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06-20-2013, 07:01 PM
Hi All,

I have joined ur post as it seems people over here very helpful n religiously inclined.

I have seen a few postings about amulets.

I have found one kept in my house by my relative.

Can any body help me understan and know the purpose of this amulet?



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06-20-2013, 07:47 PM
Welcome to Forums

Following may be helpful in getting a better understanding of subject

The sahaabah, like Ibn Mas'oud, Ibn Abbaas and Hudhayfa (may Allah be pleased with them), were all opposed to the wearing of Qur'anic amulets/taweez. Some scholars amongst the taabi'oon (students of the sahaabah) allowed it, but most were against it. The texts on the hadeeth on talismans do not differentiate between taweez containing Qur'an and those which do not. And, there is no record of the Prophet sallallaahu alaihi wa sallam wearing Qur'anic verses or allowing them to be worn. The wearing of Qur'anic amulets also contradicts the Prophets sunnah, which is to recite certain Qur'anic chapters (surahs al Falaq and an-Naas) and verses (ayatul kursi) when evil approaches. The only way shown in the prophets sunnah to get good fortune in the Qur'an, is to recite it, and apply it in your daily life. Had rasoolulllah sallallaahu alaihi wa sallam considered that wearing the Quran in an amulet would protect us, then he would have been the first to do so. But he taught us to recite them.

Wearing the Qur'an in an amulet is like a sick man given a prescription by a doctor. Instead of reading it and getting the medicine, he rolls the prescription into a ball and hangs it around his neck, believing that it will make him well.

(Source: The Fundamentals of Tawheed, by Dr Abu Ameenah Bilal Philips)

Kitaab At-Tawheed, Chapter: 6

What Has Been Said About the Use of Ar-Ruqi 1 and At-Tamaa`im 2

It is authentically reported on the authority of Abu Basheer Al- Ansari (ra) that he was with the Messenger of Allah on one of his journeys when he sent a messenger to tell the people: "Let not any necklace of bowstring, or any other kind of necklace remain on the necks of your camels, except that it is cut off."3

Abu Basheer Al-Ansari (ra) informs us that he accompanied the Messenger of Allah on a journey and he sent a messenger - Zaid Ibn Harithah (ra) - to order the people to cut the bowstrings from around the necks of their camels; this was because the people in the days of ignorance used to believe that it was a protection against al-'ain.

Benefits Derived From This Hadith

1. The obligation to reject the detestable.
2. The acceptability of information from one reliable person.
3. The falseness of the belief in the benefit supposedly derived from necklaces, whatever their kind.
4. That the representative of the leader may act on his behalf in matters entrusted to him.
Relevance of This Hadith to the Subject of the Chapter

That it proves the forbiddance of wearing necklaces in order to protect against harm.

Relevance of This Hadith to the Subject of Tawheed

That it proves that such actions are a form of Shirk because protection from harm comes only from Allah .

It is reported on the authority of Ibn Mas'ood (ra) that he said: "I heard the Messenger of Allah say

That ar-ruqi, at-tamaa`im and at- tiwalah 4 are all forms of Shirk. (Narrated by Ahmad and Abu Dawood)
Important Note

Ar-ruqi is permissible if it meets three conditions:

i) That it contains the Words of Allah or mention of His Names and Attributes, or a supplication to Allah , or a request for His Aid.
ii) That it is in Arabic and its meaning is clearly understood.
iii) That it is not believed that the incantation can, of itself bring about any positive result, but that the benefit comes by the Command of Allah and His Divine Pre-ordination.
Ibn Mas`ood (ra) informs us that the Prophet said that ar-ruqi (which means spells and incantations), at-tamaa`im (which are made from beads and such like and are hung around the necks of children), and at-tiwalah (which is a spell made to cause a husband to love his wife, or a wife to love her husband) are all forms of Shirk.

Benefits Derived From This Hadith

1. That ar-ruqi are forbidden and are a form of Shirk, except what has been permitted by the Law.
2. That at-tamaa`im are forbidden and are a form of Shirk.
3. The forbiddance of at-tiwalah, which is also a form of Shirk.
Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That it proves that ar-ruqi, at-tamaa`im and at-tiwalah are all forms of Shirk.

Important Note

Scholars have disagreed concerning at-tamemah, if it is from the Qur'an: Some have forbidden it, inferring a general prohibition from this Hadith, while others have permitted it, comparing it to ar-ruqiyah, which may be from the Qur'an and is permissible; but the first saying is more correct, and Allah knows best.


It is reported on the authority of `Abdullah Ibn `Ukaim (ra) in a marfoo' form: "Whoever wore something 5 (around his neck) will be put in its charge." (Narrated by Ahmad and At-Tirmizi)

`Abdullah Ibn `Ukaim (ra) tells us that the Prophet informed him that whoever needed something, he should entrust his affair to Allah , and that whoever depended upon Allah , Alone to fulfill his needs, Allah will relieve his distress and make his affairs easy, but whoever depended upon something other than Allah , and entrusted his affairs to it, will be left in its charge, i.e. he will have no help from Allah , because it is only by the Hand of Allah that goodness is achieved, and none but He can benefit.

Benefits Derived From This Hadith

1. The obligation to depend upon Allah , Alone; and this does not contradict the obligation to undertake all possible, permissible measures to ensure success.
2. That whoever sought benefit from other than Allah will be abandoned.
Relevance of This Hadith to the Subject of the Chapter

That it proves the forbiddance of seeking benefit from other than Allah .

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that whoever depended upon other than Allah to bring benefit or protection from harm to him will be abandoned, because granting benefit and protecting from harm are the prerogative of Allah , and seeking such things from others is an act of Shirk.


It is reported by Ahmad, on the authority of Ruwaifa' (ra) that he said: "Allah's Messenger said to me: "Oh, Ruwaifa'! It is probable that your life will be a long one, so inform the people that whoever tied his beard, or wore a bowstring, or cleaned his privates using animal dung or a bone (should know that) Muhammad is innocent of him."

Ruwaifa' (ra) tells us in this Hadith that the Prophet informed him that he would live a long life, and therefore it was incumbent upon him to tell the people in future that he, Muhammad was free from blame in the case of anyone who tied his beard, or hung a bowstring around his neck or around the neck of his riding beast in order to be protected from al-'ain, or cleaned his private parts after relieving himself with animal dung or a bone.

Benefits Derived From This Hadith

1. The miracle of the Prophet , in knowing that Ruwaifa' (ra) would live a long life.
2. The acceptance of information from a single, reliable source.
3. The forbiddance of tying the beard - though, according to some scholars, this means during prayer, and Allah knows best.
4. The forbiddance of tying a bowstring around one's neck, or the neck of a riding beast.
5. The forbiddance of cleaning one's privates using animal dung or a bone, because the first is a food for other creatures and the second is a food for the jinn.
Relevance of This Hadith to the Subject of the Chapter

That it proves that it is forbidden to wear a bowstring in order to protect oneself.

Relevance of This Hadith to the Subject of Tawheed

That the Prophet declared himself blameless in the case of anyone who wore a bowstring as a means of protection, because bestowing benefit and granting protection from harm come from Allah , Alone, and so whoever asked them from other than Allah has committed an act of Shirk.


It is reported on the authority of Sa'eed Ibn Jubair (ra) that he said: "Whoever cut (and removed) a tamemah from a person, it will be for him as if he had freed a slave." (Narrated by Wakee')

Also from Wakee', on the authority of Ibraheem An-Nakha'i, is that he said: "They (the Companions) used to hate at-tamaa`im and they used to remove them (wherever they found them) - whether they were from the Qur'an or from other sources."

In the first narration, Sa'eed Ibn Jubair (ra) informs us that whoever removed an amulet or talisman from a person will have a reward equivalent to the one who freed a slave, because he would by doing so, free that person from the Fire, and from following vain desires and Shirk.

As for the second narration, the reporter informs us that the Companions of the Prophet used to hate, i.e. forbid the wearing of talismans and amulets and ordered their removal, whether they were from the Qur'an or not.

Benefits Derived From the Two Narration

1. The virtue of rejecting the forbidden.
2. The forbiddance of talismans and amulets.
3. The virtue of freeing a slave.
4. The Companions' prohibition of at-tamaa'im - whether they contained verses from the Qur'an or anything else.
Relevance of the Narration to the Subject of the Chapter

That both of them prove the prohibition of wearing amulets or talismans, whether they contain Qur'anic verses or not.

Relevance of the Narrations to the Subject of Tawheed

That they prove the forbiddance of wearing amulets and talismans as a protection against harm, because protection from harm comes from Allah , Alone, and seeking it from other than Him is an act of Shirk.


1. Ar-Ruqi: (sing = ruqiyah) Incantations, magic spells.

2. At-Tamaa`im: (sing. = tameemah) Placing an amulet around the neck to protect the wearer from the effects of al-'ain.

3. Narrated by Bukhari and Muslim.

4. At-Tiwalah: Bewitchment, in order to make a person fall in love with another.

5. i.e. a talisman or an amulet.

Praise be to Allaah.

Firstly, we could not find the ahaadeeth whose soundness the questioner asked about, because we do not know the text of those ahaadeeth. He said that they were in volume 50 of al-Muwatta’, but al-Muwatta’ is only one volume.

Hence we will quote what we are able to of the ahaadeeth that have been narrated on this topic, and we will explain – in sha Allaah – the rulings of the scholars on them. Hopefully some of this will be what the questioner is looking for.

1. It was narrated from ‘Abd-Allaah ibn Mas’ood that the Prophet of Allaah (peace and blessings of Allaah be upon him) said:

“The Prophet of Allah (peace and blessings of Allaah be upon him) disliked ten things: Yellow colouring, meaning khalooq (a perfume made from saffron), dyeing grey hair, trailing the lower garment, wearing a gold ring, throwing dice, a woman adorning herself before people who are not her mahrams, using spells (ruqyah) except with the Mu'awwidhatan, wearing amulets, coitus interruptus, and having intercourse with a woman who is breastfeeding a child; but he did not declare them to be prohibited.”

(Narrated by al-Nasaa’i, 50880; Abu Dawood, 4222)

“having intercourse with a woman who is breastfeeding a child” means, if she becomes pregnant this will harm the child who is breastfeeding.

This hadeeth was classed as da’eef (weak) by al-Albaani in Da’eef al-Nasaa’i, 3075)

2. It was narrated from Zaynab the wife of ‘Abd-Allaah ibn Mas’ood from ‘Abd-Allaah that he said:

“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)

This hadeeth was classed as saheeh by al-Albaani in al-Silsilat al-Saheehah, 331 and 2972.

3. It was narrated that ‘Uqbah ibn ‘Aamir said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.”

(Narrated by Ahmad, 16951)

This hadeeth was classed as da’eef by Shaykh al-Albaani in Da’eef al-Jaami’, 5703.

4. 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)

This hadeeth was classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 492.


Amulets (tameemah, pl. tamaa’im) are things made from pearls or bones that are worn on the necks of children or adults, or are hung up in houses or cars, in order to ward off evil – especially the evil eye – or to bring some benefits.

These are the comments of the scholars on the various kinds of amulets and the rulings on each kind. These comments contain important and useful points.

1. Shaykh Sulaymaan ibn ‘Abd al-Wahhaab said:

“Know that the scholars among the Sahaabah and Taabi’een and those who came after them differed as to whether it is permissible to hang up amulets which only contain words from the Qur’aan or names and attributes of Allaah.

One group said that this is permissible. This was the view of ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas and others. This is the apparent meaning of the report narrated from ‘Aa’ishah and it was the view of Abu Ja’far al-Baaqir and Ahmad, according to one report. They interpreted the hadeeth as referring to amulets which involve shirk; with regard to those which contain words from the Qur’aan or the names and attributes of Allaah, then they are like ruqyah which uses the same words.

I say, this appears to be the view of Ibn al-Qayyim.

Another group said that this is not permissible. This was the view of Ibn Mas’ood and Ibn ‘Abbaas, and is the apparent meaning of the view of Hudhayfah, ‘Uqbah ibn ‘Aamir and Ibn ‘Akeem (may Allaah be pleased with him). This was also the view of a group of the Taabi’een, including the companions of Ibn Mas’ood and Ahmad, according to one report which was chosen by most of his companions. It was also the view of the later scholars, who quoted this and similar ahaadeeth as evidence. The apparent meaning is that it is general in application and does not differentiate between amulets which contain Qur’aan and amulets which contain other things, unlike ruqyah where there is a differentiation. This is supported by the fact that the Sahaabah who narrated the hadeeth understood it to be general in meaning, as was quoted above from Ibn Mas’ood.

Abu Dawood narrated that ‘Eesa ibn Hamzah said: “I entered upon ‘Abd-Allaah ibn ‘Akeem and his face was red due to high fever. I said, ‘Why don’t you hang up an amulet?’ He said, ‘We seek refuge with Allaah from that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever hangs up anything will be entrusted to its care…”’”

This scholarly difference was concerning hanging up amulets which contain Qur’aan or names and attributes of Allaah, so what do you think about the things which were innovated later on, doing spells (ruqyah) using the names of shayaateen (devils) and others and hanging them up, and even being attached to those shayaateen, seeking refuge in them, slaughtering animals for them, asking them to ward off harm and bring benefits – actions which are pure shirk? This is prevalent among many of the people, except for those whom Allaah keeps safe and sound. Think about what the Prophet (peace and blessings of Allaah be upon him) said and what was the practice of the Sahaabah and Taabi’een, and what the scholars after them mentioned on this topic and others. Then look at what happened in the later generations. It will become clear to you what the religion of the Messenger (peace and blessings of Allaah be upon him) is, and how it has now become alienated in all ways. And Allaah is the One Whose help we seek.

(Tayseer al-‘Azeez al-Hameed, p. 136-138)

2. Shaykh Haafiz Hukami said:

If they – i.e., amulets – contain clearly-written Qur’aanic verses or saheeh ahaadeeth, there was some dispute among the salaf – the Sahaabah, the Taabi’een and those who followed them – as to whether they are permissible.

Some of them – i.e., some of the Salaf – said that this was permissible. This was narrated from ‘Aaishah (may Allaah be pleased with her), Abu Ja’far Muhammad ibn ‘Ali, and others among the salaf.

Some of them said that this was not allowed; they regarded it is makrooh and not permitted. They include ‘Abd-Allaah ibn ‘Akeem, ‘Abd-Allaah ibn ‘Amr, ‘Uqbah ibn ‘Aamir, and ‘Abd-Allaah ibn Mas’ood and his companions such as al-Aswad and ‘Alqamah, and those who came after them such as Ibraaheem al-Nakha’i and others – may Allaah have mercy on them.

Undoubtedly not allowing that is a safer precaution to prevent means that lead to wrong beliefs, especially in our own times. If most of the Sahaabah and Taabi’een regarded it as makrooh in those noble times when the faith in their hearts was greater than a mountain, then regarding it as makrooh in these times of trials and tribulations is more appropriate and is more on the safe side. So how about when this concession has led people to things which are purely haraam and they have made it a means to those things? For example, they make amulets for seeking refuge, on which they write an aayah or soorah or the phrase “Bismillaah ir-Rahmaan ir-Raheem (In the name of Allaah, the most Gracious, the Most Merciful), then underneath it they put some devilish mumbo-jumbo, the meaning of which no one knows except one who has read their books. Or they divert the hearts of the common folk from putting their trust in Allaah and make them dependent on the things that they have written, and most of them frighten the people, before anything even happens to them. One of them will come to the person whom he wants to trick out of his money, knowing that the person is relying on him and trusts him, and he says: “Such and such is going to happen to your family or your wealth or to you,” Or he says, “You have a qareen (constant companion) from among the jinn,” or the like, and he describes things to him and and tells him things about himself that the Shaytaan whispers to him, to make him think that he has true insight and that he cares about him and wants to bring him some benefit. When the heart of the ignorant fool is filled with fear of what has been described to him, he turns away from his Lord and turns to this charlatan with all his heart and soul; he puts his trust in him and relies on him instead of Allaah, and says to him, “What is the way out from the things that you have described? What is the means of warding them off?” It is as if he (the charlatan) has control over benefit and harm, at which point his hopes are raised and he becomes more greedy, wondering how much he will be able to take. So he tells him, “If you give me such and such, I will write an amulet for that which will be this long and this wide” – he describes it and speaks to him in a nice manner. Then he hangs up this amulet to protect him from such and such diseases. Do you think, after all that we have mentioned, that this belief is a form of minor shirk? No way; it means that one is taking as one’s god someone other than Allaah, putting one's trust in someone other than Him, turning to someone other than Him, relying on the deeds of created beings and trying to divert people from their religion. Can the Shaytaan do any of these tricks except with the help of his devilish brethren among mankind?

“Say: ‘Who can guard and protect you in the night or in the day from the (punishment of the) Most Gracious (Allaah)?’ Nay, but they turn away from the remembrance of their Lord”

[al-Anbiyaa’ 21:42 – interpretation of the meaning]

Then along with the devilish mumbo-jumbo, he writes on the amulet something from the Qur’aan, and hangs it up when he is not taahir (in a state of purity), when he is in a state of minor or major impurity, and he never shows any respect towards it or keeps it away from other things. By Allaah, none of the enemies of Allaah have treated His Book with as much contempt as these heretics who claim to be Muslims. By Allaah, the Qur’aan was revealed to be recited and followed, for its commandments to be obeyed and its prohibitions heeded, for its information to be believed and its limits to be adhered to, for its parables and stories to serve as lessons, and for it to be believed in.

“… the whole of it (clear and unclear Verses) are from our Lord…”

[Aal ‘Imraan 3:7 – interpretation of the meaning]

But these people have ignored all of that and cast it behind their backs; they have merely memorized a few words in order to earn their living from them, like any other means of earning a living that enables them to do haraam things, not things which are permitted. If a king or a governor wrote a letter to his subordinate, telling him to so such and such and not to do such and such, commanding the people in your city to do such and such and forbidding them to do such and such, etc., and he took that letter and did not read it or think about its instructions, and he did not convey that to those to whom he was commanded to convey it, but instead he took it and hung it around his neck or his arm, and did not pay any attention at all to what was in it, the king would punish him severely for that. So how about that which was revealed from the Compeller of the heavens and the earth, Who has the highest description in the heavens and on earth, to Whom is all praise in the beginning and at the end, to Whom all things return, so worship Him and put your trust in Him, He is sufficient for me, there is no god but He, in Him I put my trust and He is the Lord of the Mighty Throne. And if they (amulets) contain anything but the two revelations (i.e., Qur’aan and saheeh Sunnah) then this is shirk without a doubt, and is more akin to the azlaam (arrows used during the jaahiliyyah for seeking luck or help in decision making) in being far-removed from the characteristics of Islam.

If they (amulets) contain anything other than the two revelations and instead contain mumbo-jumbo from the Jews or worshippers of the temple, stars or angels, or those who use the services of the jinn, etc., or they are made of pearls, strings, iron rings, etc., then this is shirk, i.e., hanging them up or wearing them is shirk, beyond a doubt, because they are not among the permissible means or known forms of treating disease. It is simply a belief that they will ward off such and such a problem or pain because of their so-called special features. This is like the belief of idol-worshippers concerning their idols, and they are like the azlaam (arrows) which the people of the jaahiliyyah used to take everywhere with them and consult whenever they had to make a decision. These were three arrows, on the first of which was written ‘Do’, on the second ‘Do not do’ and on the third ‘Try again.’ If the person picked out the one which said ‘Do’, he would go ahead and do that thing; if it said, ‘Do not do’, he would not do it, and if it said, ‘Try again,’ he would consult them again. Instead of this, Allaah – to Whom be praise – has given us something better, which is the prayer of Istikhaarah.

In conclusion, these amulets which do not contain Qur’aan or Sunnah are just like the azlaam in that they involve corrupt beliefs and go against the sharee’ah and are far-removed from the characteristics of Islam. Those who believe in pure Tawheed keep as far away as possible from such things. The faith in their hearts is too great to permit anything of this sort to enter their hearts. Their status is too high and their certainty of faith is too strong for them to put their trust in anyone other than Allaah or to seek the protection of anyone other than Him. And Allaah is the Source of strength.

(Ma’aarij al-Qubool, 2/510-512)

The view that amulets are not allowed even if they contain words from the Qur’aan is the view of our shaykhs:

3. The scholars of the Standing Committee said:

The scholars are agreed that it is haraam to wear amulets if they contain anything other than Qur’aan, but they differed concerning those which do contain Qur’aan. Some of them said that wearing these is permitted, and others said that it is not permitted. The view that it is not permitted is more likely to be correct because of the general meaning of the ahaadeeth, and in order to prevent means of shirk.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.

(Fataawa al-Lajnah al-Daa’imah, 1/212)

4. Shaykh al-Albaani (may Allaah have mercy on him) said:

This misguidance is still widespread among the Bedouin, fellahin (peasants) and some of the city-dwellers. Examples include the pearls which some drivers put in their cars, hanging them from the rear-view mirror. Some of them hang an old shoe on the front or back of the car; some hang a horse-shoe on the front of their house or shop. All of that is to ward off the evil eye, or so they claim. And there are other things which are widespread because of ignorance of Tawheed and the things which nullify it such as actions of shirk and idolatry which the Messengers were only sent and the Books were only revealed to put an end to. It is to Allaah that we complain of the ignorance of Muslims nowadays, and their being far away from their religion.

(Silsilat al-Ahaadeeth al-Saheehah, 1/890, 492)


Assalamu Alaikum

06-20-2013, 08:10 PM
Alaikum Salaam Brother,

Your reply is highly inspiring, but, i need help due to following

1. an amulet/taweez was kept at my house by some blackmagician and

2. i want to know the purpose of writings on the amulet/taweez.

3. and i want to know how to dispose it without getting affected by its spell.


06-21-2013, 06:56 AM
Assalamu Alaikum

I am sorry,You will not get some help here regarding this since None of us are Ulemas.For expertise,You can contact your local mosque or Islamic Center in this regard InshaAllah.The little help I can provide you is how to scout for a rightful raaqi,like

They do perform ruqyah using Arabic, or what is known to be its meaning in other languages.

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

They will not ask you to do unethical or Unislamic acts i.e everything is bound Islamically.

For the time being,you can perform Ruqyah with the following Surahs on yourself:

Ruqyah with Allah's Book

'Aishah (RA) reported that Allah's Messenger (saw) came into her house and saw with her a woman who was treating her with ruqyah. He told her: 'Treat her (only) with Allah's Book.' Recorded by Ibn Hibban; verified to be authentic by al-Albani in as-Sahihah no. 1931. In what follows, we present Ruqyah with specific Surahs or ayat as is recorded in the Sunnah.
1. Ruqyah with al-Fatiha

Abu Sa'id al-Khudri and Ibn Abbas (RA) reported that a number of the Prophet's (saw) companions were on a journey. They stopped one night by the dwellings of a bedouin tribe who refused to host them and give them food. The chief of that tribe was then stung (by a snake or scorpion). His people tried everything possible to treat him, but to no avail. One of them suggested to seek help from the travellers. When they came to them, one of them said, "By Allah, I can perform ruqyah; but you have refused to host us. So I would not perform the ruqyah until you pledge to give us an offering." They agreed to give them a flock of thirty sheep, and the companion started blowing (with light spit) on the stung man's sting and reading al-Fatiha. He was immediately cured, like one who was tied and then set free. He stood and walked as if nothing happened to him, and they gave them their pledged offering.
Some of the companions said, "Let us divide this flock among us." Others said, "No, you may not take any pay for reading Allah's Book! Let us not divide the goats until we reach the Prophet (saw), tell him what happened, and see what he commands us."
When they reached al-Madinah, they came to the Prophet (saw) and told him what happened. He said (approvingly):'How did you know that it (al-Fatiha) is a ruqyah? You have done well! And indeed, the best thing to be paid for is Allah's Book*. So, divide it among you; and allot a share for me.' Al Bukharee, Muslim.
2. Ruqyah with al-Muawwidhat

As explained earlier, al-Muawwidhat are the last three Surahs of the Qur'an. The last two of them carry a clear meaning of ruqyah, and are presented below. Surat ul-Ikhlas (112) does not carry such meaning in an explicit manner, but contains concise and strong words of praise for Allah (swt), making it an important introduction to the succeeding two Surahs: (Say, "I seek refuge with the Lord of daybreak, from the evil of what he created, and from the evil of darkness when it settles, and from the evil of the blowers in knots, and from the evil of an envier when he envies.") 113 (Say, "I seek refuge with the Lord of the people, the King of the people, the God of the people, from the evil of a retreating whisperer, who whispers (evil) in the breasts of the people, (whether he is) from among jinns or the people.") 114
'Aishah (RA) reported: "When Allah's Messenger (saw) went to bed, he would bring the palms of both hands together, and blow into them while reading "Qul huwa Allahu ahad" 112, "Qul a'udhu bi rabb il-falaq" 113, "Qul a'udhu bi rabbi n-Nas" 114. He would then rub with them whatever he could reach of his body, starting with his head, face, and the front part of his body. He would do this three times. When he got very ill, he asked me to do that for him." Al Bukharee and Muslim.
'Aishah (RA) also reported: "In the final sickness in which he passed away, the Prophet (saw) used to blow over himself with al-Mu'awwidhat. When he became very ill, I blew with them for him, rubbing over him with his own hand because of the blessing in it." Al Bukharee and Muslim
We can use these Surahs for scorpion stings like it as been reported in a hadith.
3. Ruqyah with Ayat ul-Kursi

Ubayy Bin Ka'b narrated that he had a harvest of dates. He noticed that it shrunk every day, and decided to watch it at night. He did and noticed a beast that looked like a boy who attained puberty. He gave him salam, and it responded to him with salam.
He asked it, "Are you human or jinn" It replied, "Jinn." He told it, "Show me your hand." It showed him its hand, and he saw that it looked like a dog's, with fur like that of a dog covering it. He exclaimed, "Is this how jinn are like!?" It then told him, "All jinns know that there is no one among them stronger than me." He asked it, "What brought you here?" It replied, "We have been informed that you like to give charity, so we came to get some of your food." He asked it, "What would protect us from you?" It replied, "This ayah from Surat ul-Baqarah: (Allahu la ilaha illa huwa Al-Hayy ul-Qayyum,) (2/255) - whoever says it in the evening will be protected from us until the morning, and whoever says it in the morning will be protected from us until the evening."
In the morning, Ubayy came to Allah's Messenger (saw) and told him of that incident. He told him, 'The evil one has said the truth!' Recorded by An-Nasai.
Listen and Reciting Surah Baqarah(Chap-2) is also highly recommended.

May Allah subahanahu wa taala make this a means of Shifa'a for you and make you steadfast in consistently practicing it for His sake and for your benefit. Aameen

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06-21-2013, 07:58 PM
Jazak Allah Brother

Thank you for taking some much intrest and helping us fight shaitan.

We found 2 taweez.

1. one is with us

2. other has been burnt by my servant out side my house.(this was found under matress of bed)

the one that has been burnt was a piece of paper folded and black thread tied around it in cross formation as told by servant.

this paper had nothing written on it but contained black seeds as per him.

as per my servant, black seed was kala til/sesame seed.

The one in attachment has some thing written on it on both sides.

This was found by us (me and my husband) in our dressing table's drawer.

Since, I have discovered this I have fallen on stairs with sevre injury to my legs and had fever a few days later.

Please help us know, the purpose of this taweez and how to dispose it?

Warm Regards,

sister herb
06-21-2013, 08:25 PM
Salam alaykum

Welcome to forum.

I donĀ“t think that amulets and islam have nothing together... :embarrass

Believing them is just pure superstition, nothing else.

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