Khalid Saifullah
05-09-2016, 11:46 AM
Although the topic of this discussion is considered taboo in many cultures, it cannot be stressed enough how imperative the subject matter is. Firstly, it is unfortunately true that many people’s position on the matter is a complete denial of even the existence of the evil eye, black magic or jinn. This approach is clearly erroneous as there are ample proofs in the Shari’ah (as will be seen later) of not only its existence, but even effects and treatment. The correct position is obviously neither one where every small challenge of life is attributed to mystical or supernatural causes, or outright denial.
Firstly, The reality of the matter is:
• That the evil eye, black magic and jinn do exist.
• That the effects that can be caused are real.
• That afflicted people show specific symptoms which can be diagnosed by a trained professional.
• That it can be successfully treated, without stepping out of the bounds of the Shariah.
Secondly, the problems that can be caused by black magic are serious and numerous. If a person does not know there is a problem, how will they ever seek a solution? A few examples of the potential harms that can be caused are:
- Breaking up of marriages.
- Preventing work.
- Stopping studies.
- Health problems.
- Disobedient children.
- Fake love.
- Madness.
- Even …Death.
This is not an exhaustive list, as in actuality almost anything can be programmed with black magic.
Then there are the inflictions that can be caused by the evil eye or jinn. These are significant damages which can completely change the quality of a person or families life.
Thirdly, people that are affected can go for many years without knowing that they are affected. This itself leads to many problems - brought on by seeking remedies to their problems in incorrect avenues.
Health problems that have mystical causes can send people from pillar to post seeking cure. Thousands of rands can be spent on doctors and hospital fees, on different tests and medications. Those medications further cause side effects and damages as in reality they are not needed. Some relief is obtained but still cure eludes them.
A person will open business after business, apply for hundreds of jobs, searching for his halaal rizq but all his efforts are in vain. All the while the bills and debts are mounting. Couples driven to divorce causing the destruction of families or the "A Grade " student failing dismally, all seeking answers or solutions everywhere else, which leads only to more frustration and despondency.
Fourthly there are those people who do know that they are affected, but not where or how to treat themselves or their families. They lose hope in relief and cure after visiting tens of aamils, doing treatment after treatment and still experiencing no change in their symptoms. Sometimes they are conned out of thousands of rands by fraudulent practitioners.
There are Aamils who are people of taqwa, who genuinely help people and then there are those who charge exorbitant prices for nothing except adding more problems to your life. This unfortunate situation is exacerbated by ignorance of what the correct method of treatment of should revolve around. Yes different practitioners will have different approaches or methodologies, but it must be absolutely clear that never, should any treatment ever transgress the limits set down by the Shariah.
Many people who are driven to desperation in the quest of relief will actually approach non-Muslim practitoners of black magic (sangomas) for cure. This of course leads a person down the road towards kufr and shirk...
Fifthly, a popular misconception that must be addressed is that a person must rely purely on Allah for cure while taking no physical steps towards treatment. While as Muslims we must have absolute trust in, and rely on Allah, we are advised by Nabi Kareem (S.A.W) to act in conjunction with that trust. ~ The Prophet, (S.A.W), said: “Allah, The Bearer of Greatness and Majesty, has created for each illness its remedy; so cure yourself.” (Musnad Ahmad)
Anas (R.A) reported that a person asked Rasulullah (S.A.W), “Should I tie my camel and have Tawakkul (trust in Allah for her protection) or should I leave her untied and have Tawakkul.” Rasul Allah (sal Allahu alaihi wa sallam) replied, “Tie her and have Tawakkul.” (Jami At-Tirmidhi)
We do work for an income, we visit doctors and we secure our homes and vehicles. These are all means that we utilise while as Muslims we believe that the ultimate One in Control is Allah. Why then for the very real problems caused by the evil eye, black magic or jinn should we not seek help?
And lastly, many people labour under the false impression that as long as they do certain good deeds, or as long as they deny the existence of these mystical inflictions or just plain ignore it they will be safe. Nabi -e- Kareem, Imaamul Ambiyah Rasulullah (SAW) himself was affected by black magic - of course only through the permission of Allah. Nonetheless, if the paragon of creation can be affected, then who are we?
Narrated 'Aisha (RA): “Magic was worked on the Prophet so that he began to think that he was doing a thing which he was not actually doing. One day he invoked (Allah) for a long period and then said, "I feel that Allah has inspired me as how to cure myself.
Two persons came to me (in my dream) and sat, one by my head and the other by my feet. One of them asked the other, "What is the ailment of this man?"
The other replied, 'He has been bewitched"
The first asked, 'Who has bewitched him?' The other replied, 'Lubaid bin Al-A'sam.'
The first one asked, 'What material has he used?'
The other replied, 'A comb, the hair gathered on it, and the outer skin of the pollen of the male date-palm.'
The first asked, 'Where is that?'
The other replied, 'It is in the well of Dharwan.' "
So, the Prophet went out towards the well and then returned and said to me on his return, "It’s date-palms (the date-palms near the well) are like the heads of the devils."
I asked, "Did you take out those things with which the magic was worked?"
He said, "No, for I have been cured by Allah and I am afraid that this action may spread evil amongst the people."
Later on the well was filled up with earth.
(Sahih Bukhari 490)
Naturally, keeping up a high level of good deeds affords you certain protection from Allah, but Allah tests all, those close to Him and those far. In fact those who are closer to Allah are given more challenging tests then the general people.
Keeping the above points in mind a brief exposition on each of these three mystical afflictions has been compiled. This will include a summary of each, proofs of its existence in the Shariah, its particular symptoms and finally, its treatment.
THE EVIL EYE (NAZR / AYN AL HASAD):
DEFINITION:
The evil eye is the name for a sickness or misfortune transmitted, usually with or without intention, by someone who is envious, jealous, and covetous from among man or jinn. It could affect children, adults, livestock, and any kind of materialistic items.
PROOFS FROM THE SHARIAH
Qur'aan:
Almighty Allah says: “And verily, those who disbelieve would almost make you slip with their eyes…” (Aayah 51, Surah Al-Qalam, 68)
Almighty Allah says: “..And from the evil of the envier when he envieth.” (Aayah 5 Surah Al Falaq 113)
Hadith-
Narrated by Abdullah ibn Abbas (R.A): Allah's Messenger (S.A.W) said: ‘The influence of an ‘evil eye’ is real; if anything would precede the destiny it would be the influence of an ‘evil eye’.’ (Sahih Muslim Hadith 5427)
Narrated by Jabir bin Abdullah (R.A): “Evil-eye is true. It could put a camel in the cooking pot and a man in the grave.” (Kashfu’l-Khafa, 2: 76, narrated Abu Naim)
We are advised to recite ‘Masha Allah’, to prevent the casting-out of an evil eye, therefore one should say ‘Masha Allah’ when praising or looking at anyone or any thing with excitement.
SYMPTOMS:
The list below are some of the signs of the effects of the evil eye. Please note that with all three inflictions (the evil eye, black magic and jinn) the list of symptoms provided in this treatise are not exhaustive. Also, these symptoms could be caused by other means. It is meant only as general information for educational purposes. For an accurate and comprehensive diagnosis please see a trained professional.
- Changing of the colour of the face. The faces of people will go dark, some pale, or a yellow pallor.
- Finding it hard to sleep during the night and feeling sleepy during the day.
- Sweating while sleeping you from the forehead, back, hands and feet.
- Feeling of boredem, hopelessness, carelessness, listlessness, and/ or apathy.
- Frequent urination although you are not diabetic.
- Aspirations feel out of reach. Whatever ambitions you have you feel as though you are incapable, or that you should postpone trying.
- No zest or zeal for life.
- No desire to do things you used to enjoy doing or were good at.
- Inability to do things you used to enjoy doing or were good at.
- Headaches that move from one part of the head to another.
- Weak appetite.
- Heat or cold in the limbs.
- Palpitations in the heart.
- Pain in the lower back and shoulders.
- Sadness and anxiety.
- Strong reactions due to abnormal fears.
- Withdrawal and love of solitude.
BLACK-MAGIC (JAADOO / SIHR)
DEFINITION
Sihr is the word used by Allah in the Quraan for black magic. Sihr is among the occult sciences. Literally, the definition of sihr is - “Every effect whose cause or origin is subtle, mysterious or supernatural is sihr.” (Lisaanul Arab and Qaamoos).
In the literal sense of the term, sihr will apply to all things and effects whose causes and origin are unknown, subtle, mysterious, supernatural and incomprehensive, irrespective of whether the causes of the effects and manifestations are tangible or intangible, visible or invisible, material or immaterial, natural or supernatural. As long as the causes or the relationship between the cause and effect remain concealed, the circumstance will be literally described as sihr.
Examples of such hidden and mysterious causes are:
• Incantations, words uttered or recited.
• Special formulae and potions prepared.
• Jinn and shayateen.
• Power of the mind.
• Stars, planets and other heavenly bodies.
• A concealed magnet.
The above are merely some hidden causes of events that come within the literal definition of the word, sihr. Besides these, there are a great variety of effects in nature; the causes of which are hidden, subtle or mysterious. Such effects of obscure causes can all be described as sihr in the literal sense of the term.
Sihr in the terminology of the Shariah does not cover all effects with hidden causes. The definition of sihr in shar'i terms is: “Sihr is an act in which proximity to Shaitaan is gained and by virtue of shaaitaan's aid, the act becomes sihr (magic).” (Lisaanul Arab)
Sihr in the shar'i sense thus refers to all such acts, manifestations, effects and demonstrations achieved by means of satanic influence and aid. The aid, influence and proximity to shayateen are obtained by pleasing them. The pleasure of the shayaateen can be obtained in several ways:
a) Uttering incantations of kufr and shirk.
b) Lauding praise on Shaitaan.
c) Worshiping the stars and planets.
d) Murdering an innocent person and drinking his blood.
e) Remaining perpetually in state of ceremonial impurity (janaabat).
Basically black-magic involves impurities, shayateen, jinn, satanic rituals, kufr (disbelief) and shirk (polythiesm) .
PROOFS FROM THE SHARIAH
Qur'aan
Almighty Allah says: "And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learnt from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah . And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew."
(Aayah 102 Surah Al Baqarah 2)
Almighty Allah says: "And from the evil of those who blow upon knots"
(Aayah 4 Surah Al Falaq 113)
Hadith-
The Prophet (S.A.W) said, “Whoever blows on knots practices magic, and whoever practices magic is a mushrik (polytheist).” (Reported by At-Tabarani)
Abdullah ibn Mas`ud reported, “Anyone who goes to a diviner, a practitioner of magic or a soothsayer, asking something and believing in what he says, denies what was revealed to Muhammad (S.A.W).” (Reported by Al-Bazzar and Abu Ya`la)
It should be noted that we live in a world of cause and effect. When someone engages in the sinful and evil practice of black magic, it may cause negative influence upon the individual who was targeted. However, it must be unambiguously clear that this is all through the knowledge and power of Almighty Allah.
SYMPTOMS:
With regards to sihr there are four main symptoms which are:
- Systematic and repeated blockages in life (personal and professional).
- Untreatable and/or unexplained medical conditions.
- Unusual mental states (excessive anger, depression, or fear).
- Specific nightmares or dreams
All other symptoms fall broadly into one of the above four categories.
- Feeling relaxed or calm out of your home while feeling anxious and apprehensive at home.
- Fighting with your spouse for no reason, or for small reasons.
- Unappreciation of good done by the spouse.
- Feelings of love when apart from the spouse with feelings of loathing when together.
- Inability to produce offspring even though both husband and wife are medically fit.
- Hair loss.
- Constant headaches and/or body pains.
- Stomach/digestive problems.
- Rashes, eczema, psoriasis or other skin disorders.
- Irregular menstrual periods in females or other gynecological problems.
- Difficulties in having intimate relations between spouses.
- Heat in the body or falling asleep during Qur'aan recitation.
JINN PRESENCE OR POSSESSION
DEFINITION:
Jinn or djinn are mentioned frequently in the Quran (the 72nd surah is titled Sūrat al-Jinn) and other Islamic texts. They inhabit an unseen world in dimensions beyond the visible universe of humans. The Quran says that the jinn are made of a smokeless and "scorching fire", but are also physical in nature, being able to interact physically with people and objects and likewise be acted upon.
The jinn, humans and angels are the three well known sapient creations of Allah. Like human beings, the jinn can be good, evil, or neutrally benevolent and hence have free will like humans and unlike angels.
The Qurʾan also mentions that Muhammad (S.A.W) was sent as a prophet to both "humanity and the jinn", and that prophets and messengers were sent to both communities.
They are usually invisible to humans, but humans do appear clearly to jinn. Jinn have the power to travel large distances at extreme speeds and are thought to live mainly in remote areas, mountains, seas, trees, and the air, in their own communities. Like humans, jinn will also be judged on the Day of Judgement and will be sent to Paradise or Hell according to their deeds.
PROOFS FROM THE SHARIAH:
Qur'aan
Almighty Allah says: "And verily, We created mankind from the sounding clay of altered mud and the jinn We created before from the smokeless fire" (Aayah 26 - 27 Surah Al-Hijr 15)
Almighty Allah says: "O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe." (Aayah 27 Surah Al-'A`rāf 7).
Hadith-
Ya'la Ibn Murah (R.A), who says: "I saw Allah's Messenger (S.A.W) do three things which no one before or after me saw. I went with him on a trip. On the way, we passed by a woman sitting at the roadside with a young boy. She called out, 'O Messenger of Allah, this boy is afflicted with a trial, and from him we have also been afflicted with a trial. I don't know how many times per day he is seized by fits.'
He (S.A.W) said: 'Give him to me.'
So she lifted him up to the Prophet (S.A.W).
He (S.A.W) then placed the boy between himself and the middle of the saddle, opened the boy's mouth and blew in it three times, saying, 'In the name of Allah, I am the slave of Allah, get out, enemy of Allah!'
Then he gave the boy back to her and said: 'Meet us on our return at this same place and inform us how he has fared.'
We then went. On our return, we found her in the same place with three sheep. When he said to her, 'How has your son fared?'
She replied: 'By the One who sent you with the truth, we have not detected anything (unusual) in his behavior up to this time.'"
(Musnad Ahmad (vol: 4, p. 170), and al-Haakim, who declared it Saheeh)
This authentic narration describes how Allah's Messenger (S.A.W) commanded the Jinn possessing the boy, to leave.
The Messenger of Allah (S.A.W) is reported to have said: "Iblees has placed his throne above the water (sea) and then he sends his detachments. The closest of them to him are those who cause the greatest trial. One of them comes back to him and says: I did such and such.
Shaytaan replies: You have not done anything. Then another comes to him and says: I did not leave him alone until I caused division between him and his wife."
He (SAW) said: "So Shaytaan brings him closer to himself and says: You did well". (Saheeh Muslim)
The Jinn can cause mental disturbance via. waswasa (whispering).
They will continue to speak to you in matters of faith/relationships/ and this will be targeted to that particular person.
They will address their areas of weakness and will target them to fall into sin.
Jinn can possess humans.
Jinn can have sexual intercourse with humans (male and female).
Jinn can cause disturbance via electronic devices.
Jinn can come to you in different shapes and forms.
The jinn can influence your relationships.
SYMPTOMS:
- Bad dreams about aggressive animals such as being chased by snakes, scorpions, dogs, etc.
- A feeling of falling when falling asleep.
- Feeling lazy for ibadah (worship), you might even probably. stop doing ibadah (worship).
- Feeling distant from your family.
- Being scared for no reason.
- Panic attacks.
- Burning under the feet.
- Feeling a presence with you in the room, or like you are being watched.
- See fast moving black shadows from the corner of your eye.
- Sleep paralysis.
- Person is unable to stand Quraan recitation or feels very anxious when reading Qur'aan.
- Fainting or seizures when Qur'aan is read.
TREATMENT
Abu Hurayrah (R.A) reports that the Prophet (S.A.W), said: “Allah did not send a disease without sending its remedy.” (Muslim)
Alhamdulillah Almighty Allah has made Islam perfect and complete. Almighty Allah says: "This day I have perfected for you your religion and completed My favor upon you and have chosen for you Islam as religion." (Aayah 3 Surat Al-Mā'idah 5)
Almighty Allah has left no reason for mankind to look for solutions out of Islam, to any of the countless problems that might arise in life. This is indeed a miracle, and one of the many proofs of the authenticity of our beautiful Deen. It follows then that the treatment for spiritual, physical, mystical and psychological ailments also, can be found in the oceans of knowledge that are the Qur'aan and Ahadith.
Jabir (R.A) reports the Prophet, (S.A.W) said: “Each disease has its remedy; if the remedy matching the disease is found, the patient will recover health by Almighty Allah’s grace”. (Muslim)
Treatment specifically for the evil eye, black-magic, and jinn problems will be dealt with in the following chapters InshaAllah.
First of all it should be noted that ruqyah is not tawqeefiya (tawqeefiya means nothing can be legislated concerning it except with a proof from the Book and the Sunnah), but is like medicine. So any solution from jahiliyya (pre Islamic era), from Ahl al-Kitab (people of the book), etc. is acceptable as long as it contains no shirk and nothing opposed to Islam. Nevertheless, there are obvious blessings to be obtained by practicing on remedies that have a footing in the Sunnah of Rasoolullah (S.A.W).
(1) RUQYAH
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'aan (tilawat), seeking of refuge (ta'aawuz), remembrance (zikr) and supplications (duas) that are used as a means of treating sicknesses and other problems.
For sorcery especially the remedy is the Qur'aan because sorcery is made with satanic words, which are cancelled by the words of Allah. Almighty Allah says: "And We sent down in the Qur'aan such things that have healing and mercy for the believers." (Aayah 82 Surah an-Najm 17)
Almighty Allah says: "If We had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from the fear of Allah. And these examples We present to the people that perhaps they will give thought." (Aayah 21 Surah Al Hashr 59)
Aisha (RA) narrated: "Whenever Allah’s Apostle (S.A.W.) became sick, he would recite Surah Al-Falaq and Surah An-Nas and then blow his breath over his body. When he became seriously ill, I used to recite (these two Surahs) and rub his hands over his body for its blessings." (Sahih Al-Bukhari 5016)
Suratul-Fatihah, the opening surah of the Qur'an, is also recommended as a cure for sicknesses and diseases. Allah's Messenger (SAW) said, "Fatihatul Kitab (Surah al-Fatiha) contains healing for every disease." (Tirmidhi)
Abu Saeed Al-Khudri (R.A) narrated: "Some of the Sahabah (companions) of Prophet Muhammad (S.A.W) went on a journey till they reached some of the Arab tribes (at night).
They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain.
Some of them said (to the others), ‘Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment).’
They went to the group of Sahabah (companions of Prophet Muhammad Sallallaho Alaihe Wasallam) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?"
One of them replied, ‘Yes, by Allah! I can recite an Islamic prayer, but as you have refused to accept us as your guests, I will not recite the prayer for you unless you fix some wages for it. They agreed to pay them a flock of sheep. One of them then recited Surah Al-Fatihah and blew over the chief who became right as if he was released from a chain, and got up and started walking, showing no signs of sickness. They paid them what they agreed to pay.
Some of them (i.e., the Sahabah) then suggested dividing their earnings among themselves, but the one who performed the recitation said, do not divide them till we go to Prophet Muhammad (S.A.W) and tell the whole story to him, and wait for his order.
So, they went to Allah’s Messenger and narrated the story, Allah’s Messenger (S.A.W) asked: “How did you come to know that the Surah Al¬-Fatihah could be recited as an Islamic prayer formula?”
Then he added: “You have done the right thing. Divide (what you have earned) and assign a share for me as well.” (Tirmidhi)
It was narrated that Ubaid bin Rifa’ah Az-Zuraqi said: Asma (bint Umaish) said,
“O Allah’s Messenger! (S.A.W) The children of Ja’far have been afflicted by the evil eye, shall I recite ‘Ruqyah’ for them?”
He said, “Yes, for if anything were to overtake the Divine Decree, it would be the evil eye.”
(Hadith No. 3510, Chapters on Medicine, Sunan Ibn Majah, Vol. 4; Hadith No. 2059, Chapters on medicine, Jami’ At-Tirmidhi, Vol. 4).
The Prophet (S.A.W) said: “There is nothing wrong with ruqyah that does not involve shirk.” (Sahih Muslim 4079)
Abu Sa`id Al-Khudri (R.A) reported: Jibril (Gabriel) came to the Prophet (sallallaahu ’alayhi wa sallam) and said:
”O Muhammad (sallallaahu ’alayhi wa sallam)! Do you feel sick?”
He (sallallaahu ’alayhi wa sallam) said,”Yes.’‘
Jibril supplicated thus
”Bismillahi arqika, min kulli shay’in yu’dhika, min sharri kulli nafsin aw `ayni hasid, Allahu yashfika, bismillahi arqika.
[With the Name of Allah. I recite over you (perform ruqyah on you) from all that troubles you, and from every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with the Name of Allah, I recite over you].”
(Sahih Muslim 2186 ; Sunan At-Tirmidhi 972)
Aisha (R.A) narrated that the Prophet (SAW), used the following duaa when family members were sick, "Allahumma Rabban-nas, adh-hibil-ba's, washfi, Antash-Shafee, la shifa'a, ilia shifa'uk, shifa'an la yughadiru saqaman.
[O Allah, Lord of mankind! Remove this disease and cure him. You are the Great Curer, there is no cure but through You that leaves behind no disease.]"
(Bukhari and Muslim)
The Prophet (SAW), told Amr ibnul Aas, "Place your hand where you feel pain and say 'Bismillah' three times, and then repeat seven times A'oudho bi'izzatil-lahi wa qudratihi min sharri ma ajidu wa 'uhadhir.
[I seek refuge with Allah and with His Power from the evil that afflicts me and that which I apprehend.]" (Muslim)
The Qur'aan is used by reading over and then blowing on the affected person. According to the ailment suffered, the relevant verses of the Qur'aan are chosen. As indicated above, sunnah duas can also be used.
(2) BATHING
“Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing?” (Aayah 30 Surah al Ambiyah 21)
Ghusl (bathing) has many benefits besides the obvious removal of physical dirt or impurity.
Almighty Allah says: "O you who believe! when you prepare for prayer, wash your faces and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles. If you are in a state of ceremonial impurity, bathe your whole body. But if you are ill, or on a journey, or one of you comes from offices of nature, or you have been in contact with women, and you find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. Allah does not wish to place you in a difficulty, but to make you clean, and to complete His favour to you that you may be grateful.” (Aayah 6 Surah al-Ma’idah 5)
Bathing in Islam is raised to the level of worship, and good hygiene is tied to spiritual purity. Almighty Allah says: "Truly Allah loves those who turn unto Him, and loves those who have a care for cleanness." (Aayah 222 Surah Al-Baqarah)
Ghusl cleanses a person not only from physical, but also spiritual impurities. Without bathing, certain acts of worship cannot be performed. Negligence in these cases is sinful. The point that is being made is that ghusl is not only a physical action with physical effects but also a spiritual one with spiritual effects.
It was narrated that Abu Umaamah bin Sahl bin Hunaif said: `Aamir bin Rabee`ah passed by Sahl bin Hunaif when he was having a bath and said: 'I have never seen such beautiful skin.'
Straightaway, he (Sahl) fell to the ground.
He was brought to the Prophet (S.A.W) and it was said: 'Sahl has had a fit.'
He (S.A.W) said: “Whom do you accuse with regard to him?”
They said: `Aamir bin Rabee`ah.'
He (S.A.W) said: “Why would anyone of you kill his brother? If he sees something that he likes, then let him pray for blessing for him.”
Then he called for water, and he told `Aamir to perform ablution. So he (`Aamir) washed his face and his arms up to the elbows, his knees and inside his lower garment, then he (S.A.W) told him to pour the water over him (Sahl).
(One of the narrators) Sufyaan said: Ma`mar narrated from al-Zuhree: ‘And he commanded him to pour the water over him from behind.’
(Sunan Ibn Maajah 3509)
This hadith is not quoted to show the method of bathing (that will be covered later Insha Allah), rather to show that Ghusl has an effect beyond the physical, as well as to show that bathing for mystical ailments has a basis in the Sunnah.
The Prophet (S.A.W) said: “The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye, and when you are asked to take a bath (as a cure) from the influence of an evil eye, you should take that bath well. ” (Sahih Muslim 2188)
Although the two preceding ahadith mention bathing as a remedy for the evil-eye specifically, the purifying effects of the ghusl can be carried over for treatment of other mystical ailments. This is especially more true when in addition to reciting Qur'aan over the person, the relevant Qur'aanic verses are infused into the water which the person will then bath with and drink.
(3) HIJAAMAH (CUPPING)
'Hijama' in arabic is derived from 'hajm' which means 'sucking'. Cupping/hijama is the process of applying cups to various points on the body by removing the air inside the cups to form a vacuum. In terms of following the Sunnah the cupping that is referred to is "bleeding cupping" or "wet cupping". It is the most frequently used, oldest, and often the most effective method. A surgical instrument is used to scrape the skin and the cup is then applied to collect blood.
Cupping has been used for thousands of years. Although it is often associated with Traditional Chinese Medicine, the entire world once knew this of therapy and used it. The Ancient Egyptians, Greeks and Chinese used cupping therapy. The oldest recorded medical textbook, Ebers Papyrus, written in approximately 1550 BCE in Egypt, mentions cupping (Curtis, 2005). In the UK, the practice of cupping therapy also dates back a long time in one of their leading medical journals, The Lancet. It was named after this practice as it refers to the surgical instrument that can scrape the skin to perform a style of cupping.
Cupping/hijama is the best remedy recommended and used by the Messenger (saw). The Messenger (Sallallahu alaihi wasallam) said, "Indeed the best of remedies you have is cupping. " [Saheeh al-Bukharee (5371)].
He (Sallallahu alaihi wasallam) also said that on the night of Israa (his ascension to the heavens) he (Sallallahu alaihi wasallam) did not pass by an angel except that it said to him, "Oh Muhammad, order your Ummah (nation) with cupping." (Saheeh Sunan Tirmidhee 3479)
Cupping is a cure for every disease if performed in the correct places and correct amount. The Messenger (Sallallahu alaihi wasallam) said, "Indeed in cupping / Hijama there is a cure." (Saheeh Muslim 5706)
"Whoever performs cupping / Hijama on the 17th, 19th or 21st day (of the Islamic, lunar month) then it is a cure for every disease." (Saheeh Sunan abu Dawud 3861)
The Sunnah days for cupping (hijama) every month are when the 17th, 19th or 21st of the Islamic, lunar month coincide with a Monday, Tuesday or Thursday. These are the best and most beneficial days for cupping (hijama). If one is not able to be cupped on the 17th, 19th or 21st (coinciding with Monday, Tuesday or Thursday) then any Monday, Tuesday or Thursday of the month. The most beneficial days for cupping (hijama) after the Sunnah days are the closest Monday, Tuesday or Thursday to the 17th, 19th or 21st of the Islamic, lunar month and Allah knows best.
For Ruqyah treatment purposes cupping can be done on any day of the week or month, except a Wednesday due to strong prohibition of cupping on this day in the
Hadith. It is therefore not necessary to wait for the sunnah days for treatment.
Cupping at any time is generally beneficial and helpful. A way to understand it is if for example it is sunnah to fast on a monday and/or thursday then although great benefit would come from fasting on these days, fasting at any time (except prohibited times) is beneficial and rewarding.
Through experience it is found that cupping is also very beneficial and effective in removing sihr, ayn and jinn. Ibn Al-Qayyim also mentions that the Messenger (Sallallahu alaihi wasallam) was afflicted with magic and was cupped on the head to treat it. He also mentions that Hijama is from the best of cures for magic if performed correctly (Zaad al Ma'aad).
(4) SENNA
Senna is regarded as one of the most beneficial laxative medicines narrated from the Prophet (Sallallahu alaihi wasallam). If the substance used for witchcraft is still inside the body, attempts must be made to get rid of it, either by vomiting, if possible, or if the patient cannot do that, he should be given a drink of senna.
Many of those who were afflicted with witchcraft have tried it and it has been of great benefit by Allaah's leave.
It was narrated from Asma' bint 'Umays that the Messenger of Allaah asked her:
"What do you use as a laxative?"
She said: "Spurge."
He said: "Hot, hot."
She said: Then I used senna as a laxative,
and the Prophet said:
"If there were anything in which there is a cure for death, it would be senna." (Al-Tirmidhi, 6/254, 256)
Ibn Maajah narrated in his Sunan, in Kitaab Al-Tibb (the Book of Medicine) that Ibraaheem ibn Abi 'Ablah said: I heard Abu Ubayy ibn Umm Haraam, who had prayed with the Messenger of Allaah facing both Qiblahs, say: I heard the Messenger of Allaah say: "You should use senna and sanoot*, for in them there is healing for every disease, except Al-saam."
It was said: "O Messenger of Allaah , what is Al-saam?"
He said: "Death."
*Sanoot may refer to dill or honey
(Ibn Maajah, Kitaab Al-Tibb, Hadeeth no. 3457)
A tea is made with the leaves and drunk on an empty stomach first thing in the morning. The effects of the drink should appear within three hours and last up to twenty two hours, and may be accompanied by a mild stomachache, but without any infection in the intestines. When the senna drink begins to take effect, it will void all the dirt that is in the stomach, and thus the substance used for eaten witchcraft will be expelled - if Allaah wills. This has been tried in many cases and has been beneficial, by the bounty and grace of Allaah.
(5) JINN CATCHING
"Jinn catching" is the practice of using certain ayaat of the Qur'aan to trap a jinn in a human body for a short period of time in order to act upon the jinn (either convert or kill). It should be noted that the jinn are not "enslaved", rather they are captured and released shortly thereafter.
In the jinn world (as well as ours, although in our world it is less visible) the Qur'aan takes a immediate tangible and physical effect. The Prophet (S.A.W) said:
" When you lie down in your bed, recite ayat al-Kursi, [Aayah 255 Surah al-Baraqah 2] until the end of the ayah, then you will have a protector from Allah and no shaytaan will come near you until morning comes.” (Sahih al-Bukhari)
Now when a jinn is trapped in a fixed place (in this case a human body), and the Qur'aan is then recited to the Jinn it has an amazing effect on the jinn and through experience we have found that in most cases the jinn convert very easily. Alhamdulillah. The jinn are then encouraged towards certain good deeds and released. After conversion of a jinn it is very rare that a jinn returns to the person they were possessing or troubling, and even then it is easy to strengthen the jinns resolve towards a living life of good - using aayaat of the Qur'aan.
Abu Ad-Darda’ (R.A), said, “The Messenger of Allah (S.A.W) stood up to pray and we heard him say, 'I seek refuge with Allah from you.'
Then he said,
'I curse you with the curse of Allah.' three times, and he stretched out his hand as if he was reaching out to take something.
When he finished his prayer, we said, `O Messenger of Allah, we heard you say something in your prayer which we have never heard you say before, and we saw you stretching out your hand.’ He said:
'The enemy of Allah Iblis came with a flame of fire to throw in my face, so I said, “I seek refuge with Allah from you” three times, then I said, “I curse you with the complete curse of Allah,” but he did not back off. I said it three times. Then I wanted to seize him. By Allah, if it were not for the words of our brother Sulayman, he would have been chained up and he would have become a plaything for the children of the people of Al-Madinah.)
Abu Hurayrah, may Allah be pleased with him, said that the Prophet (S.A.W) said:
"An `Ifrit from among the Jinn came and bothered me last night"- or he said something similar -"Trying to stop me from praying. Allah enabled me to overpower him, and I wanted to tie him to one of the pillars in the Masjid so that you could see him this morning. Then I remembered what my brother Sulayman said, (My Lord! Forgive me and bestow upon me a kingdom such as shall not belong to any other after me)" He (R.A) said, “so he let him go, humiliated.” (Sahih Bhukhaari)
Hudhaifah (May Allah be pleased with him) reported: “When we attended a meal with the Messenger of Allah (SAW), we would not stretch forth our hands towards the food until he (SAW) would start eating first.
Once, we were with him when a little girl rushed in as if someone was impelling her. She was about to lay her hand on the food when the Messenger of Allah (SAW) caught her hand.
Then a bedouin came in rushing as if someone were pushing him. He (SAW) caught his hand also and said, "Shaytaan considers that food lawful for himself on which the Name of Allah is not mentioned.
He (Shaytaan) brought this girl to make the food lawful through her but I caught her hand. Then he brought the bedouin to make it lawful through him but I caught his hand too. By Him in Whose Hand my soul is, now Shaytaan's hand is in my grasp along with their hands." Then he mentioned the Name of Allah and began to eat.
(Abu Dawud and An-Nasa'I)
In the preceding ahadith we see that although Nabi (SAW) had an aversion to enslaving jinn (in the manner that Sulaimaan AS used to) he did "catch" mischeivious or rebellious shayateen and jinn and thereafter release them.
Narrated Abu Huraira: "Allah 's Apostle ordered me to guard the Zakat revenue of Ramadan. Then somebody came to me and started stealing of the foodstuff. I caught him and said, "I will take you to Allah's Apostle!"
Then Abu Huraira described the whole narration and said: That person said (to me), "Please don't take me to Allah's Apostle and I will tell you a few words by which Allah will benefit you. When you go to your bed, recite Ayat-al-Kursi, for then there will be a guard from Allah who will protect you all night long, and Satan will not be able to come near you till dawn."
(When the Prophet heard the story) he said (to me), "He (who came to you at night) told you the truth although he is a liar; and it was Satan (Iblees)."
(Sahih Bukhari 530)
In the previous hadith we see the Sahabi Abu Huraira (R.A) catching, conversing with, and releasing a jinn.
"Jinn catching" is not the only way to deal with jinn but Alhamdulillah is a valuable tool in the fight against Magicians and Black-Magic.
Source - Ruqyah SA
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