Duas and supplications to seek protection from the evil “eye”, sihr (magic), and other evils

The Quran and the Ahadith of the prophet have clearly explained the harmful effects of evil eye (al-ain), sihr (magic), jealousy, and other such ailments. Their detrimental effects are frequently referred to both in the Quran and the Ahadith of the prophet. The sad part is that many of us many not even know if we are affected by such evils and go about living our lives with the harmful effects affecting our lives. Al-Bazzaar narrated a hadith with a hasan isnaad from Jaabir (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) had said (in part of the hadith) that a certain portion of his ummah dies because of the effects of the evil eye.”

Almost all scholars agree that the evil eye is real and is proven both by Islamic teachings and by real life experiences. Allah says (interpretation of the meaning): “And verily, those who disbelieve would almost make you slip with their eyes (through hatred)” [al-Qalam 68:51]

Use of Ruqya

As a cure for such evils, Allah has told us to use the words of the Quran. Such a treatment, also referred to as Ruqyah, uses Allah’s words from the Quran and prayers both from the Quran and the Ahadith to seek protection from and to treat a person. Allah says in the Quran, “And We send down from the Quran that which is a healing and a mercy to those who believe…” [Quran 17:82]

Unfortunately, many Muslims today either don’t make use of such protection from the Quran or get involved in the use of lucky charms and amulets, the use of which is considered Shirk [associating others with Allah] and thus pushes one outside the boundaries of Islam. We should understand that carrying amulets and charms for the purpose of protecting oneself against the evil eye and witchcraft is completely forbidden in Islam. The prophet said, “Whoever wears an amulet has associated others with Allah (shirk).” [Narrated by Ahmad (16781); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (492).] Ahmad (17440) also narrated that ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Whoever wears an amulet, may Allah never fulfill his wish and whoever wears a seashell, may Allah never protect him from what he fears.” [Hadeeth classed as hasan by al-Arna’oot in his commentary on al-Musnad.]

As Muslims, therefore, we should use only the words of Quran and Duas in the authentic Ahadith to treat oneself or others from the evils of the eye, magic and other such practices.

Below are some of the Quranic verses and Dua’s that can be used for Ruqya. A better listing of Quranic verses and Ahadith for such purposes is listed in the short e-book that you can get at the end of this post.

Quranic verses and Duas

1.     Surah Al-Fatihah

2.     Last 4 Surahs of the Quran (Al-Kaafiroon, Al-Ikhlas, Al-Falaq, An-Naas)

3.     First 5 verses of Surah Al-Baqarah

4.     Ayat-ul-Kursi

5.     and more included in this e-book (See Below)

Selected Duas

Summary

We may never know what part of our lives are being impacted by the effects of the evil eye and sihr. Let’s ensure that we make these Duas part of our daily lives to protect (and treat) us from all such evil effects as the prophet instructed us to do so.

Source: Iqrasense.com

The Purpose Of All Religious Practice

In the Name of Allâh, the Most Beneficent, the Most Merciful

Imam Ibn ul Qayyim al Jawziyyah 

All [religious] practice prescribes the remembrance of God, and to achieve this remembrance is its goal.

God says, ‘And establish regular prayer for My remembrance.’ [20:14] ‘My remembrance’ is said to have an active sense: ‘In order that I [God] might remember you thereby.’ It is also said to refer to the One remembered: ‘That you might remember Me thereby,’ with the letter lam [in ‘li-dhikrii’, ‘for My remembrance’] in both cases expressing purpose.

Others, however, argue that the lam carries a sense of time: ‘Establish the prayer when I am mentioned’, as in the verse, ‘Establish the prayer at the sun’s setting’ [17:78] or the verse, ‘And We all set up the scales with justice on the Day of Judgment’ [21:47] In these two verses, time is certainly meant, but [in the present case] this explanation is merely an opinion. The difference is that [in the letter two verses], the lam of time precedes the nouns of time [‘the Sun’s setting’ and ‘the Day of Judgment’]; whereas [in the first verse], it precedes a noun [‘My remembrance’] derived from a verb, unless [we agree that] an expression of time is understood, so that the verse means ‘at [the time of] My remembrance’ - which is possible.

However, lam most plainly expresses purpose. The verse means ‘Establish the prayer for the sake of My remembrance.’ This includes the fact that the prayer is offered at the time that God is remembered; and the fact that when the servant remembers his Lord, God’s remembrance of him has preceded his remembrance of God. For when God remembers His servant, it inspires the servant to remember Him. Therefore, all three meanings are correct.

God has also said: ‘Recite what has been revealed to you of the Book and establish the prayer. Verily, the prayer restrains from shameful and unjust deeds. And God’s remembrance is greater.’ [29:45] It has been said that this means, ‘In prayer you remember God and He remembers you, and His remembrance of you is greater than your remembrance of Him.’ According to Ibn `Abbas, Salman, Abu l-Darda’ and Ibn Mas`ud, this is the meaning. And Ibn Abi l-Dunya related from Fudayl ibn Marzuq that `Atiyya said that “And God’s remembrance is greater” [29:45] is “Remember Me, I shall remember you.” [2:152] His remembrance of you is greater than your remembrance of Him.’

Ibn Zayd and Qatada, however, held that it meant the remembrance of God is greater than everything. And when Salman was asked, ‘Which is the best practice?’ he answered, ‘Do you not read the Qur’an: “And God's remembrance is greater “?’ [29:45] This is supported by the hadith from Abu l-Darda’ already quoted above: ‘Should I tell you which of your deeds is best? Which purifies you most before your Sovereign ... and is better for you than giving away gold and silver?’

The Shaykh of Islam Abu l-`Abbas [ibn Taymiyya] said, ‘The correct understanding of the verse is that the prayer has two major purposes, one greater than the other: prayer restrains from shameful and unjust deeds and contains the remembrance of God Most High; the remembrance of God contained in the prayer is [something] greater than the restraint from shameful deeds and injustice.’

Ibn Abi l-Dunya said that when Ibn `Abbas was asked which deed was most excellent, he answered, ‘And God’s remembrance is greater.’ In the Sunan, [there is a hadith from `A’isha where the Prophet says, ‘The circumambulation around the House, the course between Safa and Marwa and the casting of stones at the Pillars are [all] for maintaining the remembrance of God Most High.’ This hadith was narrated by Abu Dawud and Tirmidhi, and is considered both good and sound [Tirmidhi, Hajj, 826; Abu Dawud, Manasik, 1612].

The most excellent of those who perform any practice are people who do it with the greatest remembrance of God. The most excellent of those who fast are people who remember God most in their fasting. The most excellent of those who give charity are people who remember God most [in their giving]. The most excellent of those who make the pilgrimage are people who remember God most [in their pilgrimage]. And the same holds true for all other practices.

Ibn Abi l-Dunya mentioned a hadith reliably transmitted from the first generation [Mursal, literally ‘hurried’: a hadith with a chain of transmission which is reliable but which only goes back to the ‘generation of followers’ (al-tabi`un)] that when the Prophet was asked which of the people who frequented the mosque were best, he answered, ‘Those who remember God most.’ When asked which of the people who attended a funeral were best, he answered, ‘Those who remember God most.’ When asked which wariors were best, he answered, ‘Those who remember God most.’ When asked which pilgrims were best, he answered, ‘Those who remember God most.’ And when asked which of those who visited the sick [read as `ayyaad, ‘those who visit’. In some versions, this is read as `ibaad, or ‘the worshipers’] were best, he said, ‘Those who remember God most.’ At which Abu Bakr said, ‘Those who remember have taken all the good!’ [Bayhaqi, Shu`ab al-Iman, 558, but with slightly different wording]

Said `Ubayd ibn `Umayr, ‘If you find this night too long for standing, and you find Yourselves too worried about your money to give it away and too cowardly to fight your enemy, then invoke God Most High abundantly.’ [Isfahani, Hilya, 3.267]

Courtesy Of: Islaam.com