Dua – Dhikr Archives

Spells reversal with the help of Quran

This is another easy amal for reversing spells such as spells for blocking marriage proposals, prosperity of business, chances of getting good jobs, straining relationships and breaking them, creating hurdles in the life of the victim, etc.
It is advisable to go through my previous posts about spell reversal before doing this amal. Since this amal requires discipline and spiritual strength. Hence, it should be done one one’s own responsibility.

Hisar is essential before starting the amal. (Its has been mentioned in my previous posts).
After reading any durud shareef which you know for 11 times read this prayer

We Alqayna Beynehumul Adawata Wal Bagda Wa Ilayhi Yawmal Qiyamah

and in the end repeat the darood shareef 11 times.
The more the number of times you read this special prayer, the more will be the reversal of the black magic.
This amal can be started at any convenient time.
1 The following symptoms prove that the magic spell has been reversed:
2 The heart beat will get back to normal.
3 The mind becomes peaceful.
4 The feeling of burden on the mind and the heart will cease.
Any kind of disfiguring or discoloring of the face will get cured.


I am disclosing an easy dua which can be used to reverse black magic spell which is not too powerful. This prayer can be used to quell those magicians who do not possess expert devils. It can reverse black magic spells cast by such less powerful magicians for causing illness, panic attacks and headaches on the victim.

before and after recite 11 time darood (salawat)
and read this verse

Hasbu nallahu wa ni’mal wakeel (at least 100 times daily)

You can decide the number of times that you would like to read this prayer. It should be kept in mind that the more it is read, the more is the black magic reversed.
After doing the amal one should pray to Allah and request him humbly to send back the magic towards the person who has send it towards us.
As a precautionary one should do a hisar before starting the amal for protection. This is because when the black magic is reversed, the devils of the magician make attempts to stop the victim from completing the amal. The following symptoms may be noticed if the magician’s devils do come to fight:
One can hear sounds of someone running about on the terrace of the room in which the amal is being done.
Dark shadows are seen which keep changing into different forms.
A white apparition appears before the victim, which is similar to the smoke emanating from an incense stick.
Something seems to be rotating behind the victim’s back.

If the black magic is successfully reversed, then the following signs can be seen:

If the victim’s face has darkened under the influence of black magic, it may retain its sheen.
If there was pain in the body, then one may get relieved of it.
Backaches disappear.
A stiff neck problem may also get over.



Prophet Muhammad (pbuh – Sallal Laahu Alaihi Wasallim)

Durood or Darood Shareef (Arabic: salawāt‎) (Persian: درود) has various other names like Durood Sahreef, Salawat, Salat ala Nabi, Salat-un-Nabi. Darood is an invocation which Muslims make by saying specific phrases to compliment the Prophet Muhammad (pbuh – Sallal Laahu Alaihi Wasallim).

Durood is a sure means of Allah Ta’ala granting blessings, peace, prosperity and favours of great magnitude on one who recites Durood Shareef on the Holy Prophet (Sallal Laahu Alaihi Wasallim). The reciter of Durood Shareef receives all the benefits in this world and utmost gain in the next world with addition to the love of the Holy Prophet (Sallal Laahu Alaihi Wasallim).
The invocation of Blessings on the Holy Prophet (Sallal Laahu Alaihi Wasallim) is styled in Arabic as “Salawat”, in Persian as “Durood”, and in Urdu as “Salawat-o-Salaam”.
The regular recitation of Durood Shareef on Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) lifts up our hearts on to a plane of comprehension where we gaze in our new found peace and moral armour.

We have been told by Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) that Durood Shareef is itself Light and when Light enters the soul every aspiration is achieved and every goal is won. Nothing remains thereafter to worry about.

Human spirit today is depressed everywhere and mankind has come to the edge of destruction, decay and devastation. Everyone is engulfed in untold miseries and tragedies of a very great magnitude. Troubles and tortures, pain, poverty, hunger, ill-health, frustrations and accidents have broken the back of a human being. All this can evaporate with the recitation of Durood Shareef on the Holy Prophet (Sallal Laahu Alaihi Wasallim) who has clearly proclaimed that Durood Shareef is the panacea of all ills and that if any one comes across a calamity he should recite Durood Shareef in the maximum number. Allah Ta’ala has promised that if anyone recites Durood only once, He showers ten blessings on the reciter immediately.
It is narrated that once Hazrat Musa (alaihis salaam) walked a very long distance in the desert during summer at noon. He fainted due to thirst and hunger. After a while, when he regained his consciousness, Allah Ta’ala sent Hazrat Jibrael (alaihis salaam) to go and inquire from Hazrat Musa (alaihis salaam) if he was thirsty or not. Hazrat Musa (alaihis salaam) replied that he was thirsty. Allah Ta’ala told him that the thirst on the Day of Judgement will be a million times more than what Hazrat Moosa (alaihis salaam) experienced. Hazrat Musa (alaihis salaam) was told that if he wished to get rid of that thirst on the hottest Day of Judgement, he would have to do one thing. When Hazrat Musa (alaihis salaam) enquired as to what should be done, Allah Ta’ala told him that he should recite Durood Shareef in abundance on His last Prophet, Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim). Hazrat Musa (alaihis salaam) thanked Allah Ta’ala and immediately began reciting Durood Shareef on the Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim).

From the above fact it is quite clear that Allah Ta’ala has given orders even to his Ambiya to recite Salawat on the last and final Prophet of Islam, and that Durood Shareef is not only panacea and a solution to the ills of this world but in the next too.

In another story, it is narrated that when Hazrat Adam (alaihis salaam) saw Bibi Hawa (radi Allahu anha) he wanted to be close to her, but Allah Ta’ala sent Hazrat Jibrael (alaihis salaam) to stop him. Allah Ta’ala told him that if he wanted to take Bibi Hawa (radi Allahu anha) as his wife, he should first pay Mahr (dowry). On his inquiry as to what the Mahr was, Allah Ta’ala told Hazrat Jibrael (alaihis salaam) to inform him that the best way of paying the dowry is for him to recite Durood Shareef 3 times on His last Prophet, Hazrat Muhammad (Sallal Laahu Alaihi Wasallim). Hazrat Adam (alaihis salaam) did so, Bibi Hawa (radi Allahu anha) was granted to him as his legal and legitimate wife.

The highest blessings which Islam has conferred on man is the concept of Tauheed or Unity of Allah in its purest form. This has been furnished to mankind through Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim), the last of the Prophets. It is a cardinal duty of every Muslim man and woman, young and old to entertain the highest respect, regard, love and esteem for the Prophet (Sallal Laahu Alaihi Wasallim) and his family. It should be clear that obedience to Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim) is always to be charged with intense love and highest regard for him, for it is through love and esteem that truth can be comprehended and communion with the Creator can be vouch-safed. In fact, love is the motive force, reverence dissolves and implicit obedience to the Prophet (Sallal Laahu Alaihi Wasallim) which is the natural outcome. It is therefore incumbent on those who love him, to pray to Allah Ta’ala and His Angels in wishing for him peace according to the Divine Command. This will reshape the life which is otherwise infested with turmoil. The reciter will get countless and matchless benefits in both the Worlds and can claim to be the lover of Holy Prophet (Sallal Laahu Alaihi Wasallim).

As Muslims we should recite Durood Shareef in the Arabic language. Islam seeks to create a unified outlook and it is in the Arabic language alone which welds all Muslims into one great brotherhood. Besides, Arabic is the language of Heaven, it is the language of Sayyiduna Rasoolullah (Sallal Laahu Alaihi Wasallim), it is the language of the Angels and it is the language of Hazrat Abu-Bakr, Hazrat Umar, Hazrat Uthman and Hazrat Ali (radi Allahu anhuma).

The daily recitation of Durood Shareef has a tremendous effect on the human head, heart, mind and person. It purifies thoughts and intensifies actions. It makes passages for perfect peace and personal satisfaction.

If we start reciting Darood daily we will see blessings of Allah very soon, Please recite at-least 100 times Darood Ibrahimi Daily.

Benefits and bounties of reciting durood

Prophet Muhammad (pbuh – Sallal Laahu Alaihi Wasallim) has clearly proclaimed that Durood Shareef is the panacea of all ills and that if any one comes across a calamity he should recite the maximum number of Durood Shareef and God has promised that:

if anyone recites Durood only once, He showers ten blessings on the reciter immediately.

In various books of Hadith like Sahih al-BukhariSahih MuslimSunan al-TirmidhiSunan Abu DawoodAl-MuwattaAl-Sunan al-SughraSunan ibn MajahDarmiSunan al-Bayhaqi and Miskhaat Shareef, certain benefits of reciting Durood are mentioned. Below is a list of some mainly from Sahih al-Bukhari:

  1. For every Durood Shareef that you recite, ten sins are forgiven, ten good deeds are entered into your sheet of actions and ten position are upgraded.
  2. Allah showers ten blessings on the man who recites a Durood.
  3. The first man who will meet Muhammed on the Day of Judgement will be that person who had recited the Durood maximum number of times in his lifetime.
  4. Those who recite Durood in maximum number will be nearest and dearest to Muhammad in the next world.
  5. If any one is involved in a difficulty then he must recite countless number of Durood Shareefs.
  6. Reciting Durood Shareef eradicates poverty and hunger.
  7. If the Sawaab of the Durood Shareef is dedicated to another person, then that person will receive the Sawaab, while the Sawaab of the reciter will not be lessened.
  8. Reciting excessive Durood Shareef brings purity.
  9. Reciting maximum number of Durood Shareef is full compensation of all sins.
  10. Any one who recites excessive Durood Shareef in this world will be safe and sound in the next world.
  11. When a prayer is made to Allah it is never accepted unless praise of Allah Ta’ala and Durood Shareef on Muhammad is first of all recited.
  12. Those who recite Durood quite often will see Divine Light on the dark Day of Judgement.
  13. Three persons will be under the cool shade and the favours of Allah Ta’ala on the Doom’s Day. One who kept Muhammad’s Sunnah alive, one who removed difficulty of a fellow being and one who recited maximum number of Durood Shareef in his lifetime.
  14. When you forget anything and your memory fails to recollect it, then recite Durood, you will remember the forgotten thing.
  15. Reciting Durood in this world is rewarding in the next.
  16. The reciter of 10 Duroods in the morning and 10 in the evening will receive the help of Muhammad on the Day of Judgement.
  17. One who recites Durood Shareef near the shrine of Muhammad is heard by him there and then alone.
  18. Any one who recites Durood is just as one who purchased a slave and freed him.
  19. Muhammad said that he himself recites blessings on one who recites Durood on him.
  20. Any one who wants to meet his Allah with a happy face must recite countless number of Durood Shareef.
  21. Reward equivalent to a big mountain (Uhad) is given to one who recites one Durood.
  22. All people will be presented to Muhammad with their habits, natures and distinct manner, so it is obligatory for a man to recite maximum number of Durood.
  23. Allah is Great and Almighty to forgive all sins of the reciter during the day and night when he recites Durood Shareef.
  24. If any one meets in a tragedy, he should recite Durood Shareef in countless numbers.
  25. Reciting Durood is like giving something in charity.
  26. Reciting maximum number of Durood kills all hardships.
  27. Recite Durood Shareef in countless number on Friday, as it is presented to me (Muhammad).
  28. Bad deeds of 200 years (equivalent) are obliterated if a man recites 100 Durood on Friday.
  29. Anyone who recites Durood will overcome all their troubles.
  30. If the name of Muhammad is mentioned and one who hears it but does not recite Durood Shareef, understand that he has forgotten the path to Paradise.
  31. “I pray for all those who recite Durood on me”, said Muhammad.
  32. If any one recites Durood Shareef from any place, any part of the world from any distance, it actually reaches Muhammad immediately. Allah Ta’ala has appointed several Angels who are given exclusive duty to collect all Durood Shareef and present the same before Muhammad immediately.
  33. Angels of Allah shower 70 blessings on a man who recites Durood once.
  34. Whenever you hear the call of prayers (Azaan) you should recite Durood.
  35. Wherever you are, from any quarter of the world, you must recite Durood as it reaches Muhammad.
  36. Ablution is not complete if Durood is not recited on it.
  37. Muhammad said to his wife that any one who hears the name of Muhammad and does not recite Durood on him will not see the beautiful face of Muhammad on the Day of the Judgement.
  38. Sayyiduna Ali (radi Allahu anhu) reports that Rasoolullah said, “The real miser is he in whose presence I am mentioned and then he fails to recite “Durood” on me”.
  39. If a person recites 1,000 Durood Shareef daily, he will never die unless he himself sees his place in Heaven with his own eyes.
  40. The Durood Shareef that is recited by the person is written with a Golden Pen on a Silver tablet by the Angels. The Angels then present this Durood Shareef to Sayyiduna Rasoolullah and proclaim, “O Habeeb of Allah! The son of such and such a person has presented this gift in your majestic court”.

It is worship to think about the holy Prophet-SAWS, it is worship to mention his name, it is worship to follow him and it is worship to serve him. What is virtue? It is the servitude to the holy Prophet-SAWS. What is sin? It is disobedience of the holy Prophet-SAWS. Very unfortunate is the person who breathed on Allah’s earth, benefited from this sun, lived in this atmosphere and could not know the holy Prophet-SAWS and could not believe in him. There is none on this earth who is more unfortunate than him. MayAllah have mercy on the person blessed with the light of Faith to fulfil the obligation of his love! It is not necessary to spend millions to buy his-SAWS kindness. It is not necessary to sacrifice the life to draw his benevolence. It is but a feeling within the heart; a relationship of the heart; if it becomes strong, it can defeat even death, what to speak of the worldly ordeals. Such a person lives forever; he doesn’t die; he continues to live even after death. Real life is that when he is buried in the grave, he illuminates the grave and grants it life. But, where does this life come from? Just like this universe takes light from the sun, all universes take life from the holy Prophet-SAWS. That beloved of Allah, on whom Allah Himself showers His choicest favours and His angels send their salutations, and He invites the believers to join Him and His angels in sending Darood! We are a handful of dust, what is our worth! But the Creator of Eternity says ‘I am sending Darood on my Prophet-SAWS, so are My angels; you should also join.’ Can a man think of any greater honour than this? Allah added Darood in at-Tahiyat in Salah; He put in the orders to recite Darood in the Quran; He integrated the remembrance of the holy Prophet Muhammad-SAWS with each step of life. Each breath of a believer is attached with the remembrance of the holy Prophet-SAWS. This work is to be done; how: as told by the holy Prophet-SAWS. This is not to be done; why: because it has been forbidden by the holy Prophet-SAWS. With every act of the day and night is integrated the remembrance of that single personality! What a great honour! Even the angels attend that assembly with respect! What is our worth? We are those whom none cares to know or recognise! We are just dragging ourselves through the highs and lows of life. What is our value and what can we give to others? Only that thing, which benefits others, has some value. What can anybody get from us, we are so needy ourselves? But, if we attach ourselves to that honourable court and serve it devotedly, a time comes when a person loses his self. The Sufis term it as Fana fir Rasul; a person retains his self, he walks and works but his wishes, ambitions and all actions are lost before the noble will of the holy Prophet-SAWS. When someone attains to Fana fir Rasul, he also becomes beneficial for others. He is like a mirror that starts reflecting sun’s light when placed before the sun. It is not mirror’s own light; it takes from the sun and, instead of just absorbing it, reflects it and benefits others. Similarly, a person who attains to Fana fir Rasul can be beneficial for humanity. If a person is granted the meditation of Fana fir Rasul, he doesn’t actually become Fana fir Rasul. The meditation helps him and establishes his connection with the Court of the holy Prophet-SAWS. He is responsible to mould his life through that connection. If he doesn’t redirect the course of his life, and if Allah doesn’t pardon him, he would be charged with two offences.

The other day, someone mentioned the foolishness of a person. I said, “He is a simple person; he may be foolish but he attends to worships and performs Zikr. If he is unintelligent, that is his good luck. It is we, who claim to be intellectuals that will be caught, when we will be questioned, ‘he was a fool, he didn’t know; but you knew, what then had you been doing’?”  Situation will be particularly difficult for someone who considers himself an intellectual. Similarly, if the teacher grants a student the meditation of Fana fir Rasul, and he still doesn’t completely obey the holy Prophet-SAWS, how can he answer the question that you had a connection and strength, you should have tried to take that colour; you should have made an effort to follow the holy Prophet-SAWS, you should have eaten Halal and spoken the truth; you should have obeyed Allah on the land of Allah. Our custom is that we follow the majority: ‘I did this because everyone was doing it’. This is no argument. There was a time when the holy Prophet-SAWS was alone in his claim of Prophethood and the whole world was opposing him. Did Hadhrat Abu Bakr-RAU and Ali-RAU accept Islam for the reason that majority of people had accepted Islam. No! They said, ‘Let the whole world refuse, we accept; this slave ofAllah is true’. When the holy Prophet-SAWS stated the Incident of Ascension, there was an uproar in whole Makkah. People used to gather on the mounds of Safa and Marwah near the Bait Ullah for tale-telling and gossip. Abu Jahal said, ‘He says he went above the heavens and returned. Leave that claim alone. But he says he went to the Dome of Rock and led the prayers of Prophets. It takes us three months on a fast and strong camel to reach there. How did he return in the same night?’ Finally, they thought of telling Abu Bakr-RAU. They rushed to his house and said, ‘Abu Bakr, you accepted Islam. You believed your friend to be a Prophet. Do you now believe this?’ He replied, ‘I already believe that he receives Revelation from Allah, and that is far greater than what you are saying now. If he has really said what you are stating, I affirm it to be true and believe it,’ although he had not yet heard it from the holy Prophet-SAWS. This is Fana fir Rasul!

If Allah grants this blessing to someone, it befits him that his belief should become Darood, his conduct should become Darood, his thoughts should become Darood and his tongue should recite Darood continuously. It is not enough to celebrate the birthday of the holy Prophet-SAWS and fire crackers. In fact the whole world and entire humanity should celebrate his birthday and feel happy. Even the disbelievers should feel happy that Allah has raised a personality that desires their wellbeing. The believer’s connection with him is established from the time of his Prophethood, and we have forgotten that! The mercy and blessings that his Prophethood brought are simply countless. He-SAWS taught human beings to converse with the Lord of the Worlds. From where he picked them and to what heights did he raise them! May Allah’s choicest favours, blessings and peace be on him!






Praise be to Allaah.

The mistakes that may be made in du’aa’ are very many; most of them come under the heading of transgression in du’aa’, such as:

1 – When the du’aa’ includes shirk or association of others with Allaah, such as calling upon someone or something other than Allaah along with Him, whether it is a person, a tree or a grave, because du’aa’ is an act of worship and directing it towards anyone other than Allaah is shirk, and shirk is the worst of sins by which Allaah is disobeyed. In the hadeeth it says: Which sin is worst before Allaah? He said: “To appoint a rival to Allaah, when He has created you.” Narrated by al-Bukhaari and Muslim.

2 –When the du’aa’ includes some innovated means of tawassul (seeking to draw closer to Allaah), such as tawassul by means of the person of the Prophet (peace and blessings of Allaah be upon him) or by his status. Islam is based on following, not on innovating.

3 – Wishing for death because of a calamity that has befallen one. In the hadeeth it is narrated that Khabbaab (may Allaah be pleased with him) said: “Were it not that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to pray for death, I would have prayed for it.” Narrated by al-Bukhaari (6350) and Muslim (2681).

In the hadeeth it says: “No one of you should wish for death because of some harm that has befallen him. If he must wish for it, then let him say: ‘O Allaah, keep me alive so long as living is good for me, and cause me to die when death is good for me.’” Narrated by al-Bukhaari (6531) and Muslim (2680).

4 – Praying for the punishment to be hastened. It is better to ask Allaah to keep us safe and sound in this world and in the Hereafter. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a Muslim man who was sick and had grown feeble like a chicken. The Messenger of Allaah (S) said to him: “Did you pray for anything or ask for it?” He said: Yes, I used to say: O Allaah, whatever punishment You would give me in the Hereafter, bring it forward in this world. The Messenger of Allaah (S) said: “Subhaan Allaah! You cannot bear it. Why didn’t you say, O Allaah, give us good in this world and good in the Hereafter and save us from the torment of the Fire?” Then he prayed to Allaah for him, and He healed him. Narrated by Muslim (2688).

5 – Du’aa’ against one’s family and wealth. In the hadeeth it says: “Do not pray against yourselves, do not pray against your children, and do not pray against your wealth, lest that coincide with an hour when Allaah is asked and He answers your prayers.” Narrated by Muslim (3009).

6 – Praying for the severing of family ties, such as praying against someone and asking that there be a rift between him and his wife or some of his relatives.

7 – Praying for a limitation of mercy, such as saying: O Allaah, send rain upon our land only, and so on.

8 – Failing to observe proper etiquette in making du’aa’ to Allaah, such as saying du’aa’ in a manner that is not appropriate. Al-Khattaabi said: It is not proper to say, O Lord of the dogs, or O Lord of the pigs and monkeys, even though all creatures are created by Him and He has complete power over all of them. Sha’n al-Du’aa’ (153).

What is appropriate when calling upon one’s Lord is to observe proper etiquette as much as possible and to avoid anything that is not befitting. The attitude should be one of humility and submission.

The Prophet (peace and blessings of Allaah be upon him) used to praise his Lord a great deal in his du’aa’, to such an extent that it seemed that he could not praise Him enough. He said: “I seek refuge in You from You; I cannot praise You enough.”

9 – Relying on someone else in du’aa’. You see some people who do not call upon Allaah themselves on the basis that they are sinners, so they always ask others to make du’aa’ for them. Although this is permissible in general, there are some reservations concerning it. Hence one should make a great deal of du’aa’ and think positively, and think of the greatness of Allaah’s bounty and generosity, no matter how great one’s sin, for the mercy of Allaah will encompass him. If Allaah answers the prayers of the mushrikeen when they are in dire straits, then He is more likely to answer the prayers of the believers, despite their shortcomings.

A man came to Maalik ibn Dinar and said: I ask you by Allaah to pray for me, for I am in dire straits. He said: “Then ask of Him (yourself), for He answers the one who is in dire straits.” al-Jaami’ li Ahkaam il-Qur’aan (13/223).

10 – Despair and lack of certain faith of an answer to the du’aa’. Some people, when they are afflicted with a chronic disease, think that they cannot be cured and they give up du’aa’ and fail to turn to Allaah, and perhaps the shaytaan makes them think that there is no need for du’aa’.

This is one of the most serious mistakes, and it is ignorance of Allaah and His power and kindness, for Allaah is Able to do all things, and when He wills a thing He says to it “Be!” and it is.

When Zakariya (peace be upon him) was an old man and his wife was barren, he prayed for offspring: “O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation” [Aal ‘Imraan 3:38]. And Allaah answered his prayer: “Then the angels called him, while he was standing in prayer in Al-Mihraab (a praying place or a private room), (saying): “Allaah gives you glad tidings of Yahya (John)…” –Aal ‘Imraan 3:39]. So do not despair of the help of Allaah or think that the Mercy of Allaah is limited.

11 – Going to extremes in raising the voice, especially in the presence of loudspeakers. The voices of those who are making du’aa’ may be heard from afar, and this is a mistake and transgression, and it is a form of showing-off. It is better to raise the voice only so much as is needed for the worshippers to hear if they are saying Ameen behind you.

12 – Saying, “O Allaah, I am not asking You to change the decree, rather I am asking You to help me in dealing with it.” This is wrong because Allaah has prescribed for us to ask Him to change the decree, because every calamity that befalls a person is divinely decreed.

In a well known du’aa’ it says: “Protect me from the evil of that which You have decreed, for You decree and no decree is passed over You.” al-Bukhaari said: “Chapter on one who seeks refuge with Allaah from calamity and a bad fate, and the verse in which Allaah says (interpretation of the meaning): “Say: I seek refuge with (Allaah), the Lord of the daybreak” [al-Falaq 113:1]. Then he mentioned the words of the Prophet (peace and blessings of Allaah be upon him): “Seek refuge with Allaah from hardship, calamity and a bad fate.” Narrated by al-Bukhaari (7/215).

13 – Making du’aa’ al-Qunoot lengthy. Praying in a manner that does not befit what is sought, especially at times of calamity, because Qunoot at times of calamity is only prescribed to pray for some people or against others.

Ibn Taymiyah (may Allaah have mercy on him) said: The one who is praying Qunoot should say at such times the du’aa’ that is suited to that calamity. Al-Fataawa 22/217.

And he said: The Sunnah is to pray Qunoot at the time of calamity and to ask for what is appropriate for those people who are at war against the Muslims. Al-Fataawa, 21/155.

These are some of the mistakes that are made in du’aa’. We ask Allaah to guide us aright and to help us to do and say the right thing.

Ruqyah – Spiritual Healing

Ruqyah is commonly translated in English as “incantation” which carries a negative meaning, since the word incantation is usually associated with magic, spells, and witchcraft. However, Ruqyah in Islam is the recitation of Qur’an, seeking of refuge, remembrance and supplications that are used as a means of treating sicknesses and other problems.)

Ruqyah are of two types:

1) Ruqyah Ash Shar’eeya
2) Ruqyah Ash Shirkiyah

Ar-Ruqyah Ash Shar’eeyah : mentioned above, it has three conditions. Ibn Hajar (rahimuhullah) said there is a consensus on the using of Ruqyah if three conditions are met:

1) It must be with the speech of Allah (Qur’aan) and his names and attributes.

2) It must be in the Arabic language, or what is known to be its meaning in other languages.

3) To believe that Ruqyah has no benefit by itself, but the benefits are from Allah.

This type of Ruqyah is permissible and is the main subject of this topic.

Ar Ruqyah Ash Shirkiyah: this contradicts the conditions of Ruqyah Ash Shar’eeyah and has in it Shirk, associating partners with Allah. It leads a person to his destruction in this life and the next and increases calamities and sicknesses. This type of Ruqyah is prohibited, from the statement of the Prophet (saws) This type includes: Magic (whether learning, practicing, or teaching it), Fortune telling, Horoscopes, superstitious belief, and at-Tameemah ( charms and amulets).

Conditions of a person who treats with Ruqyah:

1) He must have the right belief in Allah (Based on Qur’aan, Sunnah, and keep away form Shirk, etc)

2) He must have sincerity in worshipping Allah and have a good intention in treating people

3) He must be firm in his obedience to Allah, and keep away form all that is forbidden

4) He must keep far away from all unlawful places and situations that canlead to what is forbidden, for example isolating himself with a female, etc.

5) He must guard the affairs of his patients and protect their secrets.

6) he must propagate the religion of Allah. Give the Patient advice and admontitions on the rights of Allah with regards to His commandments and prohibitions.

7) He should have knowledge about the affairs of the patient and sicknesses

8) He should have knowledge about the reality of Jinns (so as not to have them harm or threaten him while curing the patient)

Ibn Teen (Rahimuhullah) said:

“Treating with Muawwizaat, (Surah An-Naas, Al-Falaq, etc) and other forms, such as the names of Allah are medicine for the soul. So if these forms of treatment are on the tongueof the righteous, cure will be achieved bythe will of Allah.”

Conditions for the person (patient) recieving Ruqyah:

1) He must have complete belief that harm and benefit are only from Allah.

2) He must be patient.

Conditions of Ruqyah Ash Shar’eeyah:

1) It must be with the speech of Allah, His names and attributes, or the speech of His Messenger (saws)

2) It must be in Arabic, or what is known to be its meaning in other languages.

3) To believe that verily Ruqyah has no benefit by itself, but the cure is from Allah.

4) Not to perform Ruqyah in a state of major impurity (junub) or in a place that is not permissible to perform ibadah i.e. graveyard, bathroom, etc.

The Reality of Magic

Definition of magic:

1) Magic is a knot or spell that has effects on the heart and body, It causes the heart or body to become sick, it can kill a person, it separates a man and his wife, and destroys family ties.

2) It is an incantation, knot, spell, and statement that are used in speeches, written or in actions that have an effect on the body, heart or intellect of a person without having direct contact with that person. It is a reality that kills, causes sickness, or prevents relationships (sexual) between a man and his wife, causes separation between them, or between families, places anger between families or friends, and causes a person to love those whom he hates in order to have a relationship and to be a source of spreading destruction.

Magic and its existence is confirmed by the Qur’an and Sunnah and is agreed upon by the scholars. It is a reality and a truth, and it affects a person only by Allah’s will. There is a consensus among the scholars of Tafseer that Surah Al-Falaq was revealed because of Habeebbin Asum who did magic on the Prophet (saws)

Magic is an art that requires skill and proficiency from the one who performs it. It is a type of knowledge that has a foundation, methodology and principles. However, learning it is not permissible and it is kufr (disbelief) because it cannot be learned or practiced without requesting the help of Shaytan, worshipping him, and using forbidden and unlawful things. So it is kufr to learn or practice it.

Imam Ibn Hajar (rahimuhullah) said: ” Magic is disbelief and learning it is kufr.” Fath ul Bari 10/195

Imam An-Nawawi (rahimuhullah) said: ” THe knowledge of magic is forbidden and it is among the major sins.” Fatawa Ibn Baz 2/384

The Prophet (saws) included it among the major sins that destroy mankind and needs to be kept away from.

Ibn Qudaamah said: ” teaching and learning magic is forbidden and there is no difference on the issue by the scholars.” Al-Mughnee 8/151

The Punishment for Magicians:

The punishment for magicians is beheading. The Prophet (saws) said:

” The punishment for a magician is beheading.”

Umar (RA) ordered all magicians to be killed in his time. This proves the severity of magic. So it is compulsory on us to keep away from magic and anything that is connected to it.

Treatment For Magic:

Treatment has two divisions:

1) What is taken as prevention form magic before it occurs:

a) Be mindful and perform all compulsory acts, and leave off all that is unlawful, and seek repentance form all evil deeds.

b) Constantly recite, contemplate, and act on the glorious Qur’an in which it becomes a daily routine.

c) Seek protection with supplications, seeking refuge and remembrances that are legislated by Allah and his messenger (saws)

1) From among those supplications are the following:
* ” In the name of Allah, with whose name nothing is harmed on the Earth,nor in the Heavens, and He is the All-hearing, All-Knowing.” 80/86

* Recite Ayah-tul-Kursy after every prayer, before sleeping, every morning,and every evening. As-Sahih Ibn Majah 2/332

* Recite the following three times in the mornings, evenings, and before sleeping

Surah Al-Ikhlaas, Al-Falaq, and An-Naas

2) One must be mindful and recite the remembrances and supplications of the mornings and evenings , as well as the remembrances and supplications after every prayer, before sleep, upon waking, before traveling etc.

d) Eat seven dates in the morning if its possible, as stated by the Prophet (saws)

” Whoever wakes up in the morning and eats seven Ajwah dates, (preferably from the boundaries of Madinah he will never be afflicted by poison nor magic. ” Al Bukhari 10/247, Al Muslim 3/1617

The Second Division:

Treatment of Magic after it has occurred.

A ) First Type: Extract and destroy the magic- If the Magic is known, extracting and destroying it with permissible methods from the Qur’an and Sunnah, is the best and most suitable way of curing it.

B ) Second type: Ruqyah Ash-Shar’eeyah- from among them are:

1) Grind seven green Lote leaves, then pour water over it (enough to take a shower) and recite the following over it:

* I seek refuge in Allah from Satan the accursed.

* SUrah Al-Faatihah

* Surah AL-Baqarah ayat 1-5

* Surah Al-Baqarah ayah 102

* Surah Al- Baqarah ayah 137

* Surah Al-Baqarah ayah 255 (ayat-ul-Kursy)

* Surah Al-Baqarah ayah 284-286

* Surah AL-Imraan, ayaat 1-5

* Surah Al-Imran, ayah 85

* Surah Al-an’aam, ayah 17

* Surah Al-A’raaf, Ayaat 54-56

* Surah Al-A’raaf, ayaat 117-122

* Surah Yunus, ayaat 79-82

* Surah Al-Israa ayah 82

* Suarah Al-Kahf, ayah 39

* Surah At-Taha, ayaay 65-69

* Surah Al-Mu’minoon, ayaat 115 118

* Surah Yaaseen, ayaat 1-9

* Surah As-Saafaat, ayaat 1-10

The Reality of the Evil Eye

The evil eye is a terrible affliction that afflicts mankind; it is the most widespread affliction in the world. Most people of this nation (Muslims) will die from it after what Allah has decreed. The Prophet (saws) aid:

” Most of those who will die from my nation after what Allah has decreed will be from the evil eye. ” (Fath al-haqq al Mubeen, As-Sahih, 747)

The evil eye is a reality and a truth that a person needs to seek cure and protection from. The Prophet (saws) said : ” The evil is true (reality)….” (Sahih Muslim, 2188)

It is permissible in Islam to seek Ruqyah for it, as Annas(radiallahu anh) narrated that the Prophet (saws) Made it an ease to take Ruqyah for fever and the evil eye. (Sahih Muslim 2197)

The evil eye is from two sources:

1) the evil eye from mankind
2) the evil eye from Jinn

The evil eye from mankind is confirmed in many narrations, as Abu Sated (radiallahu anh) said the Prophet (saws) said to seek refuge from jinn’s and the evil eye from mankind. (At-tirmidhi, 2058)

As for evil eye from jinn’s, it has been narrated ny Umm Salamah (radiallahu anhaa) that the Prophet (saws) saw in her house a slave girl and in her face was sa faa’ah. upon which the Prophet (saws) aid: ” Seek Ruqyah for her, for verily she is afflicted with a look (evil eye). ” (Al-Bukhari, 5739)

The scholars have said “As-sa-faa’ah” is the evil eye from Jinn’s.

The reason for the evil eye is mostly because of envy (envy is to wish for the prevention of bounty for another person, even though the envier doesn’t wish for this bounty). The reality of envy is the result of hatred and malice, which is the result of anger. ( Fath Al-Haq Al-Mubeen, 219)
The evil eye is like an arrow or spear that leaves the soul of the envier and goes to the person that is envied. It afflicts the person envied at times and sometimes it doesn’t. When it doesn’t afflict him, it is because of the protective methods he uses (whether supplications, seeking refuge, etc.) Also, when it doesn’t. afflict him, the evil eye can return to the envier. ( The Medicine of the Prophet, 138)

What is an important fact to know is that the evil eye has no effect except by Allah’s will. A man can give himself the evil eye and he can also give it to others. It can afflict someone without even being seen by the envier. For example, a blind man cannot see a person, but he can still cast the evil eye, or perhaps if the person is not around and they are described to the envier without being seen by him, it can afflict that person. It can also be afflicted by one being amazed at himself without being envious to himself or others. The evil eye can be done by anyone, even a loved one or a righteous person.

So, it is incumbent on each and every one of us to take the necessary precautions and try to prevent being affected by the evil eye, and to say the supplications and remembrance upon seeing something amazing and good. (Fath Al-Haq Al-Mubeen, 198)

The Treatment of the Evil Eye

There are categories of treatment for those afflicted with the evil eye.

The first category: Treatments before the evil eye occurs:

There are many types, which is as follows:

* Protect yourself and those whom you fear for from it with remembrances, supplications and seeking refuge that is in accordance with the Qur’an and Sunnah, as is mentioned in the first category for the treatment of magic.

* supplicate for whom you fear might be afflicted with it (if you see something within yourself, your wealth, your son, your brother or anything that amazes you) with blessing. From the statement of the Prophet (saws)

” If anyone says from his brother what amazes him, let him supplicate for him with blessings: This is what Allah wills, there is no strength except with Allah, O Allah bless him with it. ”

* Guard anything or anyone that is attractive and may be a recipient of the evil eye. This means:

1) When a person has a beautiful family he should guard them by seeking protection from Allah for them, teaching and commanding them to do so, and also by dressing them properly not to expose their bodies or beauty so as not to be envied and affected by the evil eye. The Prophet (saws) used to seek protection for Hassan and Hussein by saying:

” I seek refuge for both of you in the perfect words of Allah and from every satan, vermin, and from every evil eye.”

2) If someone has wealth, he should guard it by asking Allah to bless and protect it and be thankful to Allah.

3) If someone has good news and he knows people will envy him because of it, he should guard it by keeping it secret.

NOTE: If you know a person is famous for being envious and is known to affect people with the evil eye, it is important to keep away from him.he Second Category: Treatments after the affliction of the evil eye:

1) If the person who causes the evil eye is known, command him to make ablution (wudu) and then the afflicted person should shower with the water form the ablution. (sunan abu Dawud 419).

2) Recite as much as possible:

Surah Al Fatiha
Surah Al-Baqarah ayah 137
Surah An-Nisaa Ayah 54
Surah Al-Qalam ayah 51
Surah Al-Mulk ayah 3
Surah Al Ahqaaf ayah 31
Surah Al-Israa ayah 82
Surah Al-Fussilat ayah 44
Surah Yunus ayah 57
Surah at-Tawbah ayah 14
Surah Ash-Shu’araa ayah 80
Ayat al Kursy (ayah 255, surah Al Baqarah)
Surah Al Ikhlaas, Al-Falaq, and An-Nas.

Recite the above ayah,along with all the authentic supplications that have been mentioned previously. then blow in the right hand and wipe over the place of pain, as has been stated in the second type of treatment for magic.

3) Recite over water and blow into it. It is better if the recitation is done over ZamZam or rain water. Then, the sick person should drink from it and pour the remainder over himself, or recite over olive oil and anoint his entire body with it.

The Third Category: implementing the necessary steps that keep away the evil eye from the envier’s.

They are as follows:

1) Seek refuge in Allah form all evil.
2) Fear Allah and implement all of his commands and keep away from all that he prohibited. The Prophet (saws) said ” Be mindful of Allah and he will protect you. ” (Sahih at-Tirmidhi)
3) exercise patience to the envier, pardon him, do not fight him or complain about him and do not possess any evil inner feelings to harm him.
4) Have complete trust in Allah for whomever places his trust in Allah , Allah will be enough for him.
5) have no fear of the envier and do not keep pondering or thinking about him, this is a very beneficial treatment.
6) turn to Allah in sincerity and seek his pleasure in all things.
7) Seek repentance from all sins because they humiliate mankind.

Allah says: ‘ And whatever calamities befall you, it is because of what your own hands have earned, and He pardons much. ” Surah Sh-Shu’araa, ayah 30

8) Give optional charity and do as much good as possible. for verily that has a great and amazing effect in combating evil form the envier.

9) Keep away from the fire of the envier, the oppressor, and those who afflict others, by being good to them. For every moment they increase in evil, oppression, and envy, you increase in being good to them. Give them advice, be merciful, and pardon them. This cannot be achieved easily except for one who has a great fortune from Allah.

10) have complete sincerity and belief in the unity of Allah, The Wise, The Judge. He is harmed by nothing and nothing benefits him. glory be to Him and He is above all things – (Ibn Qayyim 2/238-245)

Most Excellent Manner of Seeking Forgiveness

“So from Shaddaad ibn Aws from the Prophet sallallaahu alayhi wa sallam, that he said, The noblest and most excellent manner of seeking forgiveness is that the servant says

masjid_al_haram or Kabah or Makkah or Hajj by welltaken likes your pictures

`O Allaah, You are my Lord. None has the right to be worshipped except You. You created me, and I am Your slave/worshipper. And I am faithful to my covenant and my promise as far as I am able. I seek Your refuge from the evil of what I have done. I acknowledge before You all the favours that You have bestowed upon me. And I confess all my sins to You. So forgive me, since none can forgive sins except You.’

This wording occurs in one of the two narrations brought by Bukhaaree.

The Prophet sallallaahu alayhi wa sallam said, “Whoever says it in the day, with firm conviction in it, and dies in that day before evening – then he is from the people of Paradise. Whoever says it in the night,with firm conviction in it, and he dies before the Morning -then he is from the people of Paradise.”

The scholars count this hadeeth as one of the narrations both for the night and for the day – one of the adhkaar that should be said in early morning (sabaah), between dawn and sunrise, and at the start of the evening (masaa). Whoever says it and dies in that day, before evening, will enter Paradise. Similarly, whoever says it at night, and then dies before morning, will enter Paradise. Paradise is guaranteed for him.

This tremendous hadeeth of Shaddaad ibn Aws is reported by al-Bukhaaree in his Saheeh in the Book of Supplications, under the title: `Chapter: The most excellent manner of seeking forgiveness.’

He also quotes it in a second place in the same Book under the title:`Chapter: What to say when one gets up in the (early) morning.’ This shows that Imaam al-Bukhaaree (rahimahu`Allaah) holds that, in the saying of the Prophet sallallaahu alayhi wa sallam , “The most excellent manner of seeking forgiveness …” to the end of the hadeeth, there is proof that this is indeed the best wording for seeking forgiveness and the wording that is most complete.

When we study and reflect upon these words and what they contain, with regard to all aspects of supplication: humble submission, humility, ones abject poverty and need before Allaah, acknowledgement of His favour and blessings, and the fact that none forgives sins except Him-when we consider this, then it becomes clear to us that the wording of this hadeeth is very great and that it indeed deserves its description by the Prophet as, “The noblest/most excellent manner of seeking forgiveness.”

Furthermore, this is the only hadeeth of the noble Companion Shaddaad ibn Aws that is reported by al-Bukhaaree in his Saheeh, and it is a noteworthy fact that he reports it twice. This is a point of benefit for the science of hadeeth and, although Muslim excludes it, it is also reported by some of the compilers of the Sunan, such as an-Nasaa’ee and at-Tirmidhee with wordings that also show the importance of learning this manner of seeking forgiveness. In a narration of at-Tirmidhee the Prophet sallallaahu alayhi wa sallam said: “Shall I not guide you to the most excellent manner of seeking forgiveness?” And, in a narration of an-Nasaa’ee he said, “Learn the most excellent manner of seeking forgiveness.” This shows that learning this wording for seeking forgiveness from Allaah, the Perfect and Most High, was encouraged by the Prophet.sallallaahu alayhi wa sallam.”

To read the book in its entirety: http://islamic-knowledge.com/Books_Articles/Purification__Excellent_Manner_to_Seek_Forgiven

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