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سنن ابن ماجه
Ibn Majah
كتاب الطبChapters on Medicine
بَابُ : مَنِ اسْتَرْقَى مِنَ الْعَيْنِChapter: One who seeks Ruqyah to treat the evil eye
Hadith 3512
اُردوEn
حَدَّثَنَا عَلِيُّ بْنُ أَبِي الْخَصِيبِ , حَدَّثَنَا وَكِيعٌ , عَنْ سُفْيَانَ , وَمِسْعَرٍ , عَنْ مَعْبَدِ بْنِ خَالِدٍ , عَنْ عَبْدِ اللَّهِ بْنِ شَدَّادٍ , عَنْ عَائِشَةَ , أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " أَمَرَهَا أَنْ تَسْتَرْقِيَ مِنَ الْعَيْنِ " .
It was narrated from ‘Aishah that the Prophet (ﷺ) commanded her to recite Ruqyah to treat the evil eye.
Related hadith on this topic
Brief Explanation
1؎: Imam Shawkani says in "ad-Durr al-Bahiyyah" that there is no harm in ruqyah (incantation/blowing), and Nawab Siddiq Hasan in "ar-Rawdah an-Nadiyyah" states that there is nothing wrong with performing ruqyah (incantation/blowing), and the Shari'ah principles do not prohibit it, provided that there is no shirk (associating partners with Allah) in it. Especially when it is from the Qur'an or Hadith, or supplications similar to them that express humility and earnest entreaty to Allah, then it is permissible. As for those ahadith in which ruqyah (incantation/blowing), amulets, and tiwala (i.e., those charms which make a woman beloved to her husband, and which are done through magic and the like) are prohibited, they are to be understood as referring to those which contain elements of shirk, or when there is excessive reliance on means to the extent that a person becomes heedless of Allah. Shah Waliullah Dehlawi, in "al-Musawwa Sharh al-Muwatta’", says that there is a difference in the ahadith regarding ruqyah (incantation/blowing). The way to reconcile and harmonize them is to attribute them to different circumstances: the prohibited ruqyah is that which contains shirk, or in which mischievous devils are mentioned, or which are in a non-Arabic language and whose meaning is unknown—perhaps it contains magic or disbelief. As for the ruqyah which consists of the Qur'an or the remembrance of Allah, it is recommended. (ar-Rawdah an-Nadiyyah 3/158)
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊ The last two chapters of the Noble Qur’an are a means of protection from the evil eye and from the harm of jinn.
➋ Performing ruqyah (reciting supplications for protection) and having it performed for oneself are permissible.
➊ The last two chapters of the Noble Qur’an are a means of protection from the evil eye and from the harm of jinn.
➋ Performing ruqyah (reciting supplications for protection) and having it performed for oneself are permissible.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3512
Maulana Dawood Raz
Hadith Commentary:
Reciting the Mu'awwidhatayn (Surah Al-Falaq and Surah An-Nas) and Surah Al-Fatihah are among the best tried and tested forms of ruqyah (spiritual healing). Likewise, among supplications, the invocation: "A'udhu bikalimatillahi-t-tammati min sharri ma khalaq" ("I seek refuge in the perfect words of Allah from the evil of what He has created") is a tried and tested supplication.
Reciting the Mu'awwidhatayn (Surah Al-Falaq and Surah An-Nas) and Surah Al-Fatihah are among the best tried and tested forms of ruqyah (spiritual healing). Likewise, among supplications, the invocation: "A'udhu bikalimatillahi-t-tammati min sharri ma khalaq" ("I seek refuge in the perfect words of Allah from the evil of what He has created") is a tried and tested supplication.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5738
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The effect of the evil eye (nazar) is a reality, as will be explained further on.
If a person expresses good wishes for another, the positive effect of that good wish is imparted to the other person. Similarly, negative wishes—such as envy (hasad), etc.—also have a strong negative impact on others.
The Messenger of Allah (sallallahu alayhi wa sallam) has prescribed many supplications for its remedy. One such supplication is as follows:
﴿A‘udhu bikalimatillahi at-tammati min kulli shaytanin wa hammah wa min kulli ‘aynin lammah﴾ (Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3371)
The Messenger of Allah (sallallahu alayhi wa sallam) also commanded that when any one of you sees something admirable in his (Muslim) brother, he should supplicate for blessing (barakah) for him.
(Sunan Ibn Majah, Kitab al-Tibb, Hadith: 3509)
The effect of the evil eye (nazar) is a reality, as will be explained further on.
If a person expresses good wishes for another, the positive effect of that good wish is imparted to the other person. Similarly, negative wishes—such as envy (hasad), etc.—also have a strong negative impact on others.
The Messenger of Allah (sallallahu alayhi wa sallam) has prescribed many supplications for its remedy. One such supplication is as follows:
﴿A‘udhu bikalimatillahi at-tammati min kulli shaytanin wa hammah wa min kulli ‘aynin lammah﴾ (Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3371)
The Messenger of Allah (sallallahu alayhi wa sallam) also commanded that when any one of you sees something admirable in his (Muslim) brother, he should supplicate for blessing (barakah) for him.
(Sunan Ibn Majah, Kitab al-Tibb, Hadith: 3509)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5738
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: ➊
From this hadith, it is understood that the "maqsoorah" of the noble Companions (radi Allahu anhum ajma'in) refers to a small room inside the mosque in which the governor or his entourage would stand, and Khabbab (radi Allahu ta'ala anhu) was its administrator.
There was complete trust in the vastness, comprehensiveness, and perfection of the knowledge of Umm al-Mu'minin, Sayyidah Aisha (radi Allahu ta'ala anha).
Therefore, if they had any doubt regarding an issue or a hadith, they would immediately refer to her and satisfy themselves.
➋
To participate in a funeral, one should go to the house of the deceased so that the full reward can be attained.
From this hadith, it is understood that the "maqsoorah" of the noble Companions (radi Allahu anhum ajma'in) refers to a small room inside the mosque in which the governor or his entourage would stand, and Khabbab (radi Allahu ta'ala anhu) was its administrator.
There was complete trust in the vastness, comprehensiveness, and perfection of the knowledge of Umm al-Mu'minin, Sayyidah Aisha (radi Allahu ta'ala anha).
Therefore, if they had any doubt regarding an issue or a hadith, they would immediately refer to her and satisfy themselves.
➋
To participate in a funeral, one should go to the house of the deceased so that the full reward can be attained.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2195
