الدعاء ويليه العلاج بالرقى من الكتاب والسنة - 3
{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.} [1] Surat Al-A‘rāf: 180.
Allah- Al-Awwal (The First)- Al-Ākhir (The Last)- Azh-Zhāhir (The Manifest)- Al-Bātin (The Hidden)- Al-‘Aliyy (The High)- Al-A‘la (The Most High)
Al-Muta‘āl (The Exalted)- Al-‘Azhīm (The Magnificent)- Al-Majīd (The Most Glorious)- Al-Kabīr (The All-Great)- As-Samī‘ (The All-Hearing)- Al-Basīr (The All-Seeing)- Al-‘Alīm (The All-Knowing)
Al-Khabīr (The All-Aware)- Al-Hamīd (The Praiseworthy)- Al-‘Azīz (The All-Mighty)- Al-Qadīr (The Most Capable)- Al-Qādir (The Able)- Al-Muqtadir (The Supreme Determiner)- Al-Qawiyy (The All-Powerful)
Al-Matīn (The Strong)- Al-Ghaniyy (The Self-Sufficient)- Al-Hakīm (The All-Wise)- Al-Halīm (The Most Forbearing)- Al-‘Afuww (The Oft-Pardoning)- Al-Ghafūr (The All-Forgiving)- Al-Ghaffār (The Superb Forgiver)
At-Tawwāb (The Acceptor of repentance)- Ar-Raqīb (The Ever Watchful)- Ash-Shahīd (The Ever Witness)- Al-Hafīzh (The All-Preserver)- Al-Latīf (The All-Subtle)- Al-Qarīb (The Near)- Al-Mujīb (The All-Responsive)
Al-Wadūd (The Most Affectionate)- Ash-Shākir (The Appreciative)- Ash-Shakūr (The Ever-Appreciative)- As-Sayyid (The Master)- As-Samad (The Eternal Refuge)- Al-Qāhir (The Vanquisher)- Al-Qahhār (The Superb Vanquisher)
Al-Jabbār (The Compeller)- Al-Hasīb (The Ever-Reckoner)- Al-Hādi (The Guide)- Al-Hakam (The Judge)- Al-Quddūs (The Most Holy)- As-Salām (The Source of peace)- Al-Barr (The Beneficent)
Al-Wahhāb (The Bestower)- Ar-Rahmān (The Most Compassionate)- Ar-Rahīm (The Most Merciful)- Al-Karīm (The Generous)- Al-Akram (The Most Generous)- Ar-Ra’ūf (The All- Kind)- Al-Fattāh (The Greatest Judge)
Ar-Rāziq (The Provider)- Ar-Razzāq (The All-Provider)- Al-Hayy (The Ever-Living)- Al-Qayyūm (The All-Sustainer)- Ar-Rabb (The Lord)- Al-Malik (The King)- Al-Malīk (The Almighty King)
Al-Wāhid (The One)- Al-Ahad (The One and Only)- Al-Mutakabbir (The Supreme)- Al-Khāliq (The Creator)- Al-Khallāq (The Sublime Creator)- Al-Bāri’ (The Initiator)- Al-Musawwir (The Fashioner)
Al-Mu’min (The Giver of faith)- Al-Muhaymin (The All-Controller)- Al-Muhīt (The All-Encompassing)- Al-Muqīt (The All-Nourisher)- Al-Wakīl (The Trustee)- Al-Kāfi (The All-Sufficient)- Al-Wāsi‘ (The Vast)
Al-Haqq (The Truth)- Al-Jamīl (The Beautiful)- Ar-Rafīq (The Kind)- Al-Hayiyy (The Modest)- As-Sittīr (The Concealing)- Al-Ilāh (The God)- Al-Qābid (The Withholder)
Al-Bāsit (The Expander)- Al-Mu‘ti (The Giver)- Al-Muqaddim (The Advancer)- Al-Mu’akhkhir (The Delayer)- Al-Mubīn (The Evident) – Al-Mannān (The Bestower of favors)- Al-Waliyy (The Guardian)
Al-Mawla (The Protector)- An-Nasīr (The Supporter)- Ash-Shāfi (The Healer)- Mālik al-Mulk (Lord of the dominion)- Jāmi‘ an-Nās (The Gatherer of people)
Nūr As-Samāwāti Wal-Ard (The Light of the heavens and the earth)- Dhul-Jalāl Wal-Ikrām (The Lord of Majesty and Honor)- Badī‘ As-Samāwāti wal-Ard (The Originator of the heavens and the earth) [2] 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 Light of the Qur’an and Sunnah"... by the author.
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 evil 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 an abridged version of my book: "Dhikr, Supplication, and Treatment with Ruqyahs from the Qur’an and Sunnah" [3]. I have abridged the section of supplications to facilitate its benefit and added to it supplications and beneficial insights, if Allah Almighty 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. [3] The aforementioned original version has been published, and all praise is due to Allah, with its Hadīths extensively referenced in four volumes: "Al-Adhkār" (Hisn Al-Muslim) is in the first and second volumes, "Supplication" in the third volume, and "Treatment with Ruqyahs" 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.
Allah Almighty says: {Your Lord says, “Call upon Me; I will respond to you. Those who are too proud to worship Me will enter Hell, utterly debased.”} [4] [Surat Ghāfir: 60] Allah 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.} [Surat al-Baqarah: 186] And the Prophet (ﷺ) said: "Supplication is worship." And he recited: {Your Lord says: "Call upon Me; I will respond to you."} [3] The Prophet (ﷺ) also said: "Verily, your Almighty Lord is Modest and Munificent. He is ashamed to turn down His servant empty-handed when he raises his hands to Him." [4] He (ﷺ) also 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: either his supplication will be answered soon, or He will save it for him in the Hereafter, or He will avert from him an equivalent amount of evil." They said: Then we should do more. He said: "Allah is even more.” [5]. 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 upon him) classified it as Sahīh (authentic) in "Sahīh Al-Jāmi‘ As-Saghīr", 3/150, and "Sahīh Ibn Mājah", 2/324. Narrated by Abu Dāwūd, 2/78, no. 1488, At-Tirmidhi, 5/557, no. 3556, and Ibn Mājah, 2/1271, no. 3865. Ibn Hajar said: "Its Isnād is good," and Al-Albāni classified it as Sahīh (authentic) in "Sahīh At-Tirmidhi", 3/179. Narrated by At-Tirmidhi, 5/566 and 5/462, no. 3573, and Ahmad, 3/18, no. 11150. Al-Albāni classified it as Sahīh (authentic) in "Sahīh Al-Jāmi‘ As-Saghīr", 5/116, and "Sahīh Sunan At-Tirmidhi", 3/140.
Etiquettes of Du‘ā’ (supplication) and causes of acceptance [9] See these etiquettes and the causes of acceptance with their evidences in the original, 3/927-975.
2- Starting with praising Allah and glorifying Him, then invoking Allah’s peace and blessings upon the Prophet (ﷺ), and concluding with that.
10. Admitting one’s sins, seeking forgiveness for them, acknowledging Allah's favors, and thanking Him for them.
19. The supplicant should begin with himself when making Du‘ā’ for others. [10] It is authentically reported that the Prophet (ﷺ) sometimes began the supplications with himself, 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-Nawawi's commentary on "Sahīh Muslim", 15/144, "Tuhfat Al-Ahwadhi", commentary on "Sunan At-Tirmidhi", 9/328, and "Fat'h Al-Bāri", commentary on "Sahīh Al-Bukhāri", 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.
Times, situations, and places in which supplication is answered[11] See these times, situations, and places with their detailed evidences in the original version, 3/975-1117.
The most preponderant opinion is that it is the last hour of the ‘Asr (afternoon) on Friday, and it may also be the hour of the Khutbah (sermon) and the prayer.
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).
16. Supplication after praising Allah and invoking peace and blessings upon the Prophet (ﷺ) in the last Tashahhud.
17. When supplicating Allah with His Most Grand Name, which if He is called upon with, He answers; and if He is asked thereby, He gives. [12] Refer to Allah’s greatest name in Hadīth no. 203, no. 104, and no. 105 of this book.
22. At the time of supplication in calamity 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).
35. Supplication inside the Ka‘bah, and whoever prays inside the Hijr is considered within the Sacred House.
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.} [13] [Surat al-Baqarah: 186] However, these times, situations, and places are given special attention.
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} [14] Surat al-Fātihah: 1-7.
2. {Our Lord, accept this from us, for You are the All-Hearing, the All-Knowing.} [15] Surat al-Baqarah: 127.
3. {And accept our repentance. You are the Accepter of Repentance, the Most Merciful.} [16] Surat al-Baqarah: 128.
4. {Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.} [17] Surat al-Baqarah: 201.
5. {We hear and obey. Grant us Your forgiveness, our Lord, and to You is the [final] destination.} [18] 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.} [19] Surat al-Baqarah: 286.
7. {Our Lord, do not let our hearts deviate after You have guided us, and grant us Your mercy; for You are the Munificent Bestower.} [20] Surat Āl ‘Imrān: 8.
8. {Our Lord, we believe, so forgive us our sins and protect us from the punishment of the Fire.} [21] Surat Āl ‘Imrān: 16.
9. {My Lord, grant me by Your grace virtuous offspring, for You are the All-Hearer of prayers.} [22] 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].} [23] Surat Āl ‘Imrān: 53.
11. {Our Lord, forgive us our sins and our excess in our affairs, make firm our feet, and give us victory against the disbelieving people.} [24] 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.} [25] Surat Āl ‘Imrān: 191-194.
13. {Our Lord, we believe, so record us among those who testify [to the truth].} [26] 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.} [27] Surat al-A‘rāf: 23.
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.} [29] Surat al-A‘rāf: 155-156.
17. {Allah is sufficient for me; none has the right to be worshiped except Him; in Him I put my trust, and He is the Lord of the Mighty Throne.} [30] 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.} [31] Surat Yūnus: 85-86.
19. {My Lord, I seek refuge with You from asking You that of which I have no knowledge. Unless You forgive me and have mercy upon me, I will be among the losers.} [32] Surat Hūd: 47.
20. “Allāhumma ya” (O Allah, O) {the Originator of the heavens and earth, You are my Protector in this world and in the Hereafter. Cause me to die as a Muslim [submitting to You], and join me with the righteous.} [33] [Surat Yūsuf: 101] [10] [10] For further benefit, see the book of "Al-Fawā’id" by Ibn al-Qayyim, p. 436-437.
21. {My Lord, make this city [of Makkah] secure and save me and my children from worshiping idols.} [34] Surat Ibrāhīm: 35.
22. {My Lord, make me steadfast in prayer and those of my offspring. Our Lord, accept my supplication.} [35] Surat Ibrāhīm: 40.
23. {Our Lord, forgive me, my parents, and the believers on the Day when the reckoning will take place.} [36] Surat Ibrāhīm: 41.
24. {Our Lord, grant us mercy from Yourself, and show us the right way in our ordeal.} [37] Surat al-Kahf: 10.
25. {My Lord, reassure my heart for me, and ease my task for me, and loosen the knot from my tongue, so that they may understand my speech.} [38] Surat Tāha: 25-28.
27. {None has the right to be worshiped except You. Glory be to You! I have certainly done wrong.} [40] Surat al-Anbiyā’: 87.
28. {My Lord, do not leave me childless, for You are the Best of Inheritors.} [41] 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.} [42] Surat al-Mu’minūn: 97-98.
30. {Our Lord, we believe, so forgive us and have mercy upon us, and You are the Most Merciful of those who show mercy.} [43] Surat al-Mu’minūn: 109.
31. {My Lord, forgive and have mercy, and you are the Best of those who show mercy.} [44] 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.} [45] Surat al-Furqān: 65-66.
33. {Our Lord, let our spouses and children be a source of joy for us, and make us good examples for the righteous.} [46] 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.} [47] 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.} [48] Surat ash-Shu‘arā’: 87-89.
36. {My Lord, inspire me to be grateful for Your favor 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 slaves.} [49] Surat an-Naml: 19.
40. {My Lord, I am desperately in need of whatever good You may send down to me.} [53] Surat al-Qasas: 24.
43. {My Lord, inspire me to be grateful to Your favors which You blessed me and my parents with, and to do righteous deeds that will make You pleased; and make my offspring righteous. Indeed, I repent to you, and I am one of the Muslims [submitting to You].} [56] Surat al-Ahqāf: 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.} [57] Surat al-Hashr: 10.
45. {Our Lord, in You we put our trust and to You we turn, and to You is the final return.} [58] Surat al-Mumtahanah: 4.
46. {Our Lord, do not make us subject to the persecution of those who disbelieve; and forgive us, our Lord. Indeed, You are the All-Mighty, the All-Wise.} [59] Surat al-Mumtahanah: 5.
47. {My Lord, forgive me and my parents, and whoever enters my house as a believer, and all the believing men and women.} [60] Surat Nūh: 28.
48. {Our Lord, complete our light for us and forgive us, for You are Most Capable of all things.} [61] 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.” [62] Adapted from Surat al-Baqarah: 213.
50. “O Allah, grant me the wisdom of which whoever is given has certainly been given much good.” [63]. Adapted from Surat al-Baqarah: 269.
51. “O Allah, make me steadfast with the firm Word in the life of this world and in the Hereafter.” [64] Adapted from Surat Ibrāhīm: 27.
52. “O Allah, endear faith to us and make it pleasing to our hearts, and make disbelief, wickedness, and disobedience hateful to us, and make us among the rightly guided.” [65] Adapted from Surat al-Hujurāt: 7.
53. “O Allah, protect me from the greed of my soul and make me of the successful.” [66] Adapted from Surat at-Taghābun: 16.
54. “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.” [67] 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 Hellfire and the punishment of Hellfire, 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 You cleansed a white garment of impurity, and distance me from my sins just as You distanced between the east and the west. O Allah, I seek refuge with You from laziness, sins, and debts.” [68] 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.” [69] Narrated by Al-Bukhāri, no. 2823, and Muslim, no. 2706.
57. “O Allah, I seek refuge with You from severe trial, bad misfortune, preordained evils, and malicious joy of the enemies.” [70] Narrated by Al-Bukhāri, no. 6347, and by Muslim, no. 2707, with the wording: “The Messenger of Allah (ﷺ) would seek refuge with Allah from arduous afflictions, degrading misery, preordained evils, and from the gloating of enemies.”
58. “O Allah, reform for me my religion which is the safeguard of my affairs, and reform for me the affairs of this world wherein is my sustenance, and reform for me my Hereafter wherein is my return, and make life an increase for me in every good, and make death a relief for me from every evil.” [71] Narrated by Muslim, no. 2720.
59. “O Allah, I ask You for guidance, piety, chastity, and needlessness.” [72] Narrated by Muslim, no. 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 the 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.” [73] Narrated by Muslim, no. 2722.
61. “O Allah, guide me and keep me steadfast, O Allah, I ask You for guidance and rightness.” [74] Narrated by Muslim, no. 2725.
62. “O Allah, I seek refuge with You from the removal of Your blessings, the transformation of Your safety, the suddenness of Your punishment, and from all that displeases You.” [75] Narrated by Muslim, no. 2739.
63. “O Allah, I seek refuge with You from the evil of what I have done and the evil of what I have left undone.” [76] Narrated by Muslim, no. 2716.
“O Allah, increase my wealth and offspring and bless what You have given me. [77] Prolong my life in Your obedience, perfect my deeds, and forgive me.” [78] This is supported by the supplication of the Prophet (ﷺ) for Anas: “O Allah, increase his wealth and offspring and bless for him whatever You gave him.” [Narrated by Al-Bukhāri, no. 1982, and Muslim, no. 660] Narrated by Al-Bukhāri in "Al-Adab Al-Mufrad", no. 653. Al-Albāni classified it as Sahīh (authentic) in "Silsilat Al-Ahādīth As-Sahīhah", no. 2241, and in "Sahīh Al-Adab Al-Mufrad", p. 244. The addition in brackets is indicated by the saying of the Prophet (ﷺ) when he was asked: Who is the best of people? He said: “The one who lives long and his deeds are good.” [Narrated by At-Tirmidhi, no. 2329, and Ahmad, no. 17716. Al-Albāni classified it as Sahīh (authentic) in "Sahīh At-Tirmidhi", 2/271]. I asked our esteemed Shaykh Ibn Bāz (may Allah have mercy upon 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 heavens, the Lord of the earth, and the Lord of the Honorable Throne.” [79] 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.” [80] 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. Its chain of narration was also classified as Hasan (sound) by Shaykh Ibn Bāz in "Tuhfat Al-Akhyār", p. 24.
67. “None has the right to be worshiped except You, Glory be to You; I have been among the wrongdoers.” [81] Narrated by At-Tirmidhi, no. 3505, and Al-Hakim, who classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him, 1/505. Al-Albāni classified it as Sahīh (authentic) in "Sahīh At-Tirmidhi", 3/168, with the wording: “The supplication of Dhun-Nūn (Yūnus) when he supplicated while in the belly of the whale: ‘None has the right to be worshiped except You, Glory be to You; I have been among the wrongdoers’ [Surat al-Anbiyā’: 87]. 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.” [82] Narrated by Ahmad, 1/391, no. 452, and Al-Hākim, 1/509. Al-Hāfizh classified it as Hasan (sound) in "Takhrīj Al-Adhkār", and Al-Albāni classified it as Sahīh (authentic) in "Takhrīj Al-Kalim At-Tayyib", p. 73.
69. “O Allah, the Controller of the hearts, direct our hearts to Your obedience.” [83] Narrated by Muslim, no. 2654.
70. “O the Turner of the hearts, keep my heart firm upon Your religion.” [84] Narrated by At-Tirmidhi, no. 3522, Ahmad, 4/182, and Al-Hākim, 1/525 and 528, who classified it as Sahīh (authentic) and Adh-Dhahabi agreed with him. Al-Albāni also classified it as Sahīh (authentic) in "Sahīh Al-Jami‘", 6/309, and "Sahīh At-Tirmidhi", 3/171. ’Umm Salamah (may Allah be pleased with her) said: “It was his most frequent supplication (ﷺ).”
71. “O Allah, I ask You for well-being in this life and the Hereafter.” [85] 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 this world 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 classified it as Sahīh (authentic) in "Sahīh Ibn Mājah", 3/180, 3/185, and 3/170, and it has supporting narrations. See them in: "Musnad Imām Ahmad", arranged by Ahmad Shākir, 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.” [86] Narrated by Ahmad, 4/181, At-Tabarāni in "Al-Kabīr", 2/33/1169, and in "Ad-Du‘ā’", no. 1436, and Ibn Hibbān, no. 2424, 2425 (Mawārid). Al-Hāfizh al-Haythami said in "Majma‘ Az-Zawā’id", 10/178: “The narrators of Ahmad and one of the chains of narration 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 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 argument, guide my heart, make my tongue speak the truth, and take resentment away from my heart.” [87] 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 Adh-Dhahabi agreed with him, 1/519. Al-Albāni also classified it as Sahīh (authentic) in "Sahīh Abi Dāwūd," 1/414, and in "Sahīh At-Tirmidhi," 3/178.
74. “O Allah, we ask You from the good of what Your Prophet Muhammad (ﷺ) asked You for, and we seek refuge with You from the evil of what Your Prophet Muhammad (ﷺ) sought refuge with 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 through Allah.” [88] Narrated by At-Tirmidhi, no. 3521, and Ibn Mājah, no. 3846, with similar meaning; At-Tirmidhi said: “This Hadīth is Hasan Gharīb (sound strange),” but it was classified as Da‘īf (weak) by Al-Albāni in "Da‘īf At-Tirmidhi," p. 387.
75. “O Allah, I seek refuge with 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 lust].” [89] Narrated by Abu Dāwūd, no. 1551, At-Tirmidhi, no. 3492, An-Nasā’i, no. 5470, and others. Al-Albāni classified it as Sahīh (authentic) in "Sahīh At-Tirmidhi", 3/166, and "Sahīh An-Nasā’i", 3/1108.
76. “O Allah, I seek refuge with You from leucoderma, insanity, leprosy, and evil diseases.” [90] 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 with You from bad morals, deeds, and desires.” [91] Narrated by At-Tirmidhi, no. 3591, Ibn Hibbān, no. 2422 (Mawārid), Al-Hākim, 1/532, and At-Tabarāni in "Al-Kabīr", 19/19/36. Al-Albāni classified it as Sahīh (authentic) in "Sahīh At-Tirmidhi", 3/184.
78. “O Allah, You are Pardoning, Generous, and You like pardoning, so pardon me.” [92] Narrated by At-Tirmidhi, no. 3513, and An-Nasā’i in "Al-Kubra", no. 7712; classified as Sahīh (authentic) by Al-Albāni 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 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.” [93] Narrated by Ahmad with its wording, 5/243, and At-Tirmidhi, no. 3235, with similar wording, and he classified it as Hasan (sound), and said: I asked Muhammad ibn Ismā‘īl—meaning Al-Bukhāri—and he said: “This is a Hasan Sahīh (sound and authentic) Hadīth.” At the end of the Hadīth, the Prophet (ﷺ) 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 with 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 slave and Prophet asked You for, and I seek refuge with You from the evil [from which] Your slave and Prophet [sought refuge]. O Allah, I ask You for Paradise and what brings one closer to it of words or deeds, and I seek refuge with You from Hellfire and from what brings one closer to it of words or deeds, and I ask You to make every decree that You have decreed for me good.” [94] Narrated by Ibn Mājah, no. 3846, with this wording, and Ahmad, 6/134, with the wording of the second addition, and Al-Hākim, who classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him, 1/521, with the wording of the first addition. Al-Albāni classified it as Sahīh (authentic) in "Sahīh Ibn Mājah", 2/327.
81. “O Allah, protect me with Islam when standing, protect me with Islam when sitting, protect me with Islam when lying down, and do not make an enemy or an envier rejoice at my misfortune. O Allah, I ask You for every good whose treasures are in Your Hand, and I seek refuge in You from every evil whose treasures are in Your Hand.” [95] Narrated by Al-Hākim, 1/525, who classified 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 "Silsilat Al-Ahādīth As-Sahīhah", 4/54, no. 1540.
82. “O Allah, apportion to us a fear of You that should serve as a barrier between us and disobedience to You; and such an obedience to You that should take us to Your Paradise; and such a certitude that should alleviate for us the calamities of this worldly life. O Allah, let us enjoy our hearings, our sights, and our strengths as long as You keep us alive, allow this to remain until our death, 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.” [96] Narrated by At-Tirmidhi, no. 3502, and Al-Hākim, 1/528, who classified 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 with You from cowardice; I seek refuge with You from stinginess; I seek refuge with You that I be returned to the most decrepit age; and I seek refuge with You from the temptation of the worldly life and the punishment of the grave.” [97] 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.” [98] 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.” [99] 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.” [100] 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 Hellfire.” [101] Narrated by Al-Hākim, 1/525, and he classified it as Sahīh (authentic), with Adh-Dhahabi agreeing with him, and Al-Bayhaqi in "Ad-Da‘awāt", no. 206. See also: "Al-Adhkār" by An-Nawawi, p. 340, as it was classified as Hasan (sound) by the verifier ‘Abdul-Qādir Al-Arnā’ūt.
88. “O Allah, forgive the believing men and women.” [102] Based on the Hadīth of ‘Ubādah (may Allah be pleased with him) who said: I heard the Prophet (ﷺ) say: “Whoever seeks forgiveness for the believing men and believing women, Allah will record for him a good deed for every believing man and believing woman.” [Narrated by At-Tabarāni in "Al-Kabīr", 5/202, no. 5092, and 3/334, no. 2155. Its chain of narration was classified as good by Al-Haythami in "Majma‘ Az-Zawā’id", 10/210, and it was classified as Hasan (sound) by Al-Albāni in "Sahīh Al-Jāmi‘", no. 5902, 5/242]
89. “O Allah, forgive me my sin, expand for me my abode, and bless for me what You have provided for me.” [103] Narrated by Ahmad, no. 16599, no. 23114, and no. 23188, and At-Tirmidhi, no. 3500; classified as Hasan (sound) due to other narrations by the verifiers of "Al-Musnad," 27/144, 38/197, and 38/145.
90. “O Allah, I ask You for Your favor and Your mercy, for none possesses them except You.” [104] Narrated by At-Tabarāni. Al-Haythami said in "Majma‘ Az-Zawā’id", 10/159: “Its narrators are those of the Sahīh except for Muhammad ibn Ziyād, who is trustworthy”. Al-Albāni classified it as Sahīh (authentic) in "Sahīh Al-Jāmi‘", 1/404, no. 1278.
91. “O Allah, I seek refuge with You from senility, from being thrown from a high place, from being crushed beneath a falling wall, from distress, from drowning, from being burned. I seek refuge with 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 with You from dying of a scorpion sting.” [105] Narrated by Abu Dāwūd, no. 1552, An-Nasā’i, no. 5531 and no. 5532. It was 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.” [106] Narrated by Abu Dāwūd, no. 1547, and An-Nasā’i, no. 5483. It was classified as Hasan (sound) by Al-Albāni in "Sahīh An-Nasā’i," 3/1112.
93. “O Allah, I seek refuge with You from inability, laziness, cowardice, miserliness, decrepitude, hardness of the heart, heedlessness, indigence, humiliation, and destitution. And I seek refuge with You from poverty, disbelief, immorality, discord, hypocrisy, seeking fame, and showing off. And I seek refuge with You from deafness, dumbness, madness, leprosy, vitiligo, and evil diseases.” [107] 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 with You from poverty, lack of means, and humiliation, and I seek refuge with You from wronging someone or being wronged by someone.” [108] Narrated by Abu Dāwūd, no. 1544, 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, and what is between the brackets is with Ibn Hibbān (Mawārid), and it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh Mawārid Azh-Zham’ān", 2/455.
95. “O Allah, I seek refuge with You from an evil neighbor in the perpetual abode; for indeed, the neighbor in the desert can change.” [109] Narrated by Al-Bukhāri in "Al-Adab Al-Mufrad," no. 117, Al-Hākim, 1/532, who classified it as Sahīh (authentic) and Adh-Dhahabi agreed with him, and An-Nasā’i, no. 5517. 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 with You from a heart that is not humbly submissive, from a supplication that is not heard, from a soul that is not satisfied, and from knowledge that is of no benefit. I seek refuge with You from these four.” [110] Narrated by At-Tirmidhi, no. 3482, and Abu Dāwūd, no. 1549; classified as Sahīh (authentic) by the erudite scholar Al-Albāni in "Sahīh Al-Jāmi‘", no. 1295, and "Sahīh An-Nasā’i", 3/1113.
97. “O Allah, I seek refuge with You from an evil day, an evil night, an evil hour, an evil companion, and an evil neighbor in the perpetual abode.” [111] Narrated by At-Tabarāni. Al-Haythami said in "Az-Zawā’id", 10/144: “Its narrators are those of the Sahīh.” Al-Albāni classified it as Hasan (sound) in "Sahīh Al-Jāmi‘", 1/411, no. 1290.
98. “O Allah, I ask You for Paradise and seek Your protection from Hellfire.” (three times) [112] Narrated by At-Tirmidhi, no. 2572, Ibn Mājah, no. 3340, and An-Nasā’i, no. 5536. Al-Albāni classified it as Sahīh (authentic) in "Sahīh At-Tirmidhi", 2/319, and "Sahīh An-Nasā’i", 3/1121. The wording is: “Whoever asks Allah for Paradise three times, Paradise will say: O Allah, admit him to Paradise. And whoever seeks protection from Hellfire three times, Hellfire will say: O Allah, protect him from Hellfire.”
99. “O Allah, grant me a good understanding of the religion.” [113] Indicated by the narration of Al-Bukhāri and Muslim regarding the supplication of the Prophet (ﷺ) for Ibn ‘Abbās (may Allah be pleased with him and his father). Narrated by Al-Bukhāri, no. 143, and Muslim, no. 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.” [114] Narrated by Ahmad, 4/403, Ibn Abi Shaybah, 10/337, and At-Tabarāni in "Al-Mu‘jam Al-Awsat," 4/284; classified as Hasan (sound) by Al-Albāni 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.” [115] 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.” [116] Narrated by Ibn Mājah, no. 925, 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 One, 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 All-Forgiving, the Most Merciful.” [103] Narrated by An-Nasā’i, no. 1300, and this is his wording, and An-Nasā’i in "Al-Kubra", 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] the Originator of the heavens and the earth, O the Owner of Majesty and Honor, O the Ever-Living, O the All-Sustaining. I ask You for [Paradise and seek refuge in You from Hellfire].” [118] 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.” [119] Narrated by Abu Dāwūd, no. 985, At-Tirmidhi, no. 3475, Ibn Mājah, no. 3857, and Ahmad, 5/360. Al-Albāni classified it as Sahīh (authentic) in "Sahīh Sunan At-Tirmidhi", 3/163.
106. “O Lord, forgive me and accept my repentance. Surely, You are the Accepter of repentance and the All-Forgiving.” [120] Narrated by Abu Dāwūd, no. 1518, At-Tirmidhi, no. 3434, with this wording, An-Nasā’i in "Al-Kubra", no. 10292, and Ibn Mājah, no. 3814; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 2/321, and "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.” [121] Narrated by An-Nasā’i, no. 1305, and Ahmad, 4/264; 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.” [122] Narrated by At-Tirmidhi, no. 3491, and he classified 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 misdeeds. O Allah, cleanse me from them as the white garment is cleansed from dirt. O Allah, purify me with snow, hail, and cold water.” [123] Narrated by Muslim, no. 476, and An-Nasā’i, no. 400.
110. “O Allah, I seek refuge with You from stinginess, cowardice, the evil age, the trial of the heart, and the punishment of the grave.” [124] 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 old age, the trial of the heart, and the punishment of the grave.” It was also narrated by Abu Dāwūd, no. 1539, and Al-Arnā’ūt classified it as Hasan (sound) in his verification of "Jāmi‘ al-Usūl", 4/363.
111. “O Allah, Lord of Gabriel, Michael, and Lord of Israfil, I seek refuge with You from the heat of Hellfire and from the punishment of the grave.” [125] Narrated by An-Nasā’i, no. 1344, Ahmad, 6/61, and Al-Bayhaqi in "Ad-Da‘awāt", no. 109. It was classified as Sahīh (authentic) by Al-Albāni in "Sahīh An-Nasā’i", 3/1121, and in "Silsilat Al-Ahādīth As-Sahīhah", no. 1544.
112. “O Allah, inspire in me guidance and save me from the evil within myself.” [126] 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 similar wording and classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him. The verifiers of "Al-Musnad" said about Ahmad's narration, 33/197: “Its chain of narration is Sahīh (authentic) as per the conditions set by Al-Bukhāri and Muslim.” As for At-Tirmidhi's wording, Al-Albāni classified it as Da‘īf (weak) in "Da‘īf At-Tirmidhi", p. 397.
113. “O Allah, I ask You for beneficial knowledge, and I seek refuge with You from the knowledge that is of no benefit.” [127] Narrated by An-Nasā’i in "Al-Kubra", no. 7867, and Ibn Mājah, no. 3843. It was classified 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. 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.” [128] Narrated by Muslim, no. 2713, from Abu Hurayrah (may Allah be pleased with him).
115. “O Allah, bring together our hearts, mend our relationships, guide us to the ways of peace, save us from the darkness out to the light, keep us away from immoralities, the hidden and apparent thereof, and bless for us our hearings, our sights, our hearts, our spouses, and our offspring, and accept our repentance. Verily, You are the Accepter of repentance, the Most Merciful. Make us thankful for Your blessings, praising You for them, accepting them, and make them perfect for us.” [129] Narrated by Abu Dāwūd, no. 969, and Al-Hākim, and this is his wording, 1/265, who said: “Sahīh (authentic) as per the conditions set by 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. Keep me steadfast, make my scales heavy, make my faith true, raise my ranks, accept my prayers, forgive my sins, and I ask You for the highest degrees in Paradise. O Allah, I ask You for the openings of good, its endings, its entirety, 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 work, the best of what is hidden, the best of what is apparent, and the highest degrees in Paradise. Amen. O Allah, I ask You to elevate my mention, remove my burden, set right my affairs, purify my heart, guard my chastity, enlighten my heart, forgive my sins, and I ask You for the highest degrees in Paradise. Amen. O Allah, I ask You to bless me in myself, in my hearing, in my sight, in my soul, in my creation, in my character, in my family, in my life, in my death, and in my deeds. Accept my good deeds, and I ask You for the highest degrees in Paradise. Amen.” [130] Narrated by Al-Hākim from ’Umm Salamah as Marfū‘ (ascribed to the Prophet), 1/520, and he classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him, 1/520, and 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.” [131] Narrated by Al-Hākim, 1/523, who said: “Sahīh (authentic) as per the conditions set by Muslim,” and Adh-Dhahabi agreed with him, 1/532. Also narrated by At-Tabarāni in "Al-Mu‘jam Al-Kabīr", 19/19, no. 36, and it was classified as Sahīh (authentic) by Al-Albāni in "Zhilāl 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.” [132] Narrated by Al-Hākim, 1/532, and he classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him, 1/510, from Ibn ‘Abbās (May Allah be pleased with him and his father). Also narrated by Al-Bayhaqi in "Al-Ādāb", no. 1084, and in "Ad-Da‘awāt Al-Kabīr", 211; and it was classified as Hasan (sound) by Al-Hāfizh ibn Hajar in "Al-Futūhāt Ar-Rabbāniyyah", 4/383.
119. “O Allah, call me to an easy account.” [133] Narrated by Ahmad, 6/48, and Al-Hākim, 1/255, who said: “Sahīh (authentic) as per the conditions set by Muslim,” and Adh-Dhahabi agreed with him, 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 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 Almighty expiates his sins thereby, even a thorn that pricks him.” The erudite scholar 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 perfectly worship You.” [134] Narrated by Ahmad, 2/299, and Al-Hākim, 1/499, who classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him, and it is as they said. It is also narrated by Abu Dāwūd, no. 1524, and An-Nasā’i in "Al-Kubra", no. 9973; classified as Sahīh (authentic) by Al-Albāni 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 the company of Muhammad (may Allah's peace and blessings be upon him) in the highest Paradise of Eternity.” [135] Narrated by Ibn Hibbān (Mawārid), p. 604, no. 2436, from Ibn Mas‘ūd (may Allah be pleased with him) as Mawqūf (ascribed to a Companion); also narrated by Ahmad through another chain of narration, 1/386, 400, and An-Nasā’i in "‘Amal Al-Yawm Wa Al-Laylah", no. 869. Al-Albāni classified it as Hasan (sound) in "As-Silsilah As-Sahīhah", no. 2301.
122. “O Allah, protect me from the evil of my own self, and guide me to the most righteous course in 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 done knowingly and unknowingly.” [136] Narrated by An-Nasā’i in "Al-Kubra", 6/246, no. 10830, and Al-Hākim, 1/510, who classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him; also narrated by Ahmad, 4/444, and it is in "Al-Musnad Al-Muhaqqaq", 33/197, no. 19992. Al-Hāfizh said in "Al-Isābah": “Its Isnād is Sahīh (authentic)”. Al-Albāni classified it as Sahīh (authentic) in his Takhrīj of "Riyād As-Sālihīn", in his commentary on Hadīth 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.” [137] 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 Judgment.” [138] Narrated by An-Nasā’i, no. 1617, and Ibn Mājah, no. 1356; classified as Sahīh (authentic) by Al-Albāni 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 remain until my death, and grant me victory over those who oppress me, and take my retaliation from them.” [139] Narrated by At-Tirmidhi, no. 3681, Al-Bukhāri in "Al-Adab Al-Mufrad", no. 650, and Al-Hākim, 1/523, who classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him. It was classified as Hasan (sound) by Al-Albāni in "Sahīh At-Tirmidhi", 3/188.
126. “O Allah, I ask You for a pure life, a peaceful death, and a return that is neither shameful nor disgraceful.” [140] Narrated by Al-Hākim, 1/541, the "Zawā’id of Musnad Al-Bazzār", 2/442, no. 2177, and by At-Tabarāni in "Ad-Du‘ā’", no. 1435. Al-Haythami said in "Majma‘ Az-Zawā’id", 10/179: “The chain of narration of At-Tabarāni is good”.
127. “O Allah, all praise is due to You. O Allah, none can withhold what You give in abundance, and none can give in abundance what You withhold. None can guide whom You send astray, and none can send astray whom You guide. None can give what You prevent, and none can prevent what You give. None 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 bliss at the time of privation and safety at the time of fear. O Allah, I am seeking refuge with 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 of 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 inflict Your punishment and torment upon them. O Allah, fight the disbelievers who were given the scripture, O God of the Truth. [Amen]” [141] Narrated by Ahmad with his wording, 3/424, 24/246, no. 15492; and what is between the brackets is for Al-Hākim, 1/507, 3/23-24; also narrated by Al-Bukhāri in "Al-Adab Al-Mufrad", no. 699. It was classified as Sahīh (authentic) by Al-Albāni in "Takhrīj Fiqh As-Sīrah", 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.” [142] Narrated by Muslim, no. 2696 and no. 2697. Another version by Muslim reads: “For indeed, these gather for you your worldly life and your Hereafter,” and in "Sunan Abi Dāwūd", no. 850, he said: When the Bedouin turned away, the Prophet (ﷺ) said: “He has filled his hands with goodness”.
“…console me, and raise me.” [143] 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 and do not diminish us. Honor us and do not humiliate us. Give us and do not deprive us. Favor us and do not favor others over us. Make us pleased and be pleased with us.” [144] Narrated by At-Tirmidhi, 5/326, no. 3173, and Al-Hākim, 2/98, who classified it as Sahīh (authentic). Shaykh ‘Abdul-Qādir al-Arnā’ūt classified it as Hasan (sound) in his verification of "Jāmi‘ Al-Usūl", 11/282, no. 8847.
130. “O Allah, You have made my creation good, so make my character good.” [145] Narrated by Ahmad, 6/68 and 155, 1/403, Ibn Hibbān (2423 - Mawārid), At-Tayālisi, 374, and "Musnad Abi Ya‘la", no. 5075; and it was classified as Sahīh (authentic) by Al-Albāni in "Irwā’ Al-Ghalīl", 1/115, no. 74.
131. “O Allah, make me firm and make me a guide who is rightly guided.” [146] The supplication of the Prophet (ﷺ) for Jarīr (may Allah be pleased with him) indicates this. See: Al-Bukhāri, no. 6333, 3020, 3036, and others.
132. “O Allah, I ask You for steadfastness in the matter, and determination upon the right path. I ask You for the causes of Your mercy and the determinations of 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, and I seek Your forgiveness for what You know. Indeed, You are the All-Knower of all the unseen.” [96] Narrated by Ahmad, 28/338, no. 17114, and 28/356, no. 17133, At-Tirmidhi, no. 3407, and At-Tabarāni in "Al-Mu‘jam Al-Kabīr" with his wording, no. 7135, and no. 7157, 7175, 7176, 7177, 7178, 7179, and 7180, and narrated by Ibn Hibbān in his Sahīh Collection, 3/215, no. 935, and 5/310, no. 1974. It was classified as Hasan (sound) by Shu‘ayb al-Arnā’ūt in "Sahīh Ibn Hibbān", 5/312, and classified as Hasan (sound) through its various chains by the verifiers of "Al-Musnad", 28/338, and mentioned by Al-Albāni in "Silsilat Al-Ahādīth As-Sahīhah", vol. 7, no. 3228, and in "Sahīh Mawārid Azh-Zham’ān", no. 2416, and 2418, and he said: “Sahīh li ghayrih (authentic due to other supporting narrations)”.
133. “O Allah, I ask You for Al-Firdaws, the highest level of Paradise.” [97] Taken from the saying of the Prophet (ﷺ): “...so if you ask Allah for anything, ask Him for the Firdaws, for it is the middle 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.” [Narrated by Al-Bukhāri, no. 2790, and no. 7423]
134. “O Allah, renew faith in my heart.” [149] Adapted from the Hadīth of ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) who said: The Messenger of Allah (ﷺ) said: “Verily, Imān (faith) wears out within one of you as a shirt becomes worn out; so ask Allah to renew Imān in your hearts.” Narrated by Al-Hākim, 1/4, who classified it as Sahīh (authentic), and Adh-Dhahabi agreed with him. Al-Haythami said in "Majma‘ Az-Zawā’id", 1/52: “It was narrated by At-Tabarāni in "Al-Kabīr", and its chain of narration is Hasan (sound).” Al-Albāni also classified it as Hasan (sound) in "Silsilat Al-Ahādīth As-Sahīhah", 4/113, no. 1585.
135. “O Allah, I seek refuge with You from a prayer that is of no benefit.” [150] 136. “O Allah, I seek refuge with You from an evil neighbor, a spouse who makes me old before old age, a child who becomes a master over me, a wealth that becomes a torment for me, and a cunning friend whose eye sees me and whose heart watches over me; if he sees a good deed, he conceals it, and if he sees a bad deed, he spreads it.” [151] Narrated by Abu Dāwūd, no. 1549; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Sunan Abi Dāwūd", 1/424. 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 said: This is a good chain of narration; all its narrators are from the men of At-Tahdhīb...”
137. “O Allah, do not disgrace me on the Day of Judgment.” [152] Narrated by Ahmad in "Al-Musnad", 29/596, no. 18056, and the verifiers of "Al-Musnad" said: “Its chain of narration is Sahīh (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.” [153] 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.” [154] Narrated by Ibn Hibbān, no. 2440 (Mawārid); and it was classified as Sahīh (authentic) by Al-Albāni in "Sahīh Mawārid Azh-Zham’ān", 2/454, no. 2066.
140- “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.” [155] Narrated by Al-Bukhāri, no. 6363. Anas (may Allah be pleased with him) said: “I used to serve the Messenger of Allah (ﷺ) whenever he settled, and I would often hear him say: O Allah, I seek refuge with You...”
141. “O Allah, I seek refuge with You from the punishment of Hellfire, and I seek refuge with You from the punishment of the grave, and I seek refuge with You from the trials, both the apparent and hidden, and I seek refuge with You from the trial of Ad-Dajjāl (Anti-Christ).” [156] Narrated by Muslim, no. 2867, and it includes: “Seek refuge with Allah from the punishment of Hellfire”..., [seek refuge with Allah from the punishment of the grave...] to the end.
142. “O Allah, I ask You for martyrdom in Your cause.” [157] Narrated by Muslim, no. 1909, adapted from the saying of the Prophet (ﷺ): “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 Judgment, place me above many of Your creation among mankind. O Allah, forgive my sin and grant me an honorable entrance on the Day of Judgment.” [158] Narrated by Al-Bukhāri, no. 4323, and Muslim, no. 2498. It is adapted from the supplication of the Prophet (ﷺ) for ‘Ubayd Abi ‘Āmir, and from his supplication (ﷺ) for Abu 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 our Lord, and Exalted.” [159] Narrated by Ahmad in "Al-Musnad", 3/249, no. 1723. The verifiers of "Al-Musnad" said, 3/249: “Its chain of narration is Sahīh (authentic).” This is an absolute 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 sin on the Day of Judgment.” [160] Narrated by Muslim, no. 214. It was said to the Prophet (ﷺ): 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.” [161] Narrated by At-Tirmidhi, no. 3577, and classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 3/469: “Whoever says it, Allah will forgive him even if he has fled from the battlefield.”
147. “O Allah, forgive me my sin, remove the anger of my heart, and protect me from the misleading trials.” [162] Taken from the supplication of the Prophet (ﷺ) for ‘Ā’ishah (may Allah be pleased with her): “O Allah, forgive her sin, remove the anger of her heart, and protect her from the misleading trials.” Narrated by Ibn ‘Asākir with its chain of narration in "Al-Arba‘īn fi Manāqib ’Ummahāt Al-Mu’minīn", p. 85, from ‘Ā’ishah (may Allah be pleased with her), and he said: “This is Sahīh Hasan (authentic and sound) Hadīth, from the narration of Baqiyyah ibn al-Walīd.” It was also narrated by Ibn as-Sunni in a similar manner in "‘Amal Al-Yawm Wa Al-Laylah", no. 457, and in another version by Ibn as-Sunni, he said: “And protect me from Satan” instead of “from the misleading trials.” See its Takhrīj by Al-Albāni in "Ad-Da‘īfah", no. 4207. It has a supporting narration from ’Umm Salamah (may Allah be pleased with her) narrated by Ahmad, no. 26576, 2/44 in a similar manner, and its wording is: “Say: O Allah, Lord of Muhammad, the Prophet, forgive my sin, remove the anger of my heart, and protect me from the misleading trials as long as You keep us alive.” Al-Haythami classified it as Hasan (sound) in "Majma‘ Az-Zawā’id", 10/27, and it is also found in At-Tabarāni's "Al-Mu‘jam Al-Kabīr", 23/338, no. 785, without the phrase: “as long as You keep us alive.” It has a supporting narration from ’Umm Hāni’ (may Allah be pleased with her) who said: O Messenger of Allah, teach me a supplication that I may recite. He said: “Say: O Allah, forgive my sin...” the Hadīth. Narrated by Al-Kharā’iti 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 (ﷺ) and take my soul in death upon his way, and protect me from the misleading trials.” [163] Narrated by Al-Bayhaqi in "Al-Kubra," 5/95, from the supplication of Ibn ‘Umar as Mawqūf (ascribed to him), and this was reported by Ibn Al-Mulaqqin in "Al-Badr Al-Munīr," 6/309, who quoted Ad-Diya’ saying: “Its chain of narration is good.” Ibn Mas‘ūd (may Allah be pleased with him) said: “None of you should say: O Allah, I seek refuge in You from trial, for there is no one who is not encompassed by trial; for Allah says: {Your wealth and your children are but a trial} [Surat at-Taghābun: 15]. So whoever seeks refuge should seek refuge in Allah from the misleading trials.” Narrated by Ibn Jarīr in his "Tafsīr," 13/475, no. 15912, and mentioned by Ibn Battāl in his commentary on "Sahīh Al-Bukhāri", 4/13.
149. “O Allah, exalt the mention of Muhammad and the family of Muhammad as You exalted the mention of Abraham and the family of Abraham, indeed, You are Praiseworthy and Glorious. And bless Muhammad and the family of Muhammad as You blessed Abraham and the family of Abraham [in the worlds]. Indeed, You are Praiseworthy and Glorious.” [164] Narrated by Al-Bukhāri, no. 3370, and the content within the brackets is from the narration 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.
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 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.”} [1] [Surat Fussilat: 44] 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.} [Surat al-Isrā’: 82] "Min" (from) here is to indicate the general category, for indeed, the entire Qur’an is a cure, as mentioned in the preceding verse [3]. 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] See: "Al-Jawāb Al-Kāfi Liman Sa’ala ‘An Ad-Dawā’ Ash-Shāfi" by Ibn al-Qayyim, p. 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 disease of doubt and uncertainty, and the disease of desire and misguidance. Allah Almighty mentions the diseases of the heart in detail, and He mentions their causes and remedies [5]. Allah Almighty 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.} [6] [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. "Zād Al-Ma‘ād", 4/352.
As for the diseases of the body, the Qur’an has guided to the principles of their treatment, their comprehensive rules, and foundations. The principles of bodily treatment are all found in the Noble Qur’an, and they are three: maintaining health, abstaining from harmful things, and expelling harmful and corrupt substances. This guidance can be applied to all other aspects of these types. [8] "Zād Al-Ma‘ād", 4/352, and 4/6.
If the servant were to seek treatment through the Qur'an in a perfect manner, he 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-Fātihah, 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.” [9] See: "Zād Al-Ma‘ād", 4/178, and "Al-Jawāb Al-Kāfi", p. 21.
Similarly, treatment with the authentic Prophetic Ruqyahs is among the most beneficial remedies. Supplication, when free from impediments, is one of the most effective means of repelling affliction and achieving what is required. It is among the most beneficial remedies, especially when done persistently. It is the enemy of affliction, pushing against it and fighting it, preventing it from occurring, or alleviating it if it is occurred [10]; as the Prophet (ﷺ) said: “Supplication is beneficial for what has occurred and what has not yet occurred, so, O servants of Allah, engage in supplication.” [11] And the Prophet (ﷺ) said: “Nothing averts the divine decree except supplication, and nothing increases the lifespan except benevolence.” [12] 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 performer, 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: See: "Al-Jawāb Al-Kāfi", pp. 22-25. 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. 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 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 pertains to the one treating with the Qur’an and Sunnah, who should also possess these two qualities [13]; thus, Ibn at-Tīn (may Allah have mercy upon him) said: “Ruqyah with the Mu‘awwidhat (refuge-seeking) and with the names of Allah is the spiritual medicine. When performed by the righteous among creation, healing is achieved by Allah’s permission.” [14] See: "Zād Al-Ma‘ād", 4/68, and "Al-Jawāb Al-Kāfi", p. 21. "Fat'h Al-Bāri" by Ibn Hajar, 10/196.
The first condition: It should be with the Speech of Allah Almighty, or His names and attributes, or the speech of His Messenger (ﷺ).
The third condition: It should be believed that Ruqyah per se does not have effect except by the power of Allah Almighty [15] and that Ruqyah is merely one of the means. See: "Fat'h Al-Bāri", 10/195, and the Fatwas of the erudite scholar 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 its dissemination, 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.
3. Fortifying oneself with the prescribed supplications, refuge-seeking invocations, and the prescribed Adhkār. This includes saying: “Bismillāh-il-ladhi la yadurru ma‘a ismihi shay’un fil-ardi wala fis-samā’i wa huwa as-samī‘ul-‘alīm” (In the name of Allah, with Whose name there is protection against every kind of harm on the earth or in the heaven, and He is the All-Hearing and the All-Knowing) three times in the morning and in the evening [16]; reciting Ayat al-Kursi [Surat al-Baqarah: 255] after every obligatory prayer, at bedtime, and in the morning and the evening [17]; and reciting: {Say: “He is Allah, the One.”} [Surat al-Ikhlās] Reciting Al-Mu‘awwidhatān (Surat al-Falaq and Surat an-Nās) three times in the morning as well as in the evening, and before sleeping; and saying: “La ilāha illallāhu wahdahu la sharīka lah, lahul-mulk, walahul-hamd, 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 Competent over all things) one hundred times each day [18]; and adhering to the morning and evening Adhkār, the Adhkār after the prayers, the Adhkār before sleeping and upon waking, the Adhkār upon entering and leaving the house, the Adhkār for riding, the Adhkār upon entering and leaving the mosque, the supplication for 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 the circumstances, occasions, places, and times. Undoubtedly, maintaining these practices is among the means that prevent affliction by magic, the evil eye, and the jinn, by the permission of Allah Almighty. They are also among the greatest treatments after being afflicted by these calamities and others.[19] 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. Narrated by Al-Hākim, who classified it as Sahīh (authentic), with Adh-Dhahabi agreeing with him, 1/562. Also classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Targhīb Wa At-Tarhīb", 1/273, no. 658. Narrated by Al-Bukhāri, 4/95, no. 3293, and Muslim, 4/2071, no. 2691. See: "Zād Al-Ma‘ād", 4/126, and the "Collection of Fatwas" by the erudite scholar Ibn Bāz, 3/277, and refer to the ten reasons that repel the evil 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, poison and magic will not harm him that day.” [20] 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 [21] in the morning...” to the rest of the Hadīth. [22] Narrated by Al-Bukhāri with Al-Fat'h, 10/247, no. 5445, and Muslim, 3/1618, no. 2047. "Lābatayha" (its two lava plains): the dual form of "lābah", which is the Harrah, i.e., a land covered with black, decayed stones as if burned with fire. Here, it refers to the two lava fields flanking the Prophetic City. See: "Fayd Al-Qadīr" by Al-Munāwi, 2/514. Narrated by Muslim, 3/1618, no. 2047.
He (may Allah have mercy upon him) also holds that this is hoped for the one who eats seven dates, not specifically from the dates of Madīnah.
The first type is to extract and nullify it if its location is known through Shariah-approved means, and this is among the most effective treatments for the bewitched. [23] See: "Zād Al-Ma‘ād", 4/124, and "Al-Bukhāri with Al-Fat'h", 10/132, no. 5765, and Muslim, 4/1917, no. 2189, and "Majmū‘ Fatāwa Ibn Bāz", 3/228.
The second type: The Shariah-approved Ruqyah, including the following[24]: See: "Fat'h Al-Haqq Al-Mubīn fi ‘Ilāj As-Sar‘ Wa As-Sihr Wa Al-‘Ayn", p. 138.
Firstly: Crush seven green lote-tree leaves between two stones or similar objects, then pour over them enough water for bathing, and recite into it:
I seek refuge in Allah from the accursed Satan, {Allah: none has the right to be worshiped except Him, the Ever-Living, the All-Sustaining. Neither drowsiness overtakes Him nor sleep. To Him belongs all that is in the heavens and all that is on earth. Who is there that can intercede with Him except with His permission? He knows what was before them and what will be after them, while they encompass nothing of His knowledge, except what He wills. His Kursī [i.e., footstool] extends over the heavens and earth, and safeguarding of both does not weary Him, for He is the Most High, the Most Great.} [25] [Surat 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.”} [26] [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.”} [27] [Surat Yūnus: 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.”} [28] [Surat Taha: 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, 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, from the harm of all what He has created; from the harm of darkening [night] when it spreads around, 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 Almighty wills. If the need arises to repeat this two or more times, there is no harm until the ailment 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. [29] See: "Fatāwā Ibn Bāz", 3/279, "Fat'h Al-Majīd", p. 346, and "As-Sārim Al-Battār fi At-Tasaddi Lis-Saharah Wal-Ashrār" by Wahīd ‘Abdus-Salām, p. 109-117, where there is a beneficial and lengthy Ruqyah, Allah willing. Also, "Musannaf ‘Abdur-Razzāq", 11/13, and "Fat'h Al-Bāri" by Ibn Hajar, 10/233.
Secondly: Recite Surat al-Fātihah, Ayat al-Kursi (Surat al-Baqarah: 255), the last two verses of Surat al-Baqarah, Surat al-Ikhlās, and the Mu‘awwidhatayn (Surat al-Falaq and Surat an-Nās) three times or more, along with blowing and wiping the area of pain with the right hand. [30] See: "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.
1. “I ask Allah the Magnificent, Lord of the Mighty Throne to cure you.” (seven times) [31] 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 is in pain and says: “In the name of Allah” (three times), followed by saying: “I seek refuge with Allah and His power from the evil that I find and fear” (seven times). [32] 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.” [33] "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.” [34] "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.” [35] Narrated by Muslim, 4/1728, no. 2709.
6. “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.” [36] Narrated by Abu Dāwūd, no. 3893, and At-Tirmidhi, no. 3528. Al-Albāni classified it as Hasan (sound) in "Sahīh At-Tirmidhi", 3/171.
7. “I seek refuge with 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 Compassionate.” [37] "Musnad Ahmad", 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 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 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...” [38] Narrated by Muslim, 4/2084, no. 2713.
9. “In the Name of Allah, I perform Ruqyah (spiritual healing) on 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 perform Ruqyah on you.” [39] Narrated by Muslim from Abu Sa‘īd (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 evil eye.” [40] Narrated by Muslim on the authority of ‘Ā’ishah (may Allah be pleased with her), 4/1718, no. 2185.
11. “In the Name of Allah, I recite Ruqyah over you, from everything that harms you, from the envy of an envier, and from every possessor of an evil eye; may Allah cure you.” [41] "Sunan Ibn Mājah", no. 3527, reported by ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), and classified as Sahīh (authentic) 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: expelling through cupping at the spot or the body part where the effect of the magic has appeared, if possible. If not possible, then what has been previously mentioned of treatment is sufficient, praise be to Allah Almighty. [42] See: "Zād Al-Ma‘ād", 4/125. There are types of treatments for magic after its occurrence that are permissible if tried and proven beneficial. See: "Musannaf Ibn Abi Shaybah", 7/386-387, "Fat'h Al-Bāri", 10/233-234, "Musannaf ‘Abdur-Razzāq", 11/13, "As-Sārim Al-Battār", p. 194-200, and "The Reality and Ruling of Magic" by Dr. Misfir ad-Dumaini, pp. 64-66.
The fourth type: Natural medications: There are beneficial natural medications indicated by the Noble Qur’an and the purified Sunnah. When taken with certainty, sincerity, and care, along with the belief that benefit comes from Allah, they may be beneficial by Allah’s will. 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. [43] See: "Fat'h Al-Haqq Al-Mubīn Fi ‘Ilāj As-Sar‘ Wa As-Sihr Wa Al-‘Ayn", p. 139.
Among the beneficial natural remedies, by the permission of Allah Almighty, are: honey [44], the black seed [45], Zamzam water [46], and rainwater; as Allah Almighty says: {And We send down from the sky blessed rain.} [47] [Surat Qāf: 9] Olive oil, as the Prophet (ﷺ) said: "Eat olive oil and apply it to your body and hair, for it comes from a blessed tree." [39] It has been proven through experience, use, and reading that it is the best oil [40]. Among the natural remedies are: bathing, cleanliness, and the use of pleasant scents [41]. [36] See: "Fat'h Al-Haqq Al-Mubīn", p. 140. Treatment with honey is mentioned in this book. [37] See: "Fat'h Al-Haqq Al-Mubīn", p. 141. Treatment with the black seed is mentioned in this book. [38] See: "Fat'h Al-Haqq Al-Mubīn", p. 144. Treatment with Zamzam water is mentioned in this book. 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. See: "Fat'h Al-Haqq Al-Mubīn Fi ‘Ilāj As-Sar‘ Wa As-Sihr Wa Al-‘Ayn", p. 142. See: the previous reference, p. 145.
1. Fortifying oneself and those feared for with the prescribed Adhkār, supplications, and refuge-seeking invocations, as mentioned in the first section of the treatment of magic. [51] See: the previous discussion on treating magic in this book.
2. One who fears or is apprehensive of affecting something with his evil eye—if he sees something from himself, his wealth, his child, his brother, or anything else that amazes him—should invoke blessings by saying: “Mashā’llāh la quwwata illa billāh, Allāhumma bārik ‘alayh” (What a great blessing from Allah! There is no power except through Allah. O Allah, bless him), as the Prophet (ﷺ) said: “If any of you sees something from his brother that he finds amazing, let him invoke blessings for him.” [52] "Muwatta’ Mālik", 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 also: "Zād Al-Ma‘ād", 4/170, and "As-Sārim Al-Battār Fi At-Tasaddi Lis-Saharah Wal-Ashrār" by Shaykh Wahīd ‘Abdus-Salām, p. 229-252.
3. Covering the beauty of those who are feared to be afflicted by the evil eye. [53] See: "Sharh As-Sunnah" by Al-Baghawi, 13/116, and "Zād Al-Ma‘ād", 4/173.
1. If the person who cast the evil eye is identified, he should be instructed to make ablution, and then the afflicted person should bathe with that water. [54] See: "Sunan Abi Dāwūd", 4/9, no. 5056; classified as Sahīh (authentic) by Al-Albāni in "Silsilat Al-Ahādīth As-Sahīhah", 6/61, and "Zād Al-Ma‘ād", 4/163. See: "Al-Wiqāyah Wa Al-‘Ilāj Min Al-Kitāb Wa As-Sunnah" by Muhammad bin Shāyi‘, pp. 144-147.
2. Frequent Recitation of: {Say: “He is Allah, the One”}, Al-Mu‘awwidhatān, Al-Fātihah (the Opening of the Book), Ayat al-Kursi, the concluding verses of Surat 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 number 1-11. [55] Refer to what was previously mentioned in the second type of treatment for magic in this book.
3. “He recites into the water while lightly blowing, then the patient drinks from it and pours the remainder over himself [56], or he recites into oil and applies it to the body.” [57] If the recitation is done with Zamzam water, it is better if available [58], or with rainwater [59]. "Sunan Abi Dāwūd", 4/10, no. 3885. The Prophet (ﷺ) did this for Thābit ibn Qays. It was classified as Da‘īf (weak) by Al-Albāni in "Da‘īf Abi Dāwūd", no. 836. "Musnad Ahmad", 3/497, no. 16055; classified as Sahīh (authentic) by Al-Albāni in "Silsilat Al-Ahādīth As-Sahīhah", 1/108, no. 379. Refer to what was previously mentioned in the fourth type of treatment of magic in this book. Refer to what was previously mentioned in the fourth type of treatment of magic in this book.
4. There is nothing wrong with writing verses from the Qur’an for a patient, then washing them and drinking the water [60]. Among these are Surat al-Fātihah, Ayat al-Kursi, 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 treating magic, sections (b) and (c), from numbers 1-11[61]. See: "Zād Al-Ma‘ād" by Ibn al-Qayyim, 4/170, and "Fatāwā Ibn Taymiyyah", 19/64. See: The second type of remedy for magic, in this book.
2. Fearing Allah and observing His commands and prohibitions: “Be mindful of Allah, and He will preserve you.” [62] 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.
5. Not fearing the envier, nor filling one's heart with thoughts of him, and this is among the most beneficial remedies.
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.} [63] Surat ash-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 favored greatly by Allah.
10. Purifying 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. [64] See: "Badā’i‘ Al-Fawā’id" by Ibn al-Qayyim, 2/238-245.
The treatment of the epileptic, who is entered and possessed by the jinn, falls under two categories:
Among the aspects of protection are the observance of all obligatory acts and duties, avoiding all prohibitions, repenting of all sins, and fortifying oneself with the prescribed Adhkār, supplications, and refuge-seeking invocations.
The recitation by a Muslim, whose heart aligns with his tongue, and his Ruqyah for the epileptic. The greatest treatment is the Ruqyah with Surat al-Fātihah[65], Ayat al-Kursi, 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”}, along with blowing over the epileptic, repeating this three times or more, and other Qur’anic verses; for indeed, the entire Qur’an contains healing for what is in the hearts, and healing, guidance, and mercy for the believers [66]. The supplications of Ruqyah are as mentioned in the second type of treatment for magic, sections (b) and (c) [67]. Two conditions are essential in this treatment: 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. See: "Al-Fat'h Ar-Rabbāni Tartīb Musnad Al-Imām Ahmad", 17/183. See: The second type of remedy 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 pertains to the healer—he must also possess these qualities, for the weapon depends on the one who wields it. [68] See: A comprehensive and beneficial Ruqyah in "As-Sārim Al-Battār," p. 109-117, by Shaykh Wahīd ‘Abdus-Salam. Also see: "Zād Al-Ma‘ād," 4/66-69, and "Clarification of the Truth Regarding Jinn Possession of Humans and Refutation of Those Who Deny It" by the erudite scholar ‘Abdul-‘Azīz ibn ‘Abdullah ibn Bāz, p. 14, and "Fatwas of Ibn Taymiyyah," 19/9-65, and 24/276, and "Protection and Treatment from the Book and the Sunnah" by Muhammad ibn Shāyi‘, pp. 66-69. Also see: "How to Expel Jinn from the House, Protection and Treatment" by Muhammad ibn Shāyi‘, 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. [69] See: "Fat'h Al-Haqq Al-Mubīn Fi ‘Ilāj As-Sar‘ Wa As-Sihr Wa Al-‘Ayn", p. 112, and "Al-Bukhāri", no. 574.
The greatest remedy for psychological ailments[70] and constriction of the chest (distress), in brief, is as follows: See: Causes of reassuring the heart in "Zād Al-Ma‘ād", 2/23-28, and "Al-Wasā’il Al-Mufīdah Lil-Hayāt As-Sa‘īdah" by the erudite scholar ‘Abdur-Rahmān ibn Nāsir as-Sa‘di (may Allah have mercy upon him).
1. Guidance and Tawhīd lead to relief of the heart, whereas misguidance and Shirk (polytheism) are among the greatest causes of the 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.
8. Removing the impurities [71] of the heart from the blameworthy traits that cause its constriction and torment, such as envy, hatred, malice, enmity, spite, and oppression. It has been authentically reported that the Prophet (ﷺ) was asked about the best of people, and he said: “Every person with a Makhmūm (pure) heart and a truthful tongue.” They said: We know what a truthful tongue is, but what is a Makhmūm heart? He replied: “It is the heart that is pious and pure, free from sin, oppression, rancor, and envy.” [72] “Dhaghal” (impurity): a defect within something that corrupts it. Narrated by Ibn Mājah, no. 4216; classified as Sahīh (authentic) by Al-Albāni in "Sahīh Ibn Mājah", 2/411.
9. Avoiding excess in looking, speaking, listening, socializing, 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 caused its anxiety.
11. Focusing on the tasks of the present day, cutting off concern for the future and sorrow for the past. The servant strives for what benefits him in religion and worldly matters, asks his Lord for success in his endeavors, 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, in matters of well-being and its aspects, and in sustenance and its aspects.
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. Reliance of the heart upon Allah, and 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 the harm from people does not affect 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.
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 favor. {We feed you only for the sake of Allah; we seek from you neither reward nor gratitude.} [73] 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 and allowing for future focus, so that one approaches future tasks with strength of thought and strength of action.
24. One should choose the most beneficial deeds and useful knowledge, prioritizing 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 of Allah’s apparent and hidden blessings, for recognizing and talking about them dispel worry and distress, urging the servant towards thankfulness.
26. Dealing with the wife, the relative, the associate, and everyone with whom you have a relationship: if you find a flaw in them, recognize their positive aspects and compare them. By considering this, companionship endures, and the heart finds comfort; and for this, 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.” [74] Narrated by Muslim, 2/1091, no. 1469.
27. Supplication for the reformation of all matters, and the greatest of that is: “O Allah, reform for me my religion which is the safeguard of my affairs, and reform for me my worldly life wherein is my sustenance, and reform 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.” [75] Also: “O Allah, Your mercy is what I hope for, so do not leave me to myself for the blink of an eye, and set right all my affairs. There is no true god but You.” [76] Narrated by Muslim, 4/2087, no. 2720. 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 as 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.” [77] Narrated by Ahmad, 5/314, 316, 319, 326, 330, nos. 21624, 22680, 22732, and Al-Hākim, who classified 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 ailments 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. [78] See: Introduction of "Al-Wasā’il Al-Mufīdah", fifth edition, p. 6.
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 dust of our earth with the saliva of some of us will cure our patient with the permission of our Lord.” [79] "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 his saliva on his index finger, then touches it to the dust so that some of it sticks to the finger. Then, he wipes it on the injured or ailing area while saying these words during the wiping. [80] See: "Explanation of Sahīh Muslim" by An-Nawawi, 14/184, and "Fat'h Al-Bāri" by Ibn Hajar, 10/208. Also see a comprehensive explanation of the Hadīth in "Zād Al-Ma‘ād", 4/186-187.
{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 exult over what He has given you, for Allah does not love anyone who is conceited and boastful.} [81] Surat al-Hadīd: 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. “No servant is stricken by a calamity and says: ‘Inna lillāhi wa inna ilayhi rāju‘ūn. Allāhumma ’ujurni fi musībati wa akhlif li khayran minha’ (Indeed, we belong to Allah and to Him we shall return. O Allah, reward me in my calamity, and replace it for me with something better), except that Allah Almighty rewards him in his calamity and grants him something better in return.” [83] 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 made Istirjā‘ [84]. Allah then says: Build a house for My servant in Paradise and name it Bayt al-Hamd (the House of Praise).” [85] i.e., he said: “Al-hamdulillāh, inna lillāhi wa inna ilayhi rāji‘ūn” (praise be to Allah, indeed we belong to Allah, and indeed to Him we shall return). Narrated by At-Tirmidhi, no. 1021; classified as Hasan (sound) by Al-Albāni in "Sahīh At-Tirmidhi", 1/298.
5. “Allah Almighty says: My reward shall be nothing less than Paradise for My believing servant who, if I take the life of his beloved one from the inhabitants of the world, bears it patiently in expectation of My reward.” [86] "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 love that you will not come to a gate of the gates of Paradise except that you find him waiting for you?” [87] Narrated by Ahmad, no. 15595, and An-Nasā’i, 4/23, in the Book of Funerals, Chapter: The order to seek divine reward and be patient when calamity strikes, no. 1870; its chain of narration is Sahīh (authentic) according to the criteria of the Sahīh. It was classified as Sahīh (authentic) by Ibn Hibbān, 8/209, and by Al-Albāni in "Sahīh At-Targhīb Wa At-Tarhīb", no. 2007. See also: "Fat'h Al-Bāri", 11/243.
7. “Allah, Glorified and Exalted, says: If I afflict My servant in his two beloved things (i.e., his eyes), and he endures patiently [and anticipates My reward], I shall compensate him for them with Paradise.” [88] "Al-Bukhāri with Al-Fat'h", 10/116, no. 5653, and what is between the brackets is from "Sunan At-Tirmidhi", no. 2400, see: "Sahīh 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 just as a tree sheds its leaves.” [89] "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 beyond that except that a rank is written for him because of it, and a sin is erased from him.” [90] Narrated by Muslim, 4/1991, no. 2572.
10. “No believer suffers from Wasab (pain) [91], Nasab (fatigue) [92], illness, or sadness, even a distress that concerns him [93], except that some of his sins will be expiated for that.” [94] "Wasab": persistent pain, as in the statement of Allah Almighty: {And for them there will be a perpetual punishment}, i.e., lasting and enduring. See: the Commentary of An-Nawawi, 16/130. "Nasab": tiredness. It is said "Yahummuhu" (concerns him) with the Fat'hah of the yā’ and the Dammah of the hā’, and it is also said "Yuhammuhu" with the Dammah of the yā’ and the Fat'hah of the hā’, meaning: it distresses him, and both are correct. See: An-Nawawi’s commentary on "Sahīh Muslim", 16/130. Narrated by Muslim, 4/1993, no. 2573.
11. “The greater the affliction is, the greater the reward will be. When Allah loves a people, He tests them. So whoever is content, for him is contentment; and whoever is discontent, for him is discontent.” [95] [96] Narrated by At-Tirmidhi, no. 2396, and Ibn Mājah, no. 4031; classified as Hasan (sound) by Al-Albāni in "Sahīh At-Tirmidhi", 2/286. "Sukht" and "sakhat" (discontent): opposite of "rida" (contentment). "Sakhat" means became angry, thus one is "sākhit" (angry). "Askhatahu" means to anger someone. It is said: "tasakhkhat" his gift, meaning he found it insufficient and it did not satisfy him. "Sakhita" is derived from the verb form "ta‘iba" and "sukht" is the noun form. "Sakhittuhu" and "sakhittu ‘alayhi" and "askhattuhu" so he became angry, similar in form and meaning to "aghdabtuhu" so he became angry. See: "As-Sihāh", entry "sakhat", and "Al-Misbāh Al-Munīr", entry "sakhat".
12. “...the trial will not cease afflicting the servant [97] until it leaves him walking upon the earth without any sins.” [98] i.e., the Muslim person. Narrated by At-Tirmidhi, no. 2698, and Ibn Mājah, no. 4023; classified as Hasan (sound) by Al-Albāni in "Sahīh At-Tirmidhi", 2/286.
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.” [99] 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.” [100] 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.
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 heavens, the Lord of the earth, and the Lord of the Honorable Throne.” [101] 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.” [102] 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-Arnā’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.” [103] Narrated by At-Tirmidhi, 5/529, no. 3505, and Al-Hākim, who classified it as Sahīh (authentic) and Adh-Dhahabi agreed with him, 1/505; also 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.” [104] 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.
“Place your hand on the part of your body where you feel the pain and say: In the name of Allah, three times; then say seven times: I seek refuge with Allah and His power from the evil that I find and fear.” [105] Narrated by Muslim, 4/1728, no. 2202.
“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 Mighty Throne, to cure you, except that he will be cured.” [106] 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.
“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.” [107] Narrated by Abu Dāwūd, 4/12, no. 3893; classified as Hasan (sound) by Al-Albāni in "Sahīh At-Tirmidhi", 3/171.
The Prophet (ﷺ) said: “Fever is from the searing heat of Hellfire; so cool it off with water.” [108]. "Al-Bukhāri with Al-Fat'h", 10/174, no. 3264, and Muslim, 4/1733, no. 2210.
1. Reciting Surat al-Fātihah while gathering saliva and spitting it on the sting. [109] "Al-Bukhāri with Al-Fat'h", 10/208, Book of Medicine, Chapter on the Ruqyah of the Prophet (ﷺ).
2. It should be wiped over with water and salt, along with reciting: {Say, “O disbelievers”} and the Mu‘awwidhātayn. [110] Narrated by At-Tabarāni in "Al-Mu‘jam As-Saghīr", 2/830. Its Isnād is classified as Hasan (sound) by Al-Haythami in "Majma‘ Az-Zawā’id", 5/111, and it is classified as Sahīh (authentic) by Al-Albāni in "Silsilat Al-Ahādīth As-Sahīhah", no. 548.
Protection is attained by avoiding the causes of anger that include: arrogance, self-conceit, boasting, blameworthy greed, inappropriate jesting, frivolity, and similar behaviors.
- Changing the state of the angry person: by sitting, lying down, leaving, refraining from speech, or other actions.
- Recalling the reward mentioned for suppressing anger and the disgrace that follows from the consequences of anger. [111] For more details with authentic proofs, see: "Plights of the Tongue," pp. 110-112, and "The Wisdom in Calling to Allah," pp. 64-66 by the author.
The Prophet (ﷺ) said: “There is a cure in the black seed for every ailment except Sām (death).” Ibn Shihāb said: "Sām" means death, and the black seed is "shunīz" (nigella sativa). The black seed is extremely beneficial, and His saying: “a cure for every disease” is akin to the saying of Allah Almighty: {It will destroy everything by the command of its Lord} [113], [Surat al-Ahqāf: 25] i.e., everything that is subject to destruction and similar things [100]. [99] "Al-Bukhāri with Al-Fat'h", 10/143, no. 5688, and Muslim, 1735, no. 2215. See: "Zād Al-Ma’ād", 4/297, and "At-Tibb Min Al-Kitāb Wa As-Sunnah" by the erudite scholar Muwaffaq ad-Dīn ‘Abdul-Latīf al-Baghdādī, p. 88.
1. Allah Almighty says conerning the of 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.} [115] Surat an-Nahl: 69.
2. The Prophet (ﷺ) said: “Healing is in three things: the incision of a cupping tool, a drink of honey, or cauterization by fire, but I forbid my Ummah from cauterization.” [116] "Al-Bukhāri with Al-Fat'h", 10/137, no. 5681, and see the benefits of honey in: "Zād Al-Ma‘ād", 4/50-62, and "Medicine from the Book and the Sunnah" by the erudite scholar Muwaffaq ad-Dīn ‘Abdul-Latīf al-Baghdādi, pp. 129-136.
1. The Prophet (ﷺ) said regarding Zamzam water: “Indeed, it is blessed. It is food that satisfies [and a healing for ailments].” [117] Narrated by Muslim, 4/1922, no. 2473, and what is between the brackets is with Al-Bazzār, 2/86, and Al-Bayhaqi in "As-Sunan Al-Kubra", 5/147, and At-Tabarāni in "Al-Mu‘jam Al-Awsat", 3/247. Its chain of narration is Sahīh (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.” [118] Narrated by Ibn Mājah, no. 3062, and others. Al-Albāni classified it as Sahīh (authentic) in "Sahīh Ibn Mājah", 2/183, and "Irwā’ Al-Ghalīl", 4/320.
3. It has been authentically reported that the Prophet (ﷺ) “used to carry Zamzam water [in the Adāwa (containers) [119]] and leather bags, and he would pour it over the sick and give it to them to drink.” [120] Ibn al-Qayyim (may Allah have mercy upon him) said: “I, along with others, have experienced remarkable things in seeking healing with Zamzam water. I have sought healing from several illnesses with it and was cured [121], with Allah’s permission.” [122] "Idāwah": the ablution vessel, plural: "adāwa". "Mukhtār As-Sihāh", 1/11. 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. And those who are not from Hijāz say: "fabari’tu" (I was cured) See: "An-Nihāyah fi Gharīb Al-Hadīth", 1/111. "Zād Al-Ma‘ād", 4/393, and 178.
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, except the one who comes to Allah with a sound heart.} [123] [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, the sound and healthy heart is the one that is free from any form of Shirk (polytheism); rather, its servitude is purely for Allah: with will, love, reliance, repentance, humility, fear, and hope. Its deeds are sincere for Allah. If it loves, it loves for Allah; if it hates, it hates for Allah; if it gives, it gives for Allah; if it withholds, it withholds for Allah. All its concerns are for Allah, all its love is for Allah, its intention is for Him, its body is for Him, its deeds are for Him, its sleep is for Him, its wakefulness is for Him, and its speech, and talking about Him is more delightful to it than any other talk, and its thoughts revolve around what pleases Him and what He loves [124]. We ask Allah Almighty for such a heart. See: "Ighāthat Al-Lahfān Min Masā’id Ash-Shaytān" by Ibn al-Qayyim (may Allah have mercy upon him), 1/7, 73.
2. The dead heart: It is the opposite of the first. It is the heart that does not recognize its Lord, nor does it worship Him with His command, or 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 submission. If it hates, it hates for its own desires; if it loves, it loves for its own desires; if it gives, it gives for its own desires; if it withholds, it withholds for its own desires. Thus, desire is its leader, lust is its guide, ignorance is its driver, and heedlessness is its vehicle [125]. We seek refuge with Allah from such a heart. See: "Ighāthat Al-Lahfān Min Masā’id Ash-Shaytān", 1/9.
3. The sick 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 towards Him, and reliance upon Him, which are the sources of its life. Yet, it also harbors a love for desires, eagerness to attain them, envy, arrogance, self-admiration, love of elevation, corruption on earth through leadership, hypocrisy, ostentation, greed, and miserliness, which are the sources of its destruction and ruin [126]. We seek refuge with Allah from such a heart. See: "Ighāthat Al-Lahfān", 1/9.
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.} [127] [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.} Surat al-Isrā’: 82.
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.
Another type of it causes immediate pain: such as anxiety, distress, sorrow, and anger. This disease may be alleviated by natural remedies by removing its causes and other means. [129] See: "Ighāthat Al-Lahfān", 1/44.
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 darkness from which he can never escape? This is how the deeds of the disbelievers have been made appealing to them.} [130] Surat al-An‘ām: 122.
1. What preserves its strength is faith, performing good deeds, and engaging in regular acts of obedience.
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 proceed; otherwise, do not embark upon it at all.
1. Holding oneself accountable concerning any act of obedience in which he has fallen short in fulfilling the rights of Allah Almighty, as he did not perform it in the required manner. Among the rights of Allah Almighty are: sincerity, sincere advice, adherence, witnessing the state of excellence, recognizing Allah’s favor upon him in it, and acknowledging his own shortcomings after all of that.
2. Holding oneself accountable for every deed abstaining from which 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 hold himself accountable regarding the obligatory acts, and then complete them if they are deficient. Next, one should hold himself accountable regarding the prohibitions, and if he knows that he committed anything thereof, he should rectify it through repentance and seeking forgiveness. Then, one should hold himself accountable for what his limbs have done, and then for heedlessness. [131] See: "Ighāthat Al-Lahfān", 1/136.
The devil is the enemy of man, and getting rid of him is through what Allah has prescribed of the 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: O Allah, Originator of the heavens and the earth, Knower of the unseen and the seen, Lord of everything and its Possessor. I bear witness that there is no deity worthy of worship except You. I seek refuge with You from the evil of my own self, from the evil of Satan and his polytheism, and from committing wrong against myself or bringing it upon another Muslim. Say it in the morning, in the evening, and when you go to bed.” [132] [117] Narrated by At-Tirmidhi, no. 3392, and Abu Dāwūd, no. 5058; classified as Sahīh (authentic) by Al-Albāni in "Sahīh At-Tirmidhi", 3/142.