صحيح مسلم
Muslim
كتاب السلامThe Book of Greetings
باب اسْتِحْبَابِ الرُّقْيَةِ مِنَ الْعَيْنِ وَالنَّمْلَةِ وَالْحُمَةِ وَالنَّظْرَةِ:Chapter: It Is Recommended To Recite Ruqyah For The Evil Eye, Pustules, And Stings
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَأَبُو كُرَيْبٍ ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ ، قَالَ إِسْحَاقُ : أَخْبَرَنَا ، وَقَالَ أَبُو بَكْرٍ ، وَأَبُو كُرَيْبٍ وَاللَّفْظُ لَهُمَا ، حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ ، عَنْ مِسْعَرٍ ، حَدَّثَنَا مَعْبَدُ بْنُ خَالِدٍ ، عَنْ ابْنِ شَدَّادٍ ، عَنْ عَائِشَةَ : أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " كَانَ يَأْمُرُهَا أَنْ تَسْتَرْقِيَ مِنَ الْعَيْنِ " .
This hadith has been transmitted on the authority of Ibn'A'isha reported that Allah's Messenger (ﷺ) commanded the use of incantation for curing the influence of an evil eye. Abu Shaiba and Zubair with a slight variation of wording.
Related hadith on this topic
Explanation & Benefits
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
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
