Ruqiyah (Healing) Du'a
for the Afflicted
When saying an incantation for the
ill person, one should say:
Bismillaahi arqiika
min kulli shayin
yu'thiika min sharri
kulli nafsin
aw `ayni h~aasidin
Allahu yashfiika
bismillaahi arqiik
In the name of
Allah do I make incantation over you
from everything
that harms you,
from the harm of
every soul
or envious evil
eye.
may Allah cure
you.
In the name of
Allah I make incantation over you.
[recorded in Muslim]
HOW TO PRAY FOR THE SICK
Hazrat Ayesha ((raa)) relates that
when anyone complained to the Holy Prophet ((saws)) of pain or suffered
from a boil or an injury on his person, he ((saws)) would touch
the earth with his forefinger, and then raise it and say: 'In the
name of Allah, I seek blessing from dust of our earth which contains
the saliva of some of us whereby our sick are healed by the command
of Allah.' Bukhari and Muslim
Hazrat Abu Abdullah Usman bin Abul
'Aas ((raa)) relates that he complained to the Holy Prophet ((saws))
of a pain that afflicted his body. He ((saws)) told him: 'Place
thy hand on the part of the body that aches and say three times
Bismillah and then repeat seven times A'oozo Ma Ajido Wa Qudrat'-e-hi
Min Sharre Ma Ajido Wa Uhaziro' (I seek the protection of the Honour
and Might of Allah from the evil that afflicts me and that I apprehend.)
Muslim
Hazrat Ibn Abbas ((raa)) relates
that the Holy Prophet ((saws)) said: 'If a person visits a patient
who is not on te verge of death, and supplicates seven times: as
alullahal 'Azeema rabbal arshid azeem ain- ash fika (I beseech Allah
the Glorious, Lord of the Glorious Throne, o bestow cure on thee).
Allah will cure him of his sickness. Abu Daud and Tirmizo
THE CURE FOR MAGIC
Shaikh Mash-hoor Hasan Salmaan
Source: Al-Ma'thoor fee 'Ilaaj Al-Marboot
wal-Ma'yoon wal-Mas-hoor (pg. 1-7)
The source for the prescription of
removing and abolishing magic is what has been authentically related
from the Prophet (saws) in Saheeh Al-Bukhaaree (no. 5765) when he
(saws) removed the magic that was placed on him by Lubaid Ibn A'
sam, a man from Banoo Zuraiq who was an ally to the Jews, while
being amongst the Muslims as a hypocrite. The magic was put on his
(saws) comb and the hairs on the comb - which is the hair that falls
from the head or beard while combing - in a skin of pollen of a
male date-palm tree under a well-stone - which is a rock that is
placed at the top of a well and cannot be uprooted, and sometimes
it is found in the bottom of a well - in the well of Dharwaan. So
the Prophet (saws) proceeded to the well until he removed it. And
he (saws) said: "This is the well which I was shown (in a dream).
Its water looked like the infusion of henna leaves and its date-palm
trees looked like the heads of devils."
Magic can also be cured by vomiting
in the place where its harm is found, for that has an effect on
one's physical nature and it has an effect in agitating the body's
components and disturbing its substances. So if traces of the magic
appear in an organ (i.e. such as the stomach), and the harmful substance
can be vomited or ejected from that organ, then that would be very
effective.
From the most effective cures for
it, as stated by Ibn Al-Qayyim, is what exists from An-Nushra, which
is a type of ruqyah (incantation). This type of remedy is given
such a name since the sickness that is harming the afflicted person
is caused to scatter. This means that the strength of this magic,
which is from the effects of the evil and wicked souls, is uplifted
and terminated by the divinely cures, such as dhikr (words of remembrance),
du'aa (supplication) and qi(raa)'ah (recitation of the Qur'an).
So if the heart is filled with Allah and flowing with His Remembrance,
and it is has a permanent place for the dhikr, du'aa and consciousness
(of Allah), which is not forsaken, then this is from the greatest
of means that prevent magic from affecting the person. He (Ibn Al-Qayyim)
said: "The most strongest effect that magic has is on weak
hearts. This is why a majority of the people that are affected by
it are women, children and people who are ignorant (of the Religion).
This is since the wicked and evil souls are only active and effective
against souls that readily accept them and which are inclined to
what confirms to them."
But the magic that was placed by
Lubaid troubled and disturbed the Prophet (saws)S, in spite of his
great position, true consciousness of Allah and strong heart. However,
perhaps he (saws)S can be separated from that in that what he (Ibn
Al-Qayyim) mentioned referred to the majority case, while what happened
to the Prophet (saws)S was an exception to that. And Allah knows
best. This was stated by Al-Haafidh Ibn Hajr.
Nushrah is of two types:
The First: Undoing magic with magic
just like it. This is from the acts of the devils and the following
statement of Al-Hasan (Al-Basree) refers to it: "No one undoes
magic except for one who does magic (himself)." So the one
who dos this type of Nushrah and the one he does it to both get
closer to the devil by something that he loves. So his work on the
one who is under the magic is of no use.
The Second: Nushrah by making incantation
(ruqyah), ta'awaudhaat and the allowed supplications. This is all
legislated in the Religion. From the reports that have been transmitted
describing the legislated type of Nushrah is:
First: What has been reported by
Ibn Abee Haatim and Abu Ash-Shaikh on the authority of Ibn Abee
Sulaim, who said: "It has been conveyed to me that these verses
are a cure for magic, by the permission of Allah. They are to be
recited in a bowl in which there is water, then that is to be poured
over the head of the one afflicted with magic:"
"Then when they (i.e. the sorcerers)
cast down, Musa said: 'What you have brought is sorcery. Allah will
surely make it of no effect. Verily, Allah does not set right the
works of corrupt evildoers." [Surah Yoonus: 81-82]
"Thus, the truth was confirmed,
and all that they did (of magic) was made of no effect. So they
were defeated there and returned disgraced. And the sorcerers fell
down prostrate. They said: 'We believe in the Lord of the 'Alameen
(different worlds of jinn, mankind, etc.) - the Lord of Musa and
Haroon.' Pharoah said: 'You have believed in Musa before I gave
you permission. Surely, this is a plot which you have plotted in
the city to drive out its people, but you shall come to know.' Surely,
I will cut off your hands and your feet from opposite sides, then
I will crucify you all.' They said: 'Verily, we are returning to
our Lord.'" [Surah Al-A'a(raa)f: 118-125]
"And throw down what is in your
right hand! It will swallow up that which they have made. What they
have made is only a magician's trick, and the magician will never
be successful, to whatever amount of skill he may attain."
[Surah Taha: 69]
Al-Haafidh Ibn Katheer mentioned
this narration in his Tafseer (2/443) but did not follow it up with
anything (i.e. he did not grade it's authenticity)!
Muhammad Haamid Al-Fiqee, may Allah
have mercy on him, opposed him by saying: "Such a thing should
not be acted upon, whether it is from the opinion of Laith Ibn Abee
Sulaim or from the opinion of Ibn Al-Qayyim or anyone else. Rather
only the Sunnah that has been established from Allah's Messenger
(saws) must be acted upon. And nothing has been reported on him
(saws) from what Ibn Abee Sualim or Ibn Al-Qayyim said, nor from
what has been quoted from Wahb Ibn Munabbih. So it based on the
ways of the Jews and not the guidance of the best of messengers
(saws). And from the door of this slackness has entered many innovations
and then major shirk. So it is upon the Muslim that is sincere to
himself to bite with his molar teeth onto the Sunnah of Allah's
Messenger (saws) and the rightly guided Khaleefahs. And he must
avoid the newly invented matters (i.e. innovations), no matter who
it is coming from. For everyone can either have his saying accepted
or rejected, except the Messenger of Allah (saws)."
Shaikh 'Abdul-'Azeez Ibn Baaz, may
Allah have mercy on him, refuted him and clarified that nothing
that goes against the Religion was mentioned in what was stated
by Ibn Abee Sulaim, and that his words fall under the general principles.
He said: "I say that Shaikh Haamid's opposition to what was
stated by the commentator relating from Ibn Abee Sulaim, Ibn Al-Qayyim
and Wahb Ibn Munabbih is not proper, but rather a mistake on the
part of the Shaikh Haamid. This is because curing oneself by means
of the Noble Qur'an, sidr (herbs) and its types from the allowed
forms of cures is not from the area of innovations, but rather from
the area of medicine and healing remedies. And the Prophet (saws)
said: 'O Servants (of Allah)! Heal yourselves and do not heal yourselves
with (things that are) Haraam (unlawful).'
And it is established in Sunan Abee
Dawood, in the Book of Medicine, that the Prophet (saws) recited
Qur'an in a bowl of water and then poured it over a sick person.
So from this it is known that healing
oneself with sidr (herbs) and reciting Qur'an in water and then
pouring it on a sick person do not have any prohibition with respect
to the Religion. This is so long as the recitation of the Qur'an
is pure (i.e. void of incorrect pronunciation or deviations, etc)
and the healing remedy is allowed (in the Religion, i.e. not alcohol).
And Allah grants success."
And he (Ibn Baz) added to the narration
of Laith in his treatise entitled "The Ruling on Magic and
Sorcery" the following: "After reciting what (verses were)
previously mentioned in water, some of it is to be drunk and the
person should wash himself with the rest of it. By doing this, the
sickness will come to an end."
Second: What has been reported by
Imaam Maalik in his Muwatta (2/951-952) (no. 12) on the authority
of Sumaiyy, the servant of Abu Bakr from Al-Qa' aqaa' Ibn Hakeem
that Ka'ab Al-Ahbaar said: "If it were not for certain words
that I say, the Jews would have made me a donkey." So it was
said to him: "What are they?" He said: "I seek refuge
in the Face of Allah, the Most Great, of which there is nothing
greater than it. And (I seek refuge) in the perfect words of Allah,
which no righteous nor wicked person can transgress. And (I seek
refuge) in all of His best names, those which I know and those which
I don't know - from the evil of what He has created, brought into
existence and produced." ['Aa'udhu bi-wajhillaahil-'Adheem.
Alladhee laisa shay'un a'adhama minhu. Wa bi-kalimaat-illaahit-Taammaat
allatee laa yujawwizuhunnaa barrun wa laa faajir. Wa bi-asmaa'ihil-husnaa
kullihaa, ma 'alimtu minhaa wa ma lam a' alam - min sharri ma khalaqa
wa bara'a wa dhara'a.]
The meaning of ".the Jews would
have made me a donkey" is due to their performing magic on
him. Perhaps he means by it, and Allah knows best, that they would
have confused me and misled me away from my guidance (of Islam)
until I became like the donkey that doesn't know and understand
anything. This expression is used to refer to stupidity and little
comprehension.
A similar supplication to this was
mentioned by the great scholar Ibn Hajr (Al-Haitamee) in his previous
treatise, and it is useful against the plotting of the jinn. We
have listed its sources of reference and spoken on them there.
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