33 Ayat ul Hirz-(Signs of Protection) or also known as Manzil
Ruqya from Black Magic,
Jinn,Witchcraft, Sihr, Sorcery, Evil Eye
And using Names of Ashab Al Kahf-(7 sleepers in the Cave)
Arabic Ayat ul Hirz-(Signs of Protection) / Manzil PDF
Arabic and english Ayat ul Hirz-(Signs of Protection) / Manzil PDFSheikh Mishary Alafasy reciting Ayat ul Hirz-Signs of Protection/Manzil
The Prophet, peace and blessings be upon him and his family, remarked that whoever recites once a day the thirty-three verses known as Ayatul-Hirz (Signs of Protection) will be safe from all miseries, beasts and thieves and that, furthermore, these verses contain the cure of all diseases. The efficacy of these verses has been described by many. It is evident that it is very useful to recite them, and it is said that they can also guard against the dangers of war.
Ayatul-Hirz or Manzil is a collection of Ayat and short Surahs from the Quran that are to be recited as a means of protection and antidote - Ruqya from Black Magic, Jinn,Witchcraft, Sihr, Sorcery, Evil Eye and the like as well as other harmful thing.
These are known as "The Thirty-Three Verses" which are the following verses of the Quran:
Surah Al-Fatihah (chapter 1): verses 1 to 7
Surah Al-Bakarah (chapter 2): verses 1 to 5, 163, 255 to 257, and 284 to 286
Surah Al-Imran (chapter 3): verses 18, 26 and 27
Surah Al-A'araf (chapter 7): verses 54 to 56
Surah Al-Israa (chapter 17): verses 110 and 111
Surah Al-Muminoon (chapter 23): verses 115 to 118
Surah Al-Saaffaat (chapter 37): verses 1 to 11
Surah Al-Rehman (chapter 55): verses 33 to 40
Surah Al-Hashr (chapter 59): verses 21 to 24
Surah Al-Jinn (chapter 72): verses 1 to 4
Surah Al-Kaafiroon (chapter 109): verses 1 to 6
Surah Al-Ikhlas (chapter 112): verses 1 to 4
Surah Al-Falaq (chapter 113): verses 1 to 5
Surah Al-Naas (chapter 114): verses 1 to 6
Arabic Ayat ul Hirz-(Signs of Protection) / Manzil PDF
Arabic and english Ayat ul Hirz-(Signs of Protection) / Manzil PDF
The entire manzil is prescribed to be read one or three times in one sitting. This may be performed once or twice a day, in the latter case once in the morning and once in the evening.
Hadhrat Ubay bin Ka'b (rd) reports that he was once with Rasulullaah (sallallahu alayhi wasallam) when a Bedouin came and said, "O Nabi of Allaah (sw)! I have a brother who is suffering." "What is it that ails him?" Rasulullaah (sw) asked. When the man explained that his brother was affected by the Jinn, Rasulullaah (sw) told him to bring his brother to him. (When the man came) Rasulullaah (sw) seated the man in front of him and recited the following to secure protection for him (against the Jinn): Above 33 verses;
(After Rasulullaah(sw) recited these before him) The man then stood up as if he had never had any ailment whatsoever.(Ahmad, Haakim and Tirmidhi,as quoted in Kanzul Ummaal (Vol.1 Pg.212).)
According to various traditions, different parts of the Qur'an are described to have a positive effect on an individual in terms of negating and preventing the effects of witchcraft, or for general well being and becoming a better practicing Muslim. Eminent Muslim scholar of the India-Pakistan sub-continent Maulana Mohammad Zakariya collected these verses in book form, which were already in use in his family as an antidote to witchcraft. This collection is popularly referred to as Manzil.
Sheikh Mishary Alafasy reciting Ayat ul Hirz-Signs of Protection/Manzil
Imam al-Nawawi in al-Adhkar mentioned that Ibn al-Sunni narrated that a man came to the Prophet, upon him blessings and peace and said that his brother suffered from a kind of jinn possession. The Prophet told him to bring him to him then recited upon him the following:
- Sura al-Fatiha
- The first four verses of al-Baqara
- two verses from the middle (163-64)
- Ayat al-Kursi
- the last three verses of al-Baqara
- The first verse of Al `Imran
- Verse 18 of Al `Imran
- Verse 54 of al-A`raf
- Verse 116 of al-Mu'minun
- Verse 3 of al-Jinn
- The first 10 verses of al-Saaffaat
- The last 3 verses of al-Hashr
- The last three Suras of the Qur'an.
From Imam Rabbani Mujaddid Alf Sani Shaykh Ahmad
Imam-i-Rabbani 'rahmat-ullahi alaih' and his disciples set out for a
long journey. On their way they stopped at a hotel to spend the night.
He told his disciples that a catastrophe was going to befall the inn
during the night and advised them to recite the following prayer:
"Bismillah-il-lazi la-yadhurru ma'asmihi shay'un fi-l-ard-i wala
fi-s-sama' wa huwa-s- sami'ul- 'alim."
That night a great fire broke out, burning everything including the lodgers' belongings. Yet those who had said the prayer suffered no harm. This prayer is written in the books Umdat-ul-Islam and Barakat. On the other hand, it is stated in the book Targhib-us-salat that it is a hadith ash-Sharif.
For protection against anxiety, disasters, mischief and diseases, you should remember the Imam's advice and say this prayer daily, three times in the morning and three times in the evening. It should be recited also when ayat-i-hirz [ayats for protection] are recited.
That night a great fire broke out, burning everything including the lodgers' belongings. Yet those who had said the prayer suffered no harm. This prayer is written in the books Umdat-ul-Islam and Barakat. On the other hand, it is stated in the book Targhib-us-salat that it is a hadith ash-Sharif.
For protection against anxiety, disasters, mischief and diseases, you should remember the Imam's advice and say this prayer daily, three times in the morning and three times in the evening. It should be recited also when ayat-i-hirz [ayats for protection] are recited.
Again from From Imam Rabbani Mujaddid Alf Sani Shaykh Ahmad
From this Maktubat 95 - 3rd Vol. , 41st Letter;....
He who says and believes that a sorcerer does whatever he likes by
sorcery and that sorcery is certainly effective becomes a disbeliever.
We must say that sorcery can take effect if Allahu ta'ala has
predestined it. If a spell-bound person recites after the morning and
late afternoon prayers for seven days and hangs and carries on his neck
the ayats and the prayers on the hundred and eighty-seventh page of the
second volume of Mawahib-i ladunniyya, and also the Ayat-i-hirz, which
is written at the end of the Arabic book Tashil- ul-manafi', he will
recover health.
We must say the Ayat-al-kursi, the Ikhlas and the Mu'awwizatayn and breathe onto some water. Then the spell-bound person must have three gulps from it and perform a ghusl with the remainder. He will recover health. The book Ibni Abidin in the section dealing with divorce because of illness, the book Zarqani on its pages number 7-104, and in the translation of Mawahib-i ladunniyya say as follows:
"Pulverize seven green leaves of the tree named sidr between two stones. Mix it with water. Recite the Ayat-al-kursi, Ikhlas and the suras Qul-a'udhu, then breathe onto that water. Drink three mouthfuls of it. Then, make a ghusl (have a bath) with that water," Sidr is the name of a wild cherry called lotus. In the letter number 96 of the book Makatib-i-Sharifa, it is said, "In order to attain what you need, perform two rakats of salat, and give its thawab as a gift to the souls of those scholars in the line called Silsila-i aliyya, and then pray to Allahu ta'ala to give what you need for the sake of them."
We must say the Ayat-al-kursi, the Ikhlas and the Mu'awwizatayn and breathe onto some water. Then the spell-bound person must have three gulps from it and perform a ghusl with the remainder. He will recover health. The book Ibni Abidin in the section dealing with divorce because of illness, the book Zarqani on its pages number 7-104, and in the translation of Mawahib-i ladunniyya say as follows:
"Pulverize seven green leaves of the tree named sidr between two stones. Mix it with water. Recite the Ayat-al-kursi, Ikhlas and the suras Qul-a'udhu, then breathe onto that water. Drink three mouthfuls of it. Then, make a ghusl (have a bath) with that water," Sidr is the name of a wild cherry called lotus. In the letter number 96 of the book Makatib-i-Sharifa, it is said, "In order to attain what you need, perform two rakats of salat, and give its thawab as a gift to the souls of those scholars in the line called Silsila-i aliyya, and then pray to Allahu ta'ala to give what you need for the sake of them."
Mawlana Muhammad 'Uthman Sahib says at the end of the hundred and
third page of his book Fawaid-i 'Osmaniyya, "For getting rid of the
disasters caused by witchery and sorcery, say the Salawat-i-Sharifa
three times, the Fatiha seven times, the Ayat-al-kursi seven times, the
Kafirun seven times, the Ikhlas-i Sharif seven times, the Falaq seven
times and the Nas seven times and breathe them on you and on the sick
person. Then, saying them once more, breathe them on the room and bed of
the spell-bound person, on all the house including the garden.
Inshallahu ta'ala, he will be saved from the spell. [You must not get any payment for this.] This is good for all other illnesses, too. In order that a barakat will come upon the field, give the 'ushr (zakat) of the crops, then write the names of the Ashab-i kahf on four different pieces of paper and wrap them up separately and bury them separately at four different untrodden corners of the field. After the namaz of morning and night, if you mention the names of the Silsila-i aliyya, say the Fatiha-i Sharifa and breathe it to their souls, any prayer which you do through them will be accepted; this has been experienced very often."
And it is written on its hundred and forty-eighth page and in Ruh- ul-bayan, "It will also protect and give barakat to carry a piece of paper containing the names of the Ashab-i kahf or to keep it in the home." Domitianus, or Docianus, one of the Roman Emperors, was a wicked, unjust idolater. He declared himself to be a god and was killed in 95. While he was in Ephesus (Tarsus), seven young men who would not renounce 'Isa's 'alaihissalam' religion took refuge in a cave 15 km north-west of the town.
They slept in it continuously for three hundred years. During the time of the Emperor Theodus, they woke and talked with Arius's disciples. They slept again. Theodus defeated idolatry, spread Nasraniyyat and went to the cave and talked with the Ashab-i kahf and attained their benedictions. He built a place for praying in front of the cave and passed away in 395. Mamun, Kharun Rashid's son and the seventh Abbasid caliph, rests in his grave in Tarsus. The names of the Ashab-i kahf were Yamliha, Maksalina, Mislina, Marnush, Dabarnush, Shazanush, Kafashtatayyush and their dog Qitmir.
Names of the seven Sleepers of the Cave "and their dog was the eighth."(18:22) for protection from being chased, war, fire, drowning,... as related by Ibn `Abbas(r):
قال ابن عباس رضى الله عنهما خواص أهل الكهف تنفع فى تسعة أشياء /للطلب والهرب ولطفى الحريق تكتب على خرقة وترمى فى وسط النار تنطفىء بازن الله تعالى ولبكاء الطفل وللحمى المثلثة وللصداع تشد على العضد الأيمن ولأم الصبيان وللركوب فى البر والبحر ولنماء العقل ولحفظ المال ولنجاة الاثمين من حاشية الجمل على الجلالين
عبد القهار الدردير أحمد عبد المنعم عاشور
سوهاج-ساقلته
"Inna asma`a Aŝĥabil Kahf tanfa` fee tis`a ashyaa: at-talabi wal-harb wa litufaul-hareeq..." "Surely the Names of the People of the Cave benefit in nine things: being chased down, war and they will put out fire..."
Question from Eshaykh:
18:18 ..whilst they were asleep, ….and wouldst certainly have been filled with terror of them.
From Bangali translation of “Kanzul Imam & Khajaynul Islam” by Imam Ahmad Raza Khan Berelvi(ra) and Hazrat Allama Naym Muradabadi (alihir rahima), I found in the note of Ayat # 18 that : Allah taila protected them (ashab-e-kahf) by such fear that nobody can reach them.Hazrat Muabiya (radi allahu anhu) at the time of war against Roman was passing through the “Kahf” (cave).Than he(ra) like to go “ashab-e-kahf”.Hazrat Ibn Abbas (ra) prevent him (ra) not to do that and recite this verse (18).After that a team enter there by the order of Hazrat Muabiya(ra).Than Allah taila flew a such kind of wind that burn everybody.
Assalamualikum,
Is it possible to enter this cave now,pls advise. I saw a video they showing the cave in Jordon and people can visit and showing the bones .
Answer:
wa `alaykum salam
And [it was related] from Mu`awiya that he sent a battle expedition towards Byzantium, and they passed by the Cave in which are the Companions of the Cave [and said,] “what if we uncovered them and looked at them?” And ibn `Abbas said to him, “It is not for you to do that. Truly Allah prevented that to one who was better than you,” [meaning to the Prophet of Allah (s) in the verse] {if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight,} (Surat al-Kahf, 18:18)
Then Mu`awiya said, “I will not stop until I know about them .” and he sent people to see them,and told them “go and enter the cave.” and they went and entered the cave and Allah sent a wind which burned them (ahraqathum).” [related in the Tafsir Ruh al-Bayan by Shaykh Isma`il al-Haqqi, who mentioned an alternate reading as akhrajathum, “forced them out” in lieu of ahraqathum “it burned them.”
Shaykh Hisham mentioned that meaning in his Tafsir of Surat al-Kahf:
Inshallahu ta'ala, he will be saved from the spell. [You must not get any payment for this.] This is good for all other illnesses, too. In order that a barakat will come upon the field, give the 'ushr (zakat) of the crops, then write the names of the Ashab-i kahf on four different pieces of paper and wrap them up separately and bury them separately at four different untrodden corners of the field. After the namaz of morning and night, if you mention the names of the Silsila-i aliyya, say the Fatiha-i Sharifa and breathe it to their souls, any prayer which you do through them will be accepted; this has been experienced very often."
And it is written on its hundred and forty-eighth page and in Ruh- ul-bayan, "It will also protect and give barakat to carry a piece of paper containing the names of the Ashab-i kahf or to keep it in the home." Domitianus, or Docianus, one of the Roman Emperors, was a wicked, unjust idolater. He declared himself to be a god and was killed in 95. While he was in Ephesus (Tarsus), seven young men who would not renounce 'Isa's 'alaihissalam' religion took refuge in a cave 15 km north-west of the town.
They slept in it continuously for three hundred years. During the time of the Emperor Theodus, they woke and talked with Arius's disciples. They slept again. Theodus defeated idolatry, spread Nasraniyyat and went to the cave and talked with the Ashab-i kahf and attained their benedictions. He built a place for praying in front of the cave and passed away in 395. Mamun, Kharun Rashid's son and the seventh Abbasid caliph, rests in his grave in Tarsus. The names of the Ashab-i kahf were Yamliha, Maksalina, Mislina, Marnush, Dabarnush, Shazanush, Kafashtatayyush and their dog Qitmir.
Names of the seven Sleepers of the Cave "and their dog was the eighth."(18:22) for protection from being chased, war, fire, drowning,... as related by Ibn `Abbas(r):
قال ابن عباس رضى الله عنهما خواص أهل الكهف تنفع فى تسعة أشياء /للطلب والهرب ولطفى الحريق تكتب على خرقة وترمى فى وسط النار تنطفىء بازن الله تعالى ولبكاء الطفل وللحمى المثلثة وللصداع تشد على العضد الأيمن ولأم الصبيان وللركوب فى البر والبحر ولنماء العقل ولحفظ المال ولنجاة الاثمين من حاشية الجمل على الجلالين
عبد القهار الدردير أحمد عبد المنعم عاشور
سوهاج-ساقلته
"Inna asma`a Aŝĥabil Kahf tanfa` fee tis`a ashyaa: at-talabi wal-harb wa litufaul-hareeq..." "Surely the Names of the People of the Cave benefit in nine things: being chased down, war and they will put out fire..."
18:18 ..whilst they were asleep, ….and wouldst certainly have been filled with terror of them.
From Bangali translation of “Kanzul Imam & Khajaynul Islam” by Imam Ahmad Raza Khan Berelvi(ra) and Hazrat Allama Naym Muradabadi (alihir rahima), I found in the note of Ayat # 18 that : Allah taila protected them (ashab-e-kahf) by such fear that nobody can reach them.Hazrat Muabiya (radi allahu anhu) at the time of war against Roman was passing through the “Kahf” (cave).Than he(ra) like to go “ashab-e-kahf”.Hazrat Ibn Abbas (ra) prevent him (ra) not to do that and recite this verse (18).After that a team enter there by the order of Hazrat Muabiya(ra).Than Allah taila flew a such kind of wind that burn everybody.
Assalamualikum,
Is it possible to enter this cave now,pls advise. I saw a video they showing the cave in Jordon and people can visit and showing the bones .
Answer:
wa `alaykum salam
ولما غزا ابن عباس رضي الله تعالى
عنه مع معاوية بحر الروم فانتهوا إلى الكهف عزم معاوية أن يدخل عليهم
فينظر إليهم ، فقال ابن عباس رضي الله تعالى عنهما : ليس هذا لك فقد منعه
الله تعالى من هو خير منك ، فقال : { لَوِ أطَّلَعْتَ عَلَيْهِمْ } الآية
فأرسل إليهم جماعة فلما دخلوا الكهف أرسل الله تعالى ريحاً فأخرجتهم
And [it was related] from Mu`awiya that he sent a battle expedition towards Byzantium, and they passed by the Cave in which are the Companions of the Cave [and said,] “what if we uncovered them and looked at them?” And ibn `Abbas said to him, “It is not for you to do that. Truly Allah prevented that to one who was better than you,” [meaning to the Prophet of Allah (s) in the verse] {if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight,} (Surat al-Kahf, 18:18)
Then Mu`awiya said, “I will not stop until I know about them .” and he sent people to see them,and told them “go and enter the cave.” and they went and entered the cave and Allah sent a wind which burned them (ahraqathum).” [related in the Tafsir Ruh al-Bayan by Shaykh Isma`il al-Haqqi, who mentioned an alternate reading as akhrajathum, “forced them out” in lieu of ahraqathum “it burned them.”
Shaykh Hisham mentioned that meaning in his Tafsir of Surat al-Kahf:
And that’s why Mu`awiya (ra), when he asked to see them, Ibn `Abbas (ra) said “No.” Because Allah will send ru`ba, will send fear in your heart, as he said in Holy Qur’an, and then you will be completely burned out.
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Back to Imam Rabbani Mujaddid Alf Sani Shaykh Ahmad
From this Maktubat 95 - 3rd Vol. , 41st Letter;
Evil eye is true. That is, illness caused by evil eye is true. When
some people look at something and like it, the rays coming out from
their eyes are harmful and cause damage to everything whether it is
living or lifeless. This has many examples. Perhaps some day science
will be able to find out these rays and their effects.
When a person
sees something he likes, he should say "Masha- Allah" before expressing
his admiration so that his looks should not give harm. Saying
"Masha-Allah" will avert the evil eye. It is written in Fatawa-i
hindiyya that to cure a child who has been harmed by evil eye or who has
been frightened, it is permissible to burn straws and fumigate him by
turning them around him or to pour melted wax (or lead) into cold water
over his head.
In Mawahib and Madarij, Abdullah bin Wahab Quraishi, a Maliki savant who died in 197 (813), says, "According to Imam-i Malik, it is makruh to do ruqya with iron, with salt, by knotting two pieces of thread or with the seal of Sulaiman."
In Mawahib and Madarij, Abdullah bin Wahab Quraishi, a Maliki savant who died in 197 (813), says, "According to Imam-i Malik, it is makruh to do ruqya with iron, with salt, by knotting two pieces of thread or with the seal of Sulaiman."
Ruqya means to say prayers and breathe on something or to carry on
oneself. Doing ruqya with ayats and with the prayers coming down from
Rasulullah is called tawiz. Tawiz is permissible and gives use to the
person who believes and trusts.
As written in Halabi and in Durr ul- mukhtar, at the end of the chapter about taharat (cleanliness) [p. 119], after wrapping up the amulet containing tawiz with such waterproof things as tarpaulin and nylon, it is permissible for a junub to bear it or to go to the rest room with it on. It is called afsun (incantation) to say a ruqya the meaning of which is not known or which causes disbelief.
Carrying this or other things called nazarlik (anything worn in order to avert the evil eye) on oneself is called tamima. Those ruqyas made in order to cause affection and love are called tiwala. A hadith, which exists on the two hundred and thirty-second and the two hundred and seventy-fifth pages of the fifth volume of Radd ul-muhtar and which is also written in the books Mawahib and Madarij, states, "Tamima and tiwala are shirk."
At the same place Ibni Abidin informs that it is permissible to put bones or animal skulls in a field to avert the evil eye. A person who looks at the field will first see these things and then the field. Hence, it is understood that carrying such things as blue beads and others with this intention is not tamima; so it is permissible. It is written in the Persian book Madarij-un- nubuwwa and on the hundred and seventy-ninth page of the second volume of Mawahib-i ladunniyya that for curing a person harmed by evil eye it is certainly helpful to recite the Ayat-al-kursi, the Fatiha, the Mu'awwaza-tayn and the end of noon Sura.
It is also useful to recite the prayers written in these two books and on page 200 of the book Tas'hil- ul-manafi'. The most valuable and the most useful prayer is the sura of Fatiha. It is written on the last page of Tafsir-i Mazhari, "A hadith written in Ibni Maja and communicated by Hadrat Ali states, 'The best medicine is the Qur'an.'
If it is recited and breathed on the ill person, he will feel better." If his death time has not come yet, he will recover health. If it is his death time, it will become easy for him to surrender his soul.
For ridding sorrow, anxiety and annoyance, Rasulullah used to say the prayer, "La ilaha illAllahul-'azim-ul- halim la ilaha illAllahu Rabb-ul-'Arsh-il-'azim la ilaha illAllahu Rabb-us-samawati wa Rabb-ul-Ardi Rabb-ul- 'Arsh-il-karim."
It has been communicated by Anas bin Malik that it is good for neuralgia and for all other sicknesses to say the prayer, "Bismillahirrahmanir- rahim wa la-hawla wa la-quwwata illa billahil 'aliyyil 'azim." The prayer of a person who commits haram and whose heart is unaware will not be accepted.
The reciting (these prayers) by a person who does not have the belief of the Ahl as-sunnat will not be useful. Allahu ta'ala creates everything through a means. One who wants to attain something should cling to its means. Praying, giving alms, and taking medicine are things created by Allahu ta'ala as means to give health to His born slaves or to restore them to health. An ayat al- karima or a prayer is written in a pot. Or it is written on a piece of paper, which is then put into the pot. Then it is filled with some water.
When the writing is washed off and mixed with the water in the pot, one drinks some of it every day. Another way is to make an amulet of the paper and carry it on you. Another way is to read it and blow it on your both palms. Then you rub your palms gently on your body. Prayers or medicine will not lengthen one's lifetime. Nor will it save someone whose time of death has come.
Since such things as lifetime and time of death are unknown to us, we should pray and use medicine. A person whose time of death has not come yet will regain his health and strength. One should expect the healing not from the medicine, but from Allahu ta'ala. Muhammad Mathum 'rahmatullahi alaih' states in Maktubat, "It has been stated (by savants) that to attain your wish you should take permission and read the ayat-i- karima or the prayer (prescribed)."
The person who gives the permission will have deputed you (by giving permission). A well-known savant's or Wali's having written that you "should read" in his book shows (that he has given) permission. If you imagine (yourself) the owner of the permission as you read (the ayat al-karima or the prayer), it will be as useful and as effective as if it were read by that exalted person. It is a grave sin to read the (ayat from) Qur'an al-karim or the prayer in return for money, that is, to charge for it beforehand. It is forbidden to ask for a wage and the money taken will be haram, nor will the person concerned benefit from what has been read.
Payment not demanded beforehand but offered afterwards is a gift. And a gift, in its turn, is permissible and can therefore be taken. It is stated on the thirty-seventh [37] page of Fatawa-i-fiqhiyya, "It is permissible to write one or two ayats of Qur'an al-karim in a letter sent to disbelievers. No more than that should be written. And the (permission for) one or two ayats is intended for admonishing them and (will serve) as documentation (for your having admonished them). Even if a disbeliever believes in the use of an amulet, it is not permissible to give him an amulet containing an ayat al-karima or blessed names. It is haram.
It is not permissible even if the letters are written separately. No matter whether an amulet is written by a Muslim or by a disbeliever, using it requires knowing that it does not contain any writing meaning disbelief or haram." It is stated in Mawahib-i- ladunniyya, "Ruqya is permissible when it meets three conditions. It must contain an ayat al-karima or names of Allahu ta'ala
As written in Halabi and in Durr ul- mukhtar, at the end of the chapter about taharat (cleanliness) [p. 119], after wrapping up the amulet containing tawiz with such waterproof things as tarpaulin and nylon, it is permissible for a junub to bear it or to go to the rest room with it on. It is called afsun (incantation) to say a ruqya the meaning of which is not known or which causes disbelief.
Carrying this or other things called nazarlik (anything worn in order to avert the evil eye) on oneself is called tamima. Those ruqyas made in order to cause affection and love are called tiwala. A hadith, which exists on the two hundred and thirty-second and the two hundred and seventy-fifth pages of the fifth volume of Radd ul-muhtar and which is also written in the books Mawahib and Madarij, states, "Tamima and tiwala are shirk."
At the same place Ibni Abidin informs that it is permissible to put bones or animal skulls in a field to avert the evil eye. A person who looks at the field will first see these things and then the field. Hence, it is understood that carrying such things as blue beads and others with this intention is not tamima; so it is permissible. It is written in the Persian book Madarij-un- nubuwwa and on the hundred and seventy-ninth page of the second volume of Mawahib-i ladunniyya that for curing a person harmed by evil eye it is certainly helpful to recite the Ayat-al-kursi, the Fatiha, the Mu'awwaza-tayn and the end of noon Sura.
It is also useful to recite the prayers written in these two books and on page 200 of the book Tas'hil- ul-manafi'. The most valuable and the most useful prayer is the sura of Fatiha. It is written on the last page of Tafsir-i Mazhari, "A hadith written in Ibni Maja and communicated by Hadrat Ali states, 'The best medicine is the Qur'an.'
If it is recited and breathed on the ill person, he will feel better." If his death time has not come yet, he will recover health. If it is his death time, it will become easy for him to surrender his soul.
For ridding sorrow, anxiety and annoyance, Rasulullah used to say the prayer, "La ilaha illAllahul-'azim-ul- halim la ilaha illAllahu Rabb-ul-'Arsh-il-'azim la ilaha illAllahu Rabb-us-samawati wa Rabb-ul-Ardi Rabb-ul- 'Arsh-il-karim."
It has been communicated by Anas bin Malik that it is good for neuralgia and for all other sicknesses to say the prayer, "Bismillahirrahmanir- rahim wa la-hawla wa la-quwwata illa billahil 'aliyyil 'azim." The prayer of a person who commits haram and whose heart is unaware will not be accepted.
The reciting (these prayers) by a person who does not have the belief of the Ahl as-sunnat will not be useful. Allahu ta'ala creates everything through a means. One who wants to attain something should cling to its means. Praying, giving alms, and taking medicine are things created by Allahu ta'ala as means to give health to His born slaves or to restore them to health. An ayat al- karima or a prayer is written in a pot. Or it is written on a piece of paper, which is then put into the pot. Then it is filled with some water.
When the writing is washed off and mixed with the water in the pot, one drinks some of it every day. Another way is to make an amulet of the paper and carry it on you. Another way is to read it and blow it on your both palms. Then you rub your palms gently on your body. Prayers or medicine will not lengthen one's lifetime. Nor will it save someone whose time of death has come.
Since such things as lifetime and time of death are unknown to us, we should pray and use medicine. A person whose time of death has not come yet will regain his health and strength. One should expect the healing not from the medicine, but from Allahu ta'ala. Muhammad Mathum 'rahmatullahi alaih' states in Maktubat, "It has been stated (by savants) that to attain your wish you should take permission and read the ayat-i- karima or the prayer (prescribed)."
The person who gives the permission will have deputed you (by giving permission). A well-known savant's or Wali's having written that you "should read" in his book shows (that he has given) permission. If you imagine (yourself) the owner of the permission as you read (the ayat al-karima or the prayer), it will be as useful and as effective as if it were read by that exalted person. It is a grave sin to read the (ayat from) Qur'an al-karim or the prayer in return for money, that is, to charge for it beforehand. It is forbidden to ask for a wage and the money taken will be haram, nor will the person concerned benefit from what has been read.
Payment not demanded beforehand but offered afterwards is a gift. And a gift, in its turn, is permissible and can therefore be taken. It is stated on the thirty-seventh [37] page of Fatawa-i-fiqhiyya, "It is permissible to write one or two ayats of Qur'an al-karim in a letter sent to disbelievers. No more than that should be written. And the (permission for) one or two ayats is intended for admonishing them and (will serve) as documentation (for your having admonished them). Even if a disbeliever believes in the use of an amulet, it is not permissible to give him an amulet containing an ayat al-karima or blessed names. It is haram.
It is not permissible even if the letters are written separately. No matter whether an amulet is written by a Muslim or by a disbeliever, using it requires knowing that it does not contain any writing meaning disbelief or haram." It is stated in Mawahib-i- ladunniyya, "Ruqya is permissible when it meets three conditions. It must contain an ayat al-karima or names of Allahu ta'ala
It must be written in the Arabic
language or in an intelligible language. It must be believed that ruqya
is like medicine, that it will be effective if Allahu ta'ala wills, and
that Allahu ta'ala gives the effect.
The following incantation, taught by our Master, the Prophet, should be uttered on a person harmed by evil eye: 'A'udhu bi-kalimatillah-it- tammati min sherri kulli shaytanin wa hammatin wa min sherri kulli 'aynin lammatin.'
If this incantation is uttered and breathed on oneself and on one's household daily, three times in the morning and three times in the afternoon, it will protect them against evil eye, against the harms of shaytans and beasts." When it is uttered on one person (other than yourself), you say u'eedhuka instead of a'udhu.
When it is uttered on two people, u'eedhu-kuma is said, and when the people are more than two you say u'eedhu kum (instead of the first word - a'udhu - in the incantation)]. In short, we must do our best to carry out whatever the Mukhbir-i sadiq (he who has always told the truth, the Prophet) communicated and whatever the savants of Ahl as-sunnat wrote in books of the Shariat. We must know that doing the opposite is a vehement poison and will cause endless death. That is, it will cause eternal and various torments......
The following incantation, taught by our Master, the Prophet, should be uttered on a person harmed by evil eye: 'A'udhu bi-kalimatillah-it- tammati min sherri kulli shaytanin wa hammatin wa min sherri kulli 'aynin lammatin.'
If this incantation is uttered and breathed on oneself and on one's household daily, three times in the morning and three times in the afternoon, it will protect them against evil eye, against the harms of shaytans and beasts." When it is uttered on one person (other than yourself), you say u'eedhuka instead of a'udhu.
When it is uttered on two people, u'eedhu-kuma is said, and when the people are more than two you say u'eedhu kum (instead of the first word - a'udhu - in the incantation)]. In short, we must do our best to carry out whatever the Mukhbir-i sadiq (he who has always told the truth, the Prophet) communicated and whatever the savants of Ahl as-sunnat wrote in books of the Shariat. We must know that doing the opposite is a vehement poison and will cause endless death. That is, it will cause eternal and various torments......
