Category Archives: Ruqya

04 Mar

Magic and its types

Magic is a reality. You just choose not to believe in it until it affects you.


Then you search everyplace you can for someone, whoever it may be, who can cure you and relieve you of the pain.


Magic is real. Magic is not nice. Protect yourself against magic before it affects you and forces you to search for someone who can cure you from it.


Protection and prevention are always better than having to search for  a cure. Keep yourself protected from magic by reciting the last two Chapters of the Qur'aan.


The like of these two chapters had never been revealed in any of the Books of Allaah. They are chapters with great virtue. Recite them and blow over yourself to keep yourself from being affected by magic.


Narrated Uqbah ibn Amir:

While I was traveling with the Messenger of Allah (sallallaahu alayhi wa sallam) between al-Juhfah and al-Abwa', a wind and intense darkness enveloped us, whereupon the Messenger of Allah (sallallaahu alayhi wa sallam) began to seek refuge in Allah, reciting: "I seek refuge in the Lord of the dawn," and "I seek refuge in the Lord of men."

He then said: Uqbah, use them when seeking refuge in Allah, for no one can use anything to compare with them for the purpose.

Uqbah added: I heard him reciting them when he led the people in prayer.

[Sunan Abi Dawud Hadith No. 1463]


Types of Magic


There are different types of magic. You will learn about these different types, and then we will look at ways you can cure black magic. You will be able to rid yourself of magic, if you suffer from it, or help loved ones recover from the ill effects of black magic.


Magic of Love – Sihr al-Mahabbah

The first type of magic we will examine is sihr al-Mahabbah. Another name for the magic of love is sihr al-Tiwala. Basically, some might refer to it as sihr al-Tiwala and others as sihr al-Mahabbah. It is always handy to know the different terminologies used as it will keep you from any confusion when discussing and treating the sihr.


The magic of love is often done by females on their husbands because they constantly argue and fight. The wife is emotionally crushed by how her husband treats her.


She decides to go to a magician [or an older baba as they call them in the sub-continent]. She may not actually know that the old man is a magician. He just works charms and solves problems between husband and wife as far as she has been told.


She cries her heart out to the magician. He promises to remedy her situation for a sum of money. [Some perverts will get the girl to sleep with them in return to help her].


The magician tells the woman to get anything from her husband which has scent on it. The clothes a person wears or a handkerchief he uses. Even the bed sheets, if they have been in contact with his skin, would work.


If you see your wife asking for something with which your skin has been in contact with do be on your guard. Also if you see any personal items missing ask her and make sure she is not using them for magic. Be honest and upright about it. Do not beat around the bush. Tell her to her face why you are asking.


The magician will take the item and take the threads from it. Then he will tie knots, blow on them, and do all the horrible, disgusting things magicians do. Finally, he will tell your wife to bury the item in a deserted place.


Once the magic begins to take hold, you will, all of a sudden, begin to find your wife irresistible. Overpowering sexual desire for her and love which makes you believe you cannot live without her will consume you.


You will become her slave. You will do everything she asks. You could not even imagine a life without her.


The magic of love is powerful. It will leave you powerless against your wife.


It is important to remember that the magic of love can be done in other ways too. Your wife could take your photo and give it to the magician. The magician could also tell her to put a potion or powder in your food. Hence, if you have lots of fights with your wife, and she is not a very religious woman, always be on your guard. You do not know what she might be up to.


Remember, magic creates illusions. It makes you feel and see things which are not real.


The magicians made Moses (peace be upon him) think that he was seeing a snake when in reality it was not a snake. Similarly, you will believe you love her. You will believe you cannot live without her. Illusions over-powering you to the extent that you are left powerless.  


Sihr al-Tafriiq – The magic of separation


al-Tafriiq, in Arabic, refers to separate. The magic of separation is used to separate two people from one another.


If you have someone you dearly love, and you have noticed a massive shift in their attitude toward you for no reason, the person may have been subjected to sihr al-Tafriiq.


The person will hate you for no reason. They will not want to be with you. They will not want to live in the same place as you.


The person will use petty arguments between you. They will turn them into huge atrocities you committed against them. That will be their excuse to not talk to you. Exaggeration of the smallest of things only to get away from you is what you will notice. It will bewilder you and make you wonder what in the world went wrong here.


If other people try to help reconcile between you and the other person by making excuses it will not work. No excuse will work. The person will refuse to accept any excuse.


Another thing you will notice is lots of suspicion. The person will suspect you. Constant suspicion. Suspicion which has absolutely no premise.


The sihr al-Tafriiq is mostly done to separate husband and wife. This is not to say it is limited to husband and wife. It is just often used for causing trouble between spouses.


But it can also be used to separate mother from son or a father from his son. Any time a person is separated from a loved one for no apparent reason and there is massive shift in the attitude of one or both parties, you can assume that sihr al-Tafriqq, the magic of separation, has ensued.  


Sihr al-Nazeef – Prolonged Menstrual bleeding


Only women suffer from this type of magic. The woman bleeds for a long period after her menstruation ends.

A magician will send a jinn to a woman. He will tell the jinn to make her bleed. The jinn will enter into the blood of the woman, circulate within it, and stomp on her veins to make them bleed. She will continue to bleed even after her menstruation stops.


Anas bin Malik reported the Messenger of Allah (May peace be upon him) as saying:

The devil flows in a man like his blood.

[Sunan Abi Dawud Hadith No. 4719]


Jinns can enter the body. Some people claim that they cannot. This is not true. Jinns can take control of a body and cause havoc. Magicians send jinns to a woman and instruct the Jinn to cause her to bleed.

If your female relatives experience bleeding beyond their menstruation period, they could suffer from magic of prolonged bleeding or sihr al-Nazeef.

You will need to perform Ruqya on her, or you will need to convince her to perform it on herself. You could also get other members of the family to recite over her.

The other types of magic will be added regularly to this page along with the treatment at the end so keep checking back.


27 Feb

Ruqya based on experience

Scholars have permitted Ruqya by means of the Qur'aan based on personal experience. That means if a person recites specific Qur'aanic Verses a specific number of times and is able to benefit from them for a given disease, he can prescribe the dhikr to someone else and use it for himself.


This is what doing Ruqya based on experience means. If you recite Verses of the Qur'aan, and then do Ruqya and see that the Ruqya benefits, you are allowed to continue on doing so. You can also prescribe the dhikr to others so that they may benefit.


Ruqya by means of the Qur'aan which is based on personal experience is something the scholars have permitted. The evidence for it being permitted is the following narration:


Narrated Abu Sa`id Al-Khudri:

While we were on one of our journeys, we dismounted at a place where a slave girl came and said, "The chief of this tribe has been stung by a scorpion and our men are not present; is there anybody among you who can treat him (by reciting something)?" Then one of our men went along with her though we did not think that he knew any such treatment. But he treated the chief by reciting something, and the sick man recovered whereupon he gave him thirty sheep and gave us milk to drink (as a reward). When he returned, we asked our friend, "Did you know how to treat with the recitation of something?" He said, "No, but I treated him only with the recitation of the Mother of the Book (i.e., Al-Fatiha)." We said, "Do not say anything (about it) till we reach or ask the Prophet (sallallaahu alayhi wa sallam) so when we reached Medina, we mentioned that to the Prophet (in order to know whether the sheep which we had taken were lawful to take or not). The Prophet (sallallaahu alayhi wa sallam) said, "How did he come to know that it (Al-Fatiha) could be used for treatment? Distribute your reward and assign for me one share thereof as well."

[Sahih al-Bukhaari Hadiith No. 5007]


Ibn Hajar said: It is apparent that he did not have prior knowledge of the Ruqya [he used] being legislatively stipulated. That is why his companions asked him did you know how to treat with the recitation of something?


Based on this if a person who does Ruqya has experienced that reciting a Qur'aanic Verse(s) a certain number of times brings about benefit, there is no harm in him using that and telling others about it so long as you do not begin to believe that doing so is an established Sunnah which one cannot increase over or decrease in.


Scholars have permitted Ruqya the benefit of which one has come to know and has been established by means of experience.


al-Imaam al-Qurtubi has reported from Yahyaa bin Abi Kathiir that the person who recites Suurah Yaa Siin at night will be happy until morning, and the person who recites the Suurah during the morning will be happy until the night.


Thus, when a person comes to know of a benefit from Ruqya of Qur'aanic Verses based on experience then there is nothing, legislatively speaking, which would prevent him from using it as Ruqya to benefit himself and others. There is no harm with such Ruqya.


As long as Ruqya does not contain shirk or anything else impermissible, you can use the Ruqya.


27 Feb

The Qur’aan is a cure for your heart and body

All of the Qur'aan is a guidance, cure, and mercy for the believers. Allaah says in the Qur'aan:


And We send down of the Qur'aan that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.

[Qur’aan 17:82]


Say, "It is, for those who believe, a guidance and cure."

[Qur’aan 41:44]


Imaam al-Shawkaani (may Allaah have mercy on him) said:

اختلف أهل العلم في معنى كونه شفاء على قولين : الأول : أنه شفاء للقلوب بزوال الجهل عنها وذهاب الريب [ أي : الشك ] وكشف الغطاء عن الأمور الدالة على الله سبحانه
القول الثاني : أنه شفاء من الأمراض الظاهرة بالرقى والتعوذ ونحو ذلك
ولا مانع من حمل الشفاء على المعنيين "
انتهى من " فتح القدير "
(3 /362)


The scholars differ in regards to the meaning of the Qur'aan being a cure. There are two understandings.


The first understanding is that it is a cure for the heart. It removes ignorance and doubt and uncovers those things which serve as a means to recognizing [the existence of] Allaah.

The second understanding is that it is a cure for diseases by means of Ruqya.

There is nothing to prevent from both understandings to be held to be true simultaneously.

Sheikh Ibn Uthaymiin (may Allaah have mercy on him) said:


" تأثير قراءة القرآن في المرضى أمرٌ لا ينكر ، قال الله تعالى : ( وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلا يَزِيدُ الظَّالِمِينَ إِلاَّ خَسَاراً ) ، والشفاء هنا شامل الشفاء من أمراض القلوب وأمراض الأجسام "

انتهى من " فتاوى نور على الدرب " لابن عثيمين

The effects of the recitation of the Qur'aan when it is used as Ruqy for the person who is sick is a matter which cannot be denied. Allaah says in the Qur'aan:


And We send down of the Qur'aan that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.

[Qur’aan 17:82]


Cure here includes cure for the diseases of the heart and the diseases of the body.


There are Hadiith which indicate that certain Suurahs of the Qur'aan have more merit than others, as well as more affect in achieving a cure from disease, such as Suurah al-Faatiha which is the greatest Suurah in the Noble Qur'aan, Suurah al-Ikhlaas which is equal to one-third of the Qur'aan, and Suurah al-FalaQ and Suurah al-Naas.


As any person with intellect will come to understand from the above evidences, the Qur'aan is a cure. It is a cure for your heart. It is also a cure for bodily diseases you have.


There are many hadiith which serve as evidence. The recitation of the Qur'aan has been used as Ruqya to cure an ill person. The Salaf would recite the Verses of the Qur'aan over water and drink it when they were ill.


However, to achieve maximum benefit from the recitation of the Qur'aan for the purposes of Ruqya you have to have firm belief [yaQiin]. You have to believe it is the Kalaam of Allaah. You have to believe it will cure by the Permission of Allaah.


Without this belief the results will be less than optimal. And no, this is not a placebo. A placebo would be if you were going to restrict it to yourself believing it will work.


If you recite the Qur'aan with firm belief that it is the Kalaam of Allaah and will cure by His Permission, and then blow over another person who is ill, he will be cured of his disease. Placebo does not have such an effect.


26 Feb

Is it permissible to recite Ruqya on water and foods

The Sunnah has evidence that when Ruqya is free from Shirk, any impermissible things, and benefits then it is permissible.


Jabir reported Allah's Messenger (sallallaahu alayhi wa sallam) prohibited incantation (Ruqaa). Then the people of Amr b. Hazm came to Allah's Messenger (sallallaahu alayhi wa sallam) and said:

We know an incantation which we use for curing the sting of the scorpion but you have prohibited it. They recited (the words of incantation) before him, whereupon he said: I do not see any harm (in it), so he who amongst you is competent to do good to his brother should do that.

[Sahih Muslim Hadiith No. 2199]

al-Tahaawi said regarding the above mentioned hadiith:

In the Hadiith of Jaabir is evidence that every Ruqya which has benefit is permissible because of the saying of the Prophet (sallallaahu alayhi wa sallam):

He who is able to benefit his brother then let him do so


The Sunnah also has evidence that one can pour water on the person who is ill with the intention to treat him.


Narrated Thabit ibn Qays ibn Shammas:

The Messenger of Allah (sallallaahu alayhi wa sallam) entered upon Thabit ibn Qays. The version of Ahmad (Ibn Salih) has: When he was ill He (the Prophet) said: Remove the harm, O Lord of men, from Thabit ibn Qays ibn Shammas. He then took some dust of Bathan, and put it in a bowel, and then mixed it with water and blew in it, and poured it on him.

Abu Dawud said: Ibn al-Sarh said: Yusuf bin Muhammad is correct (and not Muhammad bin Yusuf)

[Sunan Abi Dawud Hadiith No. 3885]


Ibn Hibbaan has included the above Hadiith in his collection of Sahiih Hadiith
Ibn Baaz said it is strong and there is no harm with this hadiith
Abu Dawud was silent regarding the hadiith and he said in his letter to the people of Makkah that every hadith I am silent about is fit to be used [as evidence]
Sheikh al-Albaani considered the hadiith to be weak in chain of narrators


The above mentioned hadiith shows that you can pour water on the ill person to treat him.


وقد جاء عن عائشة رضي الله عنها وأرضاها أثر صحيح في مصنف ابن أبي شيبة أنها كانت لا ترى بأساً أن يقرأ في الماء،ثم يسقى المريض أو يصب على المريض، وأما صب الماء على التراب فلم يأت إلا من هذه الطريق التي فيها يوسف ، فيكون غير ثابت، والذي ثبت هو أثر عائشة أنها كانت ترى أن ينفث في الماء، ويشربه المريض أو يصب على المريض

And it has been narrated from Aisha (may Allaah be pleased with her) in an authentic report in the Musannaf of ibn-Abi Shaybah that she did not see any harm if one recited over water and then the ill person drank it or it was poured on the ill person.


As you can see that some scholars like Shiekh al-Albaani considered the earlier hadiith weak in chain. However, the narration of Aisha in the Musannaf of Ibn Abi Shaybah is evidence that one can recite over water and drink it, if ill, and/or pour over oneself or the ill person.


It is the part about mixing dust in the bowel of water which some have questioned.


In either case, even if the hadiith is accepted to be weak for being safe, the narration of  Aisha is enough to ensure that reciting over water and then drinking it or pouring it over the ill person is permissible as she, being a Companion and wife of the Prophet (sallallaahu alayhi wa sallam) did not see any harm in doing so.


The scholars have also used this method to treat the ill person. They have made the ill person drink water upon which Qur'aanic Verses have been recited. They have also poured it onto the sick person.


قال صالح – ابن الإمام أحمد بن حنبل – : ربما اعتللت فيأخذ أبي قدحا فيه ماء فيقرأ عليه ويقول لي : اشرب منه ، واغسل وجهك ويديك .

The son of Ahmad bin Hanbal said: There were so many times that I fell ill and my father took a vessel which contained water. He recited over the water and said to me: Drink from it and wash your face and hands with it.


ونقل عبد الله بن الإمام أحمد أنه رأى أباه يعوذ في الماء ويقرأ عليه ويشربه ، ويصب على نفسه منه " انتهى من" الآداب الشرعية " ( 2 / 441 )

It has also been reported from the son of Ahmad bin Hanbal that he said that he saw his father recite ta'awwuz into the water, recite over it, and drink it and pour it on himself.


وقال ابن القيم رحمه الله تعالى

" وكنت آخذ قدحا من ماء زمزم فأقرأ عليه الفاتحة مرارا وأشربه فأجد به من النفع والقوة ما لم أعهد مثله في الدواء ، والأمر أعظم من ذلك ؛ ولكن بحسب قوة الإيمان ، وصحة اليقين ، والله المستعان " انتهى من " مدارج السالكين " ( 1 / 293 ) .

Ibn al-Qayyim (may Allaah have mercy on him) would take a vessel containing Zam Zam water and recite over it Surah al-Faatiha. Then he would drink the water. He said he found great benefit and attained strength from drinking the water. As a matter of fact, he found such great benefit which he did not find in medicines. And how much one benefits is in accordance with ones strength in faith and firmness in belief.


Thus, when it is permissible to recite into water and drink the water, then it is also permissible to recite over other drinks, foods, and permissible medications. All of this benefits and is free of any kinds of Shirk. Nor does it contain any kinds of impermissible things.


Abd Allaah bin Ibn Jibriin said:

وثبت عن السلف القراءة في ماء ونحوه ، ثم شربه أو الاغتسال به مما يخفف الألم أو يزيله ؛ لأن كلام الله تعالى شفاء كما في قوله تعالى : ( قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ) وهكذا القراءة في زيت أو دهن أو طعام ، ثم شربه أو الادهان به أو الاغتسال به ، فإن ذلك كله استعمال لهذه القراءة المباحة التي هي كلام الله وكلام رسوله صلى الله عليه وسلم

It is proven from the Salaf that they would recite into water and the likes. Then they would drink the water and wash with the water. It would lighten pain or completely relieve it. The reason for this is because the Kalaam of Allaah is a Shifaa [cure].


Allaah says in the Qur'aan:

Say, "It is, for those who believe, a guidance and cure."

[Qur’aan 41:44]


And likewise is the matter with oils and food. You can recite on them and then eat and drink them and use them to wash yourself. The reason being that doing so falls under using this permissible recitation which is the Kalaam of Allaah and the Kalaam of His Messenger (sallallaahu alayhi wa sallam).


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