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Suplication
from Quran / Al Quraner Dua
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Ruqyah: How and When?
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Du`a’ for Healing
Sickness
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Du`a: Its Etiquette & Optimum Time
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Immunity and Protection against Black Magic
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Black Magic: Rulings & Remedy
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Wearing Amulets
Du`a: Its Etiquette & Optimum Time
In fact, a true believer never gives up
supplicating to his Lord and imploring Him for
guidance. Almighty Allah teaches us to call upon Him
and seek His forgiveness all the time. In the Qur’an,
Almighty Allah teaches us: “Ask Allah of His
bounty. Lo! Allah is ever Knower of all things.”
(An-Nisa’: 32) Also: “ And when My servant
question thee concerning Me, then surely I am nigh. I
answer the prayer of the suppliant when he crieth unto
Me. So let them bear My call and let them trust in Me,
in order that they may be led aright.” (Al-Baqarah:
186)
In His Hadith, the Prophet, peace and blessings be
upon him, guides us to the importance of Du`a
and says: “Du`a is a weapon of a believer,
a pillar of religion and a light of the heavens and
the earth.” The Prophet, peace and blessings be
upon him, said: “Would I guide you to what would
protect you against your enemies and bring you
provision?’ Supplicate to Allah by day and night,
for supplication is the weapon of a believer.”
The Etiquette of Making Du`a
In His book ‘Du`a; The Shield of A Believer;
Arrows of Light in The Darkness of Night’, Sheikh
Salamah Abul-Kamal, a Muslim writer and Da`iyah,
mentioned some manners pertaining to making Du`a:
“1-Praising Allah and sending peace to His
Prophet, peace and blessings be upon him.
2-Admitting one’s sins and showing repentance.
3-During supplication, one should begin with
himself.
4-Repeating one’s supplication three times.
5-Asking Allah with firm will and seriousness.
6-Using short rich expressions in supplication.
7-Observing humbleness and humility during
supplication.
8-The voice of the suppliant should be neither so
loud nor so low.
9-The suppliant should end his supplication with
saying ‘Ameen’ meaning ‘O Allah! Accept
my supplication!’
10-Gaining provision through lawful means.”
Based on the English translation of the book,
published by Dar Al-Manarah, Egypt.
The Optimum Times for Making Du`a
There are many optimum times of Du`a
mentioned by scholars. The late Imam Hasan Al-Banna,
in his Tract of Munajaah, sheds light on some
of them, as follows:
“1-Between Azan and Iqamah. It
reported that the Prophet, peace and blessings be upon
him, said: “Du`a made between Azan
and Iqamah is not rejected.” The
Companions said: “What shall we say, O Messenger of
Allah?” “Seek Allah’s grace in this world and
in the afterlife”, replied the Prophet, peace
and blessings be upon him.” (Reported by Abu-Dawud
and At-Tirmizi)
2-In prostration. Abu Hurairah, may Allah be
pleased with him, quotes the Prophet, peace and
blessings be upon him, as saying: “The nearest a
Muslim is to his Lord is while he is in prostration.
So, make Du`a in it.” (Reported by
Muslim, Abu Dawud and An-Nasa’i)
3-While on travel and while being subject to
oppression. The Hadith of the Prophet, peace and
blessings be upon him, reads: “Three kinds of Du`a
are surely answered; the Du`a of an oppressed,
the Du`a of a traveler and the Du`a of a
parent against his son or daughter.” (Reported
by Abu-Dawud and At-Tirmizi)
4-In the middle of the night. Also, Abu Hurairah,
may Allah be pleased with him, quotes the Prophet,
peace and blessings be upon him, as saying: “Almighty
Allah manifests Himself at the first heaven, during
the last third of night, and says: ‘Is there any
suppliant so that I answer him? Is there anyone asking
so that I fulfill his need? Is there any seeker of
forgiveness so that I forgive his sins.’”
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Du`a’ for Healing Sickness
Question: Can you prescribe a Du`a’
that I can say to heal a sickness?
Answer: Brother in Islam, we really do
commend your keenness and interest in learning the
Prophet’s Sunnah, the second source of the Islamic
Shari`ah. May Allah bless your efforts in seeking
knowledge!
First of all, it should be clear that the Prophet,
peace and blessing be upon him, instructed us: "Seek
medical treatment, for Allah has provided a cure for
every illness." This Hadith should be taken
as encouragement to seek medical treatment along with
making Du`a’, imploring Allah to cure one’s
illness. Moreover, when the Prophet was ill, he sought
medical treatment. This shows that trying to overcome
illness by an effective medicine or herb is necessary
to preserve the body against the attack of germs and
viruses.
Focusing more on the question in point, Sheikh
Ahmad Kutty, a senior lecturer and an Islamic
scholar at the Islamic Institute of Toronto, Ontario,
Canada, states:
“Here are few of the supplications you can use for
purpose of healing as mentioned in the Sunnah:
1) Allahumma rabba al-nnas adhhibi al-ba’sa ishfi
anta al-sshafi la shifa’a illa shifa’ula
shifa’an la yughadiru saqaman (O Allah, O Lord
of Mankind, remove the affliction and send down cure
and healing, for no one can cure but You; so cure in
such a way that no trace of illness is left).
2) As’alu Allaha al-azem rabba al-‘arshi al-azem
an yashfiyane (I beseech Allah, the Great, Lord of
the Mighty Throne, to heal me).
3) A’udhu bi izzati Allahi wa qudratihi mimma
ajidu wa uhadhiru (I seek refuge and protection in
the august might and power of Allah from the pain and
illness I am suffering from and I’m afraid of).
Furthermore, you may also repeat and meditate on some
of the beautiful Names of Allah: i.e., ya rahamanu
ya rahem; ya shafi, (O the most Merciful one, O
the Healer and curer).”
Excerpted, with slight modifications, from:
www.islam.ca
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Ruqyah: How and When?
Question: What are the virtues of a
man reciting ruqyah for himself? What is the
evidence for that? What should he say when he recites ruqyah
for himself?
ANSWER:Dear brother in Islam, we would
like to thank you for showing keenness on learning the
teachings of Islam, and we appreciate the great
confidence you have in us. We hope our efforts meet
your expectations.
There is nothing wrong with the Muslim reciting ruqyah
(protective and healing supplications) for himself.
That is permissible; indeed it is a Sunnah, for the
Messenger (peace and blessings be upon him) recited ruqyah
for himself, and some of his companions recited ruqyah
for themselves.
In this regard, Sheikh M. S. Al-Munajjid, a
prominent Saudi Muslim lecturer and author, states:
“It was narrated that `A’ishah (may Allah be
pleased with her) said: “When the Messenger of Allah
(peace and blessings be upon him) was ill, he would
recite al-Mu`awidhatayn (surahs of Al-Falaq and
An-Nas) over himself and spit dryly. When his pain
grew intense, I recited over him and wiped him with
his own hand, seeking its blessing” (Al-Bukhari).
With regard to the hadith narrated by Muslim,
according to which the Prophet (peace and blessings be
upon him) described the seventy thousand of this Ummah
who will enter Paradise without being brought to
account or punished, and in which it says: “They
are those who did not recite ruqyah or ask for ruqyah
to be done, and they did not believe in bad omens and
they put their trust in their Lord” – the
phrase “they did not recite ruqyah” is the
words of the narrator, not of the Prophet (peace and
blessings be upon him). Hence Al-Bukhari narrated this
hadith and did not mention this phrase.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy
on him) said:
"These people are praised because they did not
ask anyone to recite ruqyah for them, and ruqyah
is a type of du`aa’, so they did not ask
others to pray for them. The phrase “and they did
not recite ruqyah” which is mentioned in the
hadith is a mistake (on the part of the narrator), for
their ruqyah for themselves and for others is a
good deed. The Prophet (peace and blessings be upon
him) recited ruqyah for himself and for others
but he did not ask anyone to recite ruqyah for
him. His reciting ruqyah for himself and others
was like his making du`aa’ for himself and
others; this is something that is enjoined, for all
the Prophets asked of Allah and prayed to Him, as
Allah tells us in the stories of Adam, Ibraheem, Musa
and others." (Majmu` al-Fatawa, 1/182)
Ibn al-Qayyim (may Allah have mercy on him) said:
"This phrase is inserted in the hadith, but it
is a mistake on the part of some of the
narrators." (Hadi al-Arwah, 1/89)
Ruqyah is one of the greatest remedies that
the believer should use regularly.
With regard to the du`aa’ that is
prescribed for the Muslim to say if he wants to recite
ruqyah for himself or for someone else, there
are many such du`aa’s, the greatest of which
are Al-Fatihah and Al-Mu`awidhatayn.
A group of the Companions of the Prophet (peace and
blessings be upon him) set out on a journey and
traveled until they came near one of the Arab tribes.
They asked them for hospitality but they were refused.
Then the leader of that tribe was stung, and his
people tried everything to cure him but nothing
helped. Then some of them said, “Why don’t you go
to those people who are staying (nearby)? Maybe one of
them has something.” So they went to them and said,
“O people, our leader has been stung and we have
tried everything and nothing helped him. Do you have
anything?” One of them said, “Yes, by Allah. I
will perform ruqyah for him, but by Allah we
asked you for hospitality and you did not give us
anything, so we will not perform ruqyah for you
unless you give us something in return.” So they
agreed on a flock of sheep, then he started to blow on
him and recite Al-hamdu Lillahi Rabb il-`Alameen.
Then he recovered quickly from his complaint and
started walking, and he was completely cured. After
that they took the flock of sheep, and some of the
companions of the Prophet (peace and blessings be upon
him) said, “Let us share it out.” The one who had
performed ruqyah said, “Do not do anything
until we come to the Prophet (peace and blessings be
upon him) and tell him what happened, and we will wait
and see what he tells us to do.” So they came to the
Messenger of Allah (peace and blessings be upon him)
and told him what had happened. He said, “How did
you know that it is a ruqyah?” Then he
said, “You did the right thing. Share them out,
and give me a share.” And the Messenger of Allah
(peace and blessings be upon him) smiled (Al-Bukhari
and Muslim).
The du`aa’s that have been narrated in the
Sunnah include the following:
Muslim narrated from `Uthman ibn Abil-`As that he
complained to the Messenger of Allah (peace and
blessings be upon him) about pain that he had felt in
his body from the time he had become Muslim. The
Messenger of Allah (peace and blessings be upon him)
said to him, “Put your hand on the part of your
body where you feel pain and say ‘Bismillah
(in the name of Allah) three times, then say seven
times, A`udhu bi `izzat-illah wa qudratihi min
sharri ma ajid wa uhadhir (I seek refuge in the
glory and power of Allah from the evil of what I feel
and worry about).”
At-Tirmidhi added: He said, “I did that, and
Allah removed what I had been suffering, and I
continued to enjoin my family and others to do
that.”
It was narrated that Ibn `Abbas (may Allah be
pleased with him) said: “The Prophet (peace and
blessings be upon him) used to seek refuge for al-Hasan
and al-Husayn, and he would say, ‘Your father [
meaning Ibrahim peace be upon him] used to seek refuge
with Allah for Isma`il and Ishaq with these words: A`udhu
bi kalimat Allah al-tammah min kulli shaytanin wa
hammah wa min kulli `aynin lammah (I seek refuge
in the perfect words of Allah, from every devil and
every poisonous reptile, and from every evil
eye)’” (Al-Bukhari).”
Excerpted with modifications from: www.islam-qa.com
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Wearing Amulets
Question:Some
people believe that wearing an amulet (ta`wiz)
will make them safe. Is wearing amulets bearing some
Qur’anic verses allowed in Islam? Did the Prophet
(peace and blessings be upon him) recommend his
followers to indulge in such a habit?
Answer: Thank
you very much for having confidence in us and we hope
our efforts, which are purely for Allah’s Sake,
qualify to be a stepping stone along the path of
truth.
Muslim scholars unanimously maintain that it is haram
(unlawful) to wear amulets that contain anything other
than Qur’anic verses, but they differed as regards
those which do contain verses or surahs of the
Qur’an. Some of them say that wearing amulets
containing Qur’anic verses or chapters is
permissible, while others consider them impermissible.
The view which is deemed to be the most correct is
that wearing such amulets is not permitted because of
the general meaning of the hadiths speaking about
amulets, and in order to prevent any means that might
lead to shirk (associating partners with Allah
or polytheism).
To shed more light on the issue of wearing amulets
especially those containing verses from the Glorious
Qur’an, here is the Fatwa issued by Sheikh M. S.
Al-Munajjid, a prominent Saudi Muslim lecturer and
author; it goes as follows:
“Amulets (tamimah, pl. tama’im) are
things made from pearls or bones and worn on the necks
of children or adults or hung up in houses or cars, in
order to ward off evil – especially the evil eye –
or to bring some benefits.
Zaynab, the wife of `Abdullah ibn Mas`ud, reported
that `Abdullah ibn Mas`ud (may Allah be pleased with
him) stated that he heard the Messenger of Allah
(peace and blessings of Allah be upon him) saying: “Spells,
amulets and love-charms are (forms of) shirk.”
`Abdullah said, “Why do you say this? By Allah, when
I was weeping eczema, I kept going to so and so, the
Jew, who did a spell for me and made the thing calm
down.” `Abdullah said: “That was just the work of
Satan, who was picking it with his hand, and when (the
Jew) uttered the spell, he stopped. All you needed to
do was to say as the Messenger of Allah (peace and
blessings of Allah be upon him) used to say: Adh-hib
al-ba’s Rabb an-Nas ishfi anta ash-Shafi la
shifa’a illa shifa’uka shifa’an la yughadiru
saqaman (Remove the harm, O Lord of mankind, and
heal, You are the Healer. There is no healing but
Yours, a healing which leaves no disease behind.’”
(Reported by Abu Dawud and Ibn Majah)
`Uqbah ibn `Amir Al-Juhani (may Allah be pleased with
him) reported that a group came to the Messenger of
Allah (peace and blessings be upon him) to pledge
their allegiance (bay`ah) to him. He accepted
the allegiance of nine of them but not of one of them.
They said, “O Messenger of Allah, you accepted the
allegiance of nine but not of this one.” He (the
Prophet) said, “He is wearing an amulet.”
The man put his hand (in his shirt) and took it off,
then the Prophet (peace and blessings be upon him)
accepted his allegiance. He (peace and blessings be
upon him) then said, “Whoever wears an amulet has
committed shirk.” (Reported by Ahmad)
These are the comments of the scholars on the various
kinds of amulets and the rulings that govern each
kind. These comments contain important and useful
points.
Sheikh Sulayman ibn `Abd Al-Wahhab states:
“The Companions of the Prophet, their successors,
and those who came after them have differed as to
whether it is permissible to wear amulets which only
contain words from the Qur’an or those that contains
Allah’s Names and Attributes.
The first group including `Abdullah ibn `Amr ibn
Al-`As (may Allah be pleased with him) and other
Companions said that having amulets is permissible.
This group backed their view by citing the
aforementioned hadith. Imam Ibn Al-Qayyim adheres to
this view.
Another group of scholars maintain that wearing
amulets is not permissible. This was the view of Ibn
Mas`ud and Ibn `Abbas, and is the apparent meaning of
the view of Hudhayfah. This was also the view of a
group of the Tabi`un (successors), including
the Companions of Ibn Mas`ud and Ahmad, according to
one report which was chosen by most of his companions.
It was also the view of the later scholars, who quoted
this and similar hadiths as a supporting evidence for
their view.
This opinion appears to be in favor of prohibition of
amulets in general; whether they contain Qur’anic
verses or not.
Abu Dawud reported that `Isa ibn Hamzah said: “I
entered upon ‘Abdullah ibn `Akim and his face was
red due to high fever. I said, ‘Why don’t you wear
an amulet?’ He said, ‘We seek refuge with Allah
from that. Allah’s Messenger (peace and blessings be
upon him) states: “Whoever wears anything
(meaning an amulet) will be entrusted to its
care…” (Reported by Abu-Dawud)
Amulets containing Qur’anic verses:
Concerning amulets that contain clearly-written verses
from the Qur’an or authentic hadiths, there is a
difference among the Companions of the Prophet, their
successors and those who follow them, which maybe
clarified as follows:
Some of them state that it is not allowed, but rather
reprehensible (Makruh). This is the opinion of
`Abdullah ibn `Amr, `Uqbah ibn `Amir, and `Abdullah
ibn Mas`ud and his companions such as Al-Aswad and `Alqamah,
and those who came after them such as Ibrahim An-Nakh`i
and others (may Allah be pleased with them all).
Undoubtedly not allowing that acts as a precautionary
measure to prevent means that lead to wrong beliefs,
especially in our own times. If most of the Sahabah
(Prophet’s Companions) and Tabi`un (their
successors) regarded it as Makruh in those
noble times when the faith in their hearts was greater
than a mountain, then regarding it as Makruh in
these times of trials and tribulations is more
appropriate and is more on the safe side. So how about
when this concession has led people to things which
are purely unlawful and they have made it a means to
those things? For example, they take amulets as a
means of seeking refuge, as they make them contain
some verses from the Qur’an or surah, then
underneath it they put some devilish mumbo-jumbo, the
meaning of which no one knows except one who has read
their books.
Part of the negative effects of amulets is that they
divert the hearts of the common folk from putting
their trust in Allah and make them dependent on the
things that they have written, and most of them make
people live in constant fear of what may or may not
happen.
It’s the habit of a sorcerer or a fraudulent man to
come to the person he wants to trick out of his money,
knowing that the person is of weak faith, and say to
him: “Such and such is going to happen to your
family or your wealth or to you,” He may also say,
“You have a qarin (constant companion) from
among the jinn,” then go on describing things to him
and telling him things about himself that the Satan
whispers to him, to make him think that he has true
insight and that he cares about him and wants to bring
him some benefit.
When the heart of the ignorant fool is filled with
fear of what he has been told, he turns away from his
Lord and turns to this charlatan with all his heart
and soul; he puts his trust in him and relies on him
instead of Allah, and says to him, “What is the way
out from the things that you have described? What is
the means of warding them off?” It is as if he (the
charlatan) has control over benefit and harm, at which
point his hopes are raised and he becomes more greedy,
wondering how much he will be able to take. So he
tells him, “If you give me such and such, I will
write an amulet for that which will be this long and
this wide” – he describes it and speaks to him in
a nice manner. Then he hangs up this amulet to protect
him from such and such diseases. Do you think, after
all that we have mentioned, that this belief is a form
of minor shirk? It means that one is ascribing
to Allah someone else in worship, putting one's trust
in someone other than Him, turning to someone other
than Him, relying on the deeds of created beings and
trying to divert people from their religion. Can the
Satan do any of these tricks except with the help of
his devilish brethren among mankind?
Allah Almighty says: “Say: ‘Who can guard and
protect you in the night or in the day from the
(punishment of the) Most Gracious (Allah)?’ Nay, but
they turn away from the remembrance of their Lord.”
(Al-Anbiya’: 42)
Then along with the devilish mumbo-jumbo, he writes on
the amulet something from the Qur’an, and hangs it
up when he maybe in a state of impurity, in a state of
minor or major impurity, and he never shows any
respect towards it or keeps it away from other things.
The Qur’an was revealed to be recited and followed;
its commandments to be obeyed and its prohibitions
heeded, its information to be believed and its limits
to be adhered to, its parables and stories to serve as
lessons.
And if they (amulets) contain nothing but the two
revelations (i.e. Qur’an and authentic hadiths) then
this is shirk without a doubt, and is more akin
to the azlam (arrows used during the
pre-Islamic period of ignorance for seeking luck or
help in decision making) in being far-removed from the
characteristics of Islam.
However, if amulets contain anything other than the
two revelations and instead contain mumbo-jumbo from
the Jews or worshippers of temples, stars or angels,
or those who use the services of the jinn, etc., or
they are made of pearls, strings, iron rings, etc.,
then this is shirk, i.e., hanging them up or
wearing them is shirk, beyond a doubt, because
they are not among the permissible means or known
forms of treating disease.”
Sheikh Al-Albani, may Allah have mercy on him,
said:
"This deviance and misguidance is still
widespread among the Bedouin, peasants and some of the
city-dwellers. Examples include the pearls, which some
drivers put in their cars, hanging them from the
rear-view mirror. Some of them hang an old shoe on the
front or back of the car; some hang a horseshoe on the
front of their house or shop. All of that is to ward
off the evil eye, or so they claim. And there are
other things which are widespread because of ignorance
of (pure) Monotheism and the things which nullify it;
such as actions of shirk and idolatry which the
Messengers were only sent and the Books were only
revealed to put an end to.
In conclusion, those who believe in pure Monotheism (tawhid)
should keep as far away as possible from such things.
The faith in their hearts is too great to permit
anything of this sort to enter their hearts. Their
status is too high and their certainty of faith is too
strong for them to put their trust in anyone other
than Allah or to seek the protection of anyone other
than Him."
Excerpted, with slight modifications, from:
www.islam-qa.com
May Allah guide us all to the straight path and direct
all of us to that which pleases Him, Ameen.
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Black Magic: Rulings & Remedy
Question:
My brother was previously engaged to a cousin but that
engagement was broken because of family meddling, and
that ended the issue, he is longer interested in the
girl. But he would like to get married, so we made
some picks for him but all of them turned out a
disappointment. Could it be that someone is doing
magic against my brother. Could you please furnish me
about about black magic? Is it real and effective? If
so, how could one dispel that magic according to the
Qur’an & hadith?
Answer:As
regards your question, we’d like to state first that
black magic is an undeniable fact, yet this does not
mean when we face any problem we think that it should
necessarily be a black magic. The fact that your
brother did not get married till now is not
necessarily due to a black magic done against him. You
should search for the real reasons behind this. In
most cases, these are mere Satanic whispers which
Satan make use of to spoil people’s life and harms
their commitment to religion. To get rid of such
Satanic whispers a Muslim should be keen to read the
authentic supplications particularly ayat Al-Kursi
and surat Al-Ikhlas, Al-Falaq and An-Nas.
Generally speaking, it should be demonstrated that
black magic is one of the well-established facts, and
it is mentioned in the Qur’an and the Sunnah. As for
the Islamic legal status on practicing black magic, it
is forbidden, and this makes one’s prayer unaccepted
for forty days, and believing in what magician or
sorcerer says renders one a disbeliever.
The Prophet (peace and blessings be upon him) said, “Whoever
blows on knots practices magic, and whoever practices
magic is a mushrik (polytheist).”
(Reported by At-Tabarani)
`Abdullah ibn Mas`ud reported, “Anyone who goes
to a diviner, a practitioner of magic or a soothsayer,
asking something and believing in what he says, denies
what was revealed to Muhammad.” (Reported by Al-Bazzar
and Abu Ya`la)
Magic can be dispelled through magicians themselves or
sorcerers or through applying their methods. However,
it is forbidden to go to a magician or a soothsayer or
the like to dispel the magic as stated in the hadiths
of the Prophet.
Magic can also be dispelled by the power of the
Glorious Qur’an, which was sent down as a cure and
mercy for believers; doing so is highly commendable.
This is based on what is known in the Sunnah that
angel Gabriel used the Qur’an (Al-Mu`awwidhatayn,
or the Two Protective Surahs, i.e. Al-Falaq and
An-Nas) in dispelling the evil charm done to the
Prophet (peace and blessings be upon him) by the Jews.
Moreover, surat Al-Baqarah is known to have the
power of driving away evil spirits and dispelling
magic.
Regarding Black magic
and how to dispel it, the eminent Muslim scholar, Sheikh
Muhammad Al-Hanooti, member of the North American
Fiqh Council, states:
“The Qur'an talks about black magic in surat
Al-Baqarah: “And they followed what the Shaitans
chanted of sorcery in the reign of Sulaiman, and
Sulaiman was not an unbeliever, but the Shaitans
disbelieved, they taught men sorcery and that was sent
down to the two angels at Babel, Harut and Marut, yet
these two taught no man until they had said,
"Surely we are only a trial, therefore do not be
a disbeliever." Even then men learned from these
two, magic by which they might cause a separation
between a man and his wife; and they cannot hurt with
it any one except with Allah’s permission, and they
learned what harmed them and did not profit them, and
certainly they know that he who bought it should have
no share of good in the hereafter and evil was the
price for which they sold their souls, had they but
known this.” (Al-Baqarah: 102 )
Another reference from the Qur’an is surat
Al-Falaq: “Say: I seek refuge in the Lord of the
dawn. From the evil of what He has created. And from
the evil of the utterly dark night when it comes. And
from the evil of those who blow on knots. And from the
evil of the envious when he envies.” (Al-Falaq:
1-5)
There is another verse that is relevant to this issue
from surat Al-Baqarah: “Those who swallow
down usury cannot arise except as one whom Shaitan has
prostrated by (his) touch does rise. That is because
they say, trading is only like usury; and Allah has
allowed trading and forbidden usury. To whomsoever
then the admonition has come from his Lord, then he
desists, he shall have what has already passed, and
his affair is in the hands of Allah; and whoever
returns (to it)-- these are the inmates of the fire;
they shall abide in it.” (Al-Baqarah: 275)
These verses are very clear in reference to the power
Allah made through these jinn in magic or possession.
When you say, a`udhu billahi mina Ash-shaytani
Ar-rajim (I seek refuge and protection in Allah
from Satan, the accursed), then certainly Allah
accepts protecting you and giving you refuge against
any evildoer. Reading the Qur’an and making dhikr
will be helpful to overcome any shaytan’s plan.
Allah says, “Verily, the plan of a shaytan is
weak.” I advise you both to seek the help from
Allah through practicing full Islam and avoiding any
sinful arena or action.”
Sheikh `Atiyyah Saqr, former head of Al-Azhar
Fatwa Committee, adds:
“The word "magic" is mentioned in the
Qur'an 60 times. The verse 102 of surat Al-Baqarah
has the following implications:
1- Magic has been known as a well-established fact
regardless of it changing the forms of things.
2- Magic involves things that may be beneficial or
harmful, as Allah says: “learned from these two,
magic by which they might cause a separation between a
man and his wife…”
3- Magic cannot have any effect save by the Will of
Almighty Allah, as Allah says: “…and they
cannot hurt with it any one except with Allah’s
permission…”
4- Adhering to magic renders one a disbeliever, as
Allah says: “…but the Shaitans disbelieved,
they taught men sorcery…”
The views of Muslim scholars carry culminate in the
following:
1-Attributing the effect of the magic to anything
other than Allah renders one a disbeliever.
2-Practicing magic or sorcery for the sake of harming
people is totally forbidden. Based on this, it is a
form of disbelief to torture people with a magic spell
or subject them to the evil of jinn.”
In brief, the first and foremost requirement as
regards dispelling black magic is to believe firmly
that no one, however great his powers may be, can
benefit or harm one except if Allah wills it. Then
every Muslim should empower his/herself through
practicing Islam, reading the Qur’an and consistency
in dhikr and du`a’. In particular, one
may do the following: 1) perform prayers regularly; 2)
recite morning and evening supplications; 3) start
everything in Allah’s Name and seek Allah’s
Protection and Refuge before taking a bath; 4) recite
or listen to the recitation of surat Al-Baqarah
daily for some days (a week for instance); and 5) put
his/her trust in Allah, invoke Him always and keep
away from sins.
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Immunity and Protection against Black Magic
Question:
My family has become aware that some relatives are
practicing black magic and that we are the target of
these people. Members of my family are also sick, and
the severity of their illnesses has increased ten-fold
after visiting these relatives. What can my family do
to protect themselves against black magic?
Answer:Every
Muslim is to believe firmly that no one, however great
his powers may be, can benefit or harm him unless
Allah wills it. Then a Muslim’s best protection and
immunity against black magic is by practicing Islam,
reading the Qur’an and making frequent dhikr
and du`a’.
In his response to the
question you raised, Sheikh Ahmad Kutty, a
senior lecturer and Islamic scholar at the Islamic
Institute of Toronto, Ontario, Canada, states:
“Your best
protection and immunity against black magic is by
empowering yourself through practicing Islam, reading
the Qur’an and making constant dhikr and du`a’.
Allah has promised the
faithful that devils cannot exercise permanent control
over those servants of Allah who have submitted to
Him; Satan can exercise permanent control only over
those who acquiesce and surrender themselves to his
authority. Almighty Allah says: “Most certainly,
My servants–you cannot exercise control over them
except those who are deviant who follow you.”
(Al-Hijr: 42) “Most certainly he (Satan) has no
power over those who truly cherish faith and are
trusting upon their Lord; rather his power is limited
only to those who take him as a protector (besides
God) and thus associate partners with Him.” (An-Nahl:
99-100)
The first and foremost
requirement is to believe firmly that no one, however
great his powers may be, can benefit or harm you
except if Allah wills it. The Qur’an reminds us
repeatedly that a true believer must believe firmly
that Allah alone is the One Who can give us benefit or
harm in an absolute sense; everything that befalls us
from humans or other creatures is only secondary and
is achieved only through the power derived from Allah;
so the best remedy and cure is to continuously seek
protection and refuge in Allah. Satan and all of his
tricks and weapons could be defeated and rendered
utterly ineffective if Allah wills.
I give below a number
of selections of verses of the Qur’an and du`a’
which you can recite on a regular basis:
1) Al-Fatihah
2) Last three
chapters of the Qur’an (i.e., Surahs 112, 113, 114)
3) Ayat al-Kursi
(i.e., Al-Baqarah: 255)
Besides the above,
repeat the following du`a’s on a regular
basis both in the morning and evening three times or
more:
1) Bismillahi
alladhi la yadurru ma`a ismihi shay’un fi al-ardi wa
la fi as-sama’i wa huwa as-sami`u al-`alim
(In the name of Allah;
with His name, nothing whatsoever on earth or heaven
can inflict any harm; He is All-Hearing and
All-Knowing).
2) Hasbiya
Allahu la ilaha illa huwa `alayhi tawakkaltu wahuwa
rabbu al-`arshi al-`azhim
(Allah suffices me;
there is no god but He; in Him I place my sole trust;
He is the Lord of the mighty Throne).
3) Allaahumma
ini a`duhu bika min hamazati ash-shayatin wa a`udhu
bika rabbi an yahdurun
(O Allah, I seek
refuge in You from the whisperings of Satan; my Lord,
I seek refuge in You from their presence around me).
4) A`udhu bi
`izzati Allahi wa qudratihi mimma ajidu wa uhadhiru
(I seek refuge in
Allah’s glory and power from the affliction and pain
I experience and suffer from).
It is important to
remember that du`a’ and dhikr will
only benefit when it comes from a heart that firmly
believes in Allah, and thus cherishes firm conviction
in Allah’s power and sovereignty.”
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