Mental Health – Part Three

Mental health Disorders Part Three

Sadness

Anxiety

Feeling Lost

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا

إِنَّ مَعَ الْعُسْرِ يُسْرًا

《So verily, with the hardship, there is relief,

Verily, with the hardship, there is relief  》

[Sharh :5 – 6]

Compiled & Translated

By

Abbas Abu Yahya

Download Complete Book

Table of Contents

Introduction. 5

Chapter 3. 6

Treatment & the Cure. 6

The Treatment & the Cure. 7

Treatment by seeking Forgiveness from Allaah. 10

Seeking forgiveness is a cure for Sadness of the heart 12

Feeling Sadness for an Unknown Reason. 14

Making a Muslim Happy. 15

The Qur’aan. 16

Performing Ruqiyyah with the Book of Allaah. 18

The Qur’aan & the season of spring. 20

Reciting Ayaat ul Kursi 21

The Greatest Ayaah in the Book of Allaah. 22

Reciting Soorah al-Fatiha. 26

Reciting Soorah Falaq & Nas. 28

Dua & Supplication. 29

The Dua for cure from Sadness. 29

Dua & Contentment 31

Having very little & Poverty. 31

Guidance and piety, chastity and contentment 34

Anxiety & Sadness. 38

Other Treatments. 46

Eating Ajwaa Dates. 46

Fasting Purifies The Heart 47

Praying in the Night 48

A Cure for being Afflicted with the Evil Eye. 49

A Collection of Points Regarding Hijaama (Cupping) 51

B- The Prophet -sallAllaahu alayhi wa sallam- recommended Hijaama. 54

C – Clarifications. 56

Disclaimer

This is not a medical research paper.

Introduction

Praise belongs to Allaah, we praise Him, we seek His aid, we seek His forgiveness. We seek refuge in Allaah from the evil of our ownselves and the evil of our own actions. Whomsoever Allaah guides there is none to mislead him. Whoever is misguided there is none to guide him except Allaah Alone. I testify that there is none worthy of worship in truth except Allaah and that Muhammad is His slave and Messenger.

Allaah Subhanahu wa Ta’ala has blessed me with what you find here in your hands dear reader. This is a collection of benefits which Allaah blessed me to compile and translate, with the sole intention of benefitting the Muslims.

From Jaabir bin Abdullaah from the Prophet: sallAllaahu alayhi wa sallam:

“Whoever helps his brother at the time of his need, then Allaah helps him at the time of his need.”

Silsilah Saheehah No.2362

By the one in need of Allaah’s Mercy[1]

Abbas Abu Yahya

9th Jumada al-Ulaa 1442 A.H.

Chapter 3

Treatment & the Cure

Seeking Forgiveness

The Qur’aan

Dua’

Hijama

Ajwaa Dates

The Treatment & the Cure

Divine natural medicines benefit against disease

Shaykh ul-Islaam Ibn al-Qayyim (d.751A.H.) -Rahimahullaah- said after quoting this hadeeth:

From Abu Hurairah Radi Allaahu anhu who said:

‘That a man came to the Prophet -sallAllaahu alayhi wa sallam- and said: O Messenger of Allaah! It was so bad I was bitten by a scorpion last night! The Messenger of Allaah said:

‘If only you had said when the evening approached: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the perfect words of Allaah from the evil of what He has created –[2]

Nothing would have harmed you.’[3]

‘Know, that divine natural medicines benefit against disease after having been afflicted with it, and they prevent the disease from occurring. If it does occur then it does not occur in a harmful way even though the disease is annoying.

Indeed, natural medicines also benefit after having been afflicted with a disease. So, At-Ta’aweedhat (supplications for seeking refuge) and Adhkaar (remembrance of Allaah) either prevent the occurrence of these means, or they come between the disease and between the complete effect of it, and that is according to the perfection of the Ta’aweedh (supplication for seeking refuge) and according to both the strength and weakness of it.

So Ruqiya (remedy by recitation of invocations) and ‘Aweedah (a supplication for seeking refuge) is used to preserve ones health, and the disappearance of sickness.’[4]

Imam Ibn al-Jawzi said:

‘I was overcome by continuous clinging anxiety and the matter became constrained over me, so I began contemplating deeply how to be free myself from this distress and anxiety by examining every trick and in every way, but I could not find anyway to be free. Then this Ayaah was presented to me,

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً

<<And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. >>

So, I came to know that Taqwaa (piety) is the means for freedom from every distress and anxiety, so it was only left for me to be serious in implementing Taqwaa and I found a way out.’[5]

Shaykh Ibn Uthaymeen said:

ودواء هذه الأمراض بالأمور الشرعية – أي : الرقية – أنجح من علاجها بالأدوية الحسية كما هو معروف .

‘Treatment for these disorders are by matters according to the Sharia,  meaning, by doing Ruqqiyah – and this is more successful than using treatment of tangible medication as is well-known.

Treatment by seeking Forgiveness from Allaah 

Seeking forgiveness is the greatest way of achieving blessings and repelling harm.

Allaah said:

{ وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُمْ مَتَاعًا حَسَنًا إِلَى أَجَلٍ مُسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ وَإِنْ تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ }

《And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection).》[6]

Allaah said:

{وَاسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُواْ إِلَيْهِ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ}

《”And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving.”》[7]

Allaah said:

{ وَمَنْ يَعْمَل سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا }

《 And whoever does evil or wrongs himself but afterwards seeks Allah’s Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.》[8]

Allaah Ta’ala said :

{ وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ () أُولَئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا /الْأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ () }

《 And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know.   For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders).》[9]

Seeking forgiveness is a cure for Sadness of the heart

From Al-Aghraa al-Muzni -RadiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

إِنَّهُ لَيُغَانُ عَلَى قَلْبِي، وَإِنِّي لَأَسْتَغْفِرُ اللَّهَ فِي كُلِّ يَوْمٍ مِائَةَ مَرَّةٍ

‘Indeed, my heart becomes busy so indeed I seek forgiveness from Allaah one hundred times a day.’[10]

Shaykh Ibn al-Uthaymeen -Rahimuhullaah- said:

[my heart becomes busy] means that the heart becomes somewhat suffocated and sad and that which is similar to this.’[11]

From Abdullah bin Umar who said:

( كنا نَعُدُّ على رسول الله – صلى الله عليه وسلم – قوله في المجلس الواحد , يقول : ” رب اغفر لي وتب علي , إنك أنت التواب الرحيم ” مائة مرة ) .

‘We would count the amount the times the Messenger of Allaah  -sallAllaahu alayhi wa sallam- would say in one sitting: ‘O my Lord forgive me and accept my repentance, indeed You are the One Who accepts repentance and the  Most Merciful. (Rabb Ighfirli wa tubb alayee Innaka anta Tawabur Raheem).’ A hundred times.[12]


From Anas bin Malik -RadiAllaahu anhu- who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَخْطَأْتُمْ حَتَّى تَمْلأَ خَطَايَاكُمْ مَا بَيْنَ السَّمَاءِ وَالأَرْضِ، ثُمَّ اسْتَغْفَرْتُمُ اللَّهَ لَغَفَرَ لَكُمْ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَوْ لَمْ تُخْطِئُوا لَجَاءَ اللَّهُ  بِقَوْمٍ يُخْطِئُونَ، ثُمَّ يَسْتَغْفِرُونَ اللَّهَ، فَيَغْفِرُ لَهُمْ.

‘I swear by Him in whose hand is my soul, if you sinned so much so that your sins would fill up what is between the heavens and the earth and then sought forgiveness from Allaah, He would indeed forgive you. I swear by Allah if you did not sin indeed Allaah would bring a people who would sin then they would seek forgiveness from Allaah and He would forgive them. ‘[13]

 

Feeling Sadness for an Unknown Reason

Imam Ibn Taymeeyah -Rahimuhullaah- said:

سئل سفيان بن عيينة عن غَمٍّ لا يُعْرَفُ سبَبُه قال: هو ذنب همَمْتَ به في سِرِّك ولم تفعله فجزيت هماًّ به. فالذنوب لها عقوبات السِّرُّ بالسِّرِّ والعلانية بالعلانية

‘Sufyaan bin ‘Uayaynah was asked about feeling sadness for an unknown reason.
He said:

‘It is a sin which you secretly desired to do but you did not perform it, so you were recompensed with sadness for it.’

Therefore, sins have a penalty, secret sins are sanctioned secretly and public sins are sanctioned publicly.’[14]

Making a Muslim Happy

Al-Hafidh Ibn Hajr -Rahimahullaah- said:

‘When a person sees his companion having anxiety then it is recommended to speak to him with that which would relieve him of his anxiety and cheer him up, this is due to the saying of Umar bin al-Khattab -radhiAllaahu anhu-:

لأقولنّ شيئاً يُضحِك النّبيّ صلّى الله عليه وسلّم

‘I would say something to make the Prophet -sallAllaahu alayhi wa sallam- laugh.’[15]

Shaykh Ibn Uthaymeen said about the saying of Allaah The Most High:

{إِنَّمَا النَّجْوَىٰ مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُو }

《Secret counsels (conspiracies) are only from Shaytaan, in order that he may cause grief to the believers.》

فكلُّ شيءٍ يحزن المسلم، فاعلم أنَّه من الشَّيطان، وإدخال السُّرور على المسلم مطلوب.

You should know that everything which causes a Muslim sadness is from Shaytaan. Making a Muslim happy is something which is required.’[16]

The Qur’aan

The Qur’aan is a Cure      

Allaah Ta’ala:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

<< And We send down of the Qur’aan that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss. >>[17]

Allaah -The Magnificent- said:

وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ

《And if We had sent this as a Qur’aan in a foreign language other than Arabic, they would have said: “Why are not its Verses explained in detail (in our language)? What! (A Book) not in Arabic and (the Messenger) an Arab?” Say: “It is for those who believe, a guide and a healing.》[18]

Performing Ruqiyyah with the Book of Allaah

From Ayesha that the Messenger of Allaah  -sallAllaahu alayhi wa sallam- came in and a woman was treating her or performing Ruqiyyah upon her, and the Messenger said:

عالجيها بكتاب الله

‘Treat and cure her with the Book of Allaah.’

Collected by Ibn Hibban and Al-Albaani said its Isnaad is Saheeh.

In this hadeeth there is the legislation of performing Ruqiyyah with the Book of Allaah Ta’ala and what is similar to it from what is established from the Prophet  -sallAllaahu alayhi wa sallam- of performing Ruqiyyah as is mentioned in the hadeeth:
From shafaa who said the Prophet – sallAllaahu alayhi wa sallam  visited us whilst I was with Hafsa and he said

  ألا تعلمين هذه رقية النملة كما علمتيها الكتابة

‘Why don’t you teach this woman Ruqiyyah an-Namla (a supplication which was said in Jahiliyah) just like you taught her how to write?’

As for other types of Ruqiyyah then it is not legislated, especially which is written with separated letters, ambiguous codes which do not have a clear reasonable meaning, as you can see many types like in the book ‘Shams al-Ma’arif al-Kubra’ and books similar to it.[19]
Al-Imam Ibn al-Qayyim -Rahimahullaah- said:

‘The Qur’aan is the complete cure for all illnesses of the heart, the body and the illnesses of the Duniya and Hereafter.

Not everyone qualifies and is successful in being given the ability to seek a cure by the Qur’aan.

If the sick person uses the Qur’aan properly for a cure by applying it to his disease with truthfulness, Eemaan, complete acceptance, with certainty of belief and fulfilling its requirements then the disease cannot ever resist it.

So how can illnesses have any strength against the Speech of the Lord of the heavens and the earth? This speech, that if it was revealed to a mountain, it would cause it to crack and crumble, or if it was revealed to the earth it would cause it to split apart. There is no illness from the illnesses of the hearts and bodies except that there is in the Qur’aan, a way which indicates to its medication, and a means and protection from the illness for the one whom Allaah provides an understanding of His Book.’[20] 

The Qur’aan & the season of spring

The Messenger -sallAllaahu alayhi wa sallam- said in a Dua:

أن تجعل القرآن ربيع قلبي ونور صدري

‘Make the Qur’aan like the season of spring in my heart and light of my chest.’

Ibn al-Qayyim -Rahimahullaah- said:

[The season of spring]: it is the rain which gives life to the earth. The Qur’aan is resembled with the season of spring due to the hearts being given life with the Qur’aan.[21]

Reciting Ayaat ul Kursi

(اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ)

《Allaah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.》[22]

The Greatest Ayaah in the Book of Allaah

From Ubay bin Kaab -RadhiAllaahu anhu- who said:
‘The Messenger of Allaah  – sallAllaahu alayhi wa sallam said to me,

يَا أَبَا الْمُنْذِرِ أَتَدْرِي أَيُّ آيَةٍ مِنْ كِتَابِ اللَّهِ مَعَكَ أَعْظَمُ ؟

‘O Abul Mundhir do you know which Ayaah from the Book of Allaah is the greatest to you?’
I said, ‘Allaah and His Messenger know best.’
The Messenger of Allaah  – sallAllaahu alayhi wa sallam said to me:

يَا أَبَا الْمُنْذِرِ أَتَدْرِي أَيُّ آيَةٍ مِنْ كِتَابِ اللَّهِ مَعَكَ أَعْظَمُ ؟

‘O Abul Mundhir do you know which Ayaah from the Book of Allaah is the greatest to you?’

I said, ﴿ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡحَيُّ ٱلۡقَيُّومُۚ ﴾

《Allaah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. 》
The Messenger hit me on my chest and said,

وَاللَّهِ لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ

‘I swear by Allaah, knowledge itself congratulates you O Abul Mundhir.’

[Saheeh Muslim]

Shaykh Abdurrazzaq AbdulMohsin al-Abbad said:

Some benefits included in the Hadeeth of Kaab:

  • The Companions  – RadhiAllaahu anhum – understood the status of Tawheed and its great matter, also that Tawheed is the greatest matter in the Qur’aan. This is why, when the Prophet  – alayhi as-Salat wa Salam asked Ubayy

(( أَيُّ آيَةٍ مِنْ كِتَابِ اللَّهِ مَعَكَ أَعْظَمُ ؟ ))

‘which Ayaah from the Book of Allaah is the greatest to you?’
It did not come to his mind that it was the Ayaat of Ahkam, it did not come to his mind that it was the stories of the previous nations, it did not come to his mind that it was about the Ayaat of the Day of Judgement, it did not come to his mind that it was the Ayaat of manners, etc.

In fact what occurred to him and came straight in to his mind was that the greatest matter in the Qur’aan is the Tawheed of Allaah Jala wa Alaa and having sincerity of the Deen for Allaah. 

  • The perfect Fiqh of the Companions -RadhiAllaahu anhum wa Ardahum.
  • The noble Ayaatul Kursi being selected because it gives a summary of Tawheed.
  • The saying of the Messenger -sallAllaahu alayhi wa sallam: ‘Knowledge itself congratulates you’ brings to attention the great status of Tawheed and that it is the noblest of the sciences of knowledge.
  • The saying, ‘O Abul Mundhir’ is a gentle address and a good way of expressing affection.
  • In the saying : ‘Knowledge itself congratulates you’ is an encouragement for knowledge and a raising of morale for the students of knowledge. Also it shows to know the levels of the people in knowledge and the superiority between them with regards to  knowledge, and giving everyone the right which is due.
  • It is legislated to read the Ayaatul Kursi in the morning and evening Adhkaar – once in the morning and once in the evening – as is in the story when Ubayy bin Kaab took a captive.

This story is collected in Sunnan Nisa’ee, Mu’jam at-Tabrani and in other books.

It mentions that Ubayy caught a hold of him he said: ‘Are you a Jinn or human?’

He answered, ‘In fact I am a Jinn.’

Ubayy asked ‘what will protect us from you?’

He replied: ‘Do you read Ayaatul Kursi from Soorah al-Baqarah:

 ﴿ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡحَيُّ ٱلۡقَيُّومُۚ ﴾  << Allaah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists.>>

Ubayy said: ‘yes.’

He said: ‘When you read it in the morning you are protected from us until the evening, and when you read it during the evening you are protect from us until the morning.’
Ubayy said, so in the morning I went to the Messenger of Allaah -sallAllaahu alayhi wa sallam and informed him of this and he said:

‘The filthy one has spoken the truth.’[23]

Reciting Soorah al-Fatiha

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

(1) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (2) الرَّحْمَنِ الرَّحِيمِ (3) مَالِكِ يَوْمِ الدِّينِ (4) إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (5) اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (6) صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (7)

From Abu Sa’eed al-Khudri -Radi Allaahu anhu: ‘A group of the companions of the Prophet -sallAllaahu alayhi wa sallam- proceeded on a journey till they dismounted near one of the Arab tribes and requested them to entertain them as their guests, but they (the tribe people) refused to entertain them. Then the chief of that tribe was bitten by a snake (or stung by a scorpion) and he was given all sorts of treatment, but all in vain. Some of the people of the tribe went to the Companions and said:

‘Do you have any medicine with you or someone who can recite upon him?’

One of them replied: ‘But you did not receive us as your guests. We will not treat your patient with a Ruqqiyah till you fix for us something as wages.’

Consequently, they agreed to give those travellers a flock of sheep. The Companion began reciting Soorah Fatiha and spat spittle on the bite till the patient was healed.

When the tribe people gave them sheep.

The Companions then said, ‘Let’s not take from these sheep till we ask the Prophet -sallAllaahu alayhi wa sallam- and they asked him, the Prophet -sallAllaahu alayhi wa sallam- laughed and said:

‘How did you know that Soorah Fatiha is a Ruqqiyah? Divide (what you have got) and assign for me a share with you.’[24]

Reciting Soorah Falaq & Nas

سورة الفلق

بِسْم اللهِ الرَّحْمَنِ الرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (1) مِنْ شَرِّ مَا خَلَقَ (2) وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ (3) وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (4) وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ (5)

سورة الناس

بِسْم اللهِ الرَّحْمَنِ الرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ النَّاسِ (1) مَلِكِ النَّاسِ (2) إِلَهِ النَّاسِ (3) مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ (4) الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ (5) مِنَ الْجِنَّةِ وَالنَّاسِ (6)

From Ayesha -Radi Allaahu anha- that ‘the Prophet -sallAllaahu alayhi wa sallam, during his fatal ailment used to blow (on his hands and pass them) over his body while reciting the Mu’auwidhat (Soorah an-Nas and Soorah al-Falaq).

When his disease became aggravated, I used to recite them for him and blow (on his hands) and let him pass his hands over his body because of its blessing.’

Ma’mar asked az-Zuhri: ‘How did he use to do Nafth (blow in his hands)?

He said: He used to blow on his hands and then pass them over his face.’[25]

Dua & Supplication

The Dua for cure from Sadness

From al-Qasim bin AbdurRahman from his father from Abdullaah who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam-  said:

“Allaah does not afflict a slave with grief nor sadness, except that if the slave says: –

اللَّهُمَّ إِنِّي عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ ،

عَدْلٌ فِيَّ قَضَاؤُكَ ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ عَلَّمْتَهُ

أَحَدًا مِنْ خَلْقِكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ

عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ صَدْرِي

 وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي

O Allaah indeed I am Your slave, and the son of Your slave, and the 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 of You with all Your names, which belong to You, which You have named Yourself with, or which You have taught someone from Your creation or revealed it in Your Book or that which You have taken unto Your-self with the knowledge of the unseen with You, that You make the Quraan the life of my heart and light of my chest and keep away from me my sadness, and that my grief goes away – then Allaah takes away his grief and sadness and replaces it with happiness.”[26]

The narrator said: It was said: O Messenger of Allaah should we not learn it?

He answered: Of course, it is necessary for the one who hears it, that he learns it.’[27]

Dua & Contentment

Having very little & Poverty

From Abu Hurairah that the Prophet sallAllaahu alayhi wa sallam used to say:

” اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْقِلَّةِ، وَالْفَقْرِ وَالذِّلَّةِ، وَأَعُوذُ بِكَ أَنْ أَظْلِمَ أَوْ أُظْلَمَ “.

‘O Allaah indeed I seek refuge with You from having very little, poverty, humiliation and I seek refuge with You that I oppress or be oppressed.’[28]

Allaahumma inni Aoothu bika min al-Qilah, wal Faqr, wa Dhillah, wa Aoothu bika un Athlima O Uthlum

• The Messenger sallAllaahu alayhi wa sallam said:

((ليس الغنى عن كثرة العرض ولكن الغنى غنى النفس))

‘Being wealthy is not showing ones wealth; however it is having self satisfaction.’[29]

Allaah Azza wa Jal made most of the people poor:

(۞ وَلَوۡ بَسَطَ ٱللَّهُ ٱلرِّزۡقَ لِعِبَادِهِۦ لَبَغَوۡا۟ فِی ٱلۡأَرۡضِ وَلَـٰكِن یُنَزِّلُ بِقَدَرࣲ مَّا یَشَاۤءُۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِیرُۢ بَصِیرࣱ)

《And if Allah were to increase greatly the provision for His slaves, they would surely rebel in the earth, but He sends down by measure as He wills. Verily! He is in respect of His slaves, the Well-Aware, the All-Seer (of things that benefit them).》[Surat Ash-Shura 27]

Allaah Ta’ala chose some over others to give wealth to:

(وَٱللَّهُ فَضَّلَ بَعۡضَكُمۡ عَلَىٰ بَعۡضࣲ فِی ٱلرِّزۡقِۚ فَمَا ٱلَّذِینَ فُضِّلُوا۟ بِرَاۤدِّی رِزۡقِهِمۡ عَلَىٰ مَا مَلَكَتۡ أَیۡمَـٰنُهُمۡ فَهُمۡ فِیهِ سَوَاۤءٌۚ أَفَبِنِعۡمَةِ ٱللَّهِ یَجۡحَدُونَ)

《 And Allaah has preferred some of you above others in wealth and properties. Then, those who are preferred, will by no means hand over their wealth and properties to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Do they then deny the Favour of Allaah?>>[30]

From Abdullaah bin Amr -RadhiAllaahu anhu- that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

((قد أفلح من أسلم ورزق كفافاً وقنعه الله بما آتاه))

‘Indeed the one who accepts Islaam is successful, and is provided with just enough and Allaah makes him content with what He gave him.’[31]

Ibn al-Qayyim –Rahimuhullaah- said:

” يكمل غنى القلب بغنى آخر هو غنى النفس وآيته سلامتها من الحظوظ وبراءتها من المراءاة “

‘Contentment of the heart becomes complete with another contentment, which is contentment of the soul. Being free from showing off and hypocrisy and the opportunity of falling into them is the sign of the heart’s security.[32]

Guidance and piety, chastity and contentment

From Abdullaah bin Mas’ood that the Prophet sallAllaahu alayhi wa sallam used to supplicate and say:

« اللهُمَّ إنِّي أسْألُكَ الهُدى والتُّقى، والعَفافَ والغِنى »

‘O Allaah I ask of You guidance and piety, chastity and contentment.’[33]

Allaahumma Inni Asalooka al Huda wal Tuqaa wal Afafa wal Ghina

Imam Sa’adi Rahimahullaah said:

‘This Dua: ‘O Allaah I ask of You guidance and piety’ is from the most comprehensive and beneficial Dua. It includes asking for the best of the Deen and the best of the Duniya.

Indeed ‘guidance’ is beneficial knowledge.

‘Piety’ is doing righteous actions and leaving off what Allaah prohibited and what the Messenger prohibited on His behalf.

By these two matters the Deen is rectified, since the Deen is beneficial knowledge and truthful information and that is guidance. As for undertaking obedience to Allaah and His Messenger then that is Taqwaa.

As for the words《Chastity and contentment》the meaning here for chastity includes not being in need of the creation and not attaching the heart to the creation.

Being content with Allaah, with what He provides, and being satisfied with the provision, achieving that with which the heart becomes content and sufficient, then with this happiness in the Duniya becomes complete, relaxation of the heart and that is a good and delightful life. 

Therefore, whoever is provided with guidance, piety, chastity and contentment then he acquires the two delights and happiness. He acquires all that he desires and is saved from every fear and phobia and Allaah knows best.’[34]

Other Dua to be said for the sick

It is mentioned in Bukhari & Muslim from ‘Aeysha -Radi Allaahu anha- that a person complained to the Messenger of Allaah -sallAllaahu alayhi wa sallam- about an illness or that he had an abscess or a wound the Prophet -sallAllaahu alayhi wa sallam- would place his finger like this on the ground, – one of the narrators called Sufyan placed his index finger on the ground then raised it and then he said:

‘In the name of Allaah, from the dust of our earth, with the saliva of some of us, by this we treat our sick ones, by the permission of our Lord.’

From Aeysha that the Prophet –sallAllaahu alayhi wa sallam – used to gather the people of his household and say: ‘If one of you is afflicted with anxiety or worry then you should say:

إذا أصاب أحدكم غم أو كرب فليقل: الله، الله ربي لا أشرك به شيئا

Allaah, Allaah is my Lord I do not associate anything with Him.’[35]

The supplications for anxiety and grief

From the hadeeth of Abu Bakra RadhiAllaahu anhu that the Prophet SallAllaahu alayhi wa sallam said:

The supplications for anxiety and grief is,

اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ أَصْلِحْ لِي شَأْنِي كُلَّهُ لَا إِلَهَ إِلَّا أَنْت

O Allaah I hope for Your Mercy, do not entrust me to my own self even for the blink of an eye, correct for me all my matters, there is none worthy of worship except You.’[36] [37]

Anxiety & Sadness

From Anas bin Malik –Radhi Allaahu anhu– who said: ‘I used to serve the Prophet –sallAllaahu alayhi wa sallam – and when he would take a break on his journey, I would hear him saying a lot:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ

‘O Allaah indeed I seek refuge with You from anxiety and sadness and weakness and laziness and being miserly and being cowardly and having a burdensome debt and being overpowered by people.’[38][39]

[The Complete Narration]

From Anas bin Malik –Radhi Allaahu anhu– that the Prophet –sallAllaahu alayhi wa sallam – said to Abu Talha: ‘Seek out a young person from among your youngsters who can serve me until we go out to Khaybar.’

Abu Talha left accompanying me and I was approaching the age of maturity, so I would serve the Messenger of Allaah –sallAllaahu alayhi wa sallam – and when he would take a break on his journey, I would hear him saying a lot:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَالْعَجْزِ وَالْكَسَلِ، وَالْبُخْلِ وَالْجُبْنِ، وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ

‘O Allaah indeed I seek refuge with You from anxiety and sadness and weakness and laziness and being miserly and being cowardly and having a burdensome debt and being overpowered by people.’

Then we reached Khaybar and when Allaah gave us victory over the fort, the beauty of Saffeeyah bint Huyyayi bin Akhtab was mentioned to the Prophet. Her husband had been killed and she was still a bride, so the Messenger of Allaah –sallAllaahu alayhi wa sallam – chose her for himself.  He went out with her until we reached a place between Khaybar and Madinah, when she came off her menstruation, he consummated, then prepared Haysan (a mix of dates and butter) on a small ­­­­leather mat. The Messenger of Allaah –sallAllaahu alayhi wa sallam – said: ‘Call those around you.’

That was the wedding party of the Messenger of Allaah –sallAllaahu alayhi wa sallam – for Saffeeyyah. Then we left for Madinah. Anas said I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam – prepare a saddle for her on the camel’s hump with a cloth. After that he knelt down next to his camel and placed his knee and Saffeeyyah placed her foot upon his knee so she could mount the camel.

We travelled until we were in sight of Madinah and the Messenger looked at Uhud and said: ‘This mountain loves us and we love it.’

Then he looked at Madinah and said: ‘O Allaah indeed I regard sacred what is between the two ends of Madinah the like of what Ibraheem regarded sacred for Makkah, O Allaah bless them in their Mudd and Sa’a (certain measurements of food)’[40]

[Eight Matters]

Ibn al-Qayyim commented on this Dua:

‘The Messenger sought refuge from eight matters, and each two of them have an affiliate:

Anxiety and sadness have a connection and they are both, pain of the soul and, they torture it. The difference between them is:

Anxiety is expecting evil in the future, and sadness is feeling pain for a disliked matter which occurred in the past, or missing out on a precious opportunity. Both anxiety and sadness are painful and a punishment which befalls the soul, so if it is connected to the past then it is called sadness and if it is connected to the future it is called anxiety.

Incapability and laziness are affiliated and they are both from the means of pain, because they both necessitate missing out on a precious opportunity.

Incapability dictates not having the ability. Laziness dictates not having the intent, so the soul feels pain due to missing out on a precious opportunity. Its amount is relative to how much the soul is attached to that opportunity that it missed out on, and the delight and sweetness from it when it is attained.

Being cowardly and miserly are affiliated because they do not benefit with wealth and physicality, and they are from the means of pain. This is because a cowardly person misses out on beloved matters, happiness and great delight which cannot be acquired except with sacrifice and courage. Miserliness also prevents that which is much lesser than delight etc. These two characteristics are the greatest means for pains.

A burdensome debt and being overpowered by people are affiliated and they are painful for the soul and torture it. One is a truthful type of overpowering, which is being burdened with a debt and the second is a false type of overpowering, which is being overpowered by people. A burden of debt is overpowering, generally due to reasons by the worshipper, the overwhelming feeling of being overpowered by people is without choice.’[41]

Dua of Yunus -Alayhi as-Salam

From Ibraheem bin Muhammad bin Sa’ad from his father from his grandfather who said: ‘We were sitting with the Prophet – sallAllaahu alayhi wa sallam– and he said:

«أَلَا أُخْبِرُكُمْ بِشَيْءٍ إِذَا نَزَلَ بِرَجُلٍ مِنْكُمْ كَرِبٌ، أَوْ بَلَاءٌ مِنْ بَلَايَا الدُّنْيَا دَعَا بِهِ يُفَرَّجُ عَنْهُ؟»

 ‘Shall I not inform you with a matter, that if a calamity or a trial from the trials of the Duniya befall a person and then he makes Dua with this matter he will be free from that calamity?

It was said to him: Of course.

He said:

دُعَاءُ ذِي النُّونِ: لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

‘The Dua of Yunus : There is none worthy of worship except You, free are You from imperfection and indeed I am from the oppressors.’[42] [43]

From Sa’ad bin Abee Waqqas -RadhiAllaahu anhu- who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam-  said:

‘The Dua of Yunus when he made Dua whilst in the stomach of the whale:

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

‘There is none worthy of worship except You, free are You from imperfection and indeed I am from the oppressors.’ A Muslim person does not make Dua for something except that Allaah answers his Dua.’[44]

Shaykh ul Islaam Ibn al-Qayyim –Rahimuhullaah- said:

‘As for the Dua of Dhi noon (Yunus), it has from the completion of Tawheed, Negating all deficiencies from Allaah, and the acknowledgment of the worshipper of his own oppression and sin.

It is the most far reaching medication for difficulties, anxiety and grief.

This Dua is the most far reaching means to Allaah -far is He from imperfection – in fulfilment of needs. Indeed, Tawheed and negating all deficiencies from Allaah includes affirming all perfection for Allaah,

Pure from all deficiency, defects and giving a similitude for Allaah’s Characteristics with the characteristics of the creation.

The acknowledgment of the worshipper’s oppression, includes that he has Eeman in the Sharia, reward and punishment.

This Dua obligates a person feeling weak and in dire need turning to Allaah and requesting Allaah to pardon his mistakes. And acknowledgement with the servitude of worship of Allaah and the great need of a person of his Lord, here, there are four things with which a closeness and a means occurs: Tawheed, freeing Allaah from imperfection, servitude of worship and acknowledgment.’[45]

Other Treatments

Eating Ajwaa Dates

To eat seven Ajwa dates from al-Madinah in the morning, due to the saying of the Messenger -sallAllaahu alayhi wa sallam.

‘Whoever eats seven Ajwa dates in the morning, neither poison nor magic will harm him on that day.’[46]

Or he can eat seven dates from the land of al-Madinah due to what Imaam Muslim narrated on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said:

‘Whoever eats seven dates from the land of al-Madinah in the morning then poison will not harm him until the evening.’[47]

The great scholar Ibn Baz held the opinion that it is hoped that this protection is also for the one who eats seven of any type of date even if they are not from the dates of al-Madinah.

Fasting Purifies The Heart

From Ibn Abbas -RadhiAllaahu anhu- who said that the Messenger of Allaah [ﷺ] said:

﴿صوم شهر الصبر وثلاثة أيام من كل شهر يذهبن وَحَرُ الصدور.﴾‏

‘Fasting the month of patience [Ramadan] and three days from every month removes hatred, anxiety and whisperings from the hearts.’[48]

Praying in the Night

From the hadeeth of Bilal -RadiAllaah anhu- from the Prophet -sallAllaahu alayhi wa sallam- who said:

عليكُم بقيامِ اللَّيلِ ، فإنَّهُ دَأْبُ الصَّالِحينَ قبلَكُم ، و قُربةٌ إلى اللهِ تعالى ومَنهاةٌ عن الإثمِ و تَكفيرٌ للسِّيِّئاتِ ، ومَطردةٌ للدَّاءِ عن الجسَدِ

‘It is upon you to pray the night prayer, indeed it is the practice of the righteous people before you. And the night prayer is a means of coming closer to Allaah – Azza wa Jal – and it restrains against sins and is an expiation for evil deeds and a means of getting rid of sickness from the body.’[49]

Worship activates the Body

Imam Ahmad collected what Wahab bin Munabih said with his chain of narrators:

من يتعبّد يزدد قوة، ومن يكسل يزدد فتوراً

‘Whoever worships increases in strength and whoever is lazy increases in weakness.’

Imam Ibn Katheer said:

” وهذا أمر مجرب؛ أن العبادة تنشط البدن وتلينه، وأن النوم يكسّل البدن فيقسّيه”.

‘This matter has been experienced, that worship activates the body and soothes. Sleep causes the body to become lazy so it becomes hard.’[50]

A Cure for being Afflicted with the Evil Eye

From Ayesha -RadhiAllaahu anha- who said: 

كان يؤمر العائن فيتوضأ ثم يغسل منه المعين

‘The Prophet used to order the one who gave the evil eye to perform Wudu and then the afflicted person would perform Ghusl (wash) with that.’[51]

Shaykh Albaani’s opinion is, if it is known with surety that such-and-such person gave the evil eye then it is obligatory upon him to perform Wudu and give the water from the Wudu which falls from the limbs to the affected person. 

If there is good reason to believe that such-and-such person gave the evil eye then it becomes recommended to give the water and if it is not known , then it is not allowed to speculate.[52]

A Collection of Points Regarding Hijaama (Cupping)

A- Benefits related to Hijaama (Cupping)Cupping therapy - Wikipedia

Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- after speaking about the Neeyah (intention) and purpose, says that they are from the actions of the heart and it is a must to follow the Messenger sallAllaahu alayhi wa sallam with regard to intention and purpose:

‘From this issue is that when the Prophet sallAllaahu alayhi wa sallam had Hijaama performed upon him and ordered others to have Hijaama performed upon them, he said in an authentic hadeeth: ‘Cure/treatment for my Ummah is in the incision made by the one who performs Hijaama , by drinking honey or cauterization but I do not like to be cauterized.’

It was well-known that the purpose of Hijaama was to extract blood which is harmful to the body.

Hijaama is mentioned because in hot countries blood rises to the surface of the body and so Hijaama removes that blood.  This is why Hijaama is performed in the Hijaaz (the western provinces of Saudi Arabia) and in other similar hot countries because the intendedaim of extracting blood is achieved with the Hijaama.

As for cold countries, the blood seeps into the veins and so the vein needs to be cut by performing venesection (opening/dissecting a vein for bloodletting).

This matter is well known from experience and from observation. 

In cold periods, internally, the body warms up and, externally, it cools down.  So, as similar things attract each other, a cold wind cools down what it meets from bodies and the earth so that the heat which is present escapes from the cold which opposes it, moving to the inside and heating up the inside of the earth.  Similarly, heat escapes the cold and moves to the inner core of animals(’ internal systems) , so animals therefore seek shelter in warmer places.

In winter and in cold countries, due to the heat in his body, a person eats more than the one who eats in the summer or in hot countries because body heat helps to digest and utilize food.  Also, underground spring water in winter is warmed due to the warmth of the inside of the earth.

In such cases, warm blood is found inside veins and not at the surface of the skin and so in cold weather a  person such as this, having Hijaama performed on them will not benefit from it, in fact, they could be harmed by it.

In the summer and in hot countries, the surface warms up and the core cools down.  Therefore, food is not digested in this condition in the way it is digested in the winter.  Also spring water is colder due to the core of the earth being colder, causing animals to go out to the desert and open lands due to the heat of the wind.  So, for peoplesuch as these (in warm climates), venesection may not benefit them, rather it could even harm them, and so Hijaama is more beneficial for them.’[53]

B- The Prophet -sallAllaahu alayhi wa sallam- recommended Hijaama

1- From Sumurah bin Jundub who said: I was seated near the Messenger of Allaah sallAllaahu alayhi wa sallam when he sallAllaahu alayhi wa sallam called for a person to perform Hijaama.  He attached a horn[54] to the Prophet sallAllaahu alayhi wa sallam andthen made an incision with a blade.

A bedouin from Bani Fazaza came in and said: O Messenger of Allaah what is this person doing cutting your skin?

The Messenger sallAllaahu alayhi wa sallam answered: ‘This is Hijaama.’

He asked: what is Hijaama?

The Messenger sallAllaahu alayhi wa sallam said:

‘It is the best medicine with which people seek cure.’[55]

2- From Ibn Abbas, in a narration ascribed to the Prophet:

‘The best days on which to have Hijaama performed are 17th, 19th and 21st. I did not pass a gathering of Angels on the night I was taken on the night journey except that they said: You should have Hijaama, O Muhammad.’[56]

3- Days on which it is recommended to have Hijaama performed:

17th, 19th and 21st of every Islaamic month, according to the Hijiri calendar.

From Abu Huraira who said: The Messenger of Allaah said:

‘Whoever has Hijaama on the 17th, 19th and 21st then it is a cure for every illness.’[57]

4- Days on which Hijaama is not recommended and which should be avoided:

From Nafi’ who said: Ibn Umar said O Nafi’ I have blood pressure so find me a person who performs Hijaama and, if you can, make sure he is a gentle person.  Do not appoint an old man, nor a young child since I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying: ‘It is better to have Hijaama done while on an empty stomach.  Hijaama has a cure and blessings in it and it increases memory and intelligence.

So have the Hijaama performed with the blessings of Allaah on Thursday and keep away from Hijaama on Wednesday, Friday, Saturday and Sunday, to be cautious.  Perform Hijaama on Monday and Tuesday since it is the day Allaah pardoned Ayoob sallAllaahu alayhi wa sallam from his trial while Allaah imposed the trial on him on a Wednesday.  Neither a skin discolouration disease nor leprosy appear except by performing Hijaama on a Wednesday daytime or a Tuesday night.’[58]

C – Clarifications

A brief summary of the clarifications about Hijaama taken from ‘Iblaagh al-fahhaamah bi Fawaaid al-Hajjamaa

1- It is better not to have Hijaama after having a bath, except for the one whose blood is thick then he should take a bath relax for an hour then have Hijaama performed.

2- It is obligatory that the utensils for Hijaama are clean and sterile so that contagious diseases do not transfer, by Allaah’s permission, from one person to another.

3- It is better not to have the Hijaama performed 2 or 3 hours prior to Zawwal

(when the sun is at its highest point), except for the one who is in dire need of it, then for that person it is good for him at any time.

4- You should not have Hijaama done on the top of the head except by a person who is very skilled at it, since it is a very sensitive area.

5- Older people should not have Hijaama performed on them oftenexcept for the one who has a need.

6- Doctors dislike Hijaama to be performed on a person who has a full stomach, so Hijaama on an empty stomach is better and more beneficial.


[1] May Allaah the Almighty reward with goodness all those who aided me in this work.

[2] A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa

[3] [Collected by Malik, Muslim, Abu Daawood, Nisaee’ Ibn Majah and by Tirmidhi who made it Hasan. Al-Albani authenticated it  in ‘Saheeh Targheeb wa Tarheeb’ vol.1 no. 652 p.412.]

[4] [Taken from ‘Zaad al-Ma’ad’ by Ibn al-Qayyim 4/182]

[5] [Sayd al-Khatir 153]

[6] [Hud:3]

[7] [Hud: 90]

[8] [Nisa’:110]

[9] [ala-Imraan:135-137]

[10] [Collected by Muslim]

[11] [Sharh Riyadh as-Saliheen]

[12] [Collected by Abu Dawood & authenticated by Albaani no.1516 in Saheeh Abi Dawood]

[13] [Collected by Imam Ahmad, Al-Hakim in al- Mustadrak, Tabraani in Dua and authenticated by Albaani in silsilah Saheehah no.1951]

[14]  [Majmoo al-Fatawa 14/111]

T.N. – Shaykh ul-Islaam is saying that sins which are desired to be done but are not done still have an impact and Allaah forgives a person for them by giving some sort of affliction in this life. Then Allaah rewards a person for them by writting it down as a good deed.

And Allaah knows best.

[15] [Fath al-Bari 9/292]

[16] [Sharh al-Usool min ilm al-Usool 1/574]

[17] [al-Isra: 82]

[18] [Fussilat : 44]

[19] [Taken from Silsilah Saheehah no. 1931]

[20] [Zaad al-Ma’ad 4/352]

[21] [Al-Fawaid p.59]

[22][22] [Surat Al-Baqarah 255]

[23] [Graded Saheeh by Al-Albaani in Saheeh Targheeb no. 662]

[24] [Saheeh al-Bukhari from the ‘Chapter: Ruqqiyah with the Qur’aan and the Mu’auwidhat’ & Fath al-Bari volume 10 p.195]

[25] [Saheeh al-Bukhari from the ‘Chapter: Ruqqiyah with the Qur’aan and the Mu’auwidhat’ & Fath al-Bari volume 10 p.195]

[26] Allaahumma ‘innee ‘abduka, wabnu ‘abdika, wabnu amatika, nasiyatee biyadika, madhin fiyya hukmuka, adlun fiyya qadha’uka, asaluka bikulli ismin huwa laka, sammayta bihi nafsaka, aw anzaltahu fee kitabika, ‘aw allamthu ahadan min khaliqika, aw ista’tharta bihi fee ilmil ghaybi ‘indaka, án taj’alal-qurana rabee’a qalbee, wa noora sadree, wa jala’a huznee, wa thahaba hammee

[27] [Collected by Ahmad, Al-Harith bin Abee Usama in his Musnad, Abu Ya’ala, Tabraani in al-Kabeer, Ibn Hibban and al-Hakim. Authenticated by Ibn Taymeeyah, Ibn al-Qayyim and Al-Albaani in Saheehah no.199]

[28] [Collected by Nisa’ee, Ibn Majah, Ibn Hibban, al-Hakim and Ahmad and graded Saheeh by Albaani in Silsilah Saheeh no. 1445]

[29] [Collected by Muslim]

[30] [Surat An-Nahl 71]

[31] [Collected by Muslim]

[32] [Tahdheeb Mudarij as-Salikeen 4741]

[33] [Collected by Imam Muslim]

[34] [Bahjatul  Qaloob al-Abraar 185]

[35] [Collected by Ibn Hibban, Tabarani  and authenticated by Al-Albaani in Saheehah no. 2755]

[36] Allaahumma Rahmataka Arjoo, falaa Takillni ila nafsee Tarfataa Ayyin asslihah Lee Shahaani kullaahu, la illaah ila anta.’

[37] [Collected by Ahmad, Abu Dawood and graded Hasan by al-Albaani in Saheeh al-Jamia]

[38] Allaahumma inni Audhubika min al-Humm wal Huznn  wal Ajz Wal Kasl wal Bukhl wal Jubnn wa Dhalla’ ad-Dayyn wa Ghalabut  ar-Rijjal.

[39] [Collected by Bukhari]

[40] [Collected by Bukhari]

[41] [Badai’ al-Fawaid 2/207]

[42] La ilaha ila anta Subhanaka Innee Kuntoo min athalimeen’

[43]  [Collected by al-Hakim & Albaani declared it to be Hasan in his research in Silsilah Saheehah no. 1744]

[44] [Collected by Tirmidhi, Nisa’ee, al-Hakim & Al-Albaani graded it Saheeh in ‘Saheeh al-Targheeb al-Tarheeb’ no. 1826]

[45] [Zaad al-Ma’ad 4/208]

[46] Narrated by Bukhari in his Saheeh, in ‘The Book of Medicine, Chapter: The Treatment of Magic with al-Ajwa, -and by Muslim in his Saheeh, The Book of Drinks, Chapter Excellence of the Dates of al-Madina.

[47] Narrated by Muslim in his Saheeh, The Book of Drinks, Chapter The Excellence of the People of Madina.

[48] [Collected By al-Bazzar And Albaani Declared It To Be Hasan Saheeh In Saheeh Targheeb, (No. 1032) ]

[49] [Collected by Tirmidhi, Ahmad and Hakim, declared Saheeh by Albani in ‘Saheeh al-Jamia’ No. 5555 ]

[50] [Al-Bidayah wa Nahayah 9/322]

[51] [Collected in Saheehah no. 2522 & Albaani said its Isnaad is Saheeh upon the conditions of Bukhari and Muslim.]

[52] [A brief summary of what the shaykh said in Silsilah huda wa Noor no.  746 at 20 mins]

[53] [Taken from Majmoo’ Fatawa V.17/486 ]

[54] In the olden days, a horn used to be attached to suck out the blood, nowadays a plastic suction instrument is used.

[55] [Collected by Nisa’ee and Hakim and it was authenticated by Shaykh Albaani in Silsilah as-Saheehah see v.3  h.1176]

[56] [Collected by Tirmidhee, al-Hakim, Ahmad and it was declared Hasan by Shaykh Albaani in Silsilah as-Saheehah No. 1847]

[57] [Collected by Abu Daawood and Bayhaaqi and Tabraani see: Silsilah Saheehah No. 908 and Silsilah Daeefah’ No.1863 -1864]

[58] [Collected by Ibn Majah, Ibn Adee in ‘al-Kamil’ and Khateeb in ‘al-Faqeeh wa al-Muttafaqih’ and Shaykh Albaani graded it Hasan. See Silsilah Saheehah No.766]

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