What is
recited over a Sick Person (2)
Taken from Fiqh al Ad’iyah wal adhkaar volume 3 p214-218 (Daar
Kunooz 2005)
By Shaykh ‘AbdurRazzaaq ‘Abdul Muhsin al Badr[1]
بسم الله الرحمن الرحيم
In the pure Sunnah there are different types of dhikr and du’aa
that are legislated to read and blow over a sick person. Allaah made them a
means of cure and wellness. I will cover a portion of these blessed dhikr and
du’aa.
Indeed the greatest ruqyah to recite over a sick person is
Sooratul Faatihah, the Opening of the Qur’aan, Ummul Kitaab. It is indeed
sufficient and a cure. In the two Saheehs it is narrated by Sa’eed al Khudree رضي الله عنه that,
A group of the companions of Allah's Messenger (ﷺ) proceeded on a journey till they dismounted near one of the
Arab tribes and requested them to entertain them as their guests, but they (the
tribe people) refused to entertain them. Then the chief of that tribe was
bitten by a snake (or stung by a scorpion) and he was given all sorts of
treatment, but all in vain. Some of them said, "Will you go to the group
(those travellers) who have dismounted near you and see if one of them has
something useful?" They came to them and said, "O group! Our leader
has been bitten by a snake (or stung by a scorpion) and we have treated him
with everything but nothing benefited him. Has anyone of you anything
useful?" One of them replied, "Yes, by Allah, I know how to treat
with a Ruqya. But by Allah, we wanted you to receive us as your guests but you
refused. I will not treat your patient with a Ruqya till you fix for us
something as wages." Consequently they agreed to give those travellers a
flock of sheep. The man went with them (the people of the tribe) and started
spitting (on the bite) and reciting Surat-al-Fatiha till the patient was healed
and started walking as if he had not been sick. When the tribe people paid them
their wages they had agreed upon, some of them (the Prophet's companions) said,
"Distribute (the sheep)." But the one who treated with the Ruqya said,
"Do not do that till we go to Allah's Apostle and mention to him what has
happened, and see what he will order us." So they came to Allah's
Messenger (ﷺ) and mentioned the story to him and he said, "How do you
know that Surat-al-Fatiha is a Ruqya? You have done the right thing. Divide
(what you have got) and assign for me a share with you."[2]
This hadeeth indicates the greatness of this Soorah and its
great effect in curing a sick person and removing his deficiency by Allaah’s
permission.
Ibnul Qayyim رحمه الله in his commentary on
this hadeeth said, “This medicine had an effect on the disease and removed it as
if it had not existed. It is the easiest and simplest treatment. If a servant
perfected seeking a cure with Sooratul Faatihah he would see an amazing effect
in curing. I stayed in Makkah for a time and I was struck by illness and I could
not find doctors or medicine. I used to treat myself with Sooratul Faatihah. I
saw it have an amazing effect. I would describe this to whoever complained of
pain and many of them would recover quickly.[3]
The Mu’awidhaat
are used to recite over the sick:
1.
Sooratul Ikhlaas
2.
Sooratul Falaq
3.
Sooratun Naas
In the two
Saheehs ‘Aa’ishah رضي الله عنها said,
Whenever
Allah's Messenger (ﷺ) became sick, he would recite Mu'awwidhat (Surat Al-Falaq and
Surat An- Nas) and then blow over his body. When he became seriously ill, I
used to recite (these two Surahs) and rub his hands over his body hoping for
its blessings.[4]
عَنْ عَائِشَةَ، رضى
الله عنها أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ إِذَا اشْتَكَى
يَقْرَأُ عَلَى نَفْسِهِ بِالْمُعَوِّذَاتِ وَيَنْفُثُ، فَلَمَّا اشْتَدَّ
وَجَعُهُ كُنْتُ أَقْرَأُ عَلَيْهِ وَأَمْسَحُ بِيَدِهِ رَجَاءَ بَرَكَتِهَا.
'A'isha
reported that when any of the members of the household fell ill Allah's
Messenger (ﷺ) used to blow over him by reciting Mu'awwidhatan, and when he
suffered from the illness from which he died I used to blow over him and rubbed
his body with his hand for his hand had greater blessing than my hand.[5]
عَنْ عَائِشَةَ،
قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا مَرِضَ أَحَدٌ مِنْ
أَهْلِهِ نَفَثَ عَلَيْهِ بِالْمُعَوِّذَاتِ فَلَمَّا مَرِضَ مَرَضَهُ الَّذِي
مَاتَ فِيهِ جَعَلْتُ أَنْفُثُ عَلَيْهِ وَأَمْسَحُهُ بِيَدِ نَفْسِهِ لأَنَّهَا
كَانَتْ أَعْظَمَ بَرَكَةً مِنْ يَدِي .
Saying ‘mu’awidhaat’
means Sooratul Ikhlaas, Sooratul Falaq and Sooratun Naas. Sooratul Ikhlaas is included
with them due to it containing the description of ar-Rabb even if it does not
have the word أعوذ. [6]
The hadeeth indicates the great station of these three suwar and that they are
a Ruqyah and a cure for pain by Allaah’s permission.
There are
numerous ahaadeeth about these suwar indicating their great status. The two mu’awidhaat[7]
have a great influence upon the sick person especially if their illness stems
from magic, evil eye or the likes.
Ibnul Qayyim
رحمه الله said in the introduction to his tafseer of
the mu’awithaat,
“The
intention of these words about these two suwar is to clarify their amazing
benefits and the great need or in fact the necessity of them both. No-one is
ever not in need of them. They have a specific effect in repelling magic, evil
eye and every evil. The necessity of a servant to seek refuge with both these
Suwar is greater than his need for breathing, food, drink or clothes.”[8]
Then he spoke
about them in great depth mentioning magnificent benefits and advantages.
From what is
recited over the sick person is what is authentic in Saheeh Muslim from ‘Uthmaan
bin Abee al ‘Aas that he complained to the Prophet صلى الله عليه وسلم
of a pain in his body. So the Messenger of Allaah صلى الله عليه وسلم
said,
“Place your
hand at the place where you feel pain in your body and say
Bismillah
(in the name of Allah) three times and
seven times أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ
A'oodhu
billaahi wa qudratihi min sharri ma ajidu wa uhaadhir
(I seek refuge
with Allah and with His Power from the evil that I find and that I fear).”[9]
عَنْ عُثْمَانَ بْنِ
أَبِي الْعَاصِ الثَّقَفِيِّ، أَنَّهُ شَكَا إِلَى رَسُولِ اللَّهِ صلى الله عليه
وسلم وَجَعًا يَجِدُهُ فِي جَسَدِهِ مُنْذُ أَسْلَمَ . فَقَالَ لَهُ رَسُولُ
اللَّهِ صلى الله عليه وسلم " ضَعْ يَدَكَ عَلَى
الَّذِي تَأَلَّمَ مِنْ جَسَدِكَ وَقُلْ
بِاسْمِ اللَّهِ . ثَلاَثًا .
وَقُلْ سَبْعَ
مَرَّاتٍ أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ " .
The phrase مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ ‘from the evil of what I find and fear’
means, from the evil of what I find of pain and affliction and from the evil
that I fear, that which means: what I am afraid of and fear.
In this is
seeking refuge from the pain that is in it and seeking refuge from the pain
that you fear will happen or expect to happen in the future. From this is the
progression of disease which is in him and it becoming serious and critical. This
happens often to people when they are afflicted with a disease. They feel some
worry due to their fear the illness will become serious and aggravated. In this
great du’aa is seeking refuge from that.
It is
authentically reported in Saheeh Muslim that Abu Sa'eed رضي الله
عنه reported that Jibreel came to Allaah's
Messenger (ﷺ) and said:
O Muhammad,
have you fallen ill? Thereupon he said: Yes. He (Jibreel) said: "In the
name of Allaah I make ruqyah over you from everything that may harm you and
from the evil of every person or eye of the jealous one. Allaah cure you in the
name of Allah I make ruqyah over you."[10]
حَدَّثَنَا عَبْدُ
الْعَزِيزِ بْنُ صُهَيْبٍ، عَنْ أَبِي نَضْرَةَ، عَنْ أَبِي سَعِيدٍ، أَنَّ
جِبْرِيلَ، أَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ يَا مُحَمَّدُ اشْتَكَيْتَ
فَقَالَ " نَعَمْ " . قَالَ بِاسْمِ اللَّهِ أَرْقِيكَ مِنْ
كُلِّ شَىْءٍ يُؤْذِيكَ مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ اللَّهُ
يَشْفِيكَ بِاسْمِ اللَّهِ أَرْقِيكَ .
It is
authentically related in the two Saheehs that `Aa’ishah رضي الله
عنها said:
The Prophet
(ﷺ) used to treat some of his wives by passing his right hand over
the place of ailment and used to say, "O Allah, Lord of the people! Remove
the harm and heal the patient, for You are The Healer. There is no cure except
Your cure; healing that will leave behind no ailment."[11]
عَنْ عَائِشَةَ ـ رضى
الله عنها ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يُعَوِّذُ بَعْضَ
أَهْلِهِ، يَمْسَحُ بِيَدِهِ الْيُمْنَى وَيَقُولُ " اللَّهُمَّ رَبَّ
النَّاسِ أَذْهِبِ الْبَاسَ، اشْفِه وَأَنْتَ الشَّافِي، لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ،
شِفَاءً لاَ يُغَادِرُ سَقَمًا ".
In another
narration by her she said, “When any person amongst us fell ill, Allah's
Messenger (may peace he upon him) used to rub him with his right hand and then
say….” and she mentioned the du’aa.[12]
In another narration she said, “Indeed the Messenger of Allaah صلى الله عليه وسلم used to make ruqyah with this du’aa….” And
she mentioned it.[13]
In Saheeh al
Bukhaaree ‘Abdul `Aziz bin Suhayb رضي الله عنه said,
Thabit and I
went to Anas bin Malik. Thabit said, "O Abu Hamza! I am sick." On
that Anas said, "Shall I treat you with the Ruqyah of Allah's Messenger (ﷺ)?" Thabit said, "Yes," Anas recited, "O
Allah! The Lord of the people, the Remover of harm! Heal! For You are The
Healer. None brings about healing but You; a healing that will leave behind no
ailment."[14]
عَنْ عَبْدِ
الْعَزِيزِ، قَالَ دَخَلْتُ أَنَا وَثَابِتٌ، عَلَى أَنَسِ بْنِ مَالِكٍ فَقَالَ
ثَابِتٌ يَا أَبَا حَمْزَةَ اشْتَكَيْتُ. فَقَالَ أَنَسٌ أَلاَ أَرْقِيكَ
بِرُقْيَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ بَلَى. قَالَ " اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ
الْبَاسِ اشْفِ أَنْتَ الشَّافِي لاَ شَافِيَ إِلاَّ أَنْتَ، شِفَاءً لاَ
يُغَادِرُ سَقَمًا ".
The saying اللَّهُمَّ رَبَّ النَّاسِ ‘O
Allaah, Lord of the people’ contains tawassul seeking nearness to Allaah
through His Lordship over all peoples, by their creation, managing their
affairs and directing them. In Allaah’s Hand is life and death, health and
sickness, wealth and poverty, strength and weakness.
His saying أَذْهِبِ الْبَاسَ ‘remove the
harm’ harm means sickness, difficulty and illness. Here it is without a hamzah
due to dialect.
In the
hadeeth of Anas رضي الله عنه the wording is اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ الْبَاسِ O
Allah! The Lord of the people, the Remover of harm! In this is tawassul seeking
nearness to Allaah سبحانه that He alone is the One to remove harm
and the harm cannot be removed from a servant except by His permission and will
سبحانه.
His saying, اشْفِه وَأَنْتَ الشَّافِي ‘Heal! For You are
The Healer’ contains a request for Allaah to cure which is wellness and
security from sickness. His saying ‘You are The Healer’ is seeking nearness to
Allaah سبحانه that He is Ash-Shaafee The Curer in whose
Hand is the cure. As in His تعالى saying,
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
And when I am ill, it is He who cures me.
[Shu’araa 26:80]
His saying لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ، ‘there is no cure except Your cure’ is reinforcement
of the previous statement and emphasis that treatment and cure if it does not
have Allaah’s Permission to cure and heal then it will not benefit or be
useful.
His saying شِفَاءً لاَ يُغَادِرُ سَقَمًا ‘healing that will leave behind no ailment’. Meaning it
does not leave behind sickness or disease. The advantage in that is that
sometimes the cure of the illness may be achieved but then another illness succeeds
from it and appears due to it. So ask Allaah that His cure to the illness is a
complete cure leaving behind no traces and that no side issues are left behind.
This is from the completeness of the Prophetic supplications, their perfection
and fulfilment of needs.
*****************************
[1] Translated by Umm ‘AbdirRahmaan Tara Hashim 1440/2019 www.dhikrcharts.blogspot.com
All aayaat are taken
from Muhsin Khan’s translation of the meanings of the Noble Qur’aan. Ahaadeeth
are taken from www.sunnah.com.
[2] Saheeh al Bukhaaree 5749; Saheeh Muslim 2201.
[3] Al-Jawaab al-Kaafee p5
[4] Saheeh
al Bukharee 5016
[5] Saheeh
Muslim 2192 a
[6]
See Fath al Baari of Ibn Hajar 9/62
[7]
TN: Sooratul Falaq and Sooratun Naas
[8]
Badaa’I al Fawaa’id by Ibnul Qayyim 2/199.
[9] Saheeh
Muslim 2202
[10] Saheeh
Muslim 2186
[11] Saheeh
al-Bukhari 5743
[12] Saheeh
Muslim no. 2191.
[13] Saheeh
Muslim no. 2191.
[14] Saheeh
al-Bukhari 5742
