الدعاء ويليه العلاج بالرقى من الكتاب والسنة

Supplication and Spiritual Healing from the Qur'an and Sunnah

Supplication from Quran and Sunnah

Authored by

The one who is in need of Allah The Almighty Dr. Sa‘īd ibn ‘Ali ibn Wahf al-Qahtān

{Allah has the Most Beautiful Names, so call upon Him by them, and leave those who deviate concerning His Names. They will be recompensed for what they used to do.} [Surat al-A‘rāf (7): 180]

Allah - Al-Awwal - Al-Ākhir - Al-Zhāhir - Al-Bātin - Al-‘Ali - Al-A‘lā

The Exalted - The Magnificent - The Glorious - The Great - The All-Hearing - The Allah-Seeing - The All Knowing

The All-Aware - The Praiseworthy - The Almighty - The Competent - The Able - The Omnipotent - The Strong

The Firm - The Self-Sufficient - The Wise - The Most Forbearing - The Oft-Pardoning - The All-Forgiving - The Ever-Forgiving

The Acceptor of Repentance - The Watchful - The All-Witnessing - The Preserver - The All-Subtle - The Near - The Responsive

The Loving - The Appreciative - The Ever-Appreciative - The Master - The Eternal Refuge - The Subduer - The All-Subduer.

The Compeller - The Reckoner - The Guide - The Judge - The Most Holy - The Most Perfect - The Beneficent

The Bestower - The Most Compassionate - The Most Merciful - The Most Generous - The Most Honourable - The Most Kind - The Opener

The Sustainer - The All-Provider - The Ever-Living - The Self-Subsisting - The Lord - The King - The Sovereign

The Only One - The One and Only - The Supreme - The Creator - The Sublime Creator - The Inventor - The Fashioner

The Faithful - The Guardian - The All-Encompassing - The Sustainer - The Trustee, The Disposer of Affairs - The Sufficient - The All-Encompassing

The Truth - The Beautiful - The Gentle - The Modest - The Concealer - The God - The Withholder.

The Expander - The Giver - The Advancer - The Delayer - The Clear - The Benefactor - The Protector

The Protector - The Granter of Victory - The Healer - The Sovereign of the Dominion - The Gatherer of People

The Light of the skies and the earth—the Lord of Majesty and Honour—the Originator of the skies and the earth [1] [1] Refer to these names along with their evidences from the Qur’an and Sunnah in the book: (Explanation of the Beautiful Names of Allah in the Light of the Qur’an and Sunnah)... by the same author.

In the Name of Allah, the Most Compassionate, the Most Merciful

Introduction

Praise be to Allah. We praise Him, seek His help, and ask for His forgiveness. We seek refuge with Allah from the evil of our souls and from our bad deeds. Whoever Allah guides, none can misguide, and whoever He misguides, none can guide. I bear witness that there is no god but Allah, alone, with no partner, and I bear witness that Muhammad is His slave and Messenger; may Allah’s peace and blessings be upon him, his family and Companions, and those who follow them with righteousness until the Day of Judgment, and may He grant them abundant peace. To proceed:

This is a summarised version of my book: "Dhikr, Supplication, and Treatment with Ruqyahs from the Qur’an and Sunnah". [2] I have summarised the section on supplication to facilitate its benefit, and I have added to it supplications and beneficial insights, if Allah, the Exalted, wills. I ask Allah Almighty by His excellent names and sublime attributes to make it sincerely for His noble sake; indeed, He is the Guardian of that and fully capable of it. [2] The aforementioned original version has been published, all praise is due to Allah, with its Hadīths extensively referenced in four volumes: "Al-Adhkār (Hisn Al-Muslim)" in the first and second volumes, "Supplication" in the third volume, and "Treatment by Ruqyah" in the fourth volume.

May Allah’s peace and blessings be upon our Prophet Muhammad, his family, his Companions, and those who follow him with righteousness until the Day of Judgment.

Written by Sa‘īd ibn ‘Ali ibn Wahf al-Qahtāni

Written in the month of Sha‘bān, 1408 AH.

The Merit of Supplication

Allah Almighty says: {And your Lord says: “Call upon Me; I will respond to you.” Indeed, those who disdain My worship will enter Hell humiliated.} Surat Ghāfir: 60, Allah The Almighty also says: {When My slaves ask you concerning Me, I am indeed near. I respond to the call of the supplicant when he calls upon Me; so they should respond to Me and believe in Me, so that they may be guided.} [Sūrat Al-Baqarah: 186] And the Prophet (ﷺ) said: Supplication is worship. Your Lord says: "Call upon Me; I will respond to you." [3] The Prophet (ﷺ) said: Verily, your Almighty Lord is Modest and Generous. He is so Modest that He would not turn down His servant who raises his hands to Him (in supplication) empty-handed.” [4] The Prophet (ﷺ) said: No Muslim invokes Allah with a supplication that does not involve sin or severing ties of kinship, except that Allah will grant him one of three things: either his supplication will be hastened for him, or it will be reserved for him in the Hereafter, or it will avert from him an equivalent amount of evil." They said: "Then we should do more." He said: "Allah is even more. [3] Narrated by Abu Dāwūd, 2/78, no. 1481, At-Tirmidhi, 5/211, no. 2959, and Ibn Mājah, 2/1258, no. 3828; Al-Albāni, may Allah have mercy on him, classified it as Sahīh (authentic) in "Sahīh Al-Jāmi' As-Saghīr", 3/150, and "Sahīh Ibn Mājah", 2/324. [4] Narrated by Abu Dāwūd, 2/78, no. 1488, and At-Tirmidhi, 5/557, no. 3556, and Ibn Mājah, 2/1271, no. 3865. Ibn Hajar said: 'Its chain is good'; and it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 3/179. [5] Narrated by At-Tirmidhi, 5/566 and 5/462, no. 3573, and Ahmad, 3/18, no. 11150; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Al-Jāmi‘ As-Saghīr", 5/116, and "Sahīh Sunan At-Tirmidhi", 3/140.

Etiquettes of Du‘ā’ (supplication) and Causes of Acceptance[6]: [6] See these etiquettes and reasons for acceptance with their evidences in the original source, 3/927-975.

1. Sincerity to Allah

2- To start with praising Allah and glorifying Him, then invoking Allah’s peace and blessings upon the Prophet (ﷺ), and also concluding with it.

3- Supplicating with decisiveness and with certainty in belief of the response.

4- Persistence in supplicating without rushing.

5 - Supplicating with an attentive heart.

6 - Supplicating in times of ease and hardship.

7 - None should be asked except Allah alone.

8 - Avoid invoking harm against one’s family, property, children, or oneself.

9 - Supplicating in a low voice; neither inaudible nor out loud.

10 - Admitting one’s sins, seeking forgiveness for them, acknowledging Allah's favours and thanking Him for them.

11. Avoiding affectation in rhyming the supplication.

12. Humility, submissiveness, hope, and fear.

13. Returning injustices owed to others, along with repentance.

14. Making the supplication three times.

15. Facing the Qiblah (direction of the Ka‘bah).

16. Raising the hands in supplication.

17. Performing ablution before supplication, if possible.

18. Not transgressing in supplication.

19. The supplicant should begin with making a supplication for himself before making Du‘ā for others. [7] [7] It is authentically reported from the Prophet (may Allah's peace and blessings be upon him) that he began with himself in supplication, and it is also authentically reported that he did not begin with himself, as in his supplications for Anas, Ibn ‘Abbās, Umm Ismā‘īl, and others. For a detailed discussion on this matter, refer to: An-Nawawī's commentary on Sahīh Muslim, 15/144, Tuhfat al-Ahwadhī, commentary on Sunan at-Tirmidhī, 9/328, and Fath al-Bārī, commentary on Sahīh al-Bukhārī, 1/281.

20. Imploring Allah by His beautiful names and sublime attributes, or by a righteous deed performed by the supplicant himself, or by the supplication of a righteous living person present with him.

21. Ensuring that the food, drink, and clothes are from lawful income.

22. Not supplicating for something sinful or for severing the ties of kinship.

23. To enjoin what is good and forbid what is evil.

24. Avoiding all sins.

Times, Places, and Situations in which supplication is answered[8]: [8] See these times, conditions, and places with their detailed evidences in the original text, 3/975-1117.

1. Laylat al-Qadr (the Night of Decree).

2. The depth of the last part of the night.

3. After the obligatory prayers.

4. Between the Adhān (call to prayer) and the Iqāmah (second call to prayer).

5. An hour from every night.

6. At the time of the call to the prescribed prayers (adhan).

7. When it is raining.

8. When the ranks march forward in the path of Allah.

9. An hour on Friday.

The most preponderant opinion is that it is the last hour of ‘Asr (afternoon) on Friday, and it may be the hour of the Khutbah (sermon) and the prayer.

10. When drinking Zamzam water, along with sincere intention.

11. In Sujūd (prostration).

12. Upon waking up from sleep at night, and supplicating with the prescribed invocations at that moment.

13. If one sleeps in a state of purity, then wakes up during the night and supplicates.

14. When supplicating with: “La ilāha illa anta, subhānaka inni kuntu min azh-zhālimīn” (None has the right to be worshiped except You, Glory be to You; I have been among the wrongdoers).

15. The supplication of people after the death of the deceased.

16. Supplication after praising Allah and invoking peace and blessings upon the Prophet (ﷺ) in the last Tashahhud.

17- When invoking Allah with His Most Grand Name, which if He is called upon with, He answers; and if He is asked thereby He gives. [9] [9] See the Most Grand Name of Allah in Hadith no. 203, no. 104, and no. 105 of this book.

18. Supplication of a Muslim for his fellow Muslim in his absence.

19. Supplication on the Day of ‘Arafah at ‘Arafah.

20. Supplication during the month of Ramadan.

21. When Muslims gather in assemblies of Dhikr (Allah's remembrance).

22. Supplicating at the time when a calamity strikes, with: “Inna lillāhi wa inna ilayhi rāji‘ūn, Allāhumma ’jurni fi musībati wa akhlif li khayran minha” (Indeed, we belong to Allah and to Him we shall return. O Allah, reward me for my calamity, and give me something better in place of it).

23. Supplication when the heart turns towards Allah, and when one's sincerity intensifies.

24. Supplication of the oppressed against the oppressor.

25. Supplication of the parent for his child, and against his child.

26. Supplication of the traveler.

27. Supplication of the fasting person until the time of breaking the fast.

28. Supplication of the fasting person when breaking fast.

29. Supplication of the person in distress.

30. Supplication of the just ruler.

31. Supplication of the dutiful child for his parents.

32. Supplication after ablution if one recites the reported supplication for that moment.

33. Supplication after stoning the small Jamrah (stoning pillar).

34. Supplication after stoning the middle sized Jamrah.

35. Supplication inside the Ka‘bah, and whoever prays inside the Hijr is considered within the Sacred House.

36. Supplication on Mount Safa.

37. Supplication on Mount Marwah.

38. Supplication at Al-Mash‘ar al-Harām (the Sacred Site).

A believer constantly supplicates to his Lord wherever he may be. Allah Almighty says: {When My slaves ask you concerning Me, I am indeed near. I respond to the call of the supplicant when he calls upon Me; so they should respond to Me and believe in Me, so that they may be guided.} [Sūrat Al-Baqarah: 186] However, these times, situations, and places are given special attention.

Supplications from the Qur’an and Sunnah

Praise be to Allah alone, and may Allah’s peace and blessings be upon the one after whom there is no prophet.

1 - {In the name of Allah, the Most Compassionate, the Most Merciful. All praise be to Allah, the Lord of the worlds, the Most Compassionate, the Most Merciful, Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Guide us to the straight path, the path of those whom You have blessed; not of those who incurred Your Wrath, or of those who went astray.} [Surat al-Fātihah: 1-7]

2 - {Our Lord, accept from us. Indeed, You are the All-Hearing, the All-Knowing.} [Sūrat Al-Baqarah: 127]

3 - {And accept our repentance. Indeed, You are the Accepting of Repentance, the Most Merciful.} [Surat al-Baqarah: 128]

4 - Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire. [Surat al-Baqarah: 201]

5 - {We hear and we obey. We seek Your forgiveness, our Lord, and to You is the final destination.} [Surat al-Baqarah: 285]

6 - Our Lord, do not hold us accountable if we forget or fall into error. Our Lord, do not place on us such a burden as You have placed on those before us. Our Lord, do not burden us with that which we cannot bear. Pardon us, forgive us, and have mercy on us. You are our Protector, so give us victory over the disbelieving people. Surat al-Baqarah: 286.

7 - {Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.} [Sūrat Āl-‘Imrān: 8]

8- {Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire.} [Surat Āl ‘Imrān: 16]

9- {My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.} [Surat Āl ‘Imrān : 38]

10 - Our Lord, we believe in what You have sent down and we follow the messenger; so, count us among those who bear witness [to the truth]. Surat Āl ‘Imrān: 53

11 - Our Lord, forgive our sins and excesses, make our steps firm, and grant us victory over the disbelieving people. [Surat Āl ‘Imrān: 147]

12 - {Our Lord, you have not created all this in vain. Glory be to You. Protect us from the punishment of the Fire. Our Lord, whoever You cause to enter the Fire, You have surely disgraced him, and the wrongdoers will have no helpers. Our Lord, we have heard the caller to faith calling, ‘Believe in your Lord,’ so we believed. Our Lord, forgive us our sins, expiate our misdeeds, and cause us to die among the righteous. “Our Lord, give us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection, for You never break Your promise.” [Surat āl ‘Imrān: 191-194]

13 - Our Lord, we believe; so count us among those who bear witness [to the truth]. [Surat al-Mā’idah: 83]

14 - {Our Lord, we have wronged ourselves; if You do not forgive us and have mercy upon us, we will surely be among the losers.} [Surat al-A‘rāf: 23]

15 - Our Lord, do not place us with the wrongdoing people. [Surat al-A‘rāf: 47]

16 - “Allāhumma” (O Allah) {You are our Guardian, so forgive us and have mercy upon us, for You are the Best of Forgivers. Ordain for us good in this life and in the Hereafter, [Surat al-A‘rāf: 155-156]

17- “Hasbiyallāhu la ilāha illa huwa ‘alayhi tawakkaltu wa huwa rabbu al-‘arshi al-‘azhīm (Sufficient for me is Allah, there is no deity but Him, upon Him I rely and He is the Lord of the mighty Throne).” [Surat at-Tawbah: 129]

18 - {Our Lord, do not subject us to the persecution of the oppressive people, and save us by Your mercy from the disbelieving people.” [Surat Yūnus: 85-86]

19 - My Lord, I seek refuge with You from asking that of which I have no knowledge, and unless You forgive me and have mercy upon me, I will be among the losers. [Sūrat Hūd: 47]

20 - “Allāhumma ya” (O Allah, O) Originator of the skies and the earth! You are my Guardian in this world and the Hereafter. Allow me to die as one who submits, and join me with the righteous. [Surat Yūsuf: 101] [10] [10] See for benefit: Al-Fawā’id by Ibn al-Qayyim, p. 436 and 437.

21 - My Lord, make this city [of Makkah] secure and save me and my children from worshiping idols. [Surat Ibrāhīm: 35]

22 - My Lord, make me steadfast in prayer and those of my offspring. Our Lord, accept my supplication. [Sūrat Ibrāhīm: 40]

23 - Our Lord, forgive me and my parents and the believers on the Day when the reckoning will be established. [Sūrat Ibrāhīm: 41]

24 - {Our Lord, grant us mercy from yourself and prepare for us guidance in our affair.} (Al-Kahf: 10)

25 - {My Lord, reassure my heart for me, and ease my task for me, and loosen the knot from my tongue, that they may understand my speech, [Surat Taha: 25-28].

26 - {...“My Lord, increase me in knowledge.”} (Sūrat Tāha: 114)

27 - {None has the right to be worshiped except You, Glory be to You; I have been among the wrongdoers.} [27] (Al-Anbiyaa': 87).

28 - (My Lord, do not leave me childless, for You are the Best of the Inheritors.) [Surat al-Anbiyā’: 89].

29 - {My Lord, I seek refuge with You from the temptations of the devils. And I seek refuge with You, my Lord, that they even come near me.” [Surat al-Mu’minūn: 97-98]

30 - {Rabbana āmanna faghfir lana warhamna wa anta khayr ar-rāhimeen} {Our Lord, we have believed, so forgive us and have mercy on us, for You are the best of those who show mercy.} [Surat al-Mu’minūn: 109]

31- (Rabbi ighfir warham wa anta khayru ar-rāhimīn) (My Lord, forgive and have mercy, for You are the best of those who show mercy.) [Surat al-Mu’minūn: 118]

32 - {Our Lord, turn the punishment of Hell away from us, for its punishment is unrelenting. It is an evil place to settle and an evil abode.” [Surat al-Furqān: 65-66]

33- {Our Lord, grant us from among our spouses and offspring the joy of our eyes, and make us an example for the righteous.} [Surat al-Furqān: 74]

34 - {My Lord, grant me knowledge, and join me with the righteous, and grant me an honorable mention among the later generations, and make me of those who will inherit the Garden of Bliss; [Surat ash-Shu‘arā’: 83-85]

35 - {And do not disgrace me on the Day when all will be resurrected– the Day when neither wealth nor children will be of any avail, except the one who comes to Allah with a sound heart.” [Surat ash-Shu‘arā’: 87-89]

36 - {My Lord, inspire me to be grateful for Your favour which You have bestowed upon me and my parents, and to do righteous deeds that please you. And admit me, by Your mercy, among Your righteous servants.} [Surat al-Naml: 19]

37 - “My Lord, I have wronged myself, so forgive me.” [Surat al-Qasas: 16]

38 - My Lord, save me from the wrongdoing people. [Surat al-Qasas : 21]

39 - My Lord will surely guide me to a straight way. [Surat al-Qasas : 22]

40 - My Lord, I am desperately in need of whatever good You may send down to me. [Sūrat Al-Qasas: 24]

41 - My Lord, support me against the corrupting people. [Surat al-‘Ankabūt: 30].

My Lord, grant me [offspring] from among the righteous. [Surat as-Sāffāt: 100].

43 - My Lord, inspire me to be thankful for Your favours which You have blessed me and my parents with, and to do good deeds that please you, and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims. Surat al-Ahqāf, Ayah: 15.

44 - {Our Lord, forgive us and our brethren who preceded us in faith, and do not let there be any ill feelings in our hearts towards those who believe. Our Lord, indeed, You are All-Gracious, Most Merciful.} (Surat Al-Hashr: 10)

45 - {Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.} [Surat al-Mumtahanah: 4].

46 - Our Lord, do not make us a trial for the disbelievers, and forgive us, our Lord. Indeed, You are the All-Mighty, the All-Wise. [Surat al-Mumtahanah: 5].

47 - My Lord, forgive me and my parents and whoever enters my house as a believer, and the believing men and believing women. [Surat Nūh: 28].

48 - ((Our Lord, perfect for us our light and forgive us. Indeed, You are competent over all things.)) Surat at-Tahrīm: 8.

49 - O Allah, guide me to the truth concerning that over which there was disagreement, by Your permission; indeed, You guide whom You will to a straight path." [11] [11] [Surat al-Baqarah: 213]

50 - "O Allah, grant me the wisdom of which whoever is given has certainly been given much good." [12]. [12] [Surat al-Baqarah: 269]

51- "O Allah, make me steadfast with the firm Word in the life of this world and in the Hereafter. [13] Quoted from Surat Ibrāhīm: 27.

52 - O Allah, endear faith to us and make it pleasing in our hearts, and make disbelief, wickedness, and disobedience hateful to us, and make us among the rightly guided." [14] [Surat al-Hujurāt: 7]

53 - O Allah, protect me from the greed of my soul and make me of the successful." [15] [15] Quoted from Surat At-Taghaabun : 16.

54- “Allāhumma ātina fid-dunya hasanah, wa fil-ākhirati hasanah, wa qinā ‘dhāb an-nār (O Allah, give us in this world what is good and in the Hereafter what is good and protect us from the punishment of Hellfire.” [16] [16] Narrated by Al-Bukhāri, no. 4522 and no. 6389, and Muslim, no. 2690.

55 - O Allah, I seek refuge with You from the trial of the Fire and the punishment of the Fire, from the trial of the grave and the punishment of the grave, from the evil of the trial of richness and the evil of the trial of poverty. O Allah, I seek refuge with You from the evil of the trial of the Anti-Christ. O Allah, wash my heart with the water of snow and hail, cleanse my heart from sins just as a white garment is cleansed of impurity, and distance me from my sins just as You distanced between the east and west. O Allah, I seek refuge with You from laziness, sins, and debts." [17] [17] Narrated by Al-Bukhāri, no. 832, and Muslim, no. 589.

56 - O Allah, I seek refuge with You from incapacity, laziness, cowardice, senility, and miserliness. And I seek refuge with You from the torment of the grave, and from the trials of life and death." [18] [18] Narrated by Al-Bukhāri, no. 2823, and Muslim, no. 2706.

57- "O Allah, I seek refuge with You from the distress of trial, the lowest level of misfortune, adverse judgment, and malicious joy of the enemies." [19] [19] Al-Bukhari, no. 6347, and Muslim, no. 2707, with the wording: "The Messenger of Allah (may Allah’s peace and blessings be upon him) would seek refuge with Allah from arduous afflictions, degrading misery, preordained evils, and from the gloating of enemies.

O Allah, rectify for me my religion which is the safeguard of my affairs, and rectify for me the affairs of this world wherein is my sustenance, and rectify for me my Hereafter wherein my return is, and make life an increase for me in every good, and make death a relief for me from every evil. [20] Narrated by Muslim no. (2720).

“Allāhumma inni as’aluka al-huda wa at-tuqa wa al-‘afāf wa al-ghina (O Allah, I ask You for guidance, piety, chastity, and sufficiency).” [21] Narrated by Muslim (2721).

60 - “O Allah, I seek refuge with You from inability, laziness, cowardice, miserliness, decrepitude, and torment of the grave. O Allah, grant my soul its piety and purify it, for You are the Best to purify it. You are its Guardian and its Protecting Ally. O Allah, I seek refuge with You from knowledge that is not beneficial, from a heart that does not fear (You), from a soul that is not satisfied, and from a supplication that is not answered.” [22] Narrated by Muslim, no. (2722).

61 - O Allah, guide me and keep me steadfast on the right path. O Allah, I ask You for guidance and rightness." [23] [23] Narrated by Muslim, no. 2725.

62 - O Allah, I seek refuge with You from the removal of Your blessings, the loss of Your safety, the suddenness of Your punishment, and from all that displeases You. [24] Narrated by Muslim (2739).

63 - O Allah, I seek refuge with You from the evil of what I have done and the evil of what I have not done." [25] [25] Narrated by Muslim no. (2716).

64 - O Allah, increase my wealth and offspring, and bless what You have given me. [26] Prolong my life in Your obedience, perfect my deeds, and forgive me. [27] [26] This is indicated by the supplication of the Prophet (may Allah’s peace and blessings be upon him) for Anas: 'O Allah, increase his wealth and offspring and bless for him whatever You give him.' [Al-Bukhari, no. 1982; Muslim, no. 660.] [27] Narrated by Al-Bukhāri in Al-Adab Al-Mufrad, no. 653, and authenticated by Al-Albāni in Silsilat Al-Ahādīth As-Sahīhah, no. 2241, and in Sahīh Al-Adab Al-Mufrad, p. 244. The content within the brackets is indicated by the saying of the Prophet (may Allah's peace and blessings be upon him) when he was asked: "Who is the best of people?" He said: "The one who lives long and his deeds are good." [At-Tirmidhi, no. 2329, and Ahmad, no. 17716; authenticated by Al-Albāni in Sahīh At-Tirmidhi, 2/271]. I asked our esteemed Shaykh Ibn Bāz, may Allah have mercy on him, about supplicating with it and whether it is Sunnah. He said: "Yes.

65 - “There is no god but Allah, the Most Great, the Forbearing. There is no god but Allah, the Lord of the Mighty Throne. There is no god but Allah, the Lord of the skies, the Lord of the earth, and the Lord of the Honourable Throne.” [28] [28] Narrated by Al-Bukhāri, no. 6345, and Muslim, no. 2730.

66 - O Allah, Your mercy is what I hope for, so do not leave me to myself for an instant, and set right all my affairs for me. There is no true god but You." [29] [29] Narrated by Abu Dāwūd, no. 5090, and Ahmad, 5/42; Al-Albāni classified it as Hasan (sound) in "Sahīh Abi Dāwūd", 3/250, and in "Sahīh Al-Adab Al-Mufrad", 260. Shaykh Ibn Bāz (may Allah have mercy upon him) also classified its chain of narration as Hasan (sound) in "Tuhfat Al-Akhyār," p. 24.

{None has the right to be worshiped except You, Glory be to You; I have been among the wrongdoers.} [30] [30] Reported by At-Tirmidhi, no. 3505, and Al-Hakim, who authenticated it, and Adh-Dhahabi agreed with him, 1/505, and it was authenticated by Al-Albani in Sahih At-Tirmidhi, 3/168, with the wording: “The supplication of Dhun-Nun (Prophet Yunus) when he called upon Allah while in the belly of the whale: ‘There is no god ˹worthy of worship˺ except You. Glory be to You! I have certainly done wrong.’ [Al-Anbiya: 87]. Indeed, no Muslim ever supplicates with it for anything except that Allah responds to him.”

68 - 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 You revealed in Your Book, or You taught to any of Your creation, or You preserved in the Knowledge of the unseen with You, that You make the Qur’an the spring of my heart, the light of my chest, the remover of my sadness, and the reliever of my distress." [31] [31] Narrated by Ahmad, 1/391, 452, and Al-Hākim, 1/509; it was classified as Hasan (good) by Al-Hāfiz in "Takhrīj Al-Adhkār", and as Sahīh (authentic) by Al-Albāni in "Takhrīj Al-Kalim At-Tayyib", p. 73.

69 - O Allah, Controller of hearts, direct our hearts to Your obedience." [32] [32] Narrated by Muslim, no. 2654.

70 - O Turner of the hearts, keep my heart firm upon Your religion. [33] Narrated by At-Tirmidhi, no. 3522, Ahmad, 4/182, and Al-Hakim, 1/525, 528; authenticated by him and agreed upon by Adh-Dhahabi, and authenticated by Al-Albāni in "Sahīh Al-Jāmi'", 6/309, and "Sahīh At-Tirmidhi", 3/171. Umm Salamah (may Allah be pleased with her) said: "The supplication that the Prophet (peace be upon him) would say most often was...

71- “Allāhumma inni as’aluka al-‘āfiyah fi ad-dunya wa al-ākhirah” (O Allah, I ask You for well-being in this life and the Hereafter). [34] Narrated by At-Tirmidhi, no. 3514, and Al-Bukhāri in Al-Adab Al-Mufrad, no. 726, with the wording in At-Tirmidhi: “Ask Allah for well-being in the worldly life and the Hereafter,” and in another wording: “Ask Allah for pardon and well-being, for no one has been given anything better after certainty than well-being.” Al-Albāni authenticated it in Sahih Ibn Mājah, 3/180, 3/185, and 3/170, and it has supporting narrations. See them in: Musnad of Imam Ahmad arranged by Ahmad Shakir, 1/156-157.

72 - O Allah, let the outcome of all our affairs be good and save us from the disgrace of the worldly life and the punishment of the Hereafter. [35] [35] Narrated by Ahmad, 4/181, At-Tabarāni in "Al-Kabīr," 2/33, no. 1169, and in "Ad-Du‘ā’," no. 1436, and Ibn Hibbān, no. 2424, 2425 (Mawārid). Al-Hāfiz Al-Haythami said in "Majma‘ Az-Zawā’id," 10/178: "The narrators of Ahmad and one of the chains of At-Tabarāni are trustworthy."

73 - My Lord, support me and do not support others against me; grant me victory and do not grant others victory over me; plan for me and do not plan against me; guide me and make my guidance easy for me; grant me victory against whoever wronged me. My Lord, make me exceedingly grateful to You, remembering You, fearful of You, obedient to You, humble to You, and always returning to You in repentance. My Lord, accept my repentance, wash away my sins, answer my supplication, establish my proof, guide my heart, make my tongue speak the truth, and take resentment away from my heart." [36] [36] Narrated by Al-Bukhāri in "Al-Adab Al-Mufrad," no. 664 and 665, Abu Dāwūd, no. 1510 and 1511, At-Tirmidhi, no. 3551, Ibn Mājah, no. 3830, Ahmad, 1/127, and Al-Hākim who classified it as Sahīh (authentic) and was agreed upon by Adh-Dhahabi, 1/519; Al-Albāni also classified it as Sahīh in "Sahīh Abi Dāwūd", 1/414, and in "Sahīh At-Tirmidhi", 3/178.

74 - O Allah, we ask You for the good of what Your Prophet Muhammad, may peace and blessings be upon him, asked You for, and we seek refuge in You from the evil of what Your Prophet Muhammad, may peace and blessings be upon him, sought refuge in You from. You are the One from Whom help is sought, and Yours is the responsibility to communicate (the truth). There is no power nor strength except with Allah." [37] [37] Narrated by At-Tirmidhi, no. 3521, and Ibn Mājah, no. 3846, with similar meaning. At-Tirmidhi said: "This is a Hasan Gharīb (sound strange) Hadīth," and it was judged as weak by Al-Albāni in "Da'īf At-Tirmidhi", p. 387.

75 - O Allah, I seek refuge in You from the evil of my hearing, from the evil of my sight, from the evil of my tongue, from the evil of my heart, and from the evil of my semen [i.e. my private parts]." [38] [38] Narrated by Abu Dāwūd, no. 1551, At-Tirmidhi, no. 3492, An-Nasā’i, no. 5470, and others; classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 3/166, and "Sahīh An-Nasā’i", 3/1108.

76 - O Allah, I seek refuge in You from vitiligo, insanity, leprosy, and from evil diseases." [39] [39] Narrated by Abu Dāwūd, no. 1554, An-Nasā’i, no. 5493, and Ahmad, 3/192; classified as Sahīh (authentic) by Al-Albāni in "Sahīh An-Nasā’i", 3/1116, and "Sahīh At-Tirmidhi", 3/184.

77 - O Allah, I seek refuge in You from wrong morals, deeds, and desires." [40] [40] Narrated by At-Tirmidhi, no. 3591, Ibn Hibbān, no. 2422 (Mawārid), Al-Hākim, 1/532, and At-Tabarāni in "Al-Kabīr", 19/19/36; classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 3/184.

78 - Allahumma innaka ‘Afuwwun Karīmun tuhibbu al-‘afwa fa‘fu ‘anni (O Allah, You are Pardoning, Generous and You like pardoning, so pardon me)." [41] [41] Narrated by At-Tirmidhi, no. 3513, and An-Nasā’i in "Al-Kubra", no. 7712; Al-Albāni classified it as Sahīh in "Sahīh At-Tirmidhi", 3/170.

79 - O Allah, I ask You to help me do good deeds, abstain from evil ones, grant me the love of the poor and needy, and forgive me and have mercy on me. And if it is Your Will that you put some people to trial, then make me die without being put to that trial. I ask You to grant me Your Love, the love of those who love You, and the love of deeds that bring me closer to Your Love. [42] Narrated by Ahmad with its wording, 5/243, and At-Tirmidhi, no. 3235, with a similar wording, and he graded it as Hasan (good), and said: I asked Muhammad ibn Ismā‘īl - meaning Al-Bukhāri - and he said: 'This is a Hasan Sahīh (good and authentic) Hadith.' At the end of the Hadith, the Prophet (peace and blessings be upon him) said: 'Indeed, it is true, so study it and learn it.' Also narrated by Al-Hākim, 1/521, and it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 3/318.

80 - O Allah, I ask You for all that is good, the immediate and the deferred thereof, what I know and what I do not know. And I seek refuge in You from all that is evil, the immediate and the deferred thereof, what I know and what I do not know. O Allah, I ask You for the good that Your servant and Prophet asked You for, and I seek refuge in You from the evil from which Your servant and Prophet sought refuge. O Allah, I ask You for Paradise and for what brings one closer to it, in word or deed, and I seek refuge with You from the Fire and from what brings one closer to it, in word or deed. And I ask You to make every decree that You have decreed for me good. [43] Narrated by Ibn Mājah, no. 3846, with this wording, and Ahmad, 6/134, with the wording of the second addition being his; and Al-Hākim, who classified it as Sahīh (authentic), with Adh-Dhahabi concurring with him, 1/521, with the wording of the first addition being his; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 2/327.

81- O Allah, protect me with Islam when standing, and protect me with Islam when sitting, and protect me with Islam when reclining, and do not make an enemy or an envier rejoice at my misfortune. O Allah, I ask You for every good whose stores are in Your Hand, and I seek refuge in You from every evil whose stores are in Your Hand." [44] [44] Narrated by Al-Hākim, 1/525, who graded it as Sahīh (authentic) and Adh-Dhahabi agreed with him; classified as Hasan (sound) by Al-Albāni in "Sahīh Al-Jāmi‘", 2/398 and in the "Series of Authentic Hadīths", 4/54, no. 1540.

82 - O Allah, grant us fear of You that serves as a barrier between us and disobedience to You; and such obedience to You that should take us to Your Paradise; and such certitude that should alleviate for us the calamities of this worldly life. O Allah, let us enjoy our hearing, our sight, and our strengths as long as You keep us alive, and allow this to remain until our death, and make our retaliation restricted to those who oppress us, and give us victory over those who show hostility towards us. Let no misfortune afflict our religion; let not worldly affairs be our main concern or the ultimate limit of our knowledge, and give not authority over us to those who do not show mercy to us. [45] Narrated by At-Tirmidhi, no. 3502, and Al-Hākim, 1/528, who graded it as Sahīh (authentic), and Adh-Dhahabi agreed with him, and Ibn As-Sunni, no. 446; classified as Hasan (sound) by Al-Albāni in "Sahīh At-Tirmidhi", 3/168, and "Sahīh Al-Jāmi‘", 1/400.

83 - O Allah, I seek refuge in You from cowardice; I seek refuge in You from stinginess; I seek refuge in You that I be returned to the most decrepit age; and I seek refuge in You from the temptation of the worldly life and the punishment of the grave." [46] [46] Narrated by Al-Bukhāri, no. 2822.

84 - O Allah, forgive my sins, my ignorance, my excess in my affairs, and whatever You are better aware of than I. O Allah, forgive my sins which I committed humorously, seriously, mistakenly, or deliberately, and all of them I have committed." [47] [47] Agreed upon: Sahīh Al-Bukhāri, no. 6398, and Sahīh Muslim, no. 2719.

85 - O Allah, I have wronged myself too much, and none forgives sins but You. So, forgive me with forgiveness from You, and have mercy on me. Indeed, You are the Oft-Forgiving, The Most Merciful." [48] [48] Agreed upon: Al-Bukhāri, no. 834, and Muslim, no. 2705.

86 - O Allah, I surrender to You, I believe in You, I rely upon You, to You I repent, and with Your help I dispute. O Allah, I seek refuge in Your Might, there is no deity worthy of worship but You, that You do not lead me astray. You are The Ever-Living Who never dies, while the Jinn and humans die. [49] Agreed upon: Al-Bukhāri, no. 6398, and Muslim, no. 2719.

87 - O Allah, we ask You for means that bring about Your mercy, determination that brings about Your forgiveness, safety from all sins, benefit from all good, the attainment of Paradise, and salvation from the Hellfire." [50] [50] Narrated by Al-Hākim, 1/525, who graded it as Sahīh (authentic), and Adh-Dhahabi agreed with him, and by Al-Bayhaqi in "Ad-Da‘awāt," no. 206. See also: "Al-Adhkār" by An-Nawawi, p. 340, where it was graded as Hasan (good) by the verifier ‘Abdul-Qādir Al-Arnā’ūt.

88 - O Allah, forgive the believing men and women." [51] [51] It is reported from ‘Ubādah, may Allah be pleased with him, who said: I heard the Prophet, may Allah's peace and blessings be upon him, say: "Whoever seeks forgiveness for the believing men and believing women, Allah will record for him a good deed for every believing man and woman." [Reported by Al-Tabarāni in Al-Kabīr, 5/202, no. 5092, and 3/334, no. 2155; its chain was deemed sound by Al-Haythami in Majma‘ al-Zawā’id, 10/210, and it was graded as good by Al-Albāni in Sahih al-Jāmi‘, no. 5902, 5/242.]

89 - O Allah, forgive me for my sin, expand for me my abode, and bless for me what You have provided me." [52] [52] Narrated by Ahmad, no. 16599, no. 23114, and no. 23188, and At-Tirmidhi, no. 3500. The verifiers of "Al-Musnad" stated in 27/144, 38/197, and 38/145: classified as Hasan li ghayrihi (sound with supporting evidence).

90 - O Allah, I ask You for Your favour and mercy, for none possesses them except You." [53] [53] Narrated by At-Tabarāni. Al-Haythami said in Majma‘ az-Zawā’id, Vol. 10, p. 159: 'Its narrators are those of the (book) Sahīh except for Muhammad bin Ziyād, who is trustworthy'; and it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh al-Jāmi‘", Vol. 1, p. 404, no. 1278.

91 - O Allah, I seek refuge in You from senility, from being thrown from a high place, from being crushed beneath a falling wall, from distress, from drowning, and from being burned. I seek refuge in You from being led astray by the devil at the time of death, and I seek refuge with You from dying in Your cause while fleeing from the battlefield, and I seek refuge in You from dying of a scorpion sting." [54] [54] Narrated by Abu Dāwūd, no. 1552, and An-Nasā’i, no. 5531 and no. 5532; classified as Sahīh (authentic) by Al-Albāni in "Sahīh An-Nasā’i", 3/1123, and "Sahīh Sunan Abi Dāwūd", 1/425.

92 - O Allah, I seek refuge in You from hunger, for it is an evil bed-fellow, and I seek refuge in You from treachery, for it is an evil hidden trait. [55] Narrated by Abu Dāwūd, no. 1547, and Al-Nasā’i, no. 5483; it was classified as Hasan (sound) by Al-Albāni in "Sahīh Al-Nasā’i," 3/1112.

93 - O Allah, I seek refuge in You from inability, laziness, cowardice, miserliness, decrepitude, hardness of heart, heedlessness, poverty, humiliation, and destitution. I seek refuge in You from poverty, disbelief, immorality, discord, hypocrisy, seeking fame, and showing off. I seek refuge in You from deafness, muteness, madness, leprosy, vitiligo, and evil diseases." [56] [56] Narrated by An-Nasā’i, no. 5493, and Al-Hākim, 1/530; it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh Al-Jāmi’", 1/406, and "’Irwā’ Al-Ghalīl", no. 852.

94 - "O Allah, I seek refuge in You from poverty, lack of means, and humiliation, and I seek refuge in You from wronging someone or being wronged by someone." [57] [57] Narrated by Abu Dāwūd, no. 1544, and An-Nasā’i, no. 5475; it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh An-Nasā’i", 3/1111, and "Sahīh Al-Jāmi‘", 1/407; the portion in brackets is from Ibn Hibbān (Mawārid), and it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh Mawārid Ath-Tham’ān", 2/455.

95 - O Allah, I seek refuge in You from an evil neighbour in the perpetual abode; for indeed, the neighbour in the desert can be replaced." [58] [58] Narrated by Al-Bukhāri in "Al-Adab Al-Mufrad," no. 117, Al-Hākim, 1/532, and he judged it to be Sahīh (authentic), and Adh-Dhahabi agreed with that. It is also narrated by An-Nasā’i, no. 5517, and it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh Al-Jāmi’," 1/408, and "Sahīh An-Nasā’i," 3/1118.

96 - O Allah, I seek refuge in You from a heart that does not fear (You), from a supplication that is not listened to, from a soul that is not satisfied, and from knowledge that is not beneficial. I seek refuge in You from these four." [59] [59] Narrated by At-Tirmidhi, no. 3482, and Abu Dāwūd, no. 1549; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Al-Jāmi'", no. 1295, and "Sahīh An-Nasā’i", 3/1113.

97 - O Allah, I seek refuge in You from an evil day, an evil night, an evil hour, an evil companion, and an evil neighbour in the perpetual abode." [60] [60] Narrated by At-Tabarāni, and Al-Haythami said in Az-Zawā’id (10/144): 'Its narrators are those of the authentic Hadīths.' Al-Albāni classified it as Hasan (sound) in Sahīh Al-Jāmi‘ (1/411), No. 1290.

98 - O Allah, I ask You for Paradise and I seek refuge in You from the Hellfire." (three times) [61] [61] Narrated by At-Tirmidhi, no. 2572, Ibn Mājah, no. 3340, and An-Nasā’i, no. 5536. Al-Albāni authenticated it in "Sahih At-Tirmidhi", 2/319, and "Sahih An-Nasā’i", 3/1121. The wording is: “Whoever asks Allah for Paradise three times, Paradise will say: ‘O Allah, admit him into Paradise.’ And whoever seeks protection from the Fire three times, the Fire will say: ‘O Allah, save him from the Fire.’”

99 - O Allah, grant me understanding in the religion." [62] [62] Indicated by the narration of Al-Bukhāri and Muslim regarding the supplication of the Prophet (peace and blessings be upon him) for Ibn ‘Abbās (may Allah be pleased with him and his father). Al-Bukhāri (143) and Muslim (2477).

100 - O Allah, I seek refuge with You from associating partners in worship with You while knowing, and I seek Your forgiveness for doing so while not knowing." [63] [63] Narrated by Ahmad, 4/403, Ibn Abi Shaybah, 10/337, and At-Tabarāni in "Al-Mu‘jam Al-Awsat", 4/284; Al-Albāni classified it as Hasan (good) in "Sahīh at-Targhīb wa at-Tarhīb", 1/19.

101 - O Allah, benefit me with what You have taught me, and teach me that which will benefit me, and increase my knowledge." [64] [64] Narrated by At-Tirmidhi, no. 3599, and Ibn Mājah, no. 259; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 1/47.

102 - O Allah, I ask You for beneficial knowledge, good provision, and accepted deeds." [65] [65] Narrated by Ibn Mājah, no. 925, and An-Nasā’i in "‘Amal Al-Yawm Wa Al-Laylah", no. 102, and Ahmad, 6/294 and 305; it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 1/152.

103 - O Allah, I ask You, O Allah, by Your being the One, the Only, the Eternal Refuge, Who neither begets nor is He begotten, nor is there any equivalent to Him, to forgive my sins. Indeed, You are The Oft-Forgiving, The Most Merciful." [66] [66] Narrated by An-Nasā’i, no. 1300, with this wording, and An-Nasā’i in "Al-Kubrā", no. 7665, and Abu Dāwūd, no. 985; it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh Sunan An-Nasā’i", 1/147.

104 - O Allah, I ask You by the fact that all praise is due to You. There is no god but You, alone, without a partner, the Bestower of blessings, O Originator of the heavens and the earth, O Owner of Majesty and Honor, O Ever-Living, O All-Sustaining. I ask You for Paradise and seek refuge in You from Hellfire." [67] [67] Narrated by Abu Dāwūd, no. 1495, Ibn Mājah, no. 3858, An-Nasā’i, no. 1299, and At-Tirmidhi, no. 3544; classified as Sahīh (authentic) by Al-Albāni in "Sahīh An-Nasā’i", 1/279, and in "Sahīh Ibn Mājah", 2/329.

105 - O Allah, I ask You by my testimony that You are Allah, there is no god but You, the Only One, the Eternal Refuge, Who has not begotten and has not been begotten, and none is like Him." [68] [68] Narrated by Abu Dāwūd, no. 985, At-Tirmidhi, no. 3475, Ibn Mājah, no. 3857, and Ahmad, 5/360; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Sunan At-Tirmidhi", 3/163.

106 - O Allah, forgive me and accept my repentance. Surely, You are the Accepting of Repentance and the Oft-Forgiving." [69] [69] Narrated by Abu Dāwūd, no. 1518, At-Tirmidhi, no. 3434, with this wording, An-Nasā’i in "As-Sunan Al-Kubra", no. 10292, and Ibn Mājah, no. 3814; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 2/321, and in "Sahīh At-Tirmidhi", 3/153.

107 - O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive so long as You know such life to be good for me and take my soul in death if You know death to be better for me. O Allah, I ask You for fear of You whether in secret or in public, and I ask You to keep me upon truth in speech, in times of pleasure and anger. I ask You to make me moderate in times of wealth and poverty, and I ask You for everlasting bliss and joy that never ceases. I ask You to make me pleased with what You have decreed and for an easy life after death. I ask You for the delight of looking at Your Face and for longing to encounter You without being struck by a calamity that brings about harm nor a trial that causes deviation. O Allah, beautify us with the adornment of faith and make us of those who guide others and are rightly guided." [70] [70] Narrated by An-Nasā’i, no. 1305, and Ahmad, 4/264; it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh An-Nasā’i", 1/280, and 1/281.

108 - O Allah, grant me Your love and the love of those whose love benefits me before You. O Allah, let what I love of what You have given me be strength for me to do what You love, and let what You have withheld from me of what I love be a period of rest for me in that which You love." [71] [71] Narrated by At-Tirmidhi, no. 3491, and he graded it as Hasan (sound). Shaykh ‘Abdul Qādir Al-Arnā’ūt said: "It is as he said." See his verification of "Jāmi‘ Al-Usūl", 4/341.

109 - O Allah, purify me from sins and transgressions. O Allah, cleanse me from them as the white garment is cleansed from dirt. O Allah, purify me with snow, hail, and cold water." [72] [72] Narrated by Muslim, no. 476, and An-Nasā’i, no. 400.

110 - O Allah, I seek refuge with You from stinginess, cowardice, old age, the trial of the heart, and the punishment of the grave." [73] [73] Narrated by An-Nasā’i, no. 5469, with the wording: “The Prophet (ﷺ) used to seek refuge from five things: from stinginess, cowardice, a bad end to life, the trial of the chest, and the torment of the grave.” Also narrated by Abu Dāwūd, no. 1539, and graded as good by Al-Arna’ūt in his verification of Jāmi‘ al-Uṣūl, 4/363.

111 - O Allah, Lord of Gabriel, Michael, and Lord of Isrāfīl, I seek refuge with You from the heat of the Fire and from the punishment of the grave." [74] [74] Narrated by An-Nasā’i, no. 1344; Ahmad, 6/61; and Al-Bayhaqi in "Ad-Da‘wāt", no. 109; it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh An-Nasā’i", 3/1121, and "Silsilat al-Ahādīth as-Sahīhah", no. 1544.

112 - O Allah, inspire in me guidance and save me from the evil within myself." [75] [75] Narrated by At-Tirmidhi, and this is his wording, 5/519, no. 3483, and similarly by Ahmad, 33/197, no. 19992, and Al-Hākim, 1/510, also with a similar wording, who classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him. The researchers of "Al-Musnad" stated regarding Ahmad's narration, 33/197: 'Its chain of narration is Sahīh according to the criteria of Al-Bukhari and Muslim.' As for At-Tirmidhi's wording, it was classified as Da‘īf (weak) by Al-Albāni in "Da‘īf At-Tirmidhi", p. 397.

113 - O Allah, I ask You for beneficial knowledge, and I seek refuge with You from knowledge that is of no benefit." [76] [76] Narrated by An-Nasā’i in "Al-Kubrā", no. 7867, and Ibn Mājah, no. 3843; it was graded as Hasan (sound) by Al-Albāni in "Sahīh Sunan Ibn Mājah", 2/327, with the wording: "Ask Allah for beneficial knowledge and seek refuge with Allah from knowledge that does not benefit.

114 - O Allah, Lord of the seven heavens and Lord of the earth, and Lord of the Mighty Throne, our Lord and Lord of all things, Splitter of the seed and the date stone, Revealer of the Torah, the Gospel, and the Furqān (Qur’an), I seek refuge with You from the evil of all things that You seize by the forelock (i.e., You have full control over them). O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You; You are the Manifest and there is nothing above You; You are the Hidden and there is nothing beyond You. Settle our debt and spare us against poverty." [77] [77] Narrated by Muslim (2713) from the Hadīth of Abu Hurayrah (may Allah be pleased with him).

115 - O Allah, bring together our hearts and mend our relationships, guide us to the ways of peace, lead us from the darkness to the light, keep us away from immorality, the hidden and apparent thereof, bless for us our hearing, our eyesight, our hearts, our spouses, and our offspring, and accept our repentance. Verily, You are the One Who accepts repentance, the Especially Merciful. O Allah, make us thankful for Your blessings, and let us praise You for them, accept them and perfect them for us." [78] [78] Narrated by Abu Dāwūd, no. 969, and Al-Hākim, and this is his wording, 1/265, who said: "Sahīh according to the conditions of Muslim," and Adh-Dhahabi agreed with him, 1/26; it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh Al-Adab Al-Mufrad," no. 630.

116 - O Allah, I ask You for the best of requests, the best of supplications, the best of success, the best of deeds, the best of rewards, the best of life, and the best of death. Strengthen me, make my scales heavy, make my faith true, and raise my ranks. Accept my prayers, forgive my sins, and I ask You for the highest degrees in Paradise. Amen. O Allah, I ask You for the openings of good, its endings, its comprehensiveness, its beginning, its outward and its inward, and the highest degrees in Paradise. Amen. O Allah, I ask You for the best of what I come with, the best of what I do, the best of what I perform, the best of what is hidden, and the best of what is apparent, and the highest degrees in Paradise. Amen. O Allah, I ask You to elevate my mention, to remove my burden, to set right my affairs, to purify my heart, to guard my chastity, to enlighten my heart, and to forgive my sins. I ask You for the highest degrees in Paradise. Amen. O Allah, I ask You to bless my soul, my hearing, my sight, my spirit, my creation, my character, my family, my life, my death, and my deeds. Accept my good deeds, and I ask You for the highest degrees in Paradise. Amen. [79] Narrated by Al-Hākim from Umm Salamah as Marfū‘, 1/520, and he classified it as Sahīh (authentic) and Adh-Dhahabi agreed with him, 1/520. Also narrated by Al-Bayhaqi in "Ad-Da‘awāt" no. 225, and At-Tabarāni in "Al-Kabīr" 23/326, no. 717.

117 - O Allah, Keep me away from reprehensible morals, inclinations, deeds, and illnesses." [80] [80] Narrated by Al-Hākim, 1/523, who said: 'Sahīh according to the conditions of Muslim,' and Adh-Dhahabi agreed with him, 1/532. Also narrated by At-Tabarāni in "Al-Mu‘jam Al-Kabīr", 19/19, no. 36; classified as Sahīh (authentic) by Al-Albāni in "Zilāl Al-Jannah", no. 13.

118 - O Allah, make me content with what You provided me with, bless it for me, and give me something good in place of everything I missed." [81] [81] Narrated by Al-Hākim (1/532) and he classified it as Sahīh (authentic), with Al-Dhahabi concurring (1/510), from the Hadīth of Ibn ‘Abbās (may Allah be pleased with them). Also narrated by Al-Bayhaqi in "Al-Ādāb" no. (1084) and in "Ad-Da‘awāt Al-Kabīr" (211). Al-Hāfiz Ibn Hajar judged it as Hasan (sound) in "Al-Futūhāt Ar-Rabbāniyyah" (4/383).

119 - O Allah, judge me with an easy account." [82] [82] Reported by Ahmad, 6/48, and Al-Hākim, 1/255, who said: 'Authentic according to the conditions of Muslim,' and Al-Dhahabi concurred, 1/255. ‘Ā’ishah (may Allah be pleased with her) said: "When he finished, I said: 'O Prophet of Allah, what is the easy reckoning?' He said: 'That He (Allah) looks into his book and pardons him. Indeed, whoever gets questioned regarding the reckoning on that Day, O ‘Ā’ishah, will be ruined. And everything that befalls a believer, Allah, the Almighty, expiates his sins thereby, even a thorn that pricks him.'" Al-‘Allāmah Al-Albāni said about it in Mishkāt al-Masābīh: 'Its chain of narration is good.'

120 - O Allah, aid us to remember You, thank You, and worship You as due." [83] [83] Narrated by Ahmad, 2/299, and Al-Hākim, 1/499, who classified it as Sahīh (authentic), and Adh-Dhahabi concurred; it is as they said. Also narrated by Abu Dāwūd, no. 1524, and An-Nasā’i in "Al-Kubrā", no. 9973; Al-Albāni classified it as Sahīh in "Sahīh Al-Adab Al-Mufrad", no. 534.

121 - O Allah, I ask You for faith that does not relapse, bliss that does not end, and accompanying Muhammad, may Allah's peace and blessings be upon him, at the highest level of the Paradise of Eternity." [84] [84] Narrated by Ibn Hibbān in "Mawārid", p. 604, no. 2436, from Ibn Mas‘ūd (may Allah be pleased with him) as a Mawqūf narration, and narrated by Ahmad through another chain, 1/386, 400, and An-Nasā’i in "‘Amal Al-Yawm Wa Al-Laylah", no. 869; Al-Albāni graded it Hasan in "As-Silsilah As-Sahīhah", no. 2301.

122 - O Allah, protect me from the evil of my soul, and resolve for me the most guided of my affairs. O Allah, forgive me for what I have concealed and what I have declared, what I have erred in and what I have done intentionally, what I have known and what I have been ignorant of." [85] [85] Narrated by An-Nasā’i in "Al-Kubrā", 6/246, no. 10830; Al-Hākim, 1/510, who classified it as Sahīh (authentic), and Adh-Dhahabi concurred; also narrated by Ahmad, 4/444, and it is in "Al-Musnad Al-Muḥaqqaq", 33/197, no. 19992. Al-Hāfiz said in "Al-Iṣābah": Its chain of narrators is authentic. It was also classified as Sahīh (authentic) by Al-Albāni in his commentary on "Riyāḍ As-Ṣāliḥīn", on hadith no. 1495.

123 - O Allah, I seek refuge with You from being overcome by debts, overcome by enemies, and from my enemies' gloating over my misfortune." [86] [86] Narrated by An-Nasā’i, no. 5475, and Ahmad 2/173; it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh An-Nasā’i", 3/1113.

124 - O Allah, forgive me, guide me, provide me with sustenance, and bestow wellness upon me. I seek refuge in Allah from the distress of the standing on the Day of Resurrection." [87] [87] Narrated by An-Nasā’i, no. 1617, and Ibn Mājah, no. 1356; Al-Albāni classified it as Sahīh (authentic) in "Sahīh Sunan An-Nasā’i", 1/356, and in "Sahīh Ibn Mājah", 1/226.

125 - O Allah, let me enjoy my hearing and my sight and allow them to be my heirs (remain until my death), and give me victory over those who oppress me, and take retribution from them on my behalf." [88] [88] Narrated by At-Tirmidhi, no. 3681, and Al-Bukhari in "Al-Adab Al-Mufrad", no. 650, and Al-Hākim, 1/523, who classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him; graded as Hasan (good) by Al-Albāni in "Sahīh At-Tirmidhi", 3/188.

126 - O Allah, I ask You for a pure life, an upright death, and a return that is neither shameful nor disgraceful." [89] [89] Narrated by Al-Hākim, 1/541, and in "Zawā’id Musnad Al-Bazzār," 2/442, no. 2177, and by At-Tabarāni in "Ad-Du‘ā’," no. 1435. Al-Haythamī said in "Majma‘ Az-Zawā’id," 10/179: “The chain of At-Tabarāni is good.”

127 - O Allah, all praise is due to You. O Allah, there is none who can withhold what You give in abundance, and none can give in abundance what You withhold. There is none who can guide whom You send astray, and there is none who can send astray whom You guide. There is none who can give what You prevent, and there is none who can prevent what You give. There is none who can draw near what You distance and none can distance what You draw near. O Allah, give us abundantly from Your blessings, mercy, favor, and provision. O Allah, I ask You for the enduring bliss that never changes or ends. O Allah, I ask You for ease at the time of privation and safety at the time of fear. I am seeking refuge in You from the evil of what You have granted us and the evil of what You have withheld from us. O Allah, endear faith to us and adorn it in our hearts, and make us hate disbelief, defiance, and disobedience, and make us among the rightly-guided. O Allah, let us die as Muslims, live as Muslims, and join us with the righteous, without being disgraced or put to trial. O Allah, fight the disbelievers who belie Your messengers and avert people from Your path, and let Your punishment and torment fall upon them. O Allah, fight the disbelievers who were given the scripture, O God of the Truth. [Ameen]" [90]. [90] Narrated by Ahmad with this wording, 3/424, 24/246, no. 15492, and what is between the brackets is by Al-Hākim, 1/507, 3/23-24; also narrated by Al-Bukhāri in "Al-Adab Al-Mufrad", no. 699. Al-Albāni classified it as Sahīh (authentic) in "Takhreej Fiqh As-Seerah", p. 284, and in "Sahīh Al-Adab Al-Mufrad" by Al-Bukhāri, no. 538, p. 259.

128 - O Allah, forgive me, have mercy on me, guide me, bestow wellness upon me, and provide me with sustenance." [91] [91] Narrated by Muslim, no. 2696 and no. 2697, and in another narration by Muslim: "For indeed, these gather for you your worldly life and your Hereafter," and in Sunan Abu Dāwūd, no. 850: He said: "When the Bedouin turned away, the Prophet (ﷺ) said: 'He has filled his hands with goodness.'

… and console me, and raise me." [92] [92] See: Sunan Ibn Mājah, no. 898, Sunan At-Tirmidhi, no. 284, Sahīh Ibn Mājah, 1/148, and Sahīh At-Tirmidhi, 1/90.

129 - O Allah, increase us, do not diminish us. Honor us, do not humiliate us. Give us, do not deprive us. Favor us, do not favor others over us. Make us pleased and be pleased with us." [93] [93] Narrated by At-Tirmidhi, 5/326, no. 3173, and Al-Hākim, 2/98, who classified it as Sahīh (authentic). Shaykh ‘Abd Al-Qādir Al-Arnā’ūt graded it as Hasan (good) in his verification of "Jāmi‘ Al-Usūl," 11/282, no. 8847.

130 - "O Allah, as You have made my creation good, make my character good." [94]. [94] Narrated by Ahmad (68/6, 155, 403/1), Ibn Hibbān (2423 – Mawārid), At-Tayālisī (374), and in the Musnad of Abū Ya‘lā no. (5075); and it was judged as Sahīh (authentic) by Al-Albāni in "’Irwā’ al-Ghalīl" (115/1) no. (74).

131 - O Allah, make me firm and make me a guide who is rightly guided." [95] [95] This is indicated by the supplication of the Prophet (may Allah’s peace and blessings be upon him) for Jarīr (may Allah be pleased with him). See: Al-Bukhāri, No. 6333, as well as Nos. 3020, 3036, and others.

132 - O Allah, I ask You for steadfastness in my affairs and determination in following the right path. I ask You for all that causes Your mercy and determines Your forgiveness. I ask You to make me thankful for Your blessings and to make me worship You properly. I ask You for a sound heart and a truthful tongue. I ask You for the best of what You know, and I seek refuge with You from the evil of what You know. I seek Your forgiveness for what You know. Indeed, You are the Knower of all the unseen." [96] [96] Narrated by Ahmad, 28/338, no. 17114, and 28/356, no. 17133, and by At-Tirmidhi, no. 3407, and by At-Tabarāni in "Al-Mu‘jam Al-Kabīr" with this wording, no. 7135, and nos. 7157, 7175, 7176, 7177, 7178, 7179, and 7180. It was also narrated by Ibn Hibbān in his "Sahīh", 3/215, no. 935, and 5/310, no. 1974. Shu‘ayb Al-Arnā’ūt classified it as Hasan (good) in "Sahīh Ibn Hibbān", 5/312, and it was deemed Hasan (good) through its various Isnāds by the editors of "Al-Musnad", 28/338. Al-Albāni mentioned it in "Silsilah Al-Ahādīth As-Sahīhah", vol. 7, no. 3228, and in "Sahīh Mawārid Az-Zam’ān", no. 2416 and 2418, stating: "Sahīh li Ghayrihi (authentic due to other supporting narrations.)

133 - O Allah, I ask You for Al-Firdaus, the highest part of Paradise." [97] [97] This is taken from the saying of the Prophet (may Allah's peace and blessings be upon him): '...So if you ask Allah, ask Him for Al-Firdaws, for it is the middle part of Paradise and the highest part of Paradise, and above it is the Throne of the Most Compassionate, and from it gush forth the rivers of Paradise.' Al-Bukhari, No. 2790, and No. 7423.

134 - O Allah, renew faith in my heart." [98] ‘Abdullāh ibn ‘Umar (may Allah be pleased with both of them) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Verily, Imān (faith) wears out within one of you as a worn-out garment; so ask Allah to renew Imān in your hearts." [Reported by Al-Hākim, 1/4, and authenticated by him, with Al-Dhahabī concurring. Al-Haythamī said in Majma‘ al-Zawā’id, 1/52: "Reported by Al-Tabarānī in Al-Kabīr, and its chain of narration is good." Al-Albānī also graded it as good in Silsilat al-Ahādīth al-Sahīhah, 4/113, no. 1585.]

135 - O Allah, I seek refuge in You from a prayer that is of no benefit." [99] 136 - O Allah, I seek refuge in You from an evil neighbour, a spouse who makes me old before old age, a child who becomes a master over me, wealth that becomes a torment upon me, and a deceitful friend whose eye observe me while his heart envies me; if he sees a good deed, he conceals it, and if he sees a bad deed, he spreads it." [100] [99] Narrated by Abu Dāwūd, no. 1549; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Sunan Abi Dāwūd", 1/424. [100] Narrated by At-Tabarāni in "Ad-Du‘ā’," 3/1425, no. 1339. Al-Albāni said in "Silsilat Al-Ahādīth As-Sahīhah," 7/377, no. 3137: 'I say: This is a good Isnād; all its narrators are from the narrators of At-Tahdhīb...'

137 - O Allah, do not disgrace me on the Day of Resurrection." [101] [101] Narrated by Ahmad in his Musnad, 29/596, no. 18056, and the researchers of the Musnad said: "Its chain of narration is Sahih (authentic)." Also narrated by At-Tabarāni in "Al-Mu‘jam Al-Kabīr," 3/20, no. 2524 with the wording: "O Allah, do not disgrace me on the Day of Judgment, and do not disgrace me on the Day of Distress.

138- "O Allah, I ask You for well-being in this life and the Hereafter." [102] [102] Narrated by Ibn Mājah, no. 3851; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 3/259, and in "Silsilat al-Ahādīth as-Sahīhah", no. 1138.

139 - O Allah, I seek refuge with You from knowledge that is of no benefit, from deeds that are not elevated, from a heart that is not humbly submissive, and from words that are not heard." [103] [103] Narrated by Ibn Hibbān, no. 2440 (Mawārid); and it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh Mawārid aẓ-Ẓam’ān", 2/454, no. 2066.

140- “O Allah, I seek refuge in You from anxiety and grief, incapacity and slackness, miserliness and cowardice, the burden of debt, and being overpowered by men.” [104] [104] Al-Bukhari, Hadith number 6363, Anas, may Allah be pleased with him, said: "I used to serve the Messenger of Allah, may Allah's peace and blessings be upon him, whenever he arrived. I would often hear him say: 'O Allah, I seek refuge in You...'

141 - O Allah, I seek refuge in You from the punishment of the Fire, and I seek refuge in You from the punishment of the grave, and I seek refuge in You from the trials, both apparent and hidden, and I seek refuge with You from the trial of the Dajjāl (Anti-Christ)." [105] [105] Narrated by Muslim, no. 2867, which includes: 'Seek refuge in Allah from the punishment of the Fire'... 'Seek refuge in Allah from the punishment of the grave...' to the end.

142 - O Allah, I ask You for martyrdom in Your cause." [106] [106] Muslim, no. 1909, quoting the saying of the Prophet, may Allah's peace and blessings be upon him: "Whoever sincerely asks Allah for martyrdom, Allah will make him reach the status of martyrs even if he dies on his bed."

143 - O Allah, forgive me. O Allah, on the Day of Resurrection, place me above many of Your creation among mankind. O Allah, forgive my sin and grant me an honorable entrance on the Day of Resurrection." [107] [107] Narrated by Al-Bukhāri, no. 4323, and Muslim, no. 2498. It is derived from the supplication of the Prophet (ﷺ) for ‘Ubayd Abū ‘Āmir, and from his supplication (ﷺ) for Abū Burdah (may Allah be pleased with them both).

144 - O Allah, guide me among those whom You have guided, grant me wellbeing among those whom You have granted wellbeing, protect me among those whom You have protected, bless for me what You have given me, and save me from the evil of what You have decreed. Indeed, the one You have supported is not humiliated. Blessed are You, O Lord, and Exalted." [108] [108] Ahmad in Al-Musnad, 3/249, Hadīth no. 1723, and the researchers of Al-Musnad said, 3/249: “Its chain of transmission is Sahīh.” This is an unrestricted narration, not limited to Witr as mentioned in the other narration. In this narration, Anas (may Allah be pleased with him) said: “He used to teach us this supplication...”

145 - O Lord, forgive me my sins on the Day of Judgment." [109] [109] Narrated by Muslim, no. 214, it was said to the Prophet (may Allah’s peace and blessings be upon him): "O Messenger of Allah, Ibn Jud‘ān used to uphold kinship ties and feed the poor during the Jāhiliyyah (pre-Islamic era of ignorance). Will this benefit him?" He said: "It will not benefit him, for he did not ever say: My Lord, forgive my sins on the Day of Judgment.

146 - “I ask forgiveness from Allah, the Magnificent, there is no deity worthy of worship except Him, the Ever-Living, the Sustainer of existence, and I turn to Him in repentance.” [110] [110] Narrated by Al-Tirmidhi, no. 3577, and authenticated by Al-Albani in Sahih Al-Tirmidhi, 3/469: “Whoever says it, Allah will forgive him even if he has fled from the battlefield.”

147 - O Allah, forgive me for my sin, remove the anger from my heart, and protect me from the misleading trials." [111] [111] Derived from the supplication of the Prophet (may Allah's peace and blessings be upon him) for ‘Ā’ishah (may Allah be pleased with her): "O Allah, forgive her sins, remove the anger from her heart, and protect her from the misleading trials." Reported by Ibn ‘Asākir with his chain in "Al-Arba‘īn fī Manāqib Ummuhāt al-Mu’minīn", p. 85, from ‘Ā’ishah (may Allah be pleased with her), and he said: "This is a Hasan Sahīh Hadīth, from the narration of Baqiyyah ibn al-Walīd." It was also reported by Ibn al-Sunnī in a similar manner in "‘Amal al-Yawm wa al-Laylah", no. 457, and in another version by Ibn al-Sunnī, it states: "and protect me from Satan" instead of "from the misleading trials." See its classification by Al-Albānī in "Al-Da‘īfah", no. 4207. It has a supporting narration from Umm Salamah (may Allah be pleased with her) reported by Ahmad, no. 26576, 44/2 in a similar manner, with the wording: "Say: O Allah, Lord of Muhammad the Prophet, forgive my sins, remove the anger from my heart, and protect me from the misleading trials as long as You keep us alive." Al-Haythamī graded it as Hasan in "Majma‘ al-Zawā’id", 10/27, and it is also found in Al-Tabarānī's "Al-Mu‘jam al-Kabīr", 23/338, no. 785, without the phrase: "as long as You keep us alive." It also has a supporting narration from Umm Hānī (may Allah be pleased with her) who said: "O Messenger of Allah, teach me a supplication that I may invoke." He said: "Say: O Allah, forgive my sins..." the Hadīth. Reported by Al-Kharā’itī in "I‘tilāl al-Qulūb", no. 52, and "Masāwi’ al-Akhlāq", no. 323.

148 - O Allah, make me live according to the Sunnah of Your Prophet, peace be upon him, and take my soul in death upon his creed, and protect me from the trials that lead astray." [112] [112] It was reported by Al-Bayhaqi in Al-Kubra, 5/95, from the supplication of Ibn 'Umar, may Allah be pleased with him, as a statement attributed to him, and Ibn Al-Mulqin mentioned it in Al-Badr Al-Munir, 6/309, quoting Al-Diya: "Its chain of transmission is good." Ibn Mas'ud, may Allah be pleased with him, said: "None of you should say: 'O Allah, I seek refuge in You from tribulation,' for there is no one who is not encompassed by tribulation; for Allah says: 'Your wealth and your children are but a trial' [At-Taghabun: 15]. So whoever seeks refuge should seek refuge in Allah from the misleading trials." It was reported by Ibn Jarir in his Tafsir, 13/475, no. 15912, and mentioned by Ibn Battal in his commentary on Sahih Al-Bukhari, 4/13.

149 - Allahumma salli ‘ala Muhammad wa ‘ala āli Muhammad kama sallayta ‘ala Ibrāhīma wa ‘ala āli Ibrāhīma, innaka Hamīdun Majīd, wa bārik ‘ala Muhammad wa ‘ala āli Muhammad kama bārakta ‘ala Ibrāhīma wa ‘ala āli Ibrāhīma [fil-‘ālamīn] innaka Hamīdun Majīd. O Allah, send your blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon Ibrahim and upon the family of Ibrahim, truly You are praiseworthy, Glorious. And bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim [among all people of the worlds]. Truly, You are Praiseworthy, Glorious. [113] [113] Narrated by Al-Bukhāri, no. 3370, with the addition in brackets from the Hadīth of Abu Hurayrah (may Allah be pleased with him) in Muslim, no. 405.

All praise is due to Allah, Lord of the worlds, as befits His Majesty and Great Sovereignty. O Allah, may Your peace and blessings be upon our Prophet Muhammad, his family, his Companions, and those who follow them with righteousness until the Day of Judgment.

Treatment with Ruqyah

from the Qur’an and the Sunnah

The one in desperate need of Allah Almighty

Dr. Sa‘īd ibn ‘Ali ibn Wahf al-Qahtāni

In the Name of Allah, the Most Compassionate, the Most Merciful

Introduction: The importance of treatment with the Qur’an and Sunnah

Praise be to Allah. We praise Him, seek His help, and ask Him for forgiveness. We seek refuge with Allah from the evil of our souls and from our bad deeds. Whoever Allah guides, none can misguide, and whoever He sends astray, none can guide. I testify that there is no god but Allah, alone, without any partner. And I testify that Muhammad is His servant and Messenger. May Allah’s peace and abundant blessings be upon him, his family, and Companions and those who follow them rightly till the Day of Judgment. To proceed:

There is no doubt that treatment with the Noble Qur'an and with the Ruqyahs (healing prayers) authentically reported from the Prophet (ﷺ) is a beneficial treatment and a complete cure. Allah Almighty says: Say, 'It is a guidance and healing for those who believe.' [Surat Fussilat: 44] Allah Almighty also says: 'And We send down the Qur’an as a healing and mercy for the believers, but it does not increase the wrongdoers except in loss.' [Sūrat Al-Isrā’: 82] From here it indicates the type, for indeed the entire Qur’an is a healing, as mentioned in the preceding verse. Allah Almighty said: 'O people, there has come to you an exhortation from your Lord, a cure for [illness] of the hearts, a guidance and mercy for the believers.' [Surat Yūnus: 57] [1] See: Al-Jawab al-Kafi liman Sa'ala 'an al-Dawa' al-Shafi by Ibn al-Qayyim, Page 20.

The Qur’an is the complete cure for all ailments of the heart, body, and the afflictions of this world and the Hereafter. Not everyone is granted the ability or success to seek healing through the Qur’an. However, if the sick person uses it for treatment with sincerity, faith, full acceptance, and firm belief, fulfilling its conditions, no disease will ever resist it. How can diseases withstand the Speech of the Lord of the earth and the heavens, which, if were sent down upon the mountains, would cause them to crumble, or upon the earth, would split it apart?! There is no disease of the heart or body except that the Qur’an provides guidance for its treatment, its cause, and protection from it for those whom Allah has granted understanding of His Book. Allah Almighty has mentioned in the Qur’an the diseases of the heart and body, and the medicine for the heart and body.

As for the diseases of the heart, they are of two types: the sickness of doubt and uncertainty, and the sickness of desires and misguidance. He, Glorified be He, mentions the diseases of the heart in detail, and He mentions their causes and their remedies [2]. He, the Most High, says: 'Is it not enough for them that We have sent down to you the Book which is being recited to them? Indeed, there is a mercy and reminder in it for people who believe.' [Surat al-‘Ankabūt: 51] The erudite scholar Ibn al-Qayyim (may Allah have mercy upon him) said: “He who is not cured by the Qur’an, may Allah not cure him; and he who is not sufficed by it, may Allah not suffice him.” [3] [2] Zād al-Ma‘ād by Ibn al-Qayyim, 4/6, and 4/352. [3] "Zād al-Ma‘ād" (4/352).

As for the diseases of the body, the Qur’an has guided to the principles of their medicine, their comprehensive rules, and foundations. The principles of bodily medicine are all found in the Noble Qur’an, and they are three: preserving health, abstaining from harmful things, and expelling harmful corrupt substances. These principles can be applied to all other types of these categories. [4] "Zād al-Ma‘ād" (4/352 and 4/6).

If a servant were to seek treatment through the Qur'an in a perfect manner, they would witness a remarkable effect in prompt healing.

Imam Ibn al-Qayyim (may Allah have mercy upon him) said: There was a time in Makkah when I fell ill, and I could not find a doctor or medicine. So, I treated myself with Surat al-Fatihah, and I observed its remarkable effect: I would take a sip of Zamzam water, recite it over the water repeatedly, and then drink it, and I found complete healing through it. I then began to rely on this method for many ailments, and I benefited from it immensely. I would describe this to those who complained of pain, and many of them would recover quickly." [5] [5] See: Zād al-Ma‘ād, 4/178, and Al-Jawāb al-Kāfī, p. 21.

Similarly, treatment with the established Prophetic incantations is among the most beneficial remedies. Supplication, when free from impediments, is one of the most effective means of alleviating distress and achieving what is desired. It is among the most beneficial remedies, especially when done persistently. It is the enemy of affliction, pushing against and treating it, preventing its occurrence, or alleviating it if it afflicts one [6]; as the Prophet (may Allah’s peace and blessings be upon him) said: Supplication is beneficial for what has occurred and what has not yet occurred, so, O servants of Allah, engage in supplication." [7] And the Prophet (ﷺ) said: “Nothing averts the Divine Decree except supplication, and nothing increases the lifespan except righteousness.” However, there is a matter that requires attention: the verses, Adhkār (remembrances), supplications, and seeking refuges used for healing and Ruqyah are inherently beneficial and healing. Yet, they necessitate the acceptance and strength of the one performing them and his effect. If healing does not occur, it is due to the weak effect of the doer, or the lack of receptivity of the recipient, or a strong impediment within the recipient that prevents the remedy from being effective. The treatment through Ruqyah involves two aspects: [6] See Al-Jawāb Al-Kāfi (p. 22-25). [7] Narrated by At-Tirmidhi, no. 3548, Al-Hākim, 1/670, and Ahmad, no. 22044; classified as Hasan (sound) by Al-Albāni. See: "Sahīh Al-Jāmi‘", 3/151, no. 3403. [8] Narrated by Al-Hākim, 1/670, and At-Tirmidhi, no. 2139; classified as Hasan (sound) by Al-Albāni in "Silsilat Al-Ahādīth As-Sahīhah", 1/76, no. 154.

The first aspect concerns the patient, and it involves the strength of his spirit, his sincerity in turning to Allah Almighty, and his firm belief that the Qur’an is a healing and mercy for the believers, along with the correct refuge-seeking supplication that is in harmony with both heart and tongue. This is a type of warfare, and the warrior cannot achieve victory over his enemy except through two things:

The weapon itself must be sound and effective, and the arm wielding it must be strong. If either is lacking, the weapon will be of little benefit, let alone if both are absent, when the heart is devoid of Tawhīd (monotheism), reliance on Allah, piety, and devotion, and he has no weapon.

The second aspect: Pertaining to the healer using the Qur’an and the Sunnah, he should also possess these two qualities [9]; thus, Ibn al-Tīn (may Allah have mercy upon him) said: Ruqyah with the Mu‘awwidhat (last three chapters of the Quran) and other names of Allah is spiritual medicine, when it is performed by the righteous among creation, healing is achieved by the permission of Allah Almighty [10]. [9] See: Zād al-Ma‘ād (4/68), and Al-Jawāb Al-Kāfi (p. 21). [10] Fat-h al-Bāri by Ibn Hajar, 10/196.

The scholars have unanimously agreed on the permissibility of Ruqyah when three conditions are met:

The first condition: It should be with the Speech of Allah Almighty, or His names and attributes, or from the speech of His Messenger (ﷺ).

The second condition: It should be in the Arabic language or other understandable languages.

The third condition: It should be believed that Ruqyah per se does not have effect except by the power of Allah, the Exalted, and Ruqyah is merely a means among the means. [11] See: "Fat-h al-Bāri" (10/195), and "Fatāwa of Shaykh Ibn Bāz" (2/384).

Due to the significant importance of this matter, I have abridged the section on Ruqyahs from my book: "Dhikr, Supplication, and Treatment with Ruqyahs from the Qur’an and Sunnah", and added beneficial insights, Allah willing. I ask Allah Almighty by His excellent names and sublime attributes to make it sincerely for His Noble Face, and to benefit me with it, and benefit with it whoever reads it, prints it, or contributes to sharing it, and all Muslims; indeed, He is the Guardian of that and fully Capable of it. May Allah’s peace, blessings, and grace be upon our Prophet Muhammad, his family, his Companions, and those who follow them in righteousness until the Day of Judgment.

The one in desperate need of Allah Almighty

Dr. Sa‘īd ibn ‘Ali ibn Wahf al-Qahtāni

Written on 18/06/1414 A.H.

1. The treatment for magic

The divine treatment for magic is of two types:

First section: What protects against magic before it occurs:

1. Fulfilling all obligations, abstaining from all prohibitions, and repentance from all sins.

2. Increasing the recitation of the Noble Qur’an, ensuring a regular portion is recited daily.

3- Fortifying oneself with the prescribed supplications, invocations, and protective prayers. This includes saying: "Bismillah-il-ladhi laa yadurru ma‘a Ismihi shay’un fil-ardi wa laa fis-samaa’ wa huwa as-samee‘ al-‘aleem. (In the name of Allah, with whose name there is protection against every kind of harm in the earth or in the sky, and He is the All-Hearing and the All-Knowing.)" three times in the morning and in the evening; reciting Ayat al-Kursi after every prayer, at bedtime, and in the morning and the evening; and reciting: {Say: “He is Allah, the One.”} [Surat al-Ikhlās] Reciting Surat al-Falaq and Surat an-Naas three times in the morning and the evening, and before sleeping; and saying: "La ilāha illallāh wahdahu la sharīka lah, lahu al-mulku wa lahu al-hamdu wa huwa ‘ala kulli shay’in qadīr (None has the right to be worshiped except Allah alone, and He has no partners. To Him belongs sovereignty, and to Him belongs praise, and He is Omnipotent over everything)" one hundred times each day; and maintaining the morning and evening Dhikrs, the supplications after the prayers, the supplications before sleeping and upon waking, the supplications upon entering and leaving the house, the supplications upon riding, the supplications upon entering and leaving the mosque, the supplication upon entering and leaving the restroom, the supplication for seeing someone afflicted, and others. I have mentioned much of this in "Fortress of the Muslim" according to circumstances, occasions, places, and times. Undoubtedly, maintaining these things is among the means that prevent the affliction of magic, the evil eye, and jinn, by the permission of Allah, the Exalted. They are also among the greatest treatments after being afflicted by these calamities and others. [12] Narrated by At-Tirmidhi, no. 3388, Abu Dāwūd, no. 5088, and Ibn Mājah, no. 3869; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 2/332. [13] Narrated by Al-Hākim and graded as Sahīh (authentic), with Adh-Dhahabi agreeing with him, 1/562. Classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Targhīb Wa At-Tarhīb", 1/273, no. 658. [14] Narrated by Al-Bukhāri, 4/95, no. 3293, and Muslim, 4/2071, no. 2691. [15] See: Zad al-Ma'ad, 4/126, and the Collection of Fatwas of Shaykh Ibn Baz, 3/277, and refer to the ten reasons that repel the harm of the envier and the sorcerer in the third section of the treatment of the evil eye, from this book.

4. Eating seven ‘Ajwah dates on an empty stomach in the morning if possible, as the Prophet (ﷺ) said: “Whoever has seven 'Ajwah dates in the morning, neither poison nor magic will harm him that day.” [16] The most complete form is to be from the dates of Madīnah, from between the two lava tracts, as mentioned in Muslim’s narration. Our esteemed Shaykh, the erudite scholar, ‘Abdul-‘Azīz ibn ‘Abdullah ibn Bāz (may Allah have mercy upon him) holds the view that all the dates of Madīnah possess this characteristic, as the Prophet (ﷺ) said: “Whoever eats seven dates from between its two lava plains in the morning...” to the rest of the Hadīth [18]. [16] Narrated by Al-Bukhāri with Al-Fat'h, 10/247, no. 5445, and Muslim, 3/1618, no. 2047. [17] Its two lava plains: Dual form of lava plain, which is Al-Harrah, a land covered with black, porous stones as if burnt with fire. Here, it refers to the two lava fields flanking the Prophetic City. See: Fayḍ al-Qadīr by Al-Munāwī, 2/514. [18] Narrated by Muslim, 3/1618, no. 2047.

He (may Allah have mercy upon him) also holds that this is hoped to be the case for the one who eats seven dates that are not specifically from the dates of Madīnah.

The second section: The treatment of magic after its occurrence, which is of various types:

The first type: Extracting and nullifying it if its location is known, through legally permissible means, and this is among the most effective treatments for the bewitched. [19] See: Zād al-Ma‘ād, 4/124, and narrated by Al-Bukhāri with Al-Fat'h, 10/132, no. 5765, and Muslim, 4/1917, no. 2189, and Majmū‘ Fatāwá Ibn Bāz, 3/228.

Second type: Ruqyah Shar‘iyyah, including the following: [20] See: Fath al-Haqq al-Mubīn fī ‘Ilāj al-Sara‘ wa al-Sihr wa al-‘Ayn, Page 138.

Firstly: Crush seven green lote-tree leaves between two stones or similar objects, then pour over them enough water for bathing, and recite over it:

I seek refuge in Allah from the accursed Satan, Allah! There is no deity except Him, the Ever-Living, the Sustainer of existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the skies and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High. [Sūrat al-Baqarah: 255]

{We inspired Moses, “Throw your staff,” and it suddenly swallowed up all their illusionary devices. 'Thus the truth prevailed, and all what they did was proven to be false.' 'They were defeated right there and were utterly humiliated.' 'The magicians fell down in prostration, and said, “We believe in the Lord of the worlds, the Lord of Moses and Aaron.' [Surat al-A‘rāf: 117-122]

{Pharaoh said, “Bring me all learned magicians.” When the magicians came, Moses said to them, “Cast whatever you have to cast.” When they did, Moses said, “All what you have brought is mere magic; Allah will surely make it useless, for Allah does not let the work of the mischief-makers thrive. And Allah establishes the truth by His Words, even though the wicked abhor it.” [Surat Yunus (10): 79-82]

{They said, “O Moses, either you throw or shall we be the first to throw!” He said, “No; you throw first.” Suddenly their ropes and staffs appeared to him, owing to their magic, as if they were slithering. Then Moses sensed fear within himself. We said, “Do not be afraid; it is you who will prevail. Throw what is in your right hand; it will swallow up what they have contrived. They have only contrived a magic trick, and the magician will never prosper, wherever he goes.” So the magicians fell down in prostration, saying, “We believe in the Lord of Aaron and Moses.” [Surat Tāha: 65-70]

In the Name of Allah, the Most Compassionate, the Most Merciful {Say, “O disbelievers, I do not worship what you worship, nor do you worship what I worship. Never will I worship what you worship, nor will you ever worship what I worship. You have your religion and I have my religion.”}

In the Name of Allah, the Most Compassionate, the Most Merciful {Say: “He is Allah, the One; Allah is the Eternal Refuge. He neither begets nor is He begotten, and there is none comparable to Him.”}

In the Name of Allah, the Most Compassionate, the Most Merciful {Say, “I seek refuge with the Lord of the daybreak, and from the harm of all what He has created; and from the harm of darkening [night] when it spreads around, and from the harm of the sorceresses who blow on knots, and from the harm of the envier when he envies.”}

In the Name of Allah, the Most Compassionate, the Most Merciful {Say, “I seek refuge with the Lord of mankind, the Sovereign of mankind, the God of mankind, from the harm of the lurking whisperer, who whispers into the hearts of mankind, from among jinn and mankind.”}

After reciting what has been mentioned into the water, he should drink from it three times and bathe with the remainder. By this, the ailment will be removed, if Allah, the Most High, wills. If the need arises to repeat this two or more times, there is no harm until the illness is removed. This has been tried many times, and Allah has benefited people through it. It is a good remedy for a man who is prevented from being intimate with his wife. [21] See: "Fatāwā Ibn Bāz", 3/279, "Fat'h Al-Majīd", p. 346, and "As-Sārim Al-Battār Fī At-Tasaddī Li-As-Saharah Wa Al-Ashrār" by Wahīd ‘Abd As-Salām, pp. 109-117, for there is a beneficial and comprehensive ruqyah, Allah Almighty willing, and "Musannaf ‘Abd Ar-Razzāq", 11/13, and "Fat'h Al-Bāri" by Ibn Hajar, 10/233.

Secondly, recite Surat al-Fātiḥah, Ayat al-Kursī, the last two verses of Surat al-Baqarah, Surat al-Ikhlās, and the two Mu'awwidhatayn three times or more, accompanied by blowing and wiping the afflicted area with the right hand. [22] See: Narrated by Al-Bukhāri with Al-Fat'h, 9/62, no. 5016, and Muslim, 4/1723, no. 2192, and Al-Bukhāri with Al-Fat'h, 10/208.

Thirdly: Refuge-seeking invocations, incantations, and comprehensive supplications:

1. "I ask Allah the Magnificent, Lord of the Magnificent Throne to cure you." (seven times) [23] [23] Narrated by Abu Dāwūd, 3/187, no. 3106, and At-Tirmidhi, 2/410, no. 2083; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Al-Jāmi'", 5/180, and 322, and in "Sahīh Sunan Abi Dāwūd", 2/276.

2. The patient places his hand on the part of his body that hurts and says: "Bismillāh" (In the name of Allah) three times, and then says: "A‘ūdhu billāhi wa qudratihi min sharri mā ajidu wa uhādhir" (I seek refuge with Allah and His power from the evil that I find and fear) seven times. [24] [24] Narrated by Muslim, 4/1728, no. 2202.

3 - O Allah, Lord of mankind, remove the harm, and cure for You are the Curer, there is no cure but Your cure, a cure that leaves behind no illness. [25] [25] Narrated by Al-Bukhāri with Al-Fat'h, 10/206, no. 5750, and Muslim, 4/1721, no. 2191.

4 - I seek refuge with Allah’s perfect words from every devil and poisonous creature and from every evil eye." [26] [26] Narrated by Al-Bukhāri with Al-Fat'h, 6/408, no. 3371.

5 - I seek refuge with the perfect words of Allah from the evil of what He created." [27] [27] Narrated by Muslim, 4/1728, no. 2709.

6 - I seek refuge in Allah’s perfect words from His anger, His punishment, His evil slaves, from the incitements of devils, and that they be present with me." [28] [28] Narrated by Abu Dāwūd, no. 3893, and At-Tirmidhi, no. 3528; classified as Hasan (good) by Al-Albāni in "Sahīh At-Tirmidhi", 3/171.

7 - I seek refuge in the perfect words of Allah that neither a righteous nor a wicked person can exceed: from the evil of what He created, and originated, and spread, and from the evil of what descends from the heaven, and from the evil of what ascends therein, and from the evil of what He spread in the earth, and from the evil of what comes out of it, and from the evil of the trials of the night and the day, and from the evil of every visitor except for one that knocks with good, O Most Merciful." [29] [29] Narrated by Ahmad in his "Musnad", 3/119, no. 15461, with a Sahīh (authentic) chain of narration, and by Ibn as-Sunni, no. 637. See: "Majma‘ Az-Zawā’id", 10/127. Al-Albāni classified it as Sahīh (authentic) in "Silsilat Al-Ahādīth As-Sahīhah", 7/196.

8 - O Allah, Lord of the seven skies and Lord of the earth, and Lord of the Mighty Throne, our Lord and Lord of all things, Splitter of the seed and the date stone, Revealer of the Torah, the Gospel, and the Qur'an, I seek refuge with You from the evil of all things that You seize by the forelock [i.e., have full control over them]. You are the First and there is nothing before You; You are the Last and there is nothing after You; You are the Manifest and there is nothing above You; You are the Hidden and there is nothing beyond You..." [30]. [30] Narrated by Muslim, 4/2084, no. 2713.

9 - In the Name of Allah I recite a Ruqyah over you, from everything that harms you, and from the evil of every soul or envious eye. May Allah cure you. In the Name of Allah, I recite a prayer (Ruqyah) over you. [31] [31] Narrated by Muslim from Abu Sa‘id, may Allah be pleased with him, 4/1718, no. 2186.

10 - In the Name of Allah may He heal you, and from every illness may He cure you, and from the evil of an envier when he envies, and from the evil of every possessor of an eye. [32] [32] Narrated by Muslim from the Hadīth of ‘Ā’ishah (May Allah be pleased with her), 4/1718, no. 2185.

11 - In the Name of Allah I recite a Ruqyah over you, from everything that harms you, from the envy of an envier, and from every possessor of an eye; may Allah cure you. [33] [33] Narrated by Ibn Mājah, no. 3527, on the authority of ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), and authenticated by Al-Albāni in Sahīh Ibn Mājah, 2/268.

These refuge-seeking invocations, supplications, and Ruqyahs are used for the treatment of magic, the evil eye, jinn possession, and all ailments; for they are comprehensive and beneficial Ruqyahs by the permission of Allah Almighty.

The third type: self-induced vomiting through cupping at the location or on the limb where the effect of the magic has appeared, if possible. If not possible, the previously mentioned treatments suffice, with the praise of Allah, the Exalted. [34] See: Zad al-Ma‘ad, 4/125. There are types of treatment for magic after it has occurred that are permissible if they have been tried and proven beneficial. See: Musannaf Ibn Abi Shaybah, 7/386-387; Fath al-Bari, 10/233-234; Musannaf ‘Abd al-Razzaq, 11/13; Al-Sarim al-Battar, p. 194-200; and Al-Sihr: Haqiqatuhu wa Hukmuhu by Dr. Misfir al-Damini, p. 64-66.

Type Four: Natural medications. There are beneficial natural medications indicated by the Noble Qur’an and the Pure Sunnah. When taken with certainty, sincerity, and focus, along with the belief that benefit comes from Allah and if he wills it will benefit. Additionally, there are compound medications made from herbs and the like, which are based on experience. There is no objection to benefiting from them according to Shariah, as long as they are not prohibited. [35] See: Fat‘h al-Haqq al-Mubīn fī ‘Ilāj al-Sara‘ wa al-Sihr wa al-‘Ayn, p. 139.

Among the beneficial natural remedies, by the permission of Allah Almighty, are: honey [36], black seed [37], Zamzam water [38], and rainwater; as Allah Almighty says: And We send down from the sky blessed rain, Surat Qāf (50): 9. And olive oil, as the Prophet (ﷺ) said: Eat olive oil and apply it to yourselves, for it comes from a blessed tree." [39] It has been established through experience, usage, and reading that it is the best oil [40]. Among natural remedies are: bathing, cleansing, and applying perfume [41]. [36] See Fat‘h Al-Haqq Al-Mubeen, p. 140, and treatment with honey will be discussed in this book. [37] See: Fath al-Haqq al-Mubīn, p. 141, and treatment with black seed is discussed in this book. [38] See: Fat‘h Al-Haqq Al-Mubīn, p. 144, and treatment with Zamzam water is discussed in this book. [39] Narrated by Ahmad in "Al-Musnad", 3/497, no. 16055, At-Tirmidhi, no. 1851, and Ibn Mājah, no. 3319; classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 2/166. [40] See Fat‘h Al-Haqq Al-Mubeen fi ‘Ilāj Al-Sara‘ wa Al-Sihr wa Al-‘Ayn, p. 142. [41] Note: the previous reference, (p. 145).

2. Treatment of the evil eye

Treatment of the evil eye is divided into categories:

The first category: Before being afflicted, and it is of various types:

Fortifying oneself and those feared for, with the prescribed supplications, invocations, and protective prayers, as mentioned in the first section of the treatment for magic. 42. Refer to the previous discussion on the treatment of magic in this book.

2. One who fears or is apprehensive of being affected with evil eye—if he sees something in himself, his wealth, his child, his brother, or anything else that amazes him— he should invoke blessings by saying: “Mashā’llāh la quwwata illa billāh, Allāhumma bārik ‘alayh” (This is what Allah has willed! There is no power except through Allah. O Allah, bless him), as the Prophet (ﷺ) said: If any of you sees something in his brother which he finds amazing, let him invoke blessings for it." [43] [43] Narrated by Mālik in his "Muwatta", 2/938, Ibn Mājah, 2/1160, no. 3509, and Ahmad, 4/447, no. 15700. Al-Albāni classified it as Sahīh (authentic) in "Sahīh Ibn Mājah", 2/265. See: "Zād Al-Ma‘ād", 4/170, and "As-Sārim Al-Battār Fī At-Tasaddī Li-As-Saharah Wa Al-Ashrār" by Sheikh Wahid Abdussalām, pp. 229-252.

3. Hiding the nice things of those who are feared to be afflicted by the evil eye. [44] See: "Sharh as-Sunnah" by al-Baghawi, 13/116, and "Zād al-Ma‘ād", 4/173.

The second category: After the affliction by the evil eye, and it has various types:

1- If the person who cast the evil eye is known, he should make ablution, and the afflicted person should bathe (ghusl) in that water. [45] See: Sunan Abu Dāwūd, 4/9, no. 5056, authenticated by Al-Albānī in "Silsilat Al-Aḥādīth Aṣ-Ṣaḥīḥah", 6/61, and "Zād Al-Ma‘ād", 4/163. See: "Al-Wiqāyah wa Al-‘Ilāj min Al-Kitāb wa As-Sunnah" by Muḥammad bin Shāyi‘, pp. 144-147.

2. Frequent Recitation of: {Say: “He is Allah, the One”}, Al-Mu‘awwidhatān, Surah Al-Fatiha, the verse of the Kursi, the concluding verses of Surah Al-Baqara, and the prescribed supplications in ruqyah, along with blowing and wiping the area of pain with the right hand, as mentioned in the second type of magic treatment, section (c) from numbers 1-11[46]. [46] Refer to what has been previously mentioned in the second type of treatment for magic in this book.

He recites over water whilst lightly blowing over it, then the patient drinks from it and pours the remainder over himself, or he recites over oil and applies it. If the recitation is done over Zamzam water, it is more complete if available, or rainwater. [47] Narrated in Sunan Abi Dāwūd, 4/10, no. 3885; the Prophet (peace be upon him) did this for Thābit ibn Qays. It was classified as Da‘īf (weak) by Al-Albāni in "Da‘īf Abi Dāwūd", no. 836. [48] Narrated by Ahmad in his "Musnad", 3/497, no. 16055; classified as Sahīh (authentic) by Al-Albāni in "Silsilat Al-Ahādīth As-Sahīhah", 1/108, no. 379. [49] Refer to what was previously mentioned in the fourth type of treatment for magic in this book. [50] Refer to what was previously mentioned in the fourth type of treatment for magic in this book.

There is nothing wrong with writing verses from the Qur’an for a patient, then washing them and drinking the water [51]. Among these are Surat al-Fātihah, Ayat al-Kursi, and the last two verses of Surat al-Baqarah. {Say: “He is Allah, the One”}, Al-Mu‘awwidhatān, and the supplications of Ruqyah as in the second type of treatment for magic, sections (b) and (c), from numbers 1-11[52]. [51] See Zād Al-Ma‘ād by Ibn al-Qayyim, Vol. 4, p. 170; and Fatāwa Ibn Taymiyyah, Vol. 19, p. 64. [52] See: The second type of remedy for magic, in this book.

The third category: Taking the measures that repel the envier’s evil eye, which are as follows:

1 - Seeking refuge with Allah from one's own evil.

2 - Fearing Allah and observing His commands and prohibitions: “Be mindful of Allah, and He will preserve you.” [53] [53] Narrated by At-Tirmidhi, no. 2516; classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 2/309.

3 - Patiently enduring the envier and forgiving him; he should neither fight him, nor complain about him, nor entertain thoughts of harming him.

4 - Reliance upon Allah, for whoever puts his trust in Allah, He is sufficient for him.

5 - Not fearing the envier, nor filling one's heart with thoughts of him, doing this is from among the most beneficial remedies.

6 - Turning towards Allah, being completely sincere to Him, and seeking His pleasure, Glorified be He.

7 - Repentance from sins, for they empower one’s enemies against him: 'Whatever calamity befalls you is because of what your own hands have earned, and He overlooks much.' [Sūrat Al-Shūra: 30]

8 - Giving charity and doing good as much as possible; for it has a remarkable effect in warding off affliction, the evil eye, and the harm of the envious.

9 - Extinguishing the fire of the envious, the oppressor, and the one who causes harm by showing kindness to him. The more harm, evil, oppression, and envy he directs towards you, the more you should increase your kindness towards him, offer him sincere advice, and show compassion towards him. This is only granted to those who have been favoured greatly by Allah.

10. Purifying ones' Tawhīd and dedicating it sincerely to the All-Mighty, the All-Wise, Who nothing can harm or benefit except by His permission, Exalted be He. He is the One Who encompasses all of this, and upon Him, these causes depend. Tawhīd is the greatest fortress of Allah; whoever enters it is among the secure.

These are ten means by which the harm of the envier, the evil eye, and the sorcerer is repelled. [54] [54] See: Badā’i‘ Al-Fawā’id by Ibn Al-Qayyim, 2/238-245.

3. Treatment for Jinn possession of a human

The treatment of an epileptic, one who a Jinni has entered into and possessed, falls under two categories:

The first category: Before the affliction:

Among the aspects of protection are the observance of all obligatory acts and duties, avoiding all prohibitions, repenting from all sins, and fortifying oneself with the prescribed Adhkār, supplications, and refuge-seeking invocations.

The second category: Treatment after the entry of the jinni:

The healing occurs through the recitation of a Muslim whose heart aligns with his tongue, and his ruqyah for the afflicted. The greatest means of treatment is ruqyah via Surat al-Fātihah, the verse of Al-Kursi, and the last two verses of Surat al-Baqarah. {Say: “He is Allah, the One”}, and {Say, “I seek refuge with the Lord of the daybreak”}, and {Say, “I seek refuge with the Lord of mankind”}, Blowing upon the afflicted, repeating this three times or more, and other Quranic verses; for indeed, the entire Quran contains healing for what is in the hearts, and it is a cure, guidance, and mercy for the believers [56]. The supplications of ruqyah as mentioned in the second type of magic treatment, sections (b) and (c) [57]. This treatment requires two essential elements: [55] See: Sunan Abi Dāwūd, 4/13-14, no. 3896, and Ahmad, 5/210, no. 21835; classified as Sahīh (authentic) by Al-Albāni in "Silsilat Al-Ahādīth As-Sahīhah", no. 2028. [56] See Al-Fat-h Al-Rabbani, Arrangement of Musnad Imam Ahmad, 17/183. [57] See: the second type of treatment for magic, from this book.

The first pertains to the afflicted person having inner strength, sincerely turning to Allah, and seeking refuge in Him correctly, with both the heart and tongue in harmony.

The second aspect pertains to the healer, who should likewise be so, for the weapon depends on the one who wields it. [58] [58] Refer to: A comprehensive beneficial incantation in 'Al-Sarim Al-Battar', pp. 109-117, by Shaykh Wahid Abd al-Salam; and see: 'Zad al-Ma'ad', 4/66-69; and 'Clarification of the Truth about Jinn Possession of Humans and Refutation of Those Who Deny It' by the esteemed scholar Abdul Aziz bin Abdullah Ibn Baz, p. 14; and 'Fatawa Ibn Taymiyyah', 19/9-65, and 24/276; and 'Protection and Treatment from the Qur’an and Sunnah' by Muhammad bin Shayea, pp. 66-69; and see: 'How to Expel Jinn from the House, Protection and Treatment' by Muhammad bin Shayea, p. 59; and 'The World of Jinn and Devils' by Al-Ashqar, p. 130.

If the Adhān is called in the ear of the possessed, it is beneficial, for the devil flees from it. [59] See: Fath al-Haqq al-Mubīn fī 'Ilāj al-Ṣar' wa al-Siḥr wa al-'Ayn (p. 112), and Al-Bukhārī, no. 574.

4 - The treatment of psychological ailments:

The greatest remedy for psychological ailments [60] and tightening of the chest, in brief, is as follows: [60] See: "Asbāb Sharh al-Sadr" in "Zād al-Ma‘ād" (2/23-28), and "Kitāb al-Wasā’il al-Mufīdah li-l-Ḥayāt al-Sa‘īdah" by Al-‘Allāmah ‘Abd al-Raḥmān ibn Nāṣir al-Sa‘dī, may Allah have mercy on him.

1 - Guidance and Tawhīd lead to relief of the heart, whereas misguidance and Shirk (polytheism) are among the greatest causes of unease.

2 - The light of true faith, which Allah casts into the heart of His servant, along with righteous acts.

3 - Beneficial knowledge, as the more a person's knowledge expands, the more his heart is reassured and finds ease.

4 - Turning in repentance and returning to Allah Almighty, loving Him with all one’s heart, turning to Him, and finding joy in His worship.

5 - Continuously remembering Allah in every situation and place, as Dhikr has a remarkable effect on the heart’s relief, the heart’s bliss, and the removal of worry and distress.

6 - Showing kindness to the created beings in its various forms and benefiting them in whatever way possible. The generous and benevolent person is the one with the most open heart, the purest soul, and the most blessed heart.

7 - Bravery, as the brave one has a reassured heart and an expansive spirit.

8- Removing the corruption [61] of the heart from the blameworthy traits that cause its tightening and torment, such as envy, hatred, malice, enmity, spite, and oppression. It has been established that the Prophet (ﷺ) was asked about the best of people, and he said: "Every person who has a pure heart and truthful tongue." They said: "We know what a truthful tongue is, but what is a pure heart?" He replied: "It is the pious, the clean, in which there is no sin, nor transgression, nor rancor, nor envy." [62] [61] A defect in something that corrupts it. [62] Narrated by Ibn Mājah, no. 4216; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 2/411.

9 - Avoiding excessively looking, speaking, listening, socialising, eating, and sleeping. Abstaining from these is among the reasons for the relief of the heart, the bliss of the soul, and the removal of worries and distress.

10 - Engaging in beneficial work or knowledge, for it diverts the heart from what causes its' anxiety.

11 - Focusing on the tasks of the present day, and not concerning oneself too much about the future, or feeling sorrow about the past. The servant strives for what benefits them in religion and worldly matters, asks their Lord for success in their endeavours, and seeks His assistance in that; for indeed, this provides solace from anxiety and sorrow.

12 - Looking at those who are below you, and not looking at those who are above you, that is in matters of well-being and its aspects, and in sustenance and its aspects.

13 - Forgetting past hardships that cannot be changed, so one should not think about them at all.

14 - When a servant is afflicted with a calamity, he should strive to mitigate it by considering the worst possible outcomes and confronting them to the best of his ability.

15 - The strength of the heart, its tranquility, and its resistance against being disturbed or agitated by illusions and fantasies brought about by negative thoughts and avoiding anger. Not anticipating the loss of beloved things or the occurrence of disliked events; rather, one should entrust the matter to Allah Almighty, while engaging in beneficial means and supplicating Allah for pardon and well-being.

16 - One's heart relying upon Allah, trust in Him, and having good expectations of Him, the Almighty; for the one who relies upon Allah is not affected by illusions.

17 - The wise person knows that his true life is one of happiness and tranquility and that it is very short. Therefore, he should not shorten it with worries and indulgence in distress, for that is contrary to a healthy life.

18 - When afflicted with adversity, one should compare it with the rest of the blessings he enjoys, whether spiritual or worldly. Through such comparison, the abundance of blessings he possesses becomes evident. Similarly, he should compare the potential harm he fears might befall him with the numerous possibilities of safety, ensuring that a weak possibility does not outweigh the many strong ones. Thus, his anxiety and fear dissipate.

19 - He knows that peoples' annoyances do not harm him, especially through vile words; rather, it harms them. Thus, he pays it no heed, nor gives it thought, so that it does not harm him.

20 - He directs his thoughts toward that which benefits him in his religion and worldly life.

21 - A servant should not seek gratitude for the kindness he has extended and the good he has done except from Allah. He should understand that this is an interaction between him and Allah. Therefore, he should not concern himself with the gratitude of those to whom he has shown favour. [saying to themselves] “We feed you only for the sake of Allah; we seek from you neither reward nor gratitude. [Surat al-Insān: 9]

22 - Keeping beneficial matters in front of one’s eyes and working towards achieving them without paying attention to harmful matters, thus neither occupying his mind nor his thoughts with them.

23 - Completing tasks immediately, so that full focus can be given for future tasks, with strength of thought and strength of action.

24 - One should choose the most beneficial deeds and useful knowledge, prioritising the most important ones, especially those for which there is a strong desire, seeking assistance in this from Allah, and then through consultation. When the benefit is ascertained and the decision is made, one should place his trust in Allah Almighty.

25 - Speaking about Allah’s apparent and hidden blessings, for recognising and talking about them dispel worry and distress, urging the servant towards thankfulness.

26 - Dealing with one's wife, relative, associate, and everyone with whom you have a relationship: if you find a flaw in them, then recognise their positive aspects and compare them. By considering this, companionship endures, and the heart finds comfort; that is why the Prophet (ﷺ) said: 'A believing man does not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another.' [63] Narrated by Muslim, 2/1091, no. 1469.

27 - Supplication for the reformation of all matters, and the greatest of that is: O Allah, rectify for me my religion which is the safeguard of my affairs, and rectify for me the affairs of this world wherein is my sustenance, and rectify for me my Hereafter to which is my return, and make life an increase for me in every good, and make death a relief for me from every evil. Also: O Allah, Your mercy is what I hope for, so do not leave me to myself for an instant, and set right all my affairs. There is no true god but You." [65] [64] Narrated by Muslim, 4/2087, no. 2720. [65] Narrated by Abu Dāwūd, 4/324, no. 5090, and Ahmad, 5/42, no. 0430. Al-Albāni classified it as Sahīh (authentic) in "Sahīh Al-Jāmi‘", no. 3388, and Hasan (sound) in "Sahīh Sunan Abi Dāwūd", 3/251.

28 - Jihad in the cause of Allah, as the Prophet (ﷺ) said: ((Strive in the cause of Allah, for Jihad in the cause of Allah is a gate from the gates of Paradise, through which Allah delivers from distress and sorrow.)) [66] Narrated by Ahmad, 5/314, 316, 319, 326, 330, numbers 21624, 22680, 22732, and Al-Hākim, who graded it as Sahīh (authentic) and Adh-Dhahabi agreed with him, 2/75. It was also classified as Sahīh (authentic) by Al-Albāni in "Silsilat Al-Ahādīth As-Sahīhah", 2/274.

These causes and means are beneficial treatments for psychological illnesses, and among the greatest remedies for psychological anxiety for those who contemplate them and apply them with sincerity and devotion. Some scholars have treated many cases and psychological illnesses with them, and Allah has made them greatly beneficial. [67] See: Muqaddimah al-Wasā’il al-Mufīdah, 5th edition, p. 6.

5 - Treatment of ulcers and wounds

When someone complained of an ailment or had an ulcer or a wound, the Messenger of Allah (ﷺ) would do this with his index finger–Sufyān placed his index finger on the ground and then raised it and said: In the Name of Allah, the soil of our land, with the saliva of some of us, our sick will be cured, with the permission of our Lord." [68] [68] Narrated by Al-Bukhāri with Al-Fat'h, 10/206, no. 5745, and Muslim, 4/1724, no. 2194.

The meaning of the Hadīth is that one takes some of their saliva on their index finger, then touches the soil so that some of it sticks to the finger. Then, they wipe it on the injured or ailing area while saying these words during wiping. [69] See: 'Sharh an-Nawawi ‘ala Sahih Muslim' (14/184), and 'Fat-h al-Bāri' by Ibn Hajar (10/208), and see a comprehensive explanation of the hadith in 'Zad al-Ma'ad' (4/186-187).

6. Treatment of the calamity

{No calamity befalls the earth or yourselves but it is already written in a Record before We bring it into existence. That is indeed easy for Allah– so that you may not grieve over what you have missed, nor rejoice excessively over what He has given you, for Allah does not love anyone who is conceited and boastful} [Surat al-Hadīd (57): 22-23]

2. {No calamity befalls except with Allah’s permission. Whoever believes in Allah, He will guide his heart. And Allah is All-Knowing of everything.} [Surat at-Taghābun: 11]

3. If a servant is afflicted by a calamity and says: 'Inna lillah wa inna ilayhi rāji‘ūn. Allahumma u’jurni fi musībati wakhluf li khayran minha (Indeed we belong to Allah and indeed to Him we shall return. O Allah, recompense me for my loss and give me something better than it),' Allah Almighty will surely recompense him for his loss and will give him what is better than it. [70] Narrated by Muslim, 2/633, no. 918.

4. “When a servant’s child dies, Allah Almighty asks His angels: ‘Have you taken the life of My servant’s child?’ They reply in the affirmative. He then asks: ‘Have you taken the fruit of his heart?’ They reply in the affirmative. Thereupon, He asks: ‘What did My servant say?’ They say: ‘He praised You and said: Inna lillāhi wa inna ilayhi rāji‘ūn (Verily, we belong to Allah and, verily, to Him we shall return).’ Allah then says: ‘Build a house for My servant in Paradise and name it Bayt-ul-Hamd (the House of Praise).’” [71] That is, he said: "Alhamdulillah, inna lillah wa inna ilayhi raaji‘oon." (All praise is due to Allah, indeed we belong to Allah, and indeed unto Him we shall return.) [72] Narrated by At-Tirmidhi, no. 1021; classified as Hasan (sound) by Al-Albāni in "Sahīh At-Tirmidhi", 1/298.

5. ((Allah, the Exalted, says: 'My reward shall be nothing less than Paradise for My faithful servant who, if I take the life of his beloved one from the people of the world, bears it patiently in expectation of My reward.' [73] Narrated by Al-Bukhāri with Al-Fat'h, 11/242, no. 6424.

6. And the Prophet (ﷺ) said to a man whose son had died: “Do you not wish that you would not approach a gate of the gates of Paradise except that you find it waiting for you?” [74] Narrated by Ahmad, no. 15595, and An-Nasā'ī, 4/23, in the Book of Funerals, Chapter: Ordering on to seek divine reward and be patient when calamity strikes, no. 1870; its chain is authentic according to the criteria of the Sahīh, and authenticated by Ibn Hibbān, 8/209, and by Al-Albāni in "Sahīh At-Targhīb wa At-Tarhīb", no. 2007; see also: "Fath al-Bārī", 11/243.

7. Allah, Glorified and Exalted, says: If I afflict My servant in his two dear things (i.e. his eyes), and he endures patiently [and anticipates My reward], I shall compensate him for them with Paradise.”[75] [75] Narrated by Al-Bukhāri with Al-Fat'h, 10/116, no. 5653, and what is between the brackets is from Sunan At-Tirmidhi, no. 2400, see: Sahih At-Tirmidhi, 2/286.

8. ((No Muslim is afflicted by harm, be it illness or anything else, except that Allah will cause his sins to drop away just as a tree sheds its leaves. [76] [76] Narrated by Al-Bukhāri with Al-Fat'h, 10/120, no. 5648, and Muslim, 4/1991, no. 2571.

9. 'No Muslim is pricked by a thorn or anything more than that except that a reward is written for him because of it, and a sin is erased from him.' [77] [77] Narrated by Muslim, 4/1991, no. 2572.

10. 'No pain [78], fatigue (exhaustion) [79], illness, or sadness befalls a believer, even a distress that concerns him [80], except that some of his sins will be expiated for that. [81] Wasab: persistent pain, as in the statement of Allah the Exalted: {And for them is a constant torment}, meaning a perpetual and unending torment. Refer to An-Nawawi's explanation, 16/130. [79] Exhaustion: tiredness. [80] It is said with the opening of the yā’ and the damma on the hā’ “yahummuhu” and it is also said “yuhammuhu” with the damma on the yā’ and the opening of the hā’, meaning: it distresses him, and both are correct. See Al-Nawawi's commentary on Sahih Muslim, 16/130. [81] Narrated by Muslim, 4/1993, no. 2573.

11. 'The greater the tribulation, the greater the reward. When Allah loves a people, He tests them. So whoever is content, for him is contentment; and whoever is discontent, for him is discontent. [82] Narrated by At-Tirmidhi, no. 2396, and Ibn Mājah, no. 4031; classified as Hasan (sound) by Al-Albāni in "Sahīh At-Tirmidhi", 2/286. [83] It is said: "Sukht" and "sakhat" are the opposites of "reda" (contentment). One may say "sakhita," meaning he became angry, thus he is "sakhit" (discontent). "Askhat" means he angered him. It is also said: "tasakhat" his gift, meaning he found it insufficient and it did not satisfy him. "Sakhita" is used in the same pattern as "ta'iba," and "sukht" with the damma is its noun form. ... "Sakhituhu," "sakhitu 'alayhi," and "askhatuhu" are like "aghzabtuhu" and "ghadiba" in both form and meaning. See: Al-Sihah, under the entry "sakhat," and Al-Misbah Al-Munir, under the entry "sakhat.

12. '...afflictions will not cease afflicting the servant until they leave him walking upon the earth without any sins." [85] [84] [i.e., the Muslim individual.] [85] Narrated by At-Tirmidhi, no. 2698, and Ibn Mājah, no. 4023; classified as Hasan (sound) by Shaykh Al-Albāni in "Sahīh At-Tirmidhi", 2/286.

7. Treatment of anxiety and grief

1. No servant is afflicted with anxiety or grief and says: 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 You 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 spring of my heart, the light of my chest, the remover of my sadness, and the reliever of my distress, except that Allah removes his sadness and distress and replaces it with joy." [86] [86] Narrated by Ahmad, 1/391, no. 3712; and it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Targhīb Wa At-Tarhīb", no. 182.

2. "O Allah, I seek refuge with You from anxiety and grief, incapacity and slackness, miserliness and cowardice, the burden of debt, and being overpowered by men." [87] [87] Narrated by Al-Bukhāri, 7/158, no. 2893. The Messenger of Allah (ﷺ) used to recite this supplication frequently. See: "Al-Bukhāri with Al-Fat'h", 11/173.

8. Treatment of Distress

1. There is no god but Allah, the Most Great, the Forbearing. There is no god but Allah, the Lord of the Mighty Throne. There is no god but Allah, the Lord of the skies, the Lord of the earth, and the Lord of the Honourable Throne." [88] [88] Narrated by Al-Bukhāri, 7/154, no. 6346, and Muslim, 4/2092, no. 2730.

2. 'O Allah, Your mercy is what I hope for, so do not leave me to myself for an instant, and set right all my affairs. There is no true god but You.' [89] [89] Narrated by Abu Dāwūd, 4/324, no. 5092, and Ahmad, 5/42, no. 20430. Al-Albāni classified it as Hasan (sound) in "Irwā’ Al-Ghalīl", 3/357, and Al-Arna’ūt in his verification of "Al-Musnad", 34/75.

3. {None has the right to be worshiped except You, Glory be to You; I have been among the wrongdoers.} [90] [90] Narrated by At-Tirmidhi, 5/529, no. 3505, and Al-Hākim, who graded it as Sahīh (authentic), and Adh-Dhahabi agreed with him, 1/505; classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi," 3/168.

4. ((Allah, Allah is my Lord; I do not associate anything with Him.")) [91] [91] Narrated by Abu Dāwūd, 2/87, no. 1525; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 2/335, and "Sahīh At-Tirmidhi", 4/196.

9. The Patient’s self-treatment

Place your hand on the part of your body where you feel the pain and say: 'Bismillāh (In the name of Allah)' three times; then say seven times: 'A‘ūdhu billāhi wa qudratihi min sharri mā ajidu wa uhādhir (I seek refuge with Allah and His power from the evil that I find and fear).'" [92] [92] Narrated by Muslim, 4/1728, no. 2202.

10. Treatment of the patient during visitation

'There is no Muslim servant who visits a sick person whose time of death has not come, and says seven times: 'I ask Allah the Magnificent, Lord of the Magnificent Throne, to cure you,' except that he will be cured.' [93] Narrated by At-Tirmidhi, no. 2083, and Abu Dāwūd, no. 3893; classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 2/210, and "Sahīh Al-Jāmi'", 5/180.

11. Treatment of anxiety and fear during sleep

I seek refuge with Allah’s perfect words from His anger, His punishment, His evil slaves, and from the incitements of devils, and that they be present with me." [94] [94] Narrated by Abu Dāwūd, 4/12, no. 3893; classified as Hasan (good) by Al-Albāni in "Sahīh At-Tirmidhi", 3/171.

12. Treatment of Fever

The Prophet (ﷺ) said: Fever is from the searing heat of the Hellfire; so cool it off with water. [95] Narrated by Al-Bukhāri with Al-Fat'h, 10/174, no. 3264, and Muslim, 4/1733, no. 2210.

13. Treatment of the sting and bite

1. Reciting Al-Fātihah along with gathering saliva and spitting it on the sting [96]. [96] Narrated by Al-Bukhāri with Al-Fat'h, 10/208, Book of Medicine, Chapter on the Incantation of the Prophet, peace be upon him.

2. It should be wiped over with water and salt, along with reciting: {Say, “O disbelievers”} and the two Mu‘awwidhāt [97]. [97] Narrated by At-Tabarāni in "Al-Mu‘jam As-Saghīr" (2/830); its Isnād (chain of transmission) is classified as Hasan (sound) by Al-Haythami in "Majma‘ Az-Zawā’id" (5/111) and as Sahīh (authentic) by Al-Albāni in "As-Silsilah as-Sahīhah" (548).

14. Treatment of anger

Treatment of anger is through two methods:

The first method: Protection

Protection is attained by avoiding the causes of anger, that includes: arrogance, self-conceit, boasting, blameworthy greed, inappropriate jesting, frivolity, and similar behaviours.

The second method: treatment when anger occurs

It is confined to four types:

- Seeking refuge with Allah from the accursed devil.

- Performing ablution.

- Changing the state of the angry person: by sitting, lying down, leaving an area, refraining from speech, or other actions.

Recalling the rewards associated with "Kazhm al-ghayzh" (suppressing anger) and the disgrace that follows the consequences of anger. [98] See this detailed explanation with its authentic evidences in: "Āfāt al-Lisān," p. 110-112, and "Al-Hikmah fi Ad-Da‘wah ilā Allāh," p. 64-66 by the author.

15. Treatment by black seed

The Prophet (ﷺ) said: “There is a cure in the black seed for every ailment except Sām (death).” Ibn Shihab said: "Al-Sām means death, and the black seed is "shuniz". [99] Black seed is extremely beneficial, and the Prophet's saying: “a cure for every disease” is akin to the saying of Allah Almighty: {It will destroy everything by the command of its Lord.} [Surat al-Ahqāf: 25] Everything is susceptible to destruction, as well as its counterparts. [100] [99] Narrated by Al-Bukhāri with Al-Fat'h, 10/143, no. 5688, and Muslim 1735, no. 2215. [100] See: Zād al-Ma'ād, 4/297, and Al-Tibb Min Al-Kitāb Wa Al-Sunnah by the scholar Muwafaq ad-Dīn 'Abd al-Laṭīf al-Baghdādī, p. 88.

16. Treatment with honey

1. Allah Almighty says concerning bees: {There comes out from their bellies a drink of various colors, in which there is healing for people. Indeed, there is a sign in this for people who reflect.} [Surat an-Nahl (16): 69]

2. The Prophet (ﷺ) said: ((There is a cure in three things: a cupping blade, a drink of honey, or cauterisation by fire, but I have forbidden my nation from cauterisation. [101] Narrated by Al-Bukhāri with Al-Fat'h, 10/137, no. 5681, and see the benefits of honey in: Zad al-Ma'ad, 4/50-62, and Medicine from the Book and the Sunnah by the scholar Muwaffaq al-Din Abd al-Latif al-Baghdadi, pp. 129-136.

17. Treatment with Zamzam water

1. The Prophet (ﷺ) said regarding Zamzam water: It is blessed; it is food that satisfies [and a healing for ailments]." [102] [102] Narrated by Muslim, 4/1922, no. 2473, with the part in brackets from Al-Bazzār, 2/86, Al-Bayhaqi in "As-Sunan Al-Kubrā", 5/147, and At-Tabarāni in "Al-Mu'jam Al-Awsat", 3/247, and its chain of narration is authentic. See: "Majma' Az-Zawā'id", 3/286.

2. The Hadīth of Jābir that he reported as Marfū‘ (ascribed to the Prophet): "Zamzam water is for whatever it is drunk for." [103] [103] Narrated by Ibn Mājah, no. 3062, and others; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah," 2/183, and "Irwā’ Al-Ghalīl," 4/320.

3. It is authentically reported that the Prophet, may Allah's peace and blessings be upon him, used to carry Zamzam water in containers and leather bags, and he would pour it over the sick and give it to them to drink. Ibn al-Qayyim (may Allah have mercy upon him) said: ((I, along with others, have experienced remarkable things in seeking healing through Zamzam water. I have sought healing from several illnesses with it and was cured [106], with Allah's permission. [107] [104] Small Water Container: The purifier; plural: Al-Adāwā. Mukhtār al-Ṣiḥāḥ, 1/11. [105] Narrated by At-Tirmidhi, 1/180, no. 963, and Al-Bayhaqi, 5/202; classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 1/284, and "Silsilat Al-Ahādīth As-Sahīhah", 2/572, no. 883. See also: "Zād Al-Ma‘ād", 4/392. [106] And those other than the people of Hijaz say: “So I was cured.” See: "Al-Nihāyah fī Gharīb al-Hadīth" (1/111). [107] "Zād al-Ma‘ād" (4/393, and 178).

18. Treatment of the sicknesses of the heart

Hearts are of three types:

1. A sound heart: It is the one with which none shall be saved on the Day of Resurrection except who comes to Allah with it. Allah Almighty says: {the Day when neither wealth nor children will be of any avail (88) except the one who comes to Allah with a sound heart.”} [Surat ash-Shu‘arā’: 88-89]

A sound heart is one that is free from every desire that contradicts Allah’s commands and prohibitions, and from every suspicion that opposes His statements, thus being free from servitude to anything other than Him, and free from seeking judgment from anyone other than His Messenger (ﷺ).

In summary, a sound and healthy heart is one that is free from any form of Shirk (associating partners with Allah); rather, its servitude is purely devoted to Allah: in will, love, reliance, repentance, humility, fear, and hope. His deeds are sincere for Allah. If he loves, he loves for Allah; if he hates, he hates for Allah; if he gives, he gives for Allah; if he withholds, he withholds for Allah. His entire concern is for Allah, his love is for Allah, his intention is for Him, his body is for Him, his actions are for Him, his sleep is for Him, his wakefulness is for Him, and his conversation, and talking about Him is more delightful to him than any other conversation. His thoughts revolve around what pleases Him and what He loves. We ask Allah, the Exalted, for such a heart. [108] See: Ighāthat al-Lahfān min Masāyid ash-Shaytān, by Ibn al-Qayyim, may Allah have mercy on him, (1/7, 73).

The dead heart: It is the opposite of the first. It is the heart that does not recognise its Lord, nor does it worship Him according to His command, and what He loves and is pleased with. Rather, it is engrossed in its desires and pleasures, even if they incur the wrath and anger of its Lord. It worships others besides Allah with love, fear, hope, satisfaction, anger, reverence, and humility. If it hates, it hates for its own desires, and if it loves, it loves for its own desires. If it gives, it gives for its own desires, and if it withholds, it withholds for its own desires. Desire is its leader, lust is its guide, ignorance is its driver, and negligence is its vehicle. We seek refuge with Allah from such a heart. [109] See: Ighāthat al-Lahfān min Masāyid ash-Shaytān, (1/9).

3. The diseased heart: It is a heart that possesses life yet is afflicted with an ailment. It is sustained by two sources, each prevailing at different times. It inclines towards whichever of the two dominates it. Within it lies love for Allah Almighty, faith in Him, sincerity to Him, and reliance upon Him, which are the sources of its life. Yet, it also harbours love for desires, eagerness to attain them, envy, arrogance, self-admiration, love of status, corruption on earth through leadership, hypocrisy, ostentation, greed, and miserliness, which are the sources of its destruction and ruin [110]. We seek refuge with Allah from such a heart. [110] See: Ighāthat Al-Lahfān, 1/9.

The treatment of the heart from all its sicknesses is mentioned in the Noble Qur’an.

Allah Almighty says: {O people, there has come to you an exhortation from your Lord, a cure for [illness] of the hearts, a guidance and mercy for the believers.} [Surat Yūnus: 57] Allah Almighty also says: {We send down the Qur’an as a healing and mercy for the believers, but it does not increase the wrongdoers except in loss.} [Sūrat Al-Isrā’: 82]

The sicknesses of the heart are of two types:

One type of it does not cause immediate pain to its possessor, which is the disease of ignorance, doubts, and uncertainties. This is the more painful of the two types, but due to the corruption of the heart, one does not feel it.

The other type is a painful illness in the present: such as anxiety, distress, sorrow, and anger. This illness may be alleviated by natural remedies by removing its causes and other means. [111] See: Ighāthat Al-Lahfān (1/44).

The treatment of the heart is achieved through four things:

The first: With the Noble Qur'an; for it is a cure for what is in the hearts of doubt, and it removes from them polytheism, the filth of disbelief, and the diseases of misconceptions and desires. It is guidance for those who know the truth and act upon it, and a mercy for the believers, granting them immediate and future rewards. Allah Almighty says: {Is the one who was dead and We gave him life [by faith] and gave him a light with which he walks among people like the one in darknesses from which he can never escape? This is how the deeds of the disbelievers have been made appealing to them.} [Surat al-An‘ām: 122]

The second matter: The heart requires three things:

1. What preserves its strength, a is faith, performing good deeds, and engaging in regular acts of obedience.

2. Abstinence from harmful things by avoiding all sins and types of transgressions.

3. Cleansing oneself of all harmful elements through repentance and seeking forgiveness.

The third: Treating a sickness of the heart from the dominance of ones self:

It has two remedies: Accountability and opposition; and accountability is of two types:

The first type: Before the action, and it has four states:

1. Is this action within his capability?

2. Is performing this deed better for him than abandoning it?

3. Is this deed intended for the sake of Allah?

4. Is this deed supported by others, and does he have helpers who assist and support him if the task requires assistance? If the answer is affirmative, then one should proceed; otherwise, they should not embark upon it at all.

The second type: After the action, and it is of three types:

1. Holding oneself accountable concerning any act of obedience in which he has fallen short in fulfilling the rights of Allah the Almighty, as he did not perform it in the required manner. Among the rights of Allah the Almighty are: sincerity, sincere advice, adherence, witnessing the state of excellence, recognising Allah’s favour upon him in it, and acknowledging his own shortcomings after all of that.

2. Holding oneself accountable for every deed abstaining from would have been better than doing it.

3. Holding oneself accountable for a permissible or habitual act he did not perform, and whether he intended by it Allah and the Hereafter, thus being successful, or intended by it the worldly life, thus being a loser.

The essence of this is that one should first take account of oneself regarding the obligatory acts, then complete them if they are deficient. Next, one should reckon oneself concerning prohibitions, and if it is known that something from them has been committed, it should be rectified with repentance and seeking forgiveness. Then, one should account for what the limbs have performed, and finally, for heedlessness. [112] Look: Ighāthat Al-Lahfān (1/136).

The fourth: The treatment of the sickness of the heart from the Satan's dominance over it:

The devil is the enemy of mankind, and removing oneself from him is what Allah has prescribed from refuge-seeking. The Prophet (ﷺ) combined seeking refuge from the evil of the self and the evil of the devil. He (ﷺ) said to Abu Bakr: Say: Allahumma Fātir-as-samāwati wal-ard, ‘ālim-al-ghaybi wash-shahādah, Rabba kulli shay’in wa-malīkah, ash-hadu alla ilāha illa ant, a‘ūdhu-bika min sharri nafsi wa min sharri ash-shaytāni wa-shirkih, wa an aqtarifa ‘ala nafsi sū’an aw ajurrahu ila muslim (O Allah! Creator of the heavens and the earth! Knower of the hidden and the apparent! Lord of everything and its Possessor. I bear witness that none is worthy of worship but You. I seek refuge with You from the evil of my own self and from the evil of the devil and the evil of polytheism to which he calls, and from committing wrong against myself or bringing such upon another Muslim). Say it in the morning, in the evening, and when you go to bed." [113] [113] Narrated by At-Tirmidhi, no. 3392, and Abu Dāwūd, no. 5058; classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 3/142.

Seeking refuge, reliance (upon Allah), and sincerity prevent the dominion of the devil. [114] [114] Look: Ighāthat Al-Lahfān (1/145-162).

May Allah’s peace and blessings be upon His slave and Messenger, Muhammad, his family, all his Companions, and those who follow them with righteousness until the Day of Judgment.

Supplication and Spiritual Healing from the Qur'an and Sunnah

Sa‘īd ibn ‘Ali ibn Wahf al-Qahtāni

The book "Supplication, followed by Treatment with Ruqyah from the Quran and Sunnah" by Dr. Saeed bin Ali bin Wahf Al-Qahtani is a scholarly reference on the subject of supplication and the treatment of ailments through legitimate Ruqyah. The book reviews supplications derived from the Noble Quran and the Prophetic Sunnah, explaining how to benefit from them for healing spiritual and physical illnesses. It also addresses treatment through Ruqyah, emphasising the necessity of deep faith and sincere turning to Allah Almighty in seeking healing. The book presents effective means for protection and treatment from harm and diseases.