Islamic Sufism Spirituality

Archive for the ‘Ruqya, Duas, Invocations, Wazaifs’ Category

 

VERY VERY HIGHLY RECOMMENDED VIDEO TO WATCH.

 

 

This is the sets of Ruqya:

To remove them, so that the patient can have a normal Muslim life, free from jinn/sihir, we suggest 2 phases:

  1. Phase 1 – freeze the jinns
  2. Phase 2 – break the shield

PHASE 1

AMAL TO FREEZE OR TIE UP JINNS

Recite every night for 14 nights in a row:

1. Istiqfar 3x
2. Fatiha 1x,
3. Ayatul Qursi 1x,
4. Al-Baqarah 285-286 1x
5. Al-Ikhlas 3x,
6. Salawat/Darood 11x – shortest is "ALLAH humma sali ‘ala Muhammad wa ‘ala aa-li Muhammad"
7. Niyat (3x) – Eg of niyyat: "YA ALLAH, YA HAYYU QAYYUM, YA MALIKul QUDUS, YA WAHAB, YA RABB, please protect me from all calamities, all sihir, all jinn, and the evils from all creatures"
8. Salawat/Darood 21x –
10. Bismillah hir Rahman nir Rahim 21x
11. ALLAH Hu akbar 33x
12. Ayatul Qursi 1x
13. Al-Baqarah: 163 21x
14. Ayatul Qursi 1x (and repeat the last phrase 33x – "wa la ya u duhu hif zuhuma, wahuwal aliyul azim")
15. Yasin: 17-18 21x
16. Al-Mu’minoon: 117-118 21x
17. Salawat/Darood 21x
18. Ameen .

Upon completion of recitations, immediately take deep breathe and blow into bottle(s) of water, olive oil and apple vinegar. Make sure sure each gets 3x good blow. All blowings must be completed within 2 minutes.

After the 7th night of recitation, we can use the recited water to drink at least 3 glass per day. Each glass should have either lime juice from 1/4 slice of fresh whole lime. Or 1 teaspoon of vinegar. But do not drink on empty stomach, as lime juice and vinegar are sharp on stomach.

PHASE 2

Preparatory Amal

zikir LA ILAA HA ILLALLAH 1000x (to strengthen our amal)
Yasin 1x surah (protection against counter-attack)

AMAL AGAINST STONE SHIELD SIHIR

Recite:

1. Istiqfar 3x
2. Fatihah 1x
3. Salawat/Darood 21x
4. Ayatul Qursi, followed by Fatihah 21x – Explanation: repeat reciting Qursi followed by Fatihah, Qursi followed by Fatihah, Qursi followed by Fatihah until you reach 21x
5. Surah Yasin 3x
6. Surah Al-Hasyr: 21-24 for 21x
7. Al-Falaq 7x
8. An-Nas 7x
9. Al-Ikhlas 7x
10. Salawat/Darood 21x
11. Ameen.

Remember after you have finished reciting the amal, you should blow your breath on a bottle of drinking water and use the water for drink. Please use a large bottle of water. If you start tonight, you recite and blow on the drinking water. Tomorrow night you recite and blow on the same drinking water.

Beautiful Recitation of Surah’s and Ayat to be used in Ruqyah (Qur’anic Healing) recited by the world renowned Hafiz Shaykh Yahya Hawwa. To cure black magic the following verses from the Qur’aan should be recited: on water, some of which is drank and the rest is used to take a bath. verse Al-Kursi (2:255), surah Al-Kafiroon (109), surah 112, 113, 114 ; the verses which mention magic, which are: in surah Al-Baqarah (2:102 ), Al-A’raaf (7:117-119), Yunus (10:79-82), and Taha (20:65-69).

Among the du’aa’s which have been narrated from the Prophet (peace and blessings of Allaah be upon him) to treat diseases such as sihr and other things is the ruqyah by means of which he (peace and blessings of Allaah be upon him) used to treat his companions:

“ Allaahumma Rabb an-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, remove the harm and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind) .”

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Download – Leaflet about Magic and Ruqya as PDF

 

Ruqyah is commonly translated in English as “incantation” which carries a negative meaning, since the word incantation is usually associated with magic, spells, and witchcraft. However, Ruqyah in Islam is the recitation of Qur’an, seeking of refuge, remembrance and supplications that are used as a means of treating sicknesses and other problems.)

Ruqyah are of two types:

1) Ruqyah Ash Shar’eeya

2) Ruqyah Ash Shirkiyah

Ar-Ruqyah Ash Shar’eeyah:

Mentioned above, it has three conditions. Ibn Hajar (rahimuhullah) said there is a consensus on the using of Ruqyah if three conditions are met:

  • It must be with the speech of Allah (Qur’aan) and his names and attributes.
  • It must be in the Arabic language, or what is known to be its meaning in other languages.
  • To believe that Ruqyah has no benefit by itself, but the benefits are from Allah.

This type of Ruqyah is permissible and is the main subject of this topic.

Ar Ruqyah Ash Shirkiyah:

This contradicts the conditions of Ruqyah Ash Shar’eeyah and has in it Shirk, associating partners with Allah. It leads a person to his destruction in this life and the next and increases calamities and sicknesses. This type of Ruqyah is prohibited, from the statement of the Prophet (saws) This type includes: Magic (whether learning, practicing, or teaching it), Fortune telling, Horoscopes, superstitious belief, and at-Tameemah ( charms and amulets).

Conditions of a person who treats with Ruqyah:

  • He must have the right belief in Allah (Based on Qur’aan, Sunnah, and keep away form Shirk, etc)
  • He must have sincerity in worshipping Allah and have a good intention in treating people
  • He must be firm in his obedience to Allah, and keep away form all that is forbidden
  • He must keep far away from all unlawful places and situations that canlead to what is forbidden, for example isolating himself with a female, etc.
  • He must guard the affairs of his patients and protect their secrets.
  • He must propagate the religion of Allah. Give the Patient advice and admontitions on the rights of Allah with regards to His commandments and prohibitions.
  • He should have knowledge about the affairs of the patient and sicknesses
  • He should have knowledge about the reality of Jinns (so as not to have them harm or threaten him while curing the patient)

Ibn Teen (Rahimuhullah) said:

“Treating with Muawwizaat, (Surah An-Naas, Al-Falaq, etc) and other forms, such as the names of Allah are medicine for the soul. So if these forms of treatment are on the tongueof the righteous, cure will be achieved bythe will of Allah.”

Conditions for the person (patient) receiving Ruqyah:

  • He must have complete belief that harm and benefit are only from Allah.
  • He must be patient.

Conditions of Ruqyah Ash Shar’eeyah:

  • It must be with the speech of Allah, His names and attributes, or the speech of His Messenger (saws)
  • It must be in Arabic, or what is known to be its meaning in other languages.
  • To believe that verily Ruqyah has no benefit by itself, but the cure is from Allah.
  • Not to perform Ruqyah in a state of major impurity (junub) or in a place that is not permissible to perform ibadah i.e. graveyard, bathroom, etc.

The Reality of Magic

Definition of magic:

1) Magic is a knot or spell that has effects on the heart and body, It causes the heart or body to become sick, it can kill a person, it separates a man and his wife, and destroys family ties.

2) It is an incantation, knot, spell, and statement that are used in speeches, written or in actions that have an effect on the body, heart or intellect of a person without having direct contact with that person. It is a reality that kills, causes sickness, or prevents relationships (sexual) between a man and his wife, causes separation between them, or between families, places anger between families or friends, and causes a person to love those whom he hates in order to have a relationship and to be a source of spreading destruction.

Magic and its existence is confirmed by the Qur’an and Sunnah and is agreed upon by the scholars. It is a reality and a truth, and it affects a person only by Allah’s will. There is a consensus among the scholars of Tafseer that Surah Al-Falaq was revealed because of Habeebbin Asum who did magic on the Prophet (saws)

Magic is an art that requires skill and proficiency from the one who performs it. It is a type of knowledge that has a foundation, methodology and principles. However, learning it is not permissible and it is kufr (disbelief) because it cannot be learned or practiced without requesting the help of Shaytan, worshipping him, and using forbidden and unlawful things. So it is kufr to learn or practice it.

Imam Ibn Hajar (rahimuhullah) said: ” Magic is disbelief and learning it is kufr.” Fath ul Bari 10/195

Imam An-Nawawi (rahimuhullah) said: ” THe knowledge of magic is forbidden and it is among the major sins.” Fatawa Ibn Baz 2/384

The Prophet (saws) included it among the major sins that destroy mankind and needs to be kept away from.

Ibn Qudaamah said: ” teaching and learning magic is forbidden and there is no difference on the issue by the scholars.” Al-Mughnee 8/151

The Punishment for Magicians:

The punishment for magicians is beheading. The Prophet (saws) said:

” The punishment for a magician is beheading.”

Umar (RA) ordered all magicians to be killed in his time. This proves the severity of magic. So it is compulsory on us to keep away from magic and anything that is connected to it.

Treatment For Magic:

Treatment has two divisions:

The First Division:

1) What is taken as prevention form magic before it occurs:

a) Be mindful and perform all compulsory acts, and leave off all that is unlawful, and seek repentance form all evil deeds.

b) Constantly recite, contemplate, and act on the glorious Qur’an in which it becomes a daily routine.

c) Seek protection with supplications, seeking refuge and remembrances that are legislated by Allah and his messenger (saws)

From among those supplications are the following:

* ” In the name of Allah, with whose name nothing is harmed on the Earth,nor in the Heavens, and He is the All-hearing, All-Knowing.” 80/86

* Recite Ayah-tul-Kursy after every prayer, before sleeping, every morning,and every evening. As-Sahih Ibn Majah 2/332

* Recite the following three times in the mornings, evenings, and before sleeping Surah Al-Ikhlaas, Al-Falaq, and An-Naas

2) One must be mindful and recite the remembrances and supplications of the mornings and evenings , as well as the remembrances and supplications after every prayer, before sleep, upon waking, before traveling etc.

d) Eat seven dates in the morning if its possible, as stated by the Prophet (saws)

” Whoever wakes up in the morning and eats seven Ajwah dates, (preferably from the boundaries of Madinah he will never be afflicted by poison nor magic. ” Al Bukhari 10/247, Al Muslim 3/1617

The Second Division:

Treatment of Magic after it has occurred

A ) First Type: Extract and destroy the magic- If the Magic is known, extracting and destroying it with permissible methods from the Qur’an and Sunnah, is the best and most suitable way of curing it.

B ) Second type: Ruqyah Ash-Shar’eeyah- from among them are:

Grind seven green Lote leaves, then pour water over it (enough to take a shower) and recite the following over it:

  • I seek refuge in Allah from Satan the accursed.
  • Surah Al-Faatihah
  • Surah AL-Baqarah ayat 1-5
  • Surah Al-Baqarah ayah 102
  • Surah Al- Baqarah ayah 137
  • Surah Al-Baqarah ayah 255 (ayat-ul-Kursy)
  • Surah Al-Baqarah ayah 284-286
  • Surah AL-Imraan, ayaat 1-5
  • Surah Al-Imran, ayah 85
  • Surah Al-an’aam, ayah 17
  • Surah Al-A’raaf, Ayaat 54-56
  • Surah Al-A’raaf, ayaat 117-122
  • Surah Yunus, ayaat 79-82
  • Surah Al-Israa ayah 82
  • Suarah Al-Kahf, ayah 39
  • Surah At-Taha, ayaay 65-69
  • Surah Al-Mu’minoon, ayaat 115 118
  • Surah Yaaseen, ayaat 1-9
  • Surah As-Saafaat, ayaat 1-10

The Reality of the Evil Eye

The evil eye is a terrible affliction that afflicts mankind; it is the most widespread affliction in the world. Most people of this nation (Muslims) will die from it after what Allah has decreed. The Prophet (saws) aid:

” Most of those who will die from my nation after what Allah has decreed will be from the evil eye. ” (Fath al-haqq al Mubeen, As-Sahih, 747)

The evil eye is a reality and a truth that a person needs to seek cure and protection from. The Prophet (saws) said : ” The evil is true (reality)….” (Sahih Muslim, 2188)

It is permissible in Islam to seek Ruqyah for it, as Annas(radiallahu anh) narrated that the Prophet (saws) Made it an ease to take Ruqyah for fever and the evil eye. (Sahih Muslim 2197)

The evil eye is from two sources:

1) the evil eye from mankind

2) the evil eye from Jinn

The evil eye from mankind is confirmed in many narrations, as Abu Sated (radiallahu anh) said the Prophet (saws) said to seek refuge from jinn’s and the evil eye from mankind. (At-tirmidhi, 2058)

As for evil eye from jinn’s, it has been narrated ny Umm Salamah (radiallahu anhaa) that the Prophet (saws) saw in her house a slave girl and in her face was sa faa’ah. upon which the Prophet (saws) aid: ” Seek Ruqyah for her, for verily she is afflicted with a look (evil eye). ” (Al-Bukhari, 5739)

The scholars have said “As-sa-faa’ah” is the evil eye from Jinn’s.

The reason for the evil eye is mostly because of envy (envy is to wish for the prevention of bounty for another person, even though the envier doesn’t wish for this bounty). The reality of envy is the result of hatred and malice, which is the result of anger. ( Fath Al-Haq Al-Mubeen, 219)

The evil eye is like an arrow or spear that leaves the soul of the envier and goes to the person that is envied. It afflicts the person envied at times and sometimes it doesn’t. When it doesn’t afflict him, it is because of the protective methods he uses (whether supplications, seeking refuge, etc.) Also, when it doesn’t. afflict him, the evil eye can return to the envier. ( The Medicine of the Prophet, 138)

What is an important fact to know is that the evil eye has no effect except by Allah’s will. A man can give himself the evil eye and he can also give it to others. It can afflict someone without even being seen by the envier. For example, a blind man cannot see a person, but he can still cast the evil eye, or perhaps if the person is not around and they are described to the envier without being seen by him, it can afflict that person. It can also be afflicted by one being amazed at himself without being envious to himself or others. The evil eye can be done by anyone, even a loved one or a righteous person.

So, it is incumbent on each and every one of us to take the necessary precautions and try to prevent being affected by the evil eye, and to say the supplications and remembrance upon seeing something amazing and good. (Fath Al-Haq Al-Mubeen, 198)

The Treatment of the Evil Eye

There are categories of treatment for those afflicted with the evil eye.

The first category: Treatments before the evil eye occurs:

There are many types, which is as follows:

* Protect yourself and those whom you fear for from it with remembrances, supplications and seeking refuge that is in accordance with the Qur’an and Sunnah, as is mentioned in the first category for the treatment of magic.

* supplicate for whom you fear might be afflicted with it (if you see something within yourself, your wealth, your son, your brother or anything that amazes you) with blessing. From the statement of the Prophet (saws)

” If anyone says from his brother what amazes him, let him supplicate for him with blessings: This is what Allah wills, there is no strength except with Allah, O Allah bless him with it. “

* Guard anything or anyone that is attractive and may be a recipient of the evil eye. This means:

  1. When a person has a beautiful family he should guard them by seeking protection from Allah for them, teaching and commanding them to do so, and also by dressing them properly not to expose their bodies or beauty so as not to be envied and affected by the evil eye. The Prophet (saws) used to seek protection for Hassan and Hussein by saying:

    ” I seek refuge for both of you in the perfect words of Allah and from every satan, vermin, and from every evil eye.”

  2. If someone has wealth, he should guard it by asking Allah to bless and protect it and be thankful to Allah.
  3. If someone has good news and he knows people will envy him because of it, he should guard it by keeping it secret.

    NOTE: If you know a person is famous for being envious and is known to affect people with the evil eye, it is important to keep away from him.

The Second Category: Treatments after the affliction of the evil eye::

1) If the person who causes the evil eye is known, command him to make ablution (wudu) and then the afflicted person should shower with the water form the ablution. (sunan abu Dawud 419).

2) Recite as much as possible:

  • Surah Al Fatiha
  • Surah Al-Baqarah ayah 137
  • Surah An-Nisaa Ayah 54
  • Surah Al-Qalam ayah 51
  • Surah Al-Mulk ayah 3
  • Surah Al Ahqaaf ayah 31
  • Surah Al-Israa ayah 82
  • Surah Al-Fussilat ayah 44
  • Surah Yunus ayah 57
  • Surah at-Tawbah ayah 14
  • Surah Ash-Shu’araa ayah 80
  • Ayat al Kursy (ayah 255, surah Al Baqarah)
  • Surah Al Ikhlaas, Al-Falaq, and An-Nas.

Recite the above ayah,along with all the authentic supplications that have been mentioned previously. then blow in the right hand and wipe over the place of pain, as has been stated in the second type of treatment for magic.

3) Recite over water and blow into it. It is better if the recitation is done over ZamZam or rain water. Then, the sick person should drink from it and pour the remainder over himself, or recite over olive oil and anoint his entire body with it.

The Third Category: implementing the necessary steps that keep away the evil eye from the envier’s.

They are as follows:

1) Seek refuge in Allah form all evil.

2) Fear Allah and implement all of his commands and keep away from all that he prohibited. The Prophet (saws) said ” Be mindful of Allah and he will protect you. ” (Sahih at-Tirmidhi)

3) exercise patience to the envier, pardon him, do not fight him or complain about him and do not possess any evil inner feelings to harm him.

4) Have complete trust in Allah for whomever places his trust in Allah , Allah will be enough for him.

5) have no fear of the envier and do not keep pondering or thinking about him, this is a very beneficial treatment.

6) turn to Allah in sincerity and seek his pleasure in all things.

7) Seek repentance from all sins because they humiliate mankind.

Allah says: ‘ And whatever calamities befall you, it is because of what your own hands have earned, and He pardons much. ” Surah Sh-Shu’araa, ayah 30

8) Give optional charity and do as much good as possible. for verily that has a great and amazing effect in combating evil form the envier.

9) Keep away from the fire of the envier, the oppressor, and those who afflict others, by being good to them. For every moment they increase in evil, oppression, and envy, you increase in being good to them. Give them advice, be merciful, and pardon them. This cannot be achieved easily except for one who has a great fortune from Allah.

10) have complete sincerity and belief in the unity of Allah, The Wise, The Judge. He is harmed by nothing and nothing benefits him. glory be to Him and He is above all things – (Ibn Qayyim 2/238-245)

 

Where are you going?’

Advice about Magic and Ruqya
Written by Sheikh Mohammed al-Arefe
Translated by the LCIS team, www.lcis.tk

The First Protection

Allah (swt) said about the Shaytaan,


“Indeed, there is for him no authority over those who have believed and rely upon their Lord.” [Surah an-Nahl: 99].

The Prophet (saw) said, ‘Protect (the rights of) Allah (swt), He (swt) will protect you.’ [Reported by Ahmed, Tirmidhi & Wa’idi and was declared authentic by Albani]. Hence, a person will be rewarded by what he performs. Whosoever turns away from Allah (swt), He (swt) will turn away from him and whoever does not protect and fulfil the orders and commandments of Allah (swt), He (swt) will not protect him.

How the Shaytaan can gain authority over a servant

The more the servants distances himself from Allah (swt), the closer he gets to Shaytaan (devil), the further he gets from the Mercy of Allah (swt) and closer to the Curse of Allah (swt) they draw. Whoever seeks the Pleasure of Allah (swt) will become one of his Awliyaa (supporters). Allah (swt) says,


“Unquestionably, [for] the allies of Allah there will be no fear concerning them, nor will they grieve. Those who believed and were fearing Allah. For them are good tidings in the worldly life and in the Hereafter.” [Surah Yunus: 62-64]

If the Muslim worshipper listens to music and lapses from making remembrance of the Lord of the Heavens and the earth, and watches the prohibited things and occupies himself with films and soap-operas, and attends gatherings of disobedience and evil, then illusions and whisperings will over take him, and he will be tested by anxiety and paranoia. The angels will flee from him and he will be exposed to the Devils such that at times he will be bewitched, on other occasions he will be overcome by depression, or even possessed by the Jinn, and he may even have evil eye befall him. Allah (swt) says,


“And whoever is blinded from remembrance of the Most Merciful – We appoint for him a devil, and he will be to him a (close) companion.” [Surah az-Zukhruf: 36]

And Worse than that…

is for the servant of Allah (swt) to seek cure from these ailment and illnesses by disobeying Allah (swt) and resorting to a disbelieving magician or a disobedient soothsayer. The Prophet (saw) said, ‘Whoever goes to a soothsayer and believes in what he says has disbelieved in what was revealed to Muhammed (saw) i.e. the Qur’an.’ [Authenticated by al-Albani].

He (saw) also said, ‘Whoever goes to a soothsayer and asks him about something and then believes in him, his prayer will not be accepted for forty days.’ [Saheeh Muslim] Once the Prophet (saw) was asked about the soothsayers and he replied, ‘Do not go to them.’ [Authenticated by al-Albani].

These magicians and the soothsayers claim knowledge of the unseen and utilise Jinn to cure sickness and illnesses. Do not resort to them by selling your deen (religion), but rather seek refuge in Allah (swt) alone.

How Can you Recognise the Magicians?

The magicians and soothsayers have certain characteristics which may include some of those listed below. If you see any of these things, then do not approach such people;

  • They usually try and establish the name of your mother
  • They may take some belongings of the sick person such as a handkerchief or hat
  • They may request you to sacrifice an animal with specific attributes and ask you to smear certain places with its blood
  • They usually write with signs and incantations and individual (broken) letters
  • They often chant incomprehensibly
  • They may give the sick person objects to bury in the ground or request to conceal in a specific place
  • The are able to inform the patient about personal information that may be only known to them
  • They show signs of open disobedience to Allah (swt), such as shaving the beard, not shortening the trousers above the ankles (isbaal) or taking the prayer lightly

How you can Treat yourself

Stay clear from any disobedience and sins such as not praying, drinking alcohol, wearing dazzling clothes or undertaking any immoral acts. Rid the house of any impure objects such as musical instruments, hanged pictures on the walls and forbidden antiques or statues. Be persistent and regular in reciting the morning and evening Azkaar (remembrance of Allah (swt)), those before sleep and others for specific times.

Using the Islamically Sanctioned Ruqya

Begin by reading upon yourself the following du’a (petition);

Bismillah Arqī Nafsī Wa Min Kuli Shayin Yu’zīnī Wa Min Shari Kuli Nafs Aw Ayn Hāsid Yashfīnī

‘In the name of Allah (swt) I seek incantation upon myself from all things that harm me and from the evil of every soul or from the jealous eye. O Allah cure me.’ [Saheeh Muslim, Musnad Ahmed]

Then place your hand on the place that gives you pain on your body and say, ‘Bismillah’ three times, then say seven times,


A’ouzu Be Izzatillāhi Wa Qudratihi Min Shari Ma Ajid Wa Ahzir

‘I seek refuge in Allah (swt) and in His Ability from the evil I find and avoid.’ [Saheeh Muslim]

You should also say,


Allāhumma Rabinās Azhab Al-Ba’sa Wa Ashfi, Anta Ash-Shafī La Shifa’a Ila Shifauk La Yugadir Saqama

‘O Allah the lord of people, take away the harm, and cure you are the healer, there’s no cure but your cure, a cure that does not leave any illness’ [Agreed Upon]

You should read Ayah al-Kursi before sleeping, Before the Prophet (saw) would sleep he would draw his hands together and then blow into them without spitting, reciting Surah Ikhlaas,
and then Surah al- Falaq, And finally Surah al-Naas, before wiping over his head and body with the palms of his hands. 

You should also try and read Surah al-Baqara daily as this is a great protection from magic as the devils flee from the houses in which Surah al-Baqara is recited.

Using Surah al-Faatiha to incant oneself (Ruqya)

A group from the companions of the Prophet (saw) were travelling and passed by a tribe whose leader had become unwell having been stung. After Abu Sa’eed al-Khudri performed Ruqya upon him by reading Surah al-Faatiha he was able to stand as if nothing had befallen him. When the Sahabah returned back to the Prophet (saw) and informed him of what happened, he (saw) smiled and approved of what Abu Sa’eed al-Khudri had done.

Ibn Qayyim (rh) narrated, ‘Whilst I was in Makkah, I spent a period of time unwell and could neither find doctor nor medication. So I began to treat myself with Surah al-Faatiha by taking some zam-zam water and reciting over it a number of times before drinking it. I found in it a complete recovery whilst doing so and began to rely on this as a method of cure for all my pains and ailments. Subsequently, I would advise others to perform so and many would gain quick recovery from their problems.’ [al-Tib an-Nabawi]

In order to perform Ruqya with Surah al-Faatiha one should recite the Surah and then blow upon the place where the pain is being felt, or if someone else is performing the Ruqya upon a patient, for them to blow upon the area. You can also do this with the other Suwar such as Surah as Ikhlas, al-Falaq and an-Naas.

How to Cure yourself from Magic

Sheikh Ibn Baz commented, ‘Take seven green Sidr leaves and crush them in a mortar and pestle. Place them in a container and fill it with water that is of a sufficient quantity to bathe in. Recite upon it the following, Ayat al-Kursi, Surah al-Ikhlaas and the Mu’awadhatayn as well the as verses relating to magic including, Surah al-‘Araaf verses 117-122, Suran Yunus verses 79-82 and Surah Taha verses 65-70. Then you should drink some of it before bathing with the remaining water. There is no problem in repeating this a number of times until you are cured.’

Surah al-‘Araaf, verses 117-122


“We put into Moses’ mind by inspiration: ‘Throw (now) your rod’ and behold! It swallows up straight away all the falsehoods which they fake! Thus truth was confirmed, and all that they did was made to be no effect. So the (great ones) were vanquished there and then, and were made to look small. But the sorcerers fell down prostrate in adoration. Saying: ‘We believe in the Lord of the Worlds, the Lord of Moses and Aaron.’”

Suran Yunus, verses 79-82


“Pharaoh said, ‘Bring me every sorcerer well versed.’ When the sorcerers came, Moses said to them, ‘Throw ye what you (wish) to throw!’ When they had thrown, Moses said, ‘What you have brought is sorcery. God will surely make it of no effect: for God prospers not the work of those who make mischief’. And God by His words does prove and establish His truth, however much the sinners may hate it!’”

Surah Taha, verses 65-70


“They said, ‘O Musa (Moses)! Either you throw first or we be the first to throw?’ (Musa said,) ‘No, throw you (first)!’ Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast. So Musa (Moses) became fearful in himself. We (Allah) said: ‘Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain.’ So the magicians fell down prostrate. They said, ‘We believe in the Lord of Harun (Aaron) and Musa (Moses).’”

How to Cure yourself from the Evil Eye

The one who has been affected by evil eye must get the one who casted it (al-Aa’in) to do the following. For the one who casted the evil eye to perform wudu (ritual ablution) and then wash the Mi’qad al-Izaar (the inner side that holds his trousers or lower garments against his abdomen when tightened) with water in a single container. He should take this water and give it to the one who has befallen the evil eye and request him to use it to wash his clothes in, then he should use the remaining water to bathe in. Inshallah this will help remove the evil eye from him.

Good Tidings for the Believers Allah (swt) has said,

﴾ “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc) Who, when afflicted with calamity, say, ‘Truly! To Allah we belong and truly, to Him we shall return’. They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.” *Surah al-Baqara: 155-157]

People always alternate from good times and bad, and there is nothing more beneficial during the time of rest and ease except to be grateful and thankful to Allah (swt). Similarly at the times of hardship one should always stay steadfast and turn to Allah (swt). Understand that whatever befalls you would never have missed you, nor what has not befallen you would have transpired.

Rather tests and hardship will continue to befall the true believers affecting themselves, their children or their wealth until they meet Allah (swt) in the Hereafter completely clean of any sins. It may that Allah (swt) wishes a person to enter the paradise but his actions are not enough to cause this, rather Allah (swt) will test him until his level is raised and he is able to enter Jannah (paradise).

Some of the Salaf (pious early generation of scholars) would say, ‘If it were not for the trials and tribulations we had to face, we would meet Allah (swt) in the Hereafter bankrupt (devoid of any good deeds).’ And what a beautiful statement of the Prophet Ya’qoub (as) when he said,

“So (for me) patience is most fitting. And it is Allah (Alone) Whose help can be sought against that which you assert."[Surah Yusuf: 18]


“Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.” *Surah ar-Ra’ad: 28]

Duas that will remove anxiety and worries

If you are afflicted by hardship or adversity then try and make the following du’a,

‘There is no god except Allah (swt), the All-Mighty, the Forbearing; there is no god except Allah (swt), the Lord of the Mighty Throne; there is no god except Allah (swt), Lord of the heavens, Lord of the earth and Lord of the noble Throne.’ [Agreed Upon]

You may also say,

“There is no God except you. Glorified be you! Indeed I have been a wrong-doer.”
[Surah al-Anbiya': 87]

Or indeed as well,

Yā Ḥayyu Yā Qayyūm Bi Rahmatika Astaghīth


“O Ever-Living One, O Everlasting One, by Your mercy I seek
help.” Sunan an-Nisa’i

If one is affected by anxiety, concerns or worries he should say;


Allāhumma Innī ‘Abduk Ibn ‘Abduk Ibn Amatuk Nāṣiyatī Biyadik Māda Fī Hukmik ‘Adl Fī Qadā’ik As’aluka Bikkulli Ism Huwa Laka Sammaytu Bihi Nafsak Aw Anzaltuhu Fī Kitābik Aw ‘Allamtuhu Ahadan Min Khalqik Aw Ista’tharta Bihi Fī ‘Ilm al-Ghayb ‘Indak An Taj’al al-Qur’ān Rabī’ al-Qalbī Wa Nūr Sadrī Wa Jalā’a Ḥuzni Wa Dhahāb Hammī

“O Allah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety.” [Musnad Imam Ahmed]

If one is afflicted by a calamity or a problem he should say;


Inna Lillāhi Wa Inna Ilayhi Rajiūn. Allāhumma Ajirnī Fī Musebatī Wa Akhlif Lī Khairan Minhu

“Truly, to Allah we belong and truly, to Him we shall return; O Allah, reward me in this calamity and compensate me with something better than it.” [Saheeh Muslim]

The distressed person should make the following petition to Allah (swt);


Allāhumma Rahmatika Arjū Fala Takalanī Ila Nafsī Tarfah A’yn Wa Aslih Lī Sha’ne Kulihi La Ilaha Ila Anta

“O Allah! I seek your Mercy, therefore, do not you let me blink of an eye (with no help or mercy from you). Improve my whole affairs. There is no one worthy to be worshipped except you.”[Musnad Imam Ahmed]

One could also say,


“Allah, Allah, my Lord, I do not associate anything with Him.” *Musnad Imam Ahmed]

If you are afflicted by difficulties or if your affairs become hard you should say,


Allāhumma La Sahla Ila Ma Ja’altahu Sahla Wa Anta Taja’l al-Huzn Iza Shi’ta Sahlan

“O Allah (swt), nothing is easy but what you have made to be easy, and You if you wish you can make the distress into ease.” [Sunan Ibn Hibban]

Seeking Cure from Whisperings

If one faces any devilish whisperings in matters pertaining to Allah (swt) and the ‘Aqeedah of Islam, such that they try to question or raise doubts in their mind, the Prophet (saw) advised,

“Satan will come to one of you and will say, ‘Who created this and who created that?’ until will he say, ‘Who created God?’ If this happens to you say, ‘I seek refuge in Allah (swt) and then stop (such thoughts).”[Saheeh al-Jami’]

If one gets similar satanic whisperings regarding his state of purification (tahaara), such that he is unable to continue or has doubt as to whether he is pure or not he should do as the Prophet (saw) requested;

“If any one of you is praying and feels some movement in his back passage, and is uncertain as to whether he has broken his wudu’ or not, he should not end his prayer unless he hears a sound or smells an odour.” [Saheeh al-Albani]

If one gets whisperings during the prayers as to whether they have recited correctly or not then they should do as the Prophet (saw) commanded,

“A companion came to the Prophet (saw) and said, ‘Verily, Shaytaan comes between me and my prayer and my recitation of the Quran and confuses me.’ The Prophet said, ‘That is the Shaytaan called Khanzab. If you feel that occurring to you, seek refuge in Allah from him and spit on your left side three times.’ The companion said he did so and Allah took the devil away from him.” [Saheeh Muslim]

However, despite all of these things, the Muslim has been given glad tidings that such whisperings that occur within the heart will not be accounted for as the Prophet (saw) said,

“Indeed Allah (swt) will allow for my nation (i.e. not account) whatever they say privately to themselves (personally) as long as they do not speak it our publicly or act according to it.” [Saheeh Muslim]

Closing Advise We advise you to leave any such whisperings and not to pay any attention to them; instead try and fight and challenge them. Increase your recitation of the Qur’an, and perform more good deeds and seek refuge in Allah (swt) humbly imploring Him (swt) for help. Intensify your calls in seeking refuge in Allah (swt) from the accursed Satan and ask Him (swt) to remove any Satanic plans over you and keep you firm upon the Truth.

  1. Many poor and violent dreams.
  2. The person feels like someone in his bed but he sees nothing.
  3. The person feels that his desire something larger.
  4. The person feels as if his dream was real community and wake up very tired.
  5. The person just smells perfume.
  6. Panting in your ear when you hear in bed when no one is.
  7. Often feel that someone on your genitals while sitting in one around.
  8. This person has no desire to marry, and has many excuses sure.
  9. If a married person, then he has no sense of intercourse (which may also in other types of al-Mass and Sihr) with his partner, but to zinaa to commit or to.
  10. If a married person, it feels like a stuffy with partner intercourse.
  11. If intercourse between the partners then this is only but the other happy, the person with the Jinn “ASEQ wants to not really.
  12. If sexual intercourse between partners, and one of them Jinn “has ASEQ does the partner along with the community, after the act this person feels bad and very tired and hate the act and sommmigen even find it as bad as they have done and continue zinnaa
    crying.
  13. After dreaming of sexual intercourse is the person very tired.
  14. Dreams about having intercourse with familiar faces like their own father, children, brothers, etc.
  15. The person who has been affected by the ‘ASEQ can sometimes just a hair found in his underwear that is not his.
  16. The ‘ASEQ is unfortunately common in young children, will be For example, wake up naked while she dressed, also complain kids always pain in genitals without medical cause, kids get often shapes the ‘ASEQ to see, so take your children seriously if they arrive with such things.

Dreams of community can be divided into two:

1: A person dreams of intercourse is, this is a normal dream and has three conditions:

- This occurs after puberty (Baligh), and this happens so that a person are fluid (semen, etc.) can be lost, this is made so by Allah.

- The person dreams about having intercourse, but no real contact with the genitals, just looking at or touching each other doordit and the person receives an * (al-Many) and the dream stops and Taken all together it takes a few seconds.

- There is no fatigue when the person is awake and this kind dreams happen occasionally not so often a time in 3 months approx.

2: A person dreams of intercourse, and this is due to the influence of the Djinn.

- This person thinks about sex at all times.

- This dream is really sex, so the genitals touching each other.

- This dream takes a long time depending on the strength of the person.

- If the person awakens after the dream, he is very tired, just if he actually had intercourse sometimes sweat This person also.

- This dream often occurs, sometimes three times a week, sometimes every day and Sometimes he sleeps every time he does all this 3 times a day.

- This dream is often the person gets to see his community with people who should never, like his mother, father, sisters etc.

Having intercourse between jinn and humans consists of four cat:

1. Al-Ihtilaam,

Everything happens only in a dream, and it is necessary that this person the ghusl for any *.

2. Al-Istimtaa ‘,

It enjoys the Jinn from mankind without having it by not, in a way that only Allah knows, this person does not have to do ghusl

3. Al-Al-Mu’asarat Gafeejat,

Here, the Jinn (inside) community with man, and man knows this but can not stop.

4. Al-Taskeel,

It takes the shape of a Jinn and a human community to go with a man, this is a very advanced and very dangerous stage.

The purpose of the Jinn “ASEQ is to have intercourse with a Man, here are some things that man can do and where to the will of Allah the man can prevent.

1. The rub genitals with black or red musk and if not with rose water or olive oil.

2. The body rub with olive oil and mixolie habat Sawda roqya which verses are recited daily and thus to spread before bed.

3. The bedding and sleeping clothes or nice rub musk scents.

4. Naked sleeping or transparent clothes, sleep well dressed.

5. Saying Bismillah when putting on clothes, according to hadith of the Prophet (peace be upon him).

6. Adherence to keep the pleas of the morning and evening and especially the pleas before bedtime.

7. Stay away from sins and comply with all obligations.

8. Not only sleep if possible.

9. Dua do to Allah that He protects you and your Shayateen repellent.

The treatment of a Djinn ‘ASEQ is done through the Roqyah permitted, one uses the verses of Al-Dham Fahisat and further the cause of the verses of “ASEQ, or so Sihr or Al-Mass of the Evil Eye and Al-Hasad.

At first it intends to use the jinn from the body get it frequently invites the Jinn in Islam to even talk

The Djinn is not, he still hears you, sees that three days after the jinn there ever, it changes one’s intention in asking Allah for This Djinn to kill and burn.

How a Djinn ‘ASEQ to kill the will of Allah:

1. The recitation of Surah Al-Baqarah from accessing answer daily, and self-recitation is better.

2. Ayat Al-Kursi to CD for an hour and while sleeping next to you bed play.

3. Take a bucket of water and put your fingers in it, it should prefer a large bucket of water so the water will last several days, and each time you see that the water is create new.

You do your fingers in your mouth and close to the water and recite the following verses over it. Get your hands just like you are ready ‘re recite and hold while reciting the intention that you want Allah the Djinn burned.

- 3 x bismillahi Alladhi La Yadhurru Ma’a ismihi shaj un-fil-wala ardhi fis-sama-wa huwa he assamie’ul Aleem

- 3 x A’oedoe billahi Samee’ul Al ‘Aleem minna shaytaani raziem min hamzihi wa wa nafgihi naftih, wa min hamazati Shaytaan, wa a’odoedoe Bika-Rabi other jahduroen.

- 3 x A’oedoe billahi’Adeem wa al-Kareem wa biwazhihil Sultaanihil Kadeem minna Shaytaani Raziem Mared Al-Al-Al-La’een’Aaneed Al-Tareed.

- 3 x A’oedoe bi-kalimaatillaahi taammaati min sharri Mon khalaq

- 3 x A’oedoe bi-kalimaatillaahi taammaa min koellie shaytaanien wa haammaa wa mien koellie “aajnien laamma.

- 7 x A’oedoe bi-kalimaatillaahi taammaa min ghadabihi wa ‘wa ikaabihi Sarri “ibadihi.

- 3 x Tahsinat bi dwil ‘izza djabroet shore wa bi i’tisamoenna Rabil malakoet tawakalat wa ‘alal al-hay baaki alladi yaamut laa.

- 1 x ‘A’oedoe bikalimaatil-laahi taammaatil-laa-latee yujaawizuhunna barrun wa laa faajimn min sharri khalaqa Mon, wa wa bara’a thara’a, wa min sharri Mon yanzilu Minas samaa’i, wa maa min sharri ya’ruju feehaa, wa maa min sharri thara’a filter’ardhi, wa min sharri Mon yakhruju minhaa, wa min-sharri fitanil layli wannahaari, wa min sharri kulli taariqin ‘illaa taariqan yatruqu bikhayrin yaa Rahman.

- Surah Al-Kahf verse 29

- Surah Al-Maidah verse 33

- Surah Al-Anfal verse 50 and 51

- Surah Al-A’raaf verse 18

- Surah Hud verse 117, 118 and 119

- Surah Al-Sajdat verse 11 t / m 14 and 18 t / m 22

- Saad Surah verse 76 t / m 854. Drink this water every time you’re thirsty and you were one once a day with this water, preferably just before bedtime.

5. Lubricate all openings of your body with musk, preferably black Musk (mouth, nose, ears, genitals front and back, navel, toe and
fingernails, nipples, above the eyebrows, the eyelids)

6. Listening or reciting the following Suwar 1x in the morning and 1x in the evening with the intent to burn the Jinn. You do not have everything  simultaneously, but this is the best, with time constraints should be to divide In three days, and in these three days should be listened to them all have, so we will then continue for the next three days.

- Al-Nur, Al-Saffat, Al-Dukhan, Yosof, Al-Rahman, Al-last part Hashr, Mulk, Djinn, Burooj, Tarik Al-A’la Al-Ghasiyat, Al-Zalzalah, Al-Qari’at, Al-Humazah, Kafiroon Al, Al-Ikhlaas, Al-Falaq, Al-Annas.

7. Spread your bedding daily with musk, and if you can pajamas.

8. Recite a minimum of once a day the following verses or listen to at least 2 hours a day number 6 of the link.
http://www.roqyahvoice.com/khalid.php

- Surah Al-Baqarah 30:
- Surah Al-Baqarah 168-169:
- Surah Al-Baqarah 205:
- Surah Al-Baqarah 219-222:
- Surah Al-Baqarah 268:
- Surah Al-Baqarah 275:
- Surah Ali-’Imraan 14:
- Surah Ali-’Imraan 119:
- Surah Ali-’Imraan 135:
- Surah Ali-’Imraan 197:
- Surah Al-Nisaa 16:
- Surah Al-Nisaa 22:
- Surah Al-Nisaa 25:
- Surah Al-Nisaa 77:
- Surah Al-Nisaa 95:
- Surah Al-Maidah 33:
- Surah Al-Maidah 41:
- Surah Al-An’am 151:
- Surah Al-A’raaf 27-28:
- Surah Al-A’raaf 33:
- Surah Al-A’raaf 46:
- Surah Al-A’raaf 102:
- Surah Yunus 70:
- Surah Hud 43:
- Surah Hud 64:
- Surah Hud 78:
- Surah Yusuf 23-34:
- Surah Yusus 50-53:
- Surah Al-Nahl 90:

Please note, when it has become clear that the jinn may have gone out or been slain, must immediately begin to close the body, allowing re-entry by the same Jinn (who is out passed) or species (the jinn that has died) from happening again.

This course is suitable for all, clear that a Djinn in the body is gone or has died, so even people with Sihr, Evil Eye Possession and other species, the plan to stuff the body can

 

Ruqyah is a vast subject and covers many topics such as Sihr (Magic) Masaha (Possession) and Ayn (Evil Eye). We have presented a basic outline in regards to what is Ruqyah and how it is related to us via the Sunnah. Ruqyah is the treatment relayed to us by the Prophet Muhammad (saw) for afflictions such as Sihr (Magic) Masaha (Possession) and Ayn (Evil Eye).

To translate Ruqyah as ‘incantation’ may bring to mind connotations of magic and sorcery which are forbidden in Islam. To use the term "By spiritual means" may not convey the meaning in full. [See Ismail L.Faruq's Translation].

The meaning most relevant to us when asking the question what is Ruqyah, is that Ruqyah is when a person recites part of the Qur’an such as Al-Fatihah or makes supplication using words transmitted from the authentic Hadith of the Prophet (saw) Ref. Fath-ul-Majid]

It was narrated that A’ishah (may Allah be pleased with her) said:

"When the Messenger of Allah (peace and blessings be upon him) was ill, he would recite al-Mu`awidhatayn (surahs of Al-Falaq and An-Nas) over himself and spit dryly. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its blessing. " (Al-Bukharee).

With regard to the du`aa’ that is prescribed for the Muslim to say if he wants to recite Ruqyah for himself or for someone else, there are many such du`aa’s, most common are Al-Fatihah and Al-Mu`awidhatayn.

A group of the Companions of the Prophet (peace and blessings be upon him) set out on a journey and traveled until they came near one of the Arab tribes. They asked them for hospitality but they were refused. Then the leader of that tribe was stung, and his people tried everything to cure him but nothing helped. Then some of them said, "Why don’t you go to those people who are staying (nearby)? Maybe one of them has something." So they went to them and said, "O people, our leader has been stung and we have tried everything and nothing helped him. Do you have anything?" One of them said, "Yes, by Allah. I will perform Ruqyah for him, but by Allah we asked you for hospitality and you did not give us anything, so we will not perform Ruqyah for you unless you give us something in return." So they agreed on a flock of sheep, then he started to blow on him and recite Al-hamdu Lillahi Rabb il-`Alameen. Then he recovered quickly from his complaint and started walking, and he was completely cured. After that they took the flock of sheep, and some of the companions of the Prophet (peace and blessings be upon him) said, "Let us share it out." The one who had performed Ruqyah said, "Do not do anything until we come to the Prophet (peace and blessings be upon him) and tell him what happened, and we will wait and see what he tells us to do." So they came to the Messenger of Allah (peace and blessings be upon him) and told him what had happened. He said, "How did you know that it is a Ruqyah?" Then he said, "You did the right thing. Share them out, and give me a share." And the Messenger of Allah (peace and blessings be upon him) smiled. (Al-Bukharee and Muslim).

The du`aa’s that have been narrated in the Sunnah include the following: It was narrated that Ibn `Abbas (may Allah be pleased with him) said: "The Prophet (peace and blessings be upon him) used to seek refuge for al-Hasan and al-Husayn, and he would say, ‘Your father [ meaning Ibrahim peace be upon him] used to seek refuge with Allah for Isma`il and Ishaq with these words: A`udhu bi kalimat Allah al-tammah min kulli shaytanin wa hammah wa min kulli `aynin lammah (I seek refuge in the perfect words of Allah, from every devil and every poisonous reptile, and from every evil eye).’" (Al-Bukharee).

Seeking Treatment

To exorcize the Jinn is obligatory according to the principles of repelling oppression, aiding the oppressed, enjoining righteousness and forbidding evil, just as it is with humans. A question was posed to Ibn Taymiyah (ra) regarding the subject, he expressed: "In (exorcism) there is also alleviation of grief and suffering of the oppressed." Allah’s Messenger (saw) is reported by Abu Hurayrah in Saheeh Muslim (vol: 4, no: 6250) to have said: "Whoever relieves a believer of one of the tragedies of life, Allah will relieve him of one of the calamities of the Day of Resurrection." Jaabir (ra) also reported in Saheeh Muslim (vol: 3, no: 5456) that when Allah’s Messenger (saw) was asked about incantation, he replied: "Whoever among you is able to help his brother, he should do so."

Hadith regarding not seeking Ruqyah

Many people seem to be under the impression that it is better not to seek a cure which is incorrect. With regard to the hadith narrated by Muslim, according to which the Prophet (peace and blessings be upon him) described the seventy thousand of this Ummah who will enter Paradise without being brought to account or punished, and in which it says: "They are those who did not recite Ruqyah or ask for Ruqyah to be done, and they did not believe in bad omens and they put their trust in their Lord " – the phrase "they did not recite Ruqyah " is the words of the narrator, not of the Prophet (peace and blessings be upon him). Hence Al-Bukharee narrated this hadith and did not mention this phrase. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: "These people are praised because they did not ask anyone to recite Ruqyah for them, and Ruqyah is a type of du`aa’, so they did not ask others to pray for them. The phrase "and they did not recite Ruqyah " which is mentioned in the hadith is a mistake (on the part of the narrator), for their Ruqyah for themselves and for others is a good deed. The Prophet (peace and blessings be upon him) recited Ruqyah for himself and for others but he did not ask anyone to recite Ruqyah for him. His reciting Ruqyah for himself and others was like his making du`aa’ for himself and others; this is something that is enjoined, for all the prophets asked of Allah and prayed to Him, as Allah tells us in the stories of Adam, Ibraheem, Musa. " (Majmu` al-Fatawa, 1/182)

Ibn al-Qayyim (may Allah have mercy on him) said: "This phrase is inserted in the hadith, but it is a mistake on the part of some of the narrators." (Hadi al-Arwah, 1/89)

Types of Ruqyah

There are some important conditions that must be satisfied in a ruqyah to make it permissible. They were summarized by Ibn Hajar (AR):

"There is a consensus among the ‘ulama that Ruqyah are permissible when they satisfy three conditions:

1 – To be with Allah’s words or His names and attributes
2 – To be in Arabic or of an intelligible meaning
3 – And to believe that they do not have effect by themselves but by Allah (swt)." Fath ul Bari 10/240

In what follows, we discuss each of these conditions:

1. Must Be with Allah’s Words, Names, or Attributes
As we will see below, all forms of Ruqyah reported in the Sunnah satisfy this condition. They either consist of specific portions of the Qur’an, such as al-Fatiha or Ayat ul-Kursiy, or contain a praise of Allah (swt) and an invocation of His help and protection.

2. Must Be with Clearly Understood Words This is an important condition that must be satisfied in order to eliminate any magic factors from the ruqyah.

3. Believing That the True Benefit Is from Allah (swt)

Similar to our earlier discussion of medicines, one must always believe that the true and ultimate protector is Allah (swt) alone, and that Ruqyah and medications are means that He created and He controls as He wills. Thus trust must be put in Him and not in the means that He created. Allah (swt) commands His Messenger (saw): So seek refuge with Allah (only); verily, it is He who is all-Hearer, all-Seer. (Al Ghafir 40:56).

Ruqyah from the Sunnah

Various forms of supplications for prevention or healing, some of which may be classified as Ruqyah, have been presented in this site. In what follows, we include some more, or refer to earlier ones, as the discussion warrants.

Ruqyah with Allah’s Name

Abu Sa’id al-Khudri (RA) reported that Jibril came to the Prophet (saw) and said:, "O Muhammad, are you sick?" He replied, ‘Yes.’ He said: "Bismillahi arqik, min kulli shayin yuthik, min sharri kulli nafsin aw ayni hasid – With Allah’s Name I shelter you (give you ruqyah), from all that ails you, from the evil of every soul, or that of the envious eyes. May Allah cure you; with Allah’s Name I shelter you." Muslim.

Ruqyah with Allah’s Book

‘Aishah (RA) reported that Allah’s Messenger (saw) came into her house and saw with her a woman who was treating her with ruqyah. He told her: ‘Treat her (only) with Allah’s Book.’ Recorded by Ibn Hibban; verified to be authentic by al-Albani in as-Sahihah no. 1931. In what follows, we present Ruqyah with specific Surahs or ayat as is recorded in the Sunnah.

1. Ruqyah with al-Fatiha

Abu Sa’id al-Khudri and Ibn Abbas (RA) reported that a number of the Prophet’s (saw) companions were on a journey. They stopped one night by the dwellings of a bedouin tribe who refused to host them and give them food. The chief of that tribe was then stung (by a snake or scorpion). His people tried everything possible to treat him, but to no avail. One of them suggested to seek help from the travellers. When they came to them, one of them said, "By Allah, I can perform ruqyah; but you have refused to host us. So I would not perform the ruqyah until you pledge to give us an offering." They agreed to give them a flock of thirty sheep, and the companion started blowing (with light spit) on the stung man’s sting and reading al-Fatiha. He was immediately cured, like one who was tied and then set free. He stood and walked as if nothing happened to him, and they gave them their pledged offering.

Some of the companions said, "Let us divide this flock among us." Others said, "No, you may not take any pay for reading Allah’s Book! Let us not divide the goats until we reach the Prophet (saw), tell him what happened, and see what he commands us."

When they reached al-Madinah, they came to the Prophet (saw) and told him what happened. He said (approvingly):’How did you know that it (al-Fatiha) is a ruqyah? You have done well! And indeed, the best thing to be paid for is Allah’s Book*. So, divide it among you; and allot a share for me.’ Al Bukharee, Muslim.

2. Ruqyah with al-Muawwidhat

As explained earlier, al-Muawwidhat are the last three Surahs of the Qur’an. The last two of them carry a clear meaning of ruqyah, and are presented below. Surat ul-Ikhlas (112) does not carry such meaning in an explicit manner, but contains concise and strong words of praise for Allah (swt), making it an important introduction to the succeeding two Surahs: (Say, "I seek refuge with the Lord of daybreak, from the evil of what he created, and from the evil of darkness when it settles, and from the evil of the blowers in knots, and from the evil of an envier when he envies.") 113 (Say, "I seek refuge with the Lord of the people, the King of the people, the God of the people, from the evil of a retreating whisperer, who whispers (evil) in the breasts of the people, (whether he is) from among jinns or the people.") 114

‘Aishah (RA) reported: "When Allah’s Messenger (saw) went to bed, he would bring the palms of both hands together, and blow into them while reading "Qul huwa Allahu ahad" 112, "Qul a’udhu bi rabb il-falaq" 113, "Qul a’udhu bi rabbi n-Nas" 114. He would then rub with them whatever he could reach of his body, starting with his head, face, and the front part of his body. He would do this three times. When he got very ill, he asked me to do that for him." Al Bukharee and Muslim.

‘Aishah (RA) also reported: "In the final sickness in which he passed away, the Prophet (saw) used to blow over himself with al-Mu’awwidhat. When he became very ill, I blew with them for him, rubbing over him with his own hand because of the blessing in it." Al Bukharee and Muslim

We can use these Surahs for scorpion stings like it as been reported in a hadith.

3. Ruqyah with Ayat ul-Kursi

Ubayy Bin Ka’b narrated that he had a harvest of dates. He noticed that it shrunk every day, and decided to watch it at night. He did and noticed a beast that looked like a boy who attained puberty. He gave him salam, and it responded to him with salam.

He asked it, "Are you human or jinn" It replied, "Jinn." He told it, "Show me your hand." It showed him its hand, and he saw that it looked like a dog’s, with fur like that of a dog covering it. He exclaimed, "Is this how jinn are like!?" It then told him, "All jinns know that there is no one among them stronger than me." He asked it, "What brought you here?" It replied, "We have been informed that you like to give charity, so we came to get some of your food." He asked it, "What would protect us from you?" It replied, "This ayah from Surat ul-Baqarah: (Allahu la ilaha illa huwa Al-Hayy ul-Qayyum,) (2/255) – whoever says it in the evening will be protected from us until the morning, and whoever says it in the morning will be protected from us until the evening."

In the morning, Ubayy came to Allah’s Messenger (saw) and told him of that incident. He told him, ‘The evil one has said the truth!’ Recorded by An-Nasai.

 

 
Imam Ibn Hajar reported in his book “al-Fath” from Wahab Bin Munaabbih the way of using leaves of Sidr (Lotus jujube) as a remedy to get rid of the witch. He said: ‘One should take seven leaves of green Lotus jujube, grind them between two stones, put the stones and the leaves in some water. Then take out the two stones. Having done so, one recites the verses of Kursi, (2:255) and the last three Surah (chapters) of the Qur’an (112,113,114). After that, one drinks three sips of that water and showers himself with what remains from it. One will – Insha Allah – feel delighted of what he had. This is particularly useful for the man who has been withheld from his wife.

Allah knows best.
 

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Praise be to Allaah.

Whoever is affected by sihr should not treat it with sihr, because evil cannot be removed by evil, and kufr cannot be removed by kufr. Evil is removed by good. Hence when the Prophet (peace and blessings of Allaah be upon him) was asked about al-nushrah (treating sihr with sihr), he said: “This is the work of the Shaytaan.” Nushrah means removing sihr from a person who has been affected by it by using more sihr. But if it is treated by means of the Qur’aan and permissible medicines or good ruqyahs, there is nothing wrong with that, but treating it with sihr is not permitted, as previously stated, because sihr means worshipping the shayaateen (devils). The saahir (magician, practitioner of witchcraft) does sihr or learns sihr only after worshipping and serving the shayaateen, and drawing close to them by means of the things that they like. After that, they teach him the means of sihr. But, praise be to Allaah, there is no reason why the person who has been affected by sihr should not be treated by means of reciting Qur’aan and the prayers for refuge with Allaah that are prescribed in sharee’ah, and permissible medicines, just as patients with all kinds of sicknesses are treated by doctors. The patient does not necessarily recover, because not every sick person does recover. A sick patient might be treated and then recover if his appointed time (of death) has not yet arrived, or he may not recover and may die from this sickness, even though he may be been seen by the most skilled physicians and knowledgeable doctors. When the appointed time of death comes, no medicine or treatment will be of any avail, because Allaah says (interpretation of the meaning):

“And Allaah grants respite to none when his appointed time (death) comes”[al-Munaafiqoon 63:11]

Medical treatment is of benefit when the appointed time has not yet come, and Allaah decrees that His slave should be healed. The same applies in the case of one who has been affected by sihr; Allaah may decree that he should recover, or He may not decree that, as a test and a trial, or for other reasons which are known to Allaah. Among those reasons may be the fact that the one who is treating him does not have the right treatment for this problem. It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “For every disease there is a medicine, and if that medicine is applied to the disease, he will recover by Allaah’s Leave.” And he (peace and blessings of Allaah be upon him) said: “Allaah has not sent down any disease but He has also sent down the cure; the one who knows it knows it and the one who does not know it does not know it.”

Among the treatments prescribed in sharee’ah is the treatment of sihr with recitation of the Qur’aan. The greatest soorah in the Qur’aan, which is al-Faatihah, should be recited over the person who has been affected by sihr. This should be repeated several times. If it is recited by a believing, righteous reader who knows that everything is subject to the will and decree of Allaah, that Allaah is in control of all things, that when He says to a thing ‘Be!’ it is, if the reciting is based on faith, taqwa and sincerity, and is repeated several times, then the sihr may be removed and the person may recover by Allaah’s Leave. Some of the Sahaabah (may Allaah be pleased with them) passed by some Bedouins whose shaykh, i.e., their leader, had been bitten. They had done everything they could but he had not gotten better. They said to one of the Sahaabah, “Is there any raaqi (one who performs ruqyah) among you?” They said, “Yes.” So one of them recited Soorat al-Faatihah over him, and he immediately got up full of energy as if nothing had happened; Allaah healed him of the ill-effects of that snakebite. The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing wrong with ruqyah so long as it does not involve shirk.” He (peace and blessings of Allaah be upon him) performed ruqyah and had it performed for him. There is a lot of good in ruqyah, and a great deal of benefit. Al-Faatihah, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, al-Mi’wadhatayn and other aayahs may be recited over the person who has been affected by sihr, as well as good du’aa’s narrated in the ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), such as the du’aa’ he said when he performed ruqyah for a sick person and said, “Allaahumma Rabb al-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, remove the harm and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind).” This may be repeated three times or more. And it was also narrated from him (peace and blessings of Allaah be upon him) that Jibreel (peace be upon him) performed ruqyah for him and said three times: “Bismillaah arqeeka min kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah yashfeek, bismillaah arqeek (In the name of Allaah I perform ruqyah for you, from every thing that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).” This is a great ruqyah which was narrated in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). It is prescribed to perform ruqyah for the one who has been bitten or stung, and the one who has been affected by sihr, and the one who is sick. There is nothing wrong with performing ruqyah for one who is sick or has been affected by sihr or bitten or stung, by reciting good du’aa’s, even if they were not transmitted from the Prophet (peace and blessings of Allaah be upon him), so long as they do not contain anything that is haraam, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is nothing wrong with ruqyah so long as it does not involve shirk.”

Allaah may heal the sick person and the person affected by sihr, and others, without any ruqyah and without any action on the part of other people, because He is Able to do all things, and He is Wise in all that He does. Allaah says in His Holy Book:

“Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!”[Yaa-Seen 36:82]

To Him be praise and thanks for all that He wills and decrees, for He is wise in all that He does.

The sick person may not be healed if his appointed time has come and it is decreed that he should die from this disease. Among the things that may be used in ruqyah are the verses which speak of sihr, which may be recited into water. These are the verses about sihr in Soorat al-A’raaf, where Allaah says (interpretation of the meaning):

“And We revealed to Moosa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.

Thus truth was confirmed, and all that they did was made of no effect.

So they were defeated there and returned disgraced

[al-A’raaf 7:117-119]

And in Soorat Yoonus (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Moosa said: ‘What you have brought is sorcery, Allaah will surely make it of no effect. Verily, Allaah does not set right the work of Al-Mufsidoon.

And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’”

[Yoonus 10:79-82]

And in Soorat Ta-Ha (interpretation of the meaning):

“They said: ‘O Moosa! Either you throw first or we be the first to throw?’

Moosa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Moosa conceived fear in himself.

We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.’”

[Ta-Ha 20:65-69]

These aayahs are among the things by which Allaah causes the ruqyah against sihr to be beneficial. If the qaari’ (reader) recites these verses into water, and also reads Soorat al-Faatiha, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, and al-Mi’wadhatayn into the water, then pours it over the person who he thinks has been affected by sihr or is being prevented by magic from having intercourse with his wife, then he will be healed by Allaah’s Leave. If seven lotus leaves are ground up and added to the water as well, this is appropriate, as was mentioned by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed, quoting from some of the scholars in the chapter entitled Ma jaa’a fi’l-Nushrah. It is mustahabb to recite the three soorahs, namely Qul Huwa Allaahu Ahad, Qul A’oodhu bi Rabb il Falaq and Qul A’oodhu bi Rabb il-Naas. The point is that these and similar treatments which are used to treat this problem of sihr, may also be used to treat the one who is prevented by magic from having intercourse with his wife. This has been tried a great deal and Allaah caused it to yield results. A person may be treated with al-Faatihah alone and be healed, or with Qul Huwa Allaahu Ahad and al-Mi’wadhatayn on their own, and be healed. It is very important that the person performing this treatment and the person who is being treated should both have sincere faith and trust in Allaah; they should know that He is control of all things and that when He wills a thing it happens, and when He does not will a thing it does not happen. The matter is in His hand, whatever He wills happens and whatever He does not will does not happen. When both the reader and the one who is read over have faith and are sincere towards Allaah, the sickness will disappear quickly by Allaah’s Leave, and both physical and spiritual medicine will be beneficial. We ask Allaah to help us all to please Him, for He is All-Hearing and is ever Near.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 70

Praise be to Allaah.

There are du’aa’s which have been narrated in saheeh ahaadeeth. These du’aa’s protect the Muslim, and the Prophet (peace and blessings of Allaah be upon him) always used to recite them, such as the dhikrs for morning and evening, and other saheeh ahaadeeth. For example:

1 – Reciting the last two verses of Soorat al-Baqarah every night. It was narrated that Abu Mas’ood al-Badri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The last two verses of Soorat al-Baqarah, whoever recites them at night, they will be sufficient for him.” Narrated by al-Bukhaari, 4008; Muslim, 807. al-Nawawi (may Allaah have mercy on him) said: “With regard to the words of the Prophet (peace and blessings of Allaah be upon him) ‘they will be sufficient for him,’ it was said that it means they will suffice instead of praying qiyaam al-layl; and it was said, they will suffice him against the Shaytaan, or against harm. It may be understood as meaning all of these things.’”

2 – Du’aa’ al-karb (prayer at times of stress). It was narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to say at times of stress:

“Laa ilaaha ill-Allaah ul-‘azeem al-haleem, laa ilaaha ill-Allaah Rabb il-‘arsh il’azeem, laa ilaaha ill-Allaah Rabb ul-samawaati wa rabb ul-ard wa rabb ul-‘arsh il-kareem (There is no god but Allaah, the Almighty, the Forbearing; there is no god but Allaah, Lord of the Mighty Throne; there is no god but Allaah, Lord of the heavens, Lord of the earth and Lord of the noble Throne).” Narrated by al-Bukhaari, 6346; Muslim, 2730.

Reciting Soorat al-Ikhlaas, Soorat al-Falaq and Soorat al-Naas. The Prophet (peace and blessings of Allaah be upon him) used to recite them when going to sleep, and he would blow into his hands and then wipe them over whatever he could reach of his body. It was narrated from ‘Aa’ishah that every night when the Prophet (peace and blessings of Allaah be upon him) went to bed, he would cup his hands together, blow into them then recite into them Qul Huwa Allaahu ahad, Qul a’oodhu bi Rabb il-falaq and Qul ‘aoodhu bi Rabb il-naas, then he would wipe as much as he could reach of his body, starting with his head and face and the front of his body. And he would do that three times. Narrated by al-Bukhaari, 5018.

And it was narrated that ‘Uqbah ibn ‘Aamir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Have you not seen the verses that were revealed tonight, the like of which has never been seen? Qul a’oodhu bi Rabb il-falaq and Qul ‘aoodhu bi Rabb il-naas. Narrated by Muslim, 814.

And Allaah knows best.

Praise be to Allaah.

These follow some information and fatwas that have to do with the evil eye. We ask Allaah to benefit readers thereby. The scholars of the Standing Committee were asked:

What is the definition of the evil eye? Allaah says (interpretation of the meaning):

“And from the evil of the envier when he envies”
[al-Falaq 113:5]

Is the hadeeth of the Prophet (peace and blessings of Allaah be upon him) saheeh in which it says that “One third of those who are in the grave are there because of the evil eye”? If a person thinks that someone is envying him, what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim? And should he drink the water or wash himself with it?

They replied:

The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet Muhammad (peace and blessings of Allaah be upon him) to seek refuge with Him from the envier, as He said (interpretation of the meaning):

“And from the evil of the envier when he envies”
[al-Falaq 113:5]

Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word haasid (envier) is more general in meaning than the word ‘aa’in (one who puts the evil eye on another), so seeking refuge with Allaah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it.

Adapted from Zaad al-Ma’aad.

There are ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to tell me to recite ruqyah for protection against the evil eye.

Muslim, Ahmad and al-Tirmidhi narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” This was classed as saheeh by al-Tirmidhi, and also by al-Albaani in al-Silsilah al-Saheehah, 1251.

Imam Ahmad and al-Tirmidhi (2059, where he classed it as saheeh) narrated that Asma’ bint ‘Umays said: “O Messenger of Allaah, the children of Ja’far have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Abu Dawood narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudoo’, then the person who had been afflicted would wash himself (with that water). This was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Imam Ahmad (15550), Maalik (1811), al-Nasaa’i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) came out and traveled with him towards Makkah, until they were in the mountain pass of al-Kharaar in al-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. ‘Aamir ibn Rabee’ah, one of Banu ‘Adiyy ibn Ka’b looked at him whilst he was doing ghusl and said: “I have never seen such beautiful skin as this, not even the skin of a virgin,” and Sahl fell to the ground. They went to Messenger of Allaah (peace and blessings of Allaah be upon him) came and said, “O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head.” He said, “Do you accuse anyone with regard to him?” They said, “ ‘Aamir ibn Rabee’ah looked at him.” So the Messenger of Allaah (peace and blessings of Allaah be upon him) called ‘Aamir and rebuked him strongly. He said, “Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.” Then he said to him, “Wash yourself for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him.

Classed as saheeh by al-Albaani in al-Mishkaat, 4562.

The majority of scholars are of the view that people can indeed be afflicted by the evil eye, because of the ahaadeeth quoted above and others, and because of the corroborating reports and other evidence.

With regard to the hadeeth that you mention, “One third of those who are in the grave are there because of the evil eye,” we do not know how sound it is, but the author of Nayl al-Awtaar said that al-Bazzaar narrated with a hasan isnaad from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the evil eye.”

The Muslim has to protect himself against the devils among the evil jinn and mankind, by having strong faith in Allaah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allaah be upon him), reciting al-Mi’wadhatayn [the last two soorahs of the Qur’aan], Soorat al-Ikhlaas, Soorat al-Faatihah, and Aayat al-Kursi.

Du’aa’s for protection include the following:

A’oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created).

A’oodhu bi kalimaat-illaah il-taammati min ghadabihi wa ‘iqaabihi, wa min sharri ‘ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I seek refuge in the perfect words of Allaah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence).

And one may recite the words of Allaah:

“Hasbi Allaahu laa ilaaha illa huwa, ‘alayhi tawakkaltu wa huwa Rabb ul-‘arsh il-‘azeem

(Allaah is sufficient for me. Laa ilaaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)”
[al-Tawbah 9:129 – interpretation of the meaning]

And there are other similar du’aa’s that are prescribed in sharee’ah. This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer.

If it is known or suspected that a person has been afflicted by the evil eye, then the one who put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it, rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allaah’s leave.

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 1/186

Shaykh Muhammad al-Saalih al-‘Uthaymeen was asked:

Can the evil eye afflict a person? How is it treated? Does being on one’s guard against it contradict putting one’s trust in Allaah?

He replied:

Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allaah says (interpretation of the meaning):

“And verily, those who disbelieve would almost make you slip with their eyes (through hatred)”
[al-Qalam 68:51]

Ibn ‘Abbaas and others said, commenting on this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.

Reality confirms that and it cannot be denied.

In the event that you are afflicted by the evil eye, you should use the treatments recommended in sharee’ah, which are:

1 – Reciting ruqyah. The Prophet (peace and blessings of Allaah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” al-Tirmidhi, 2057; Abu Dawood, 3884. Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”

2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the one who has been afflicted.

With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allaah knows best.

There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one’s trust in Allaah). In fact this is tawakkul, because tawakkul means putting one’s trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’eedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’” Al-Tirmidhi, 2060; Abu Dawood, 4737. And he would say, “Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa’eel, peace be upon them both.” Narrated by al-Bukhaari, 3371.

Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/117, 118

Praise be to Allaah

People who have had experience with such Black Magic and Satanic Possession have related that the following are among the signs of a person who is possessed by jinn (or Satan):

Strong repulsion when hearing Qur’aan or Aathaan (call for prayers).

Episodes of losing consciousness and/or epileptic attacks, especially when Qur’aan is recited for the possessed person.

Frequent nightmares during sleep.

Tendency to avoid people accompanied by out-of-the-norm behavior.

The jinn who possesses him might speak when Qur’aan is recited for the possessed person.

Madness, as stated in the Qur’aan (interpretation of the meaning): “Those who devour usury will not stand except as stands one whom Satan by his touch hath driven to [epileptic] madness…”2:275

As for a person struck by magic he might experience the following:

Dislike of one’s spouse, as indicated in the Qur’aan by the following verse (interpretation of the meaning): “And from these (angels) people learn that by which they cause separation between a man and his wife…” (Al-Baqarah, 2:102).

Different attitude in the house from that which is outside the house. Forexample, a person will feel that he is missing his family when is outside the house but when he goes home, love changes quickly to extreme hatred.

Inability to have sexual intercourse with one’s spouse.

Frequent miscarriage for pregnant women.

Sudden change in behavior without obvious reason.

Complete loss of appetite for food.

Thinking or imagining one has done something when in reality one has not.

Sudden obedience and/or love for a particular person.

It should be noted that if a person experiences some of the above symptoms this does not necessarily mean that he is either possessed by a jinn or struck by black magic. It might be due to physiological or psychological reasons.

As for curing this condition the following steps are recommended:

Putting one’s trust in Allah with sincere belief that He is the only cure for everything.

Reading Qur’aan and known supplications expressing seeking refuge, the most important and effective of which is sura 113 and 114, Al-Falaq and Al-Naas, which were used to cure the Prophet himself. Surah 112, Al-Ikhlaas, is recommended along with them, as well as the opening chapter of the Qur’aan, Al-Fatihah. To cure black magic some have successfully used seven lotus-tree leaves. The leaves should be crushed, then mixed them with water enough for taking a bath. The following verses from the Qur’aan are then recited: verse Al-Kursi (2:255), surah Al-Kafiroon (109), surah 112, 113, 114; the verses which mention magic, which are: in surah Al-Baqarah (2:102), Al-A’raaf (3:117-119), Yunus (10:79-82), and Taha (20:65-69). The possessed person drinks some of the water, and the rest is used to give him a bath.

Removing the elements of magic as was done by the Prophet when he was struck by black magic by a Jewish man called Lubaid Ben Al-‘Aasim.

Eating seven Aa’liya Al-Barniy dates (among the dates of Al-Madinah) first thing in the morning; if not possible, any dates will suffice, by the will of Allaah.

Cupping–removing excess blood.

Supplications.

And we ask Allaah to cure your brother and ease your hardship and his, as He is the One who cures and there is no one else who can cure.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

A collection of various dhikrs from the sunnah.

سُبْحَانَ اللّهِ وَ بِحَمْدِهِ

SubhanAllahi wa biHamdihi (Glory be to Allah and I Praise Him)

Whoever says (the above) at morning and evening time, one hundred times, none shall come on the Day of Resurrection with anything better except someone who has said the same or more [Muslim; 4:42071]

سُبْحَانَ اللّهِ وَ بِحَمْدِهِ

SubhanAllah wa biHamdihi (Glory be to Allah and I Praise Him)
Whoever says (the above) a hundred times during the day, his sins are wiped away, even if they are like the foam of the sea [Sahih al-Bukhari; 7:168, Muslim; 4:2071] nbsp;

سُبْحَانَ اللّهِ وَ بِحَمْدِهِ

SubhanAllahi wa biHamdihi (Glory be to Allah and I Praise Him)

Abu Dharr reported that the Prophet (SAW) said, “Shall I tell you the words that Allah loves the most?” I said: “Yes, tell me, O Messenger of Allah.” He said: “The words dearest to Allah are: subhanAllah wa bihamdihi [Muslim and at-Tirmidhi]

سُبْحَانَ اللّهِ الْعَظِيمِ وَ بِحَمْدِهِ

SubhanAllahil adheem wa biHamdihi (Glory be to Allah, The Supreme, and I Praise Him)
Whoever says (the above) a palm tree is planted for him in Paradise [at-Tirmidhi; 5:511, al-Hakim]

سُبْحَانَ اللّهِ وَ بِحَمْدِهِ ، سُبْحَانَ اللّهِ الْعَظِيمِ

SubhanAllahi wa biHamdihi, SubhanAllahil adheem (Glory be to Allah, and Praise, Glory be to Allah, the Supreme)
Muhammad (SAW) said: “Two words are light on the tongue, weigh heavily in the balance, they are loved by the Most Merciful One”
[Sahih al-Bukhari; 7:67, Muslim; 4:2071]

سُبْحَانَ اللّهِ

SubhanAllah (Glory be to Allah)
Whoever says (the above) one Hundred times, a thousand good deeds are recorded for him or a thousand bad deeds are wiped away
[Muslim; 4:2073]

لا حَوْلَ وَ لا قُوَّةَ اِلَّا بِاللّهِ

La Hawla wa la Quwatta illa Billah (There is no Might or Power except with Allah)
This is mentioned in a hadith as “a treasure from the treasures of Paradise” [Sahih al-Bukhari; al-Fath al-Bari; 11:213, Muslim; 4:2076]

سُبْحَانَ اللّهِ ، والْحَمْدُللّهِ ، وَ لا اِلهَ اِلَّا اللّهُ ، وَ اللّهُ اَكْبَرُ

SubhanAllah, walHamdulilah, wa La illaha ilAllahu, waAllahu Akbar (Glory be to Allah, All Praise is for Allah, There is No God but Allah, Allah is the Greatest)
The above are mentioned as the four most beloved words to Allah. It doesnt matter which of them is begun with [Muslim; 3:1685]

Abu Saiid reported that the Prophet (SAW) said, “Perform the enduring goods deeds (al-baqiyat al-salihat) more frequently.” They asked, “What are these enduring good deeds?” The Prophet replied: Takbir [Allahu Akbar], Tahlil [la ilaha illallah], Tasbih [Subhan'Allah], alhamdu lillah, and la hawla wa la quwwata illa billah. [an-Nasa'i and Hakim, who said its chain is sahih]

سُبْحَانَ اللّهِ ، والْحَمْدُللّهِ ، وَ لا اِلهَ اِلَّا اللّهُ ، وَ اللّهُ اَكْبَرُ

SubhanAllah, walHamdulilah, wa La illaha ilAllahu, waAllahu Akbar (Glory be to Allah, All Praise is for Allah, There is No God but Allah, Allah is the Greatest)
Muhammad (SAW) said: ‘For me to say (the above) is dearer to me and all that the sun rises upon (ie the whole world) [Muslim; 4:2072]

سُبْحَانَ اللّهِ ، والْحَمْدُللّهِ ، وَ لا اِلهَ اِلَّا اللّهُ ، وَ اللّهُ اَكْبَرُ ، وَ لا حَوْلَ وَ لا قُوَّةَ اِلَّا بِاللّهِ

SubhanAllah, walHamdulilah, wa La illaha ilAllahu, waAllahu Akbar, wa la Hawla wa la quwwata illa billah (Glory be to Allah, All Praise is for Allah, There is No God but Allah, Allah is the Greatest, There is no might or any power Except with Allah)
The good deeds which endure are (the above)

سُبْحَانَ اللّهِ ، والْحَمْدُللّهِ ، وَ لا اِلهَ اِلَّا اللّهُ ، وَ اللّهُ اَكْبَرُ ، وَ لا حَوْلَ وَ لا قُوَّةَ اِلَّا بِاللّهِ

SubhanAllah, walHamdulilah, wa La illaha ilAllahu, waAllahu Akbar, wa la Hawla wa la quwwata illa billah (Glory be to Allah, All Praise is for Allah, There is No God but Allah, Allah is the Greatest, There is no might or any power Except with Allah)

AbdAllah ibn Mas’ud reported that the Prophet said: “During the Night Journey I met Ibrahim (AS) who said to me: O Muhammad, convey my greetings to your Community, and tell them that the Paradise is of pure land, its water is sweet, and its expanse is vast, spacious and even. And its seedlings are SubhanAllah, walhamdulilah, wa la ilaha ilAllah, waAllahu Akbar (the above)
[at-Tirmidhi and Tabarani whose version adds: "There is no power nor strength save through Allah"]

الْحَمْدُللّهِ

Alhamdulilah (All Praise is for Allah)

Verily the best supplication is (above). [Muslim; 4:2073]

لا اِلهَ اِلَّا اللّهُ

La illaha ilAllah(u)(There is No God But Allah)
- The best form of remembrance is (above). [Muslim; 4:2073]

لا اِلهَ اِلَّا اللّهُ

La illaha ilAllah(u) (There is No God But Allah)

- Abu Huraira (RA) reported that the Prophet (SAW) said:

“When a servant of Allah utters the words la ilaha illallah (there is no God except Allah) sincerely, the doors of heaven open up for these words until they reach the Throne of Allah, so long as its utterer keeps away from the major sins.
[at-Tirmidhi, who says it is hasan gharib. al-Mundhiri included in al-Targhib 2:414]

لا اِلهَ اِلَّا اللّهُ

La illaha ilAllah(u) (There is No God But Allah)

- Abu Huraira (RA) reported that the Prophet (SAW) said, “Renew your faith.” “How can we renew our faith?” they asked. The Prophet replied: “Say always: la ilaha illallah.”  [Ahmad with a fair chain of authorities]

لا اِلهَ اِلَّا اللّهُ وَحْدَهُ لا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَ هُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

La illaha ilAllahu, waHdahu la shareeka lahu, lahul Mulku, wa lahul Hamd, wa Huwa ala kulli shaiy’in Qadeer (There is No God But Allah Alone, who has no partner. His is the dominion and His is the raise, and He is Able to do all things)

- whoever says the above ten times, will have the reward for freeing four slaves from the Children of Isma’il (AS) [Sahih al-Bukhari; 7:67, Muslim; 4:2071]

لا اِلهَ اِلَّا اللّهُ وَحْدَهُ لا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَ هُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

La illaha ilAllahu, waHdahu la shareeka lahu, lahul Mulku, wa lahul Hamd, wa Huwa ala kulli shaiy’in Qadeer (There is No God But Allah Alone, who has no partner. His is the dominion and His is the raise, and He is Able to do all things)

- whoever says the above one Hundred times, has the reward of freeing ten slaves, a hundred good deeds are recorded for him and a hundred bad deeds are wiped away and he has gained refuge from the devil that day until evening and none shall come with anything better except someone who has done more. [Sahih al-Bukhari; 4:95, Muslim; 4:2071]

لَآ اِلهَ اِلاَّ اللّهُ وَاحِدًا اَحَدًا صَمَدًا لَّمْ يَتَّخِذْ صَاحِبَةً وَّ لاَ وَلَدًا وَّ لَمْ يَكُنْ لَّوْ كُفُوًا اَحَدٌ

La illaha ilAllahu, Wahidda(n), Ahada(n), Samada(n), lam yatakhidh sahiba(n). Wa la walada, wa la yak(n)ul-lahu kufuwan Ahad (There is no God except Allah, the One and Only, the Eternal, Who has not taken a partner nor a son. And there is none like unto Him)

Whoever says the words above ten times, then 40,000 (forty thousand) good deeds will be recorded for him [Ahmad]

أَسْتَغْفِرُ اللَّهَ الْعَظِيمَ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْْقَيُّومُ وَ أَتُوبُ إِلَيْهِ

Astaghfirullah al-’Adheemal-ladhi la ilaha illa Huwal-Hayyul-Qayyum wa atubu ilai (I seek the forgiveness of Allah the Mighty, Whom there is none worthy except Him, the Living, The Eternal, and I repent unto Him) Whoever says the above words, Allah will forgive him even if he deserted the army’s ranks

[Abu Dawud 2/85, at-Tirmithi 5/569, Al-Hakim who declared it authentic and ath-Thahabi agreed with him 1/511]

اللَّهُمَّ أَنْتَ رَبِّى لاَ إِلهَ إِلاَ أَنْتَ ، خَلَقْتَنِى وَ أنَا عَبْدُكَ وَ أنَا عَلَى عَهْدِكَ ما اسْتَطَعْتُ ، أعُوذُ بِكَ مِنْ شَرِ مَا صَنَعْت ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَىَّ وَ أبُوءُ بِذَنْبى فَاغْفِرْ لِى فإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

Allahumma anta Rabbi la ilaha illa anta, Anta Khalaqtani wa ana abduka, wa ana ‘ala ahdika wa wa’dika mastata’tu, A’udhu bika min Sharri ma sana’tu, abu’u Laka bini’matika ‘alaiya, wa Abu Laka bidhanbi faghfirli innahu la yaghfiru adhdhunuba illa anta

(O Allah! You are my Lord! None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You.)

The above du’a is known as the Sayyid al-Istighfar and is the most superior way of asking for forgiveness from Allah.

Whoever says it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.
[Sahih al-Bukhari 8, 75 #318]

If someone implements ten verses of the Qur’an, He/She will not be considerate amongst the negligent on the Day of Judgment [Abu Dawud, Ibn Hibban - sahih]

If someone implements one hundred verses of the Qur’an, He/She will be considered among the obedient on the Day of Judgment. [Abu Dawud, Ibn Hibban - sahih]

If someone implements one thousand verses of the Qur’an, He/She will be amongst the extremely rich on the Day of Judgement. [Abu Dawud, Ibn Hibban - sahih]


 

I would like to make clear all the visitors of my blog that I am not Rqaqi, Aamil, or Spiritual Healer. Any Raaqi you contact via my blog, know they do not represent this blog or me.

 

In my knowledge these are few dedicated places where you can get your spiritual healing according to Quran and Sunnah. I can recommend these places as in my knowledge they works according to Quran and Sunnah; but I cannot be made responsible either individually or severally for any untoward incidents.

 

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