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Evil Eye - Ruqya for our Kids and Us

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#16 [Permalink] Posted on 19th February 2015 16:11
abu mohammed wrote:
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I guess I need to further educate myself on the matter. I've found something that I thought was not permitted at all. SubhanAllah.

www.askimam.org/public/question_detail/19468

Question:
Assalaamu Alaykum wa Rahmatullaahi wa Barakatuhu,

Could I ask you to take a look at the following two fatwahs your have placed on your site and explain why they do not contain an invitation to shirk?

1:
my wife and I were blessed with a baby boy.We have been told that he should wear a bracelet of black beads to ward off evil.Is this an islamic practice?


Answer 13899

February 07, 2005

Rasulullah [sallallaahu alayhi wasallam] said, ?(The effect of the) eye is Haqq (true).? When a person looks at something good or beautiful, he should say Maashaa Allah. That will avert the effect of a bad eye.

Generally, one does not know whose eyes has fallen and whether the person said MaashaaAllah or not to avoid the effect of the eyes. It is, therefore, permissible for one to take precaution and adopt some means to ward off the effect of the eyes. It is a common practise to make a black mark on the cheeks of the child or wear a band of black beads on the hand or neck to achieve this. This is a precautionary measure and permissible.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai

Q2.

My wife has given birth to a baby girl.Her relatives have put some black beads around her wrist, which they say will protect her from any evil and nazr. Is this Islamic, or just another custom ?

Jazakallah Khair


Answer 14327

April 14, 2005
Nabi [sallallaahu alayhi wasallam] said, ?Nazar is true? The use of black beads on a child?s hand or black cotton is used for prevention of bad eyes.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai

Counter Question
In Leicester, UK where I live my wife has spoken to several Gujarati sisters about this practice of placing strings, charms etc containing beads to ward off evil eye and explained the need to use authentic du'a and Quran as Ruqyah not to rely on objects like these beads as this is a form of shirk like the shirk of the hindus who have similar practices of relying on charms as do all the Mushrikeen including those who opposed the message of Muhammad (saw).

Though there is some disagreement amongst the ulema regarding taweez, this is not the issue at stake here but a clear reliance upon the charms and amulets of Jahiliyyah not upon taweez containing the verses of the Quran or authentic du'a from Rasoolullaah (saw).

When this discussion has come up in Leicester and also online, some brothers and sisters have said it is the same as Taweez, others have pointed out Mufti Ibrahim from ask Imam has permitted it so I thought it better to ask you directly to retract your opinion and ask you to look at the following evidences which show its impermissability.

“I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Spells (ruqyah), amulets and love-charms are shirk.” I said, “Why do you say this? By Allaah, my eye was weeping with a discharge and I kept going to So and so, the Jew, who did a spell for me. When he did the spell, it calmed down.” ‘Abd-Allaah said: “That was just the work of the Shaytaan who was picking it with his hand, and when (the Jew) uttered the spell, he stopped. All you needed to do was to say as the Messenger of Allaah (peace and blessings of Allaah be upon him) used to say: ‘Adhhib il-ba’s Rabb al-naas ishfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadiru saqaman (Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing which leaves no disease behind.’”
Narrated by Abu Dawood, 3883; Ibn Maajah, 3530

And in another quite clear narration on this subject:

It was narrated from ‘Uqbah ibn ‘Aamir al-Juhani that a group came to the Messenger of Allaah (peace and blessings of Allaah be upon him) [to swear their allegiance (bay’ah) to him]. He accepted the bay’ah of nine of them but not of one of them. They said, “O Messenger of Allaah, you accepted the bay’ah of nine but not of this one.” He said, “He is wearing an amulet.” The man put his hand (in his shirt) and took it off, then he (the Prophet (peace and blessings of Allaah be upon him)) accepted his bay’ah. He said, ‘Whoever wears an amulet has committed shirk.”
Narrated by Ahmad, 16969)

Imraan bin Husayn (may Allaah be pleased with him) reported that: "the Prophet (peace and blessings of Allaah be upon him) saw a man with a brass bracelet on his arm. He said; 'what is this?' He said, 'it is for protection against waahinah,' He said, 'Take it off, it will only increase your weakness, for if you died while it was on you, you would have have success."
Narrated by Ahmad, ibn Majah and al Tabarani.

There are quite a few other narrations, all calling to make the same point, that reliance upon such kufr shirki customs is not permissable, it is putting trust in other than Allaah and this indian custom of using black beads or black dots seems same as the shirk refuted in the above narrations, so if not could you please explain why it is not encouraging shirk?

If you do agree that Mufti Ibrahim has made a mistake then please retract them before anyone else is misguided.

Jazakallaahu khairan for your time in reading this, and replying if you get the chance Inshallaah.

Assalaamu Alaykum wa Rahmatullaahi wa Barakatuhu,


Answer
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

We refer to your observation on our fatwa regarding incantations and black beads. At the outset we want to express our gratitude for engaging us further.

The Arabic term to what you are referring to is tamaa’im. Tamaa’im are defined by Hafidh Ibn Hajar al-Asqalaani (may Allah have mercy upon him), the famous commentator of Sahih al-Bukhari as:
التَّمَائِم جَمْع تَمِيمَة وَهِيَ خَرَز أَوْ قِلَادَة تُعَلَّق فِي الرَّأْس (فتح الباري ج 10 ص 221دار الحديث)

“Beads or a string tied around the neck.” (Fath al-Bari 10/221 Dar al-Hadith)

To read a hadith without reading the commentaries of the muhaditheen is akin to taking medicine without reading the dosage instructions.

There are many authentic ahaadith pointing to the permissibility of using incantations in general:

Anas Ibn Malik (may Allah be pleased with him) said: “The Prophet (salutations and peace be upon him) allowed incantations against evil eye, poison, and wounds.”[1]

Jaabir (may Allah be pleased with him) reports that when the Prophet (salutations and peace be upon him) prohibited incantation, the family of ‘Amr ibn Hazm came to him and said, “We know an incantation which we used to recite for curing scorpion stings.” They recited the incantation for him, and he said, “I do not see anything wrong with it. Whoever among you is able to help his brother should do so.”[ii]

Awf ibn Maalik al-Ashja‘ee (may Allah be pleased with him) said, “We used to make incantations during the times of ignorance, so we said, ‘O Messenger of Allaah, what is your opinion on this matter?’ He replied, ‘Let me hear your incantations, for incantations which do not have shirk in them are fine.” [iii]

Imam Nawawi (may Allah have mercy on him) clearly states that using amulets is permissible and establishes the chapter titled ‘Chapter of the permissibility of using incantations as long as there is not shirk involved.’[iv]

However, Ibn Hajar pointed out that ‘Awf’s narration in which the Prophet (Allah bless him and give him peace) said, “Incantations which do not have shirk in them are fine.” This indicates that any ruqyah which leads to shirk is prohibited, and there is no way of knowing if incomprehensible ruqya (incantation) contain shirk or not. Therefore, such ruqya (incantation) are also prohibited as a precaution.[v]

As for tamaa’im, it is narrated from Amr ibn Shu’ayb, from his father, from his grandfather (Abdullah ibn Amr ibn al-Aas (Allah be pleased with them all), that the Messenger of Allah (Allah bless him & give him peace) used to teach them (the Sahabah) for fearful situations the following words:

“I seek refuge in Allah’s perfect words from His wrath, the evil of his servants, the whispered insinuations of devils, and that they come to me.” Abdullah ibn Amr used to teach these words to his sons who had reached the age of reason, and used to write them and hang them upon those who had not reached the age of reason.[vi]

The practice of Abdullah ibn Amr (Allah be pleased with them) is further evidence of the permissibility of using beads (tamaa’im).

This clearly illustrates that using beads (tamaa’im) was a common practice. The reason for the prohibition was the words which contained words of shirk.

If we were to class amulets and incantations an outright bid’ah and a practice of shirk, does that mean companions of the Prophet (Allah bless him and give him peace) were committing shirk in the presence of the Prophet?

In addition, there are contradictory ahaadith in relation to amulets. In view of the apparent inconsistencies in the ahaadith relating to amulets, the muhaditheen have harmonised the different ahaadith.

Ibn Hajar (may Allah have mercy on him) said, “The scholars are unanimous that ruqya is permissible if [the following] three conditions are met:
1) Only the words of Allah (Quraan), names or attributes can be used.
2) It must be in [comprehensible] Arabic or intelligible words in another language.
3) Those taking part must believe that the incantation cannot have an independent effect, but it is Allah who causes it to have effect.”[vii]

The ahaadith which render the usage of amulets as shirk is due to the corrupt belief that amulets had the innate capacity to cause benefit and cause harm. [viii]

You quoted the hadith narrated by Imam Abu Dawud and Ibn Majah :

عَنْ عَبْدِ اللَّهِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرْكٌ قَالَتْ قُلْتُ لِمَ تَقُولُ هَذَا وَاللَّهِ لَقَدْ كَانَتْ عَيْنِي تَقْذِفُ وَكُنْتُ أَخْتَلِفُ إِلَى فُلَانٍ الْيَهُودِيِّ يَرْقِينِي فَإِذَا رَقَانِي سَكَنَتْ فَقَالَ عَبْدُ اللَّهِ إِنَّمَا ذَاكَ عَمَلُ الشَّيْطَانِ كَانَ يَنْخُسُهَا بِيَدِهِ فَإِذَا رَقَاهَا كَفَّ عَنْهَا إِنَّمَا كَانَ يَكْفِيكِ أَنْ تَقُولِي كَمَا كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ أَذْهِبْ الْبَأْسَ رَبَّ النَّاسِ اشْفِ أَنْتَ الشَّافِي لَا شِفَاءَ إِلَّا شِفَاؤُكَ شِفَاءً لَا يُغَادِرُ سَقَمًا[ix]
Ibn Hajar (may Allah have mercy on him) states whilst commentating on this hadith:
وَإِنَّمَا كَانَ ذَلِكَ مِنْ الشِّرْك لِأَنَّهُمْ أَرَادُوا دَفْع الْمَضَارّ وَجَلْب الْمَنَافِع مِنْ عِنْد غَيْر اللَّه ، وَلَا يَدْخُل فِي ذَلِكَ مَا كَانَ بِأَسْمَاءِ اللَّه وَكَلَامه ، فَقَدْ ثَبَتَ فِي الْأَحَادِيث اِسْتِعْمَال ذَلِكَ
“It has only been classed as shirk because they intended to avert harm and acquire benefit from other than Allah. Those incantations which are composed of the names of Allah and His Word will be excluded from this statement. The usage of such incantations have been established in the ahaadith.”[x]

You made a reference to the hadith narrated by Imam Ahmed as follows:

عَنْ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقْبَلَ إِلَيْهِ رَهْطٌ فَبَايَعَ تِسْعَةً وَأَمْسَكَ عَنْ وَاحِدٍ فَقَالُوا يَا رَسُولَ اللَّهِ بَايَعْتَ تِسْعَةً وَتَرَكْتَ هَذَا قَالَ إِنَّ عَلَيْهِ تَمِيمَةً فَأَدْخَلَ يَدَهُ فَقَطَعَهَا فَبَايَعَهُ وَقَالَ مَنْ عَلَّقَ تَمِيمَةً فَقَدْ أَشْرَكَ
Although this hadith has been classed as weak, it has been narrated by many other scholars. Haakim narrates it in his Mustadrak, al-Bayhaqi in his al-Kubraa and at-Tabraani in his al-kabeer. The great muhaddith Allamah al-Manaawi comments on the hadith as follows after narrating two ahaadith of the same nature:

(تنبيه) قال ابن حجر كغيره : محل ما ذكر في هذا الخبر وما قبله تعليق ما ليس فيه قرآن ونحوه أما ما فيه ذكر الله فلا نهي عنه فإنه إنما جعل للتبرك والتعوذ بأسمائه وذكره[xi]

The purport of this hadith and that which has been narrated before is to tie that which has no portion of the Quraan and the like thereof. As for that which has the mention of Allah in it, there is not a prohibition from using that. It has been made permissible to seek the blessings of Allah and to seek the refuge of Almighty Allah.

The final hadith you quoted was:

عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى رَجُلًا فِي يَدِهِ حَلْقَةٌ مِنْ صُفْرٍ فَقَالَ مَا هَذِهِ الْحَلْقَةُ قَالَ هَذِهِ مِنْ الْوَاهِنَةِ قَالَ انْزِعْهَا فَإِنَّهَا لَا تَزِيدُكَ إِلَّا وَهْنًا (رواه أحمد وابن ماجه)

The famous commentator Allamah Sindhi remarks on this hadith with the following:

فِي النِّهَايَة الْوَاهِنَة عِرْق يَأْخُذ فِي الْمَنْكِب وَفِي الْيَد كُلّهَا فَيَرْقَى مِنْهَا وَقِيلَ مَرَض يَأْخُذ فِي الْعُضْو وَرُبَّمَا عُلِّقَ عَلَيْهِ مِنْ الْخَرَز مَا يُقَال لَهَا خَرَز الْوَاهِنَة وَهِيَ تَأْخُذ الرِّجَال دُون النِّسَاء وَإِنَّمَا نَهَاهُ عَنْهَا لِأَنَّهُ إِنَّمَا أَخَذَهَا عَلَى أَنَّهَا تَعْصِمهُ مِنْ الْأَلَم فَكَانَتْ عِنْده فِي مَعْنَى التَّمَائِم الْمَنْهِيّ عَنْهَا [xii]
“al-waahinah is pain experienced in the arm. People would seek refuge from the pain by using amulets. The Prophet (salutations and peace be upon him) forbade his companion from using this because he had the belief that the amulet would grant him recovery. (Paraphrased)

The issue in reference is not of afdhaliyyah (more virtuous. It is of mubah (permissibility). While it is clear from the above quotations that using beads to ward of evil with prescribed conditions is permissible. Nothing is equivalent to supplications mentioned in the Quran and Ahaadith.[xiii]
There are two extremes; one group over indulges in the usage of amulets. Another group erroneously classes everything as shirk and bid’ah. We need to have moderation and be from those who don’t rely on amulets but yet acknowledge their permissibility based on academic quotations and references.

Shari’ah is based on academics and not on emotions.


And Allah Ta’āla Knows Best
Mawlana Faraz Ibn Adam,
UK

Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net

[1] عَنْ أَنَسِ بْنِ مَالِكٍ فِي الرُّقَى قَالَ رُخِّصَ فِي الْحُمَةِ وَالنَّمْلَةِ وَالْعَيْنِ (رواه مسلم)
[ii] عَنْ جَابِرٍ قَالَ نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ الرُّقَى فَجَاءَ آلُ عَمْرِو بْنِ حَزْمٍ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّهُ كَانَتْ عِنْدَنَا رُقْيَةٌ نَرْقِي بِهَا مِنْ الْعَقْرَبِ وَإِنَّكَ نَهَيْتَ عَنْ الرُّقَى قَالَ فَعَرَضُوهَا عَلَيْهِ فَقَالَ مَا أَرَى بَأْسًا مَنْ اسْتَطَاعَ مِنْكُمْ أَنْ يَنْفَعَ أَخَاهُ فَلْيَنْفَعْهُ(رواه مسلم)

[iii] عَنْ عَوْفِ بْنِ مَالِكٍ الأَشْجَعِىِّ قَالَ كُنَّا نَرْقِى فِى الْجَاهِلِيَّةِ فَقُلْنَا يَا رَسُولَ اللَّهِ كَيْفَ تَرَى فِى ذَلِكَ فَقَالَ اعْرِضُوا عَلَىَّ رُقَاكُمْ لاَ بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ(رواه مسلم)
[iv] باب لاَ بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ (في صحيح مسلم)
[v] لَكِنْ دَلَّ حَدِيث عَوْف أَنَّهُ مَهْمَا كَانَ مِنْ الرُّقَى يُؤَدِّي إِلَى الشِّرْك يُمْنَع ، وَمَا لَا يُعْقَل مَعْنَاهُ لَا يُؤْمَن أَنْ يُؤَدِّي إِلَى الشِّرْك فَيَمْتَنِع اِحْتِيَاطًا (فتح الباري ج 10 ص 122 دار الحديث)
أحسن الفتاوى 8/255 أيج أيم سعيد
[vi] وكان عبد الله بن عمرو رضي الله عنهما يعلمهن من عقل من بنيه، ومن لم يعقل كتبه فأعلقه عليه (سنن أبي داود ج 6 ص40 دار الرسالة العالمية)
[vii] وقد أجمع العلماء على جواز الرقي عند اجتماع ثلاثة شروط أن يكون بكلام الله تعالى أو بأسمائه وصفاته وباللسان العربي أو بما يعرف معناه من غيره وأن يعتقد أن الرقية لا تؤثر بذاتها بل بذات الله تعالى واختلفوا في كونها شرطا والراجح أنه لا بد من اعتبار الشروط المذكورة (فتح الباري ج 10 ص 122 دار الحديث)

[viii] وإنما كان ذلك من الشرك لأنهم أرادوا دفع المضار وجلب المنافع من عند غير الله ولا يدخل في ذلك ما كان بأسماء الله وكلامه فقد ثبت في الأحاديث استعمال ذلك (فتح الباري ج 10 ص 122 دار الحديث)
[ix] سنن أبي داود رقم الحديث 3883 وسنن ابن ماجه رقم الحديث 3530
[x] فتح الباري ج 10 ص 122 دار الحديث
[xi] فيض القدير شرح الجامع الصغير ج8 ص 186 دار الحديث
[xii] حاشية السندي على ابن ماجه ج4 ص 129 دار المعرفة)
[xiii] Aap ke masaa’il awr un ka hal 1/453 , masaa’il raf’at qaasami 6/63
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Abdur Rahman
#17 [Permalink] Posted on 19th February 2015 16:21
As-salam-u-'Alaykum, .....

2)At my relatives' their papaya tree has been (almost certain) afflicted by evil eye and they tied black cloths on it . I told, this black cloth won't remove the evil eye effect and advised blowing the 3 quls and saying masha'Allah when praising the plant.
Is my advise correct, and what else should be suggested?
JazakAllahu khairan






ASSALAMU ALAIKUM

5 Zil Qa’dh 1435 (1 September 2014)

Ibrahim

.......

(2) Your advice about the trees is correct. They should remove the black cloths.

Was-salaam

A.S. Desai

For

Mujlisul Ulama of S.A.
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Abdur Rahman
#18 [Permalink] Posted on 19th February 2015 16:30
The cloths referred in my query are plain black.
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#19 [Permalink] Posted on 19th February 2015 16:41
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#20 [Permalink] Posted on 19th February 2015 16:48
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#21 [Permalink] Posted on 19th February 2015 20:09
abu mohammed wrote:
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abu mohammed wrote:
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Strange how very few posters on your blog are bothering to listen to the actual Bayaans of Mufti Junaid.

Mufti Junaids states something along the lines of if you get in touch with me and ask me to come and perform Ruqyah. I will tell you exactly what I already stated in the Bayaans listen to the Ruqyah Cds !

Mufti sahib does not personally perform Ruqyah, if a person has proper Tajweed he is told to recite Quran for Ruqyah, if he does not he is advised to listen to CDs, if the problem is in the house he is advised to recite a basic ruqyah on water and sprinkle on the walls of the house.... or for nazar and sihr put both hands in a bucket of water then recite Ruqyah and ask the patient to take bath, recite ruqyah on olive oil, and massage head and body etc, etc, etc,.

The basic Ruqyah for average person consists from what I recall , is Durood + Fatiha+Ayat ul Kursi+ 4 Quls + Durood to be recited 11 times or 7 times or even three times depending on what time permits you.




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#22 [Permalink] Posted on 24th March 2015 15:08
From Brother Tafseer's post, the lectures of Mufti Junaid saheb on Ruqyah (Urdu Lecture with Arabic recitation)

This isn't specifically for Magic, Evil Eye and so on, it can be used for Diabetes, Chollestrol, High blood pressure, Cancer, you name it inshaAllah. (with the exception of Death)

Consider the two lectures as doctors advice, then take the medicine (3rd mp3)
Ruqya Bayan 01 - Jadu ka Elaj (also on YouTube below)


Ruqya Bayan 02 - Jadu ka Elaj (almost the same as part one :)


Ruqya Recitation in Arabic (The Medicine - Shifa')


Tafseer wrote:

Mufti Junaid (Andheri, Mumbai) mentions that three things are needed to be cured by Ruqyah

(1) Belief that Quran has the cure for all ailments including physical and spiritual ailments.
(2) Intention for seeking cure from Evil-Eye, Sihr and Asar (possession)
(3) Persistent effort

A person under treatment must make intention to undergo this treatment for 40 days. People usually get cured within this period


First I'll mention the symptoms of Nazar. Someone sent me a message forwarded from Mufti Junaid in transliterated Urdu on the symptoms of Nazar. I'll try my best to put it across in English

Symptoms of Evil-eye (Nazar)

1. General weakness in the body
2. Loss of appetite
3. Face turning pale/yellow
4. Perpetually High Body temperature (just below fever level)
5. Urge to cry without any reason
6. Feeling of extreme suffocation
7. Constant yawning
8. Being lethargic and undue laziness for any work
9. Dizziness
10. Nausea (Feeling like vomiting)
11. Pain in both hands and feet
12. Perpetual headache
13. Rotating pain in the body
14. Excessive burping or belching
15. Suffering from incurable diseases
16. Lack of completing mamulaats (or any deeni amal) punctually
17. Excessive hair fall in women
18. Dislike to meet Relatives, friends and colleagues
19. Disruption and loss in business, work or profession
20. Unnecessary blocks in business
21. Unable to perform one's primary/specialist work. If one intends to do his primary/specialist job, either he will extremely lazy or will fall severly ill

All of these are symptoms of Evil-eye. If any one of the above is found, then perform Ruqya for Evil-eye

For the first couple of days, listen to both of them (second recital to be added soon inshaAllah). Two hours a day is nothing.

The ruqya which effects you with the following must be continued.

Nausea, Dihorrea (loose motions), itching, Fever etc.

Secondly, while listening to Ruqya for few days you will come to know what you are effected with.

Like with me the second day in the morning i started to get motions but they were mild. Headache, light body ached, pain in hands and feet etc. The third day, that was yesterday before Friday, i was listening to the Nazar Ruqya and this is the one which was effecting me. Three things were shown to me. First the person who's evil eye was effecting me (very very close relative). Second the reason behind the Evil-eye. I could see the word HASAD in Arabic. Third the place from where i was being affected. The place which we lived last 22 years back. All of this was seen imaginaryily.

Ruqyah is very powerful and i see signs of recovery Alhamdulillah


Urdu lecture (part 1) also on YouTube.
The talk is only 1 hour and 28 minutes. after that it's silence, so don't worry, you won't need to dedicate 2 hours to this
Youtube Video
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#23 [Permalink] Posted on 24th March 2015 17:14
Is wearing a black beads bracelet permissible? to ward of Nazar and black magic?
with the condition that nothing is written on it?
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#24 [Permalink] Posted on 24th March 2015 17:19
muslim11 wrote:
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See this post with details right at the top of this page above or click www.muftisays.com/forums/48-parenting/9864-evil-eye--ruqy...

I always thought it was shirk and stayed away from and inshaAllah will still stay away from it.

I think the logic behind it is that it diverts the attention and nothing else. I don't see how these beads have such power.
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#25 [Permalink] Posted on 24th March 2015 17:27
Did mufti Ebrahim Desai retract from his 1st Fatwa?
(looking for answer in yes or no?)
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#26 [Permalink] Posted on 25th March 2015 02:26
ٱلسَّلَامُ عَلَيكُم
I had recently heard of a bayaan of Mufti Tariq Masood sahab (Ustaz @ Jamiatur Rasheed, Karachi)

where he told his own practice of cutting off taweez which his children would be wearing after they came back from his in-laws.

I recall him encouraging to suffice on reciting Quls yourself, and if feel like getting a dum then ask an Imam (who are most of the times, more pious than the mussalees) , don't approach people (many frauds here in Karachi) for roohaani ilaaj (spiritual treatment)
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#27 [Permalink] Posted on 12th January 2017 07:21
SIMPLY DAILY RUQYAH

When you finish your Salah, do you rush off to whatever you were doing, do you go back to watching TV or to mess about on your phone?

STOP!

Do this simple Ruqyah to protect your family from all evil:

Recite the three Quls (Surahs Al-Ikhlaas 112, al-Falaq 113 & an-Naas 114) in Arabic every morning at Fajr and Maghreb, 3 times each and blow over yourself & your children.

The three Quls serve as a sufficient protection against:

• ALL forms of EVIL
• Magic
• Jealousy
• Evil Eye
• Shirk
• Shaytaan
• Waswaas (whispers of Shaytaan)

The Prophet (salAllaahu alayhi wasallam) said:

Whoever recites these three times in the morning and in the evening, they will SUFFICE him (as a protection) AGAINST EVERYTHING.

[Abu Dawud 4/322, and At-Tirmithi 5/567. See Al-Albani's Sahih At-Tirmithi 3/182]
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#28 [Permalink] Posted on 16th January 2017 05:12
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#29 [Permalink] Posted on 17th January 2017 09:10
ibn Ismail wrote:
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Wa Alaikum Assalam w.w..

Mufti Tariq Masood sahab's knowledge about Amils/Amilyat is quite hollow and could be ignored.. we discussed his amliyat bayan on on this thread.

wa Assalam..
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#30 [Permalink] Posted on 17th January 2017 12:27

ibn Ismail wrote:
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He has no idea what he is talking about on the topic along with some of the other talks which I have heard from him.

Jazakallahu Khayran

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