Abū Atīyah

Do We Need A Leader In Defensive Jihad? | A discussion with Abu ’Atiyyah ḥafidhahullāh

What Is The Ruling On Petitions In Islam? | A discussion with Abu ’Atiyyah ḥafidhahullāh

Do I have to boycott Mcdonalds, Starbucks and Co.? | A discussion with Abu ’Atiyyah ḥafidhahullāh

Is Protesting Permissible In Islam? | A discussion with Abu ’Atiyyah ḥafidhahullāh

Shaykh Abū ‘Atiyyah حفظه الله ورعاه|| The Ḥadīth of al-Barā’ ibn ‘Āzib (The Journey of the Soul)

https://t.me/PathOfDamaaaj

Youth Who Grow up Worshipping Allah || Abu Atiyyah Mahmud hafidhahullah

You don't have time to study? | Abu Atiyyah hafidhahullah

The Reality Of The Shia! 🎙️Abū ʿAtīyah Mahmūd حفظه الله

Reflect over death frequently! Abu Atiyyah حفظه الله

The path to knowledge is easy | Abu Atiyyah Mahmud ḥafidhahullāh

Are Women Allowed to Wear Coloured Jilbabs | Abu Atiyyah hafidhahullah

What is the true meaning of La ilaha illa Allaah? 🎙️Shaykh Abu Atiyah

As for the afflicted, it depends on the strength of their soul, sincerity in turning to the Creator of these spirits , and invoking Him with true reliance through supplications that align both the heart and tongue. As for the healer, the same two qualities are required: faith and sincerity. Some healers may suffice with simple phrases like: اُخْرِجْ مِنْهُ "Come out of him!" Or they may say: بِسْمِ اللَّهِ "With the name of Allah" Or they may say: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ "There is no power or strength except by Allah." Or the Prophet ﷺ's words: اُخْرِجْ عَدُوَّ اللَّهِ، أَنَا رَسُولُ اللَّهِ "Come out, enemy of Allah! I am the Messenger of Allah." [Zād al-Ma'ād (4/67)] Ibn al-Qayyim further explains in Prophetic Medicine: "Among the most effective treatments for magic are divine remedies, which are inherently beneficial, for magic arises from the influence of wicked, lowly spirits. Countering their effects requires opposing forces, remembrance (dhikr), āyāt, and supplications that neutralize and nullify their impact. The stronger and more intense these remedies are, the more effective they become. This is similar to two armies meeting, each equipped with its own weapons and strength. The dominant army subdues the weaker one. Likewise, the heart, when filled with faith in Allah, immersed in His remembrance, fortified by consistent supplications and protective invocations where the heart and tongue are aligned, becomes the greatest shield against magic and one of the most powerful cures if afflicted by it." [Aṭ-Ṭibb an-Nabawī (p.100)] And he also said, highlighting the importance of tawfīq: The scholars of spiritual insight unanimously agree that every good deed originates from Allah's guidance and success (tawfīq) granted to His servant, and every evil stems from Allah abandoning (khidhlān) His servant to himself. They also agree that divine guidance (tawfīq) is when Allah does not leave a person to rely upon himself, while abandonment (khidhlān) is when Allah leaves a person to manage on his own. Since all good is rooted in tawfīq, which is entirely in Allah's hands and not within the servant's control, its key lies in supplication (du'ā), humility, sincere dependence, and longing and fear of Allah. Whenever Allah grants a servant this key, it indicates His will to open the door of goodness for him. But if Allah withholds this key, the door of goodness remains firmly shut. Amir al-Mu'minīn, 'Umar ibn al-Khaṭṭāb رضي الله عنه, said: "I do not worry about the response to my supplication; rather, I worry about the supplication itself. For if I am inspired to supplicate, then the response is already assured." The level of Allah's support and assistance depends on the servant's intention, resolve, desire, and earnestness in supplicating. Allah's help descends upon the servant in proportion to his determination, sincerity, longing, and fear, while abandonment occurs in proportion to his negligence in these matters. Allah, the Most Wise and Most Knowing, places guidance (tawfīq) in its rightful place and abandonment (khidhlān) in its rightful place. He is the All-Knowing and All-Wise. No one suffers failure except due to neglecting gratitude, humility, and supplication, and no one attains success by Allah's will except through gratitude, sincere dependence, and supplication. The foundation of all this is patience (ṣabr), for patience in faith is like the head to the body; if the head is severed, the body cannot survive. [Al-Fawā'id (p. 141-142)] ____ Abū Aṭīyah 7/7/1446H.

Allah, the Most High, has made a remedy for every illness and an antidote for every poison. The soul of the person performing ruqyah interacts with the soul of the one receiving it, resulting in an action and reaction, similar to the interaction between disease and medicine. This strengthens the soul of the afflicted person and empowers it, through the ruqyah, to counter the illness by Allah's permission. The effect of treatments, whether physical or spiritual, depends on this dynamic of action and reaction. Just as physical medicines interact with illnesses, so do spiritual remedies interact with spiritual and physical ailments. Blowing and spitting lightly during ruqyah involves utilizing moisture, air, and the breath, which carry the recitation, supplications, and dhikr (remembrance of Allah). When the ruqyah emerges from the heart and mouth of the healer, accompanied by internal elements like saliva, breath, and air, its effect becomes more powerful, penetrating deeper. This combination produces an influential quality similar to the effect created when medicines are mixed and combined. In summary, the soul of the one performing ruqyah confronts those evil souls (afflicting the person) and overcomes them through the strength of its nature. It utilizes the ruqyah and the blowing (nafth) to remove the harmful effects. The stronger the soul of the one performing the ruqyah, the more complete and effective the ruqyah will be. The blowing (nafth) acts as a means of support, similar to how those evil souls use their stings to harm. There is also another secret in blowing (nafth)—it is a tool used by both good and evil spirits. This is why it is practiced by sorcerers, as well as by people of faith. Allah says: "وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ" "And from the evil of those who blow (nafth) on knots." (Surah Al-Falaq, 113:4) This is because the soul takes on qualities of enragement and resistance, releasing its breaths like arrows. These breaths are further strengthened by blowing (nafth) and spitting (tafal), which are accompanied by traces of saliva. This saliva carries an influential quality that aligns with the soul's intent. Sorcerers particularly rely on blowing (nafth) as a clear means of empowerment for their spells. Similarly, the believer uses it as a spiritual weapon in ruqyah, accompanied by reliance upon Allah and sincerity, making it effective in countering harm and breaking evil effects. Even if the sorcerer does not physically touch the body of the victim, but instead blows (nafth) on the knots and ties them while reciting incantations, this can still affect the victim through the intervention of evil and lowly spirits. In response, the pure and righteous soul confronts these evil influences with counteraction, utilizing ruqyah (incantations) and blowing (nafth). Whichever soul is stronger (i.e., good or evil) will prevail. The confrontation and battle between souls, along with their tools (i.e., of good or evil), resemble the confrontation and combat between physical bodies and their weapons. In fact, the primary source of conflict lies in the realm of the souls, while physical bodies merely serve as their tools and soldiers. However, those dominated by physical perception fail to recognize the influence, actions, and reactions of souls due to the overpowering presence of sensory experience. This detachment from the spiritual realm prevents them from perceiving the realities and effects of souls. The point being emphasized here is that when the soul of the one performing the ruqyah is strong and aligns itself with the meanings contained in Surah Al-Fātiḥah, and it seeks assistance through blowing (nafth) and spitting (tafal), it confronts and neutralizes the harmful effects caused by evil souls and removes them. And Allah knows best. [Aṭ-Ṭibb an-Nabawī (p.139-141)] And he also explained two key elements that ruqyah is founded upon: Ruqyah (spiritual healing) relies on two factors: one related to the healer and the other to the afflicted person.

﷽ Ruqyah is a profound and virtuous act of worship, far surpassing the common perception that it is merely the recitation of āyāt from the Qurʾān upon an afflicted individual. The importance of this sacred practice is underscored by the fact that it was performed by Jibrīl (peace be upon him) upon the Prophet ﷺ, and by the Prophet ﷺ himself upon others. Furthermore, the Prophet ﷺ actively encouraged his companions to engage in ruqyah, as evidenced by the following narrations: عن أبي سعيد أن جبريل أتى النبي ﷺ فقال: "يا محمد اشتكيت؟" فقال: "نعم"، قال: "بِاسْمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنٍ حَاسِدٍ، اللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيكَ". Jibrīl came to the Prophet ﷺ and said, "O Muhammad, are you ill?" He said, "Yes." Jibrīl said, "In the name of Allāh, I perform ruqyah for you, from everything that harms you, from the evil of every soul or envious eye. May Allāh heal you. In the name of Allāh, I perform ruqyah for you." [Muslim (2186)] The Prophet ﷺ himself also performed ruqyah on others. In the Book of Medicine from Ṣaḥīḥ al-Bukhārī, Imām al-Bukhārī رحمه الله included the chapter titled: "Chapter on the Ruqyah of the Prophet ﷺ" and then mentioned the following ḥadīth: عن عائشة رضي الله عنها أن النبي صلى الله عليه وسلم كان يعوذ بعض أهله يمسح بيده اليمنى ويقول: "اللهم رب الناس أذهب الباس اشفه وأنت الشافي لا شفاء إلا شفاؤك شفاء لا يغادر سقما." ʿĀʾishah (may Allāh be pleased with her) reported that the Prophet ﷺ would perform ruqyah for some of his family members by wiping with his right hand and saying, "O Allāh, Lord of mankind, remove the harm, heal (them), for You are the Healer. There is no healing except Your healing, (heal them) a healing that leaves no illness." [Al-Bukhārī (5743) and Muslim (2191)] He ﷺ even encouraged some of his companions to perform ruqyah. When the Prophet ﷺ saw a young girl who had been afflicted with the evil eye, he instructed her family to seek ruqyah for her. This highlights the importance of addressing spiritual ailments through prescribed means. The Prophet ﷺ said: "استرقوا لها فإن بها نظرة" "Seek ruqyah for her, for she has been afflicted by the evil eye." [Al-Bukhārī (7181)] And on one occasion when he was asked about performing ruqyah from a scorpion bite, he ﷺ responded: "من استطاع أن ينفع أخاه فليفعل" "Whoever is able to benefit his brother, let him do so." [Muslim (2199)] Despite its importance, many people perform ruqyah on themselves or others but observe limited benefit. Recognizing this, I have compiled insights from Imām Ibn al-Qayyim (known as the 'doctor of the hearts', رحمه الله تعالى) to shed light on this matter. It is hoped that his words provide clarity, encouragement, and empowerment to enhance the effectiveness of ruqyah for those who implement his golden advice. Ibn al-Qayyim said رحمه الله: Section: Conditions for an Answered Supplication Supplications and protective invocations are like a weapon; the effectiveness of a weapon depends on the one using it, not merely on its sharpness. If the weapon is flawless, the arm wielding it is strong, and there are no obstacles, it will strike and harm the enemy. However, if any of these three factors are lacking, the effect will be diminished. If the supplication itself is improper, or the supplicant does not focus both heart and tongue in the prayer, or if there is an obstacle preventing the response, the desired effect will not be achieved. [Al-Jawāb al-Kāfī (p.15)] He also said رحمه الله: Chapter: The Secret of Ruqyah's Effectiveness There is a profound secret in the effect of ruqyah (incantations) with Surah Al-Fātiḥah and other āyāt in treating venomous bites and stings. Venomous creatures affect others through the evil nature of their souls, as previously mentioned. Their weapon is their venom, which they release through their sting. They do not sting unless provoked, and when they become angry, the venom within them is stirred, and they inject it through their apparatus.

﷽ Whoever Among You Can Benefit His Brother, Let Him Do So Jābir ibn ʿAbdillāh (raḍiyallāhu ʿanhumā) reported: «A man was stung by a scorpion while the Messenger of Allāh ﷺ was present. Someone said, “O Messenger of Allāh, shall I perform ruqyah for him?” The Prophet ﷺ replied: «مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَنْفَعَ أَخَاهُ فَلْيَفْعَلْ» “Whoever among you is able to benefit his brother, let him do so.” (Ṣaḥīḥ Muslim)» This tremendous ḥadīth is often quoted in a general sense, but it is important to remember the context in which the Prophet ﷺ spoke these words. He said them in relation to ruqyah, when a man had been harmed and the Companions sought permission to treat him through a legislated ruqyah. This demonstrates the virtue of benefiting others through means that are pleasing to Allāh, and among the greatest of those means is helping a Muslim through the Qur’ān, authentic supplications, and legislated ruqyah. How Should Ruqyah Be Performed? A common question people ask is: How exactly should ruqyah be performed upon another person? Shaykh ʿAbdul-ʿAzīz ibn Bāz (raḥimahullāh) was asked about the manner of performing the legislated ruqyah. He replied: «“He should lightly blow upon the sick person at the place of the illness and supplicate for him. He blows with a slight amount of saliva and recites Sūrah Al-Fātiḥah (1), repeating it seven times. He recites Āyat al-Kursī (2:255), recites whatever is easy from the Qur’ān, and recites سورة الإخلاص (112): قُلْ هُوَ اللَّهُ أَحَدٌ and the Muʿawwidhatain: Sūrah Al-Falaq (113) and Sūrah An-Nās (114), repeating them three times. This is the ruqyah. Along with this, he lightly blows and supplicates to Allāh: اللَّهُمَّ أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، لَا شِفَاءَ إِلَّا شِفَاؤُكَ، شِفَاءً لَا يُغَادِرُ سَقَمًا And he says: بِاسْمِ اللَّهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ، اللَّهُ يَشْفِيكَ، بِاسْمِ اللَّهِ أَرْقِيكَ This was the ruqyah of Jibrīl عليه السلام for the Prophet ﷺ.”» Source: https://binbaz.org.sa/fatwas/18771/صفة-الرقية-الشرعية A Final Benefit I have also included here the words of Ibn al-Qayyim (raḥimahullāh), containing his golden advice for those who perform ruqyah and those who receive it. His guidance highlights the importance of sincerity, certainty, reliance upon Allāh, strength of faith, and presence of heart, all of which contribute—by the permission of Allāh—to making the ruqyah more beneficial and effective.

New English WhatsApp Channel: https://whatsapp.com/channel/0029Vb8RwWO96H4YsnKH7f2u

بســـم اللــه الرحــمــن الـرحـــيــم Does Ejaculation Due To Other Than Intimacy With One’s Wife Break The Fast? Abū ʿAṭiyah Maḥmūd bin Muḥammad حفظه الله