‫بسم اهلل الرمحن الرحيم‬

١ :‫ﲉ ﲋﲌﲍﲎﲏﱠ الحجرات‬

‫ﲆﲈ ﲊ‬
‫ﲇ‬ ‫ﱡﭐﱾﱿﲀﲁﲂﲃﲄﲅ‬
“O you who believe, do not put yourselves forward, before Allah and His messenger, and protect yourself
from the punishment of Allah. Indeed, Allah is all-Hearing, all-Knowing.” [al-Hujuraat 49: 1]

‫ﱡﭐﱱﱲﱳﱴﱵ ﱶﱷﱸﱹﱺﱻﱼﱽﱾﱿﱠ‬
٥٧ :‫يونس‬
“O mankind, there has come to you an admonition from your Lord, and a cure for what is in the chests,
and a guidance and a mercy for the believers.” [Yunus 10: 57]

٨٢ :‫ﱡﭐﲔﲕﲖﲗﲘﲙ ﲚﲛﲜﲝﲞﲟﲠﲡﱠ اإلسراء‬

“And He sends down of the Qur’an that which is a cure and a mercy for the believers. And it does not
increase the oppressors except in loss.” [al-Israa’ 17: 82]

‫ﲶ‬ ‫ﲵ‬ ‫ﲮ ﲰﲱ ﲲ ﲳﲴ‬

‫ﲯ‬ ‫ﲫﲭ‬
‫ﲬ‬ ‫ﱡﭐﲤﲥﲦﲧﲨﲩﲪ‬

:‫ﲿﳁﳂﳃﳄﳅﳆﱠ فصلت‬
‫ﳀ‬ ‫ﲷ ﲸﲹ ﲺ ﲻ ﲼ ﲽ ﲾ‬
٤٤
“And if We had made it a non-Arabic Qur'an, they would have said, "Why are its verses not explained in
detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?" Say, "It is, for those who
believe, a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon
them blindness. Those are being called from a distant place.” [Fussilat 41: 44]

2
Notes:

3
‫ حىت نزلوا على حي من‬،‫يف سفرة سافروها‬ ‫ انطلق نفر من أصحاب النيب‬:‫قال‬ ‫عن أيب سعيد اخلدري‬
‫ ال ينفعه‬،‫ فسعوا له بكل شيء‬،‫)سيد ذلك احلي‬1(‫ فلدغ‬،‫ فأبوا أن يضيفوهم‬،‫ فاستضافوهم‬،‫أحياء العرب‬
‫ اي‬:‫ فقالوا‬،‫ فأتوهم‬،‫ لو أتيتم هؤالء الرهط الذين نزلوا لعله أن يكون عند بعضهم شيء‬:‫ فقال بعضهم‬،‫شيء‬
:‫ فهل عند أحد منكم من شيء؟ فقال بعضهم‬،‫ وسعينا له بكل شيء ال ينفعه‬،‫ إن سيدان لدغ‬،‫أيها الرهط‬
،‫ حىت جتعلوا لنا جعال‬،‫ فما أان براق لكم‬،‫ لقد استضفناكم فلم تضيفوان‬-‫ وهللا‬- ‫ ولكن‬،‫ وهللا إين ألرقي‬،‫نعم‬
‫ فكأمنا نشط من‬،)3( }‫{احلمد هلل رب العاملني‬:‫ ويقرأ‬،‫ فانطلق يتفل عليه‬،)2(‫فصاحلوهم على قطيع من الغنم‬
‫ فقال‬،‫ اقسموا‬:‫ فقال بعضهم‬،‫ فأوفوهم جعلهم الذي صاحلوهم عليه‬:‫ قال‬،‫ فانطلق ميشي وما به ق لبة‬،‫عقال‬
، ‫ فقدموا على رسول هللا‬،‫ فننظر ما أيمران‬،‫فنذكر له الذي كان‬ ‫ ال تفعلوا حىت أنيت النيب‬:‫الذي رقى‬
))‫ واضربوا يل معكم سهما‬،‫ اقسموا‬،‫ (( قد أصبتم‬:‫ مث قال‬،))‫ (( وما يدريك أهنا رقية؟‬:‫ فقال‬،‫فذكروا له‬
.)4( ‫فضحك رسول هللا‬
Abu Sa’eed al-Khudri narrated that “A group of the companions of the Prophet set out travelling,
until they came to the area of a tribe from among the tribes of the Arabs. They sought food and shelter
from them, but [the tribe] refused. The leader of the tribe was stung [by a scorpion]. His people tried
everything to help him, but nothing worked. One of them said, ‘Why do we not go to that group who
came by – perhaps they have something.’ They [came and] said, ‘O group, our leader has been stung and
we have tried everything to no avail. Do any of you have anything?’ One of them [Abu Sa’eed] replied,
‘Yes, by Allah! I will perform ruqyah on him, but – by Allah – we had sought food and shelter and you
refused, so I will not perform ruqyah until you pay us a fee.’ And so they agreed on a number of sheep
[thirty, one for each companion]. The companion recited al-hamdulillahi rabbil-‘aalameen [seven times],
and the leader jumped up as though being freed from being tied by a rope, and he went walking with no
sign of sickness. The narrator said, ‘So they gave them the fee which they agreed upon.’ Another of the
companions said, ‘Split it between us.’ The one who performed the ruqyah said, ‘Do nothing until we
reach the Prophet and we tell him what happened, so that he can see what he commands us to do.’
They came to the Messenger of Allah and told him. He said, ‘What made you know that it is a
ruqyah?’ He then said, ‘You did the right thing. Divide up the wealth and give me a share.’ Then the
Messenger of Allah laughed.” [al-Bukhari, Muslim, and others]

.) 2063(‫) ح‬398/ 4 ( :‫ وسنن الرتمذي‬،)11070(‫) ح‬124/17( :‫ انظر مسند اإلمام أمحد بن حنبل‬،‫) جاء يف بعض الرواايت أن الذي لدغته عقرب‬1(
‫ إال‬،) 2063(‫) ح‬398/ 4 ( :‫ وس نن الرتمذي‬،)11070(‫) ح‬124/17( :‫ كما يف مس ند اإلمام أمحد بن حنبل‬،‫ بعدد ركب الص حابة‬،‫) وعددها ثالثون‬2(
.)2156(‫) ح‬729/2( :‫ وسنن ابن ماجة‬،)7532(‫) ح‬364/ 4 ( :‫ والسنن الكربى‬,‫أنه ليس عنده عدد الركب‬
.‫ أنه قرأها سبع مرات‬:)2156(‫)ح‬729/2( :‫ وسنن ابن ماجة‬،)2064(‫)ح‬399/4( :‫ وسنن الرتمذي‬،)11070(‫)ح‬124/17( :‫) جاء يف مسند أمحد‬3(

:‫ ومسلم يف صحيحه‬,)5007،5736،5749( :‫ وهي برقم‬،‫ ويف عدة مواضع أخرى‬,)2276(‫)ح‬529/4( :‫ فتح الباري‬:‫ انظر‬،‫) رواه البخاري يف صحيحه‬4(
.)1420(‫)ح‬62/3( :‫ واللؤلؤ واملرجان‬,)2201(‫)ح‬1727/4(

4
Notes:

5
:‫ ف قالوا‬،‫مُّروا بي من أحياء العرب وفيهم لدي ٌغ أو سل ٌيم‬ َّ ‫ أ َّن ن فًرا من أصحاب رسول‬:‫عن ابن عبَّاس‬
‫اَّلل‬
ً ‫هل فيكم من راق؟ فإ َّن يف الماء لديغًا أو سل‬
‫ ف ل َّما أتى‬،‫ فربأ‬،‫ ف رقاه على شاء‬،‫ فانطلق رج ٌل من هم‬،‫يما‬
‫أتى‬ ‫اَّلل‬
َّ ‫ ف ل َّما قدموا على رسول‬،‫اَّلل عَّز وج َّل أجًرا‬
َّ ‫ أخذت على كتاب‬:‫ وقالوا‬،‫أصحابه كرهوا ذلك‬
: ‫اَّلل‬
َّ ‫ ف قال رسول‬،‫فأخربه بذلك‬ ‫اَّلل‬
َّ ‫رسول‬

َّ ‫((إ َّن أح َّق ما أخذُت عليه أجًرا كتاب‬

.)5())‫اَّلل‬
Ibn ‘Abbas narrated that a group of the companions of Messenger of Allah passed by the area of a tribe
from among the tribes of the Arabs, and there was among them someone who had been stung or badly
wounded. They said, ‘Is there any raaqi among you, because we have at the water a person who has been
stung or badly wounded?’ So, a man from among [the companions] went with them, and he treat him
with ruqyah, in return for some sheep, and he was cured. When he came back to his companions, they
disliked this, and they said, ‘Have you taken a wage for [reciting] the Book of Allah, Mighty and
Majestic?’ When they reached the place of the Messenger of Allah they went to the Messenger of Allah
and informed him of this. The Messenger of Allah said, “Indeed the most deserving thing for which
you can take a wage is the Book of Allah.” [al-Bukhari and others]

,)5146(‫) ح‬546/11( :‫ وابن حبان يف ص حيحه‬,)65/3( :‫ والدارقطين يف س ننه‬,)5737(‫) ح‬209/10( :‫ الفتح‬:‫ انظر‬،‫) رواه البخاري يف ص حيحه‬5(
.)2101(‫)ح‬430/1( :‫والبيهقي يف السنن الكربى‬

6
Notes:

7
 ‫ أنبئنا‬:‫ فقالوا‬،‫ فأتينا على حي من العرب‬، ‫ أقبلنا من عند النيب‬:‫ قال‬،‫ عن عمه‬،‫عن خارجة بن الصلت‬
،‫ نعم‬:‫ فقلنا‬:‫ قال‬،‫ فهل عندكم دواء أو رقية؟ فإن عندان معتوها يف القيود‬،‫أنكم جئتم من عند هذا الرجل خبري‬
،‫ مث أتفل‬،‫ فقرأت بفاحتة الكتاب ثالثة أايم غدوة وعشية أمجع بزاقي‬:‫ قال‬،‫ فجاءوا ابملعتوه يف القيود‬:‫قال‬
‫ ((كل‬:‫ فقال‬،‫ فسألته‬، ‫ ال حىت أسأل النيب‬:‫ فقلت‬،‫ فأعطوين جعال‬:‫ قال‬،‫ فكأمنا نشط من عقال‬:‫قال‬
.)6( ))‫لعمري من أكل برقية ابطل لقد أكلت برقية حق‬
Kharijah ibn as-Salt narrated from his uncle [‘Ulaaqah ibn Suhaar as-Saleeti] that he said, “We came
from the Prophet , until we reached the area of a tribe of the Arabs. They said, ‘We have been
informed that you have come from this man with something good, so do you have a medicine or ruqyah,
because we have with us a man who is insane, in restraints?’ We said, ‘Yes.’ So they brought the insane
man in restraints.” [‘Ulaaqah] said, “So, I read over him Faatihah for three days, at the beginning of the
day and the end of the day, gathering my saliva, then I would spit.” [‘Ulaaqah] said, “It was as though he
was freed from being tied with a rope.” He said, “They paid me a fee. I said, ‘No – not until I ask the
Prophet ’ and so I asked him. He said, ‘Eat [from] it! By my life, whoever eats [from] a false ruqyah,
you have eaten [from] a true ruqyah!’” [Abu Dawood, an-Nasaa’i, Ahmad, and others]

,)7492(‫) ح‬71/7( :‫ والنس ا ي يف الس نن الكربى‬,)3901(‫) ح‬14/4( :‫ وأبو داود يف س ننه‬،)21836(‫) ح‬156/36( :‫) رواه اإلمام أمحد يف مس نده‬6(
.)560- 559/1( :‫ واحلاكم يف مستدركه‬،)6110(‫) ح‬474/13( :‫ وابن حبان يف صحيحه‬،)5566(‫) ح‬126/4( :‫والطحاوي يف شرح معاين اآلاثر‬

8
Notes:

9
 .)7( )) ‫ ((عاجليها بكتاب هللا‬:‫دخل عليها وامرأة تعاجلها أو ترقيها فقال‬ ‫ أن رسول هللا‬:‫عن عا شة‬
Aa’ishah narrated that the Messenger of Allah entered her home and there was a woman that
[Aa’ishah] was treating or performing ruqyah upon. He said, “Treat her with the Book of Allah” [Ibn
Hibban]

‫ "اق رءوا القرآن فإنَّه أييت ي وم القيامة شف ًيعا ألصحابه‬:‫اَّلل ي قول‬ َّ ‫عن أيب أمامة الباهل ُّي قال َسعت رسول‬
‫الزهراوين الب قرة وسورة آل عمران فإ َّهنما َتتيان ي وم القيامة كأ َّهنما غمامتان أو كأ َّهنما غياي تان أو كأ َّهنما‬
َّ ‫اق رءوا‬
‫اجان عن أصحاِبما اق رءوا سورة الب قرة فإ َّن أخذها ب ركةٌ وت ركها حسرةٌ وال تستطيعها‬ َّ ‫فرقان من طري صو‬
َّ ‫اف حت‬
َّ ‫ قال معاوية ب لغين أ َّن البطلة‬. " ‫البطلة‬
‫السحرة‬
Abu Umaamah narrated, “I heard the Messenger of Allah say, “Recite the Qur'an, for on the Day of
Resurrection it will come as an intercessor for those who recite it. Recite the two bright ones, al-Baqarah
and Surah Aal-‘Imran, for on the Day of Resurrection they will come as two clouds, or two shades, or
two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqarah, for to take to it
is a blessing, and to give it up is a cause of grief, and the magicians cannot confront it. (Mu'awiyah said:
It has been conveyed to me that here batalah means magicians.)” [Muslim and others]

.)1931(‫ ح‬:‫ وصححه أيضا األلباين يف السلسة الصحيحة‬،)6098(‫) ح‬464/13( :‫) رواه ابن حبان يف صحيحه‬7(

10
Notes:

11
‫ ف ل َّما مرض مرضه‬،‫اَّلل إذا مرض أح ٌد من أهله ن فث عليه ابلمعوذات‬ َّ ‫ «كان رسول‬:‫ قالت‬،‫عن عا شة‬
.)8(»‫ وأمسحه بيد ن فسه؛ أل َّهنا كانت أعظم ب ركةً من يدى‬،‫الَّذى مات فيه جعلت أن فث عليه‬
Aa’ishah narrated, saying, “The Messenger of Allah , when one of his family became sick, he used to
blow over them with al-Mu’awwidhaat. When he became sick with the sickness from which he died, I
would blow over him and wipe over him with his own hand, because it had more blessings than my
hand.” [Bukhari and Muslim]

.)2192(‫) ح‬1723/4( :‫ ومسلم يف صحيحه‬,)5016(‫)ح‬679/8( :‫ الفتح‬:‫ انظر‬،‫) رواه البخاري يف صحيحه‬8(

12
Notes:

13
:‫ ف قال‬،‫ كيف ت رى يف ذلك‬،‫اَّلل‬
َّ ‫ اي رسول‬:‫ ف قلنا‬،‫ كنَّا ن رقي ِف اجلاهليَّة‬:‫ قال‬،‫عن عوف بن مالك األشجعى‬
.)9())‫ ال َبس اب ُّلرقى ما َل يكن فيه شرٌك‬،‫((اعرضوا عل َّى رقاكم‬
‘Awf bin Maalik al-Ashja’ee said, “We used to perform ruqyah in pre-Islamic times, so we said, ‘O
Messenger of Allah, what do you see regarding this?’” He said, “Present your words of ruqyah to me.
There is nothing wrong with words of ruqyah, as long as there is no shirk in it.” [Muslim and others]

،)6094(‫) ح‬461/13( :‫ وابن حبان يف ص حيحه‬,)3886(‫) ح‬10/4( :‫ وأبو داود يف س ننه‬,)2200(‫) ح‬1727/4( :‫) رواه مس لم يف ص حيحه‬9(
‫ والبيهقي يف الس نن‬,‫ ص حيح اإلس ن اد‬:‫ وق ال‬،)7485 (‫ ) ح‬212/4( :‫ واحل اكم يف مس ت درك ه‬،)88(‫) ح‬49/18( :‫والطرباين يف الكبري‬
. )9380(‫)ح‬349/9(:‫الكربى‬

14
Notes:

15
 ،‫يف رق ية احليَّة لبين عمرو بن حزم‬ ‫ أرخص رسول هللا‬:‫ قال‬- ‫ رضي هللا عنهما‬- ‫عن جابر بن عبد هللا‬
، ‫ وحنن جلوس مع رسول هللا‬،‫ لدغت رجال منا عقرب‬:‫ يقول‬،‫ فسمعت جابر بن عبد هللا‬:‫قال أبو الزبري‬
.)10())‫ ((من استطاع منكم أن ينفع أخاه ف لي فعل‬:‫ أرقي؟ قال‬،‫ اي رسول هللا‬:‫فقال رجل‬
Jaabir bin ‘Abdullah – may Allah be pleased with them both – said, “The Messenger of Allah made an
allowance for ruqyah in the case of a snake bite, for Bani ‘Amr bin Hazm.” Abu Zubayr said, “I heard
Jaabir ibn Abdullah say, ‘A man among us was stung by a scorpion, while we were sitting with the
Messenger of Allah , so a man said, ‘O Messenger of Allah, should I perform ruqyah on him?’ He
replied, ‘Whoever of you is able to benefit his brother, let him do so.’’” [Muslim and others]

‫ اي‬:‫ فقال‬،‫ فأاته‬:‫ قال‬،‫الرقى‬

ُّ ‫عن‬ ‫ فنهى رسول هللا‬،‫ كان يل خال ي رقي من العقرب‬:‫ قال جابر‬:‫ويف رواية‬
‫ ((من استطاع منكم أن ينفع أخاه‬:‫ وإين أرقي من العقرب؟ فقال‬،‫الرقى‬
ُّ ‫ إنَّك هنيت عن‬،‫رسول هللا‬
.)11())‫فليفعل‬
In another narration, Jaabir said, “I had a paternal uncle who used to perform ruqyah in the case of a
scorpion sting, then the Messenger of Allah forbade ruqyah incantations.” He said, “He came to [the
Prophet] and said, ‘O Messenger of Allah, you had forbidden ruqyah incantations, and I perform ruqyah
in the case of scorpion stings?’ He replied, ‘Whoever of you is able to benefit his brother, let him do
so.’ [Muslim and others]

‫ اي رسول‬:‫ فقالوا‬، ‫ فجاء آل عمرو بن حزم إىل رسول هللا‬،‫الرقى‬

ُّ ‫عن‬ ‫ هنى رسول هللا‬:‫ قال‬:‫ويف أخرى‬
:‫ فقال‬،‫ فعرضوها عليه‬:‫ قال‬،‫الرقى‬
ُّ ‫ وإنك هنيت عن‬،‫ إنه كانت عندان رقية نرقي ِبا من العقرب‬،‫هللا‬
.)12())‫ من استطاع منكم أن ينفع أخاه فليفعل‬،‫((ما أرى َبسا‬
In another narration, Jaabir said, “The Messenger of Allah forbade ruqyah incantations, so the family
of ‘Amr ibn Hazm came to the Messenger of Allah and they said, “O Messenger of Allah, we have a
ruqyah that we used to perform for scorpion stings, and you have forbidden ruqyah incantations.” Jaabir
said, “They presented it to him.” He said, “I do not see any harm. Whoever of you is able to benefit his
brother, let him do so.” [Muslim and others]

:‫ والبيهقي يف الكربى‬,)7498(‫)ح‬74/7( :‫ والنس ا ي يف الكربى‬,)15102(‫) ح‬321/23( ‫ وأمح د‬,)2199(‫) ح‬1726/4( :‫) رواه مس لم‬10(
.)348/9(
:‫ انظر املنتخب‬:‫ وعبد بن محيد يف مسنده‬,)14231(‫)ح‬136/22( :‫ وأمحد يف مسنده‬,)2199( ‫ وهو مكرر ح‬،)1726/4( :‫) رواه مسلم يف صحيحه‬11(
.)6091(‫)ح‬458/13( :‫ وابن حبان يف صحيحه‬,)1024(‫)ح‬140/2(

.)349/9(:‫ والبيهقي يف السنن الكربى‬,)2199(‫) مكرر ح‬1726/4( :‫) رواه مسلم‬12(

16
Notes:

17
 ‫ أن تكون بكالم هللا تعاىل أو‬:‫ وهي‬،‫) على أن الرقية إذا اجتمعت فيها ثالثة شروط‬13(‫وقد نص العلماء‬
‫ وأن يعتقد أن الرقية ال تؤثر بذاهتا بل بذات هللا‬,‫ وابللسان العريب أو مبا يعرف معناه من غريه‬،‫َبَسا ه وصفاته‬
‫تعاىل فهي جا زة ابالتفاق‬
The scholars have narrated that if ruqyah fulfils three conditions, it is permissible by consensus: (1) that
it is with the speech of Allah or his names and attributes; (2) that it is in the Arabic language, or another
language whose meaning is understood; (3) that the one performing the ruqyah believes that it does not
benefit in of itself, rather it is Allah himself that causes the benefit.

.)469/1( :‫ ومعارج القبول‬,)243/1( :‫ وفتح اجمليد‬,)93/3( :‫ وشرح النووي على مسلم‬,‫ وحكى اإلمجاع على ذلك‬،)206/10( :‫ فتح الباري‬:‫) انظر‬13(

18
Notes:

19
 ‫ اشف وأنت‬،‫ب النَّاس‬
َّ ‫ ر‬،‫ ((أذهب البأس‬:‫ أو أيت به قال‬،‫يضا‬
ً ‫كان إذا أتى مر‬ ‫ أ َّن رسول هللا‬،‫عن عا شة‬
.)14( ))‫ شفاءً ال ي غادر سق ًما‬،‫ ال شفاء إالَّ شفاؤك‬،‫الشَّايف‬
Aa’ishah narrated that the Messenger of Allah when he would come to a sick person, or a sick person
was brought to him, would say, “Make the affliction go away, Lord of Mankind. Cure it, and you are the
Curer. There is no cure except your cure. A cure that leaves no sickness.” [Bukhari and Muslim]

‫ ومن‬،‫اَّلل يربيك‬
َّ ‫ «ابسم‬:‫ قال‬،‫رقاه جربيل‬ َّ ‫كان إذا اشتكى رسول‬:‫أ َّهنا قالت‬
‫اَّلل‬ ‫عن عا شة زوج النيب‬
.)15( »‫ وشر كل ذي عي‬،‫ ومن شر حاسد إذا حسد‬،‫كل داء يشفيك‬
Aa’ishah, the wife of the Prophet said, “If the Messenger of Allah would suffer [a sickness], Jibreel
would perform ruqyah for him, saying, ‘In the name of Allah, may He make you better; and from every
sickness may He cure you; and from the evil of the jealous person when he is jealous; and from the evil
of every person who gives the evil eye.” [Muslim and others]

َّ ‫ «ابسم‬:‫ قال‬،))‫ ((ن عم‬:‫ ف قال‬،»‫ اشتكيت؟‬،‫ «اي ُم َّمد‬:‫ ف قال‬، ‫ أ َّن جربيل أتى النيب‬:‫عن أِب سعيد‬
‫اَّلل‬
.)16( »‫اَّلل أرقيك‬
َّ ‫ ابسم‬،‫اَّلل يشفيك‬
َّ ،‫ من شر كل ن فس أو عي حاسد‬،‫ من كل شيء ي ؤذيك‬،‫أرقيك‬
Abu Sa’eed narrated that Jibreel came to the Prophet and he said, “O Muhammad, are you suffering
[a sickness]?” He replied, “Yes.” Jibreel said, “In the name of Allah, I perform ruqyah upon you, from
every thing that troubles you; and from the evil of every soul, or the envious eye, may Allah cure you. In
the name of Allah, I perform ruqyah upon you.” [Muslim and others]

‫ اللؤلؤ واملرجان فيما اتفق عليه‬:‫ وانظر‬,)2191(‫)ح‬1722/4( :‫ ومس لم يف ص حيحه‬،)5657(‫)ح‬136/10( :‫ انظر الفتح‬،‫) رواه البخاري يف ص حيحه‬14(
.)1414(‫)ح‬60 / 3( :‫الشيخان‬
.)25272(‫)ح‬162/42( :‫ وأمحد يف مسنده‬,)2185(‫)ح‬1718/4( :‫) رواه مسلم يف صحيحه‬15(
.)972(‫) ح‬294/3( :‫ والرتمذي يف جامعه‬,)11225(‫)ح‬323/17( :‫ وأمحد يف مسنده‬,)2186(‫)ح‬1718/4( :‫) رواه مسلم يف صحيحه‬16(

20
Notes:

21
 .)17( »‫كان ينفث يف الرقية‬ ‫عن عا شة «أن النيب‬
Aa’ishah narrated that “the Prophet used to blow during ruqyah.” [an-Nasaa’i in al-Kubraa, Ibn
Maajah, and others]

.)18( »‫ وي ن فث‬،‫كان إذا اشتكى ي قرأ على ن فسه ابلمعوذات‬ ‫عن عا شة «أ َّن رسول هللا‬
Aa’ishah narrated that “when the Messenger of Allah was suffering [a sickness], he used to read over
himself with al-Mu’awwidhaat and blow.” [A variation on the wording mentioned earlier]

‫ بسند‬,)3528(‫)ح‬1166/2( :‫ وابن ماجة‬,)23564(‫)ح‬45/5( :‫ وابن أيب شيبة يف املصنف‬،)7506(‫)ح‬77/7 ( :‫) رواه النسا ي يف السنن الكربى‬17(
.)5022(‫)ح‬895/2( :‫ وصحيح اجلامع‬,)2843(‫)ح‬268/2( :‫صحيح كما قال األلباين يف صحيح ابن ماجة‬
.)36( :‫) سبق خترجيه ص‬18(

22
Notes:

23
‫اَّلل ‪ ،‬وكان‬
‫عن ُم َّمد بن حاطب قال‪ :‬وق عت القدر على يدي‪ ،‬فاحرتقت يدي‪ ،‬فانطلق يب أيب إىل رسول َّ‬
‫ب النَّاس)) وأحسبه قال‪(( :‬واشفه إنَّك أنت الشَّايف)) (‪.)19‬‬
‫ي ت فل فيها‪ ،‬وي قول‪(( :‬أذهب الباس‪ ،‬ر َّ‬
‫‪Muhammad ibn Haatib said, “A pot fell on my hand and my hand was burnt. My father took me to the‬‬
‫‪Messenger of Allah and he would spit on it and say, ‘Make the affliction go away, Lord of Mankind.’ I‬‬
‫]‪believe that he also said, ‘And cure, for indeed, you are the Curer.’” [an-Nasaa’i in al-Kubraa and others‬‬

‫(‪ )19‬رواه أمحد يف مسنده‪)214/30( :‬ح(‪ ،)18281‬والنسا ي يف السنن الكربى‪)81/9( :‬ح(‪ ،)9944‬وابن أيب شيبة يف املصنف‪)45/5( :‬ح(‪,)23562‬‬
‫والطرباين يف الكبري‪)240/19( :‬ح(‪ )537‬وما بعده‪ ،‬وقال اهليثمي يف اجملمع (‪ :)113/5‬رجاله رجال الص حيح‪ ،‬وحس نه األرنؤوط يف مس ند اإلمام أمحد يف‬
‫املوضع السابق‪.‬‬

‫‪24‬‬
Notes:

25
 :‫ ويقول‬،‫ ميسح بيده اليمىن‬،‫كان ي عوذ بعض أهله‬ ‫ «أن رسول هللا‬: - ‫ رضي هللا عنها‬- ‫عن عا شة‬

.)20())‫ شفاء ال ي غادر سقما‬،‫ ال شفاء إال شفاؤك‬،‫ اشف أنت الشايف‬،‫ أذهب الباس‬،‫رب الناس‬
َّ ‫((اللهم‬
Aa’ishah – may Allah be pleased with her – narrated that “the Messenger of Allah used to recite over
some of his family members, wiping with his right hand, and saying, ‘O Allah, Lord of Mankind, make
the affliction go away. Cure it, and you are the Curer. There is no cure except your cure. A cure that
leaves no sickness.’” [Bukhari and Muslim]

.)21(»‫ ومسحها بيده‬،‫فرقاين‬ ‫ «لدغتين عقرب عند نيب هللا‬:‫عن طلق بن علي قال‬
Talq ibn ‘Ali said, “I was stung by a scorpion when I was with the Prophet of Allah and so he recited
ruqyah over me, and he wiped the place [of the sting] with his hand.” [Ahmad and others]

.)2191(‫)ح‬1722/4( :‫ ومسلم يف صحيحه‬،)5743(‫)ح‬216/10( :‫ انظر الفتح‬,‫) رواه البخاري يف صحيحه‬20(

:‫ واب ن ح ب ان يف ص ح ي ح ه‬,)8262,8263(‫)ح‬406/8( :‫ وال ط رباين يف ال ك ب ري‬,)16298(‫)ح‬225 / 26( :‫) رواه أمح د يف مس ن ده‬21(
‫ واأللباين يف ص حيح‬،‫ ووافقه الذهيب‬،‫ وص ححه‬،)416/4( :‫ واحلاكم يف مس تدركه‬,)326/4( :‫ والطحاوي يف ش رح معاين اآلاثر‬،)6093(‫)ح‬460/13(
.)1191(‫) ح‬35/2( :‫موارد الضمان‬

26
Notes:

27
 َّ‫ مث‬،‫ ووضع يده على جبهيت‬،‫يعودين‬ ‫ «اشتكيت مب َّكة فجاءين النيب‬:‫عن عا شة بنت سعد أ َّن أابها قال‬
.)22())‫ وأْتم له هجرته‬،‫ ((اللَّه َّم اشف سع ًدا‬:‫ مثَّ قال‬،‫مسح صدري وبطين‬
Aa’ishah bint Sa’d narrated that her father said, “I suffered [a sickness] in Makkah, so the Prophet
came to visit me, and he put his hand on my forehead, then he wiped my forehead and my stomach,
then he said, ‘O Allah, cure Sa’d, and complete his migration for him.” [al-Bukhari and Abu Dawood]

‫ ف قال له‬،‫وج ًعا جيده يف جسده منذ أسلم‬ ‫اَّلل‬

َّ ‫ع ن عثمان بن أيب العاص الثقفي أنَّه شكا إىل رسول‬
َّ ‫ وقل ابسم‬،‫ ((ضع يدك على الذي َت ََّل من جسدك‬: ‫اَّلل‬
‫ أعوذ اب ََّّلل‬:‫ وقل سبع مَّرات‬,‫اَّلل ثال ًاث‬ َّ ‫رسول‬
.)23())‫وقدرته من شر ما أجد وأحاذر‬
‘Uthmaan ibn Abil-‘Aas ath-Thaqafi narrated that he complained to the Messenger of Allah about a
pain in his body that suffered from since he became Muslim. The Messenger of Allah said to him,
“Put your hand on the place of the pain in your body, and say bismillah three times. Then say seven
times, ‘I seek refuge with Allah and His power, from the evil of what I find and fear.” [Muslim, Abu
Dawood, at-Tirmidhi, and Ibn Maajah]

‫ أعوذ بعزة هللا‬:‫ وقل‬،‫ فامسح به سبع مرات‬،‫ ((ضع ميينك على املكان الذي تشتكي‬:‫ويف رواية للنسا ي‬
.)24( ))‫وقدرته من شر ما أجد يف كل مسحة‬
In a narration of an-Nasaa’i, “Put your right hand on the place that you are suffering, wipe over it seven
times, and say with each wiping, ‘I seek refuge with the might of Allah and His power from the evil of
what I find.’”

.)3104(‫)ح‬187/3( :‫ وأبو داود يف سننه‬,)5659(‫)ح‬125/10( :‫ انظر الفتح‬،‫) رواه البخاري يف صحيحه‬22(

‫ والرتمذي يف‬،)3891(‫ )ح‬11/4( :‫ وأبو داود يف س ننه‬،)2202(‫)ح‬1728/4( :‫ ومس لم يف ص حيحه‬،)1686 (‫ )ح‬942/2( :‫) رواه مالك يف املوطأ‬23(
.)3522(‫ )ح‬1163/2( :‫ وابن ماجه يف سننه‬,)2080 (‫ )ح‬408/4( :‫سننه‬
)10771,10772(‫)ح‬376,368/9(‫)رواه النسا ي يف الكربى‬24(

28
Notes:

29
 :‫ ولفظه‬،‫ والنسا ي‬,‫ كما عند عبد بن محيد‬،‫يف رقية سيد احلي‬ ‫يف بعض طرق حديث أيب سعيد‬
.)25( »‫ فأعطوان الغنم‬،‫ وأمسح املكان الذي لدغ حىت برأ‬،‫«فجعلت أقرأ فاحتة الكتاب‬
In some of the narrations of the hadeeth of Abu Sa’eed – may Allah be pleased with him – relating to the
leader of the tribe, as found in the Musnad of ‘Abd ibn Humayd, and an-Nasaa’i in al-Kubraa, “I began
to recite al-Faatihah and wipe the place that he was stung, until he was cured, so they gave us the sheep.”

.)26( »‫ فربأ الرجل فأتوا ابلشاء‬،‫ وينفث‬،‫ وجيمع بزاقه‬،‫ «فجعل يقرأ َبم القرآن‬:‫ويف رواية أخرى‬
In another narration, “He began to read Umm al-Qur’an, and gather his spittle and blow, then the man
was cured, so they brought out the sheep.” [an-Nasaa’i in al-Kubraa]

.)7490(‫)ح‬70/7( :‫ والنسا ي يف السنن الكربى‬،)864(‫)ح‬67/2( :‫ انظر املنتخب‬،‫) رواه عبد بن محيد يف مسنده‬25(
.)10800(‫)ح‬387/9( :‫) النسا ي يف السنن الكربى‬26(

30
Notes:

31
 ‫َِّب‬
ُّ ‫ قال الن‬،‫ أو كانت به ق رحةٌ أو جر ٌح‬،‫الشيء منه‬
َّ ‫اَّلل كان إذا اشتكى اإلنسان‬ َّ ‫ أ َّن رسول‬:‫عن عا شة‬
‫ ليشفى‬،‫ بريقة ب عضنا‬،‫ ت ربة أرضنا‬،‫اَّلل‬
َّ ‫ ((ابسم‬:-‫ مثَّ رف عها‬،‫ ووضع سفيان سبَّاب ته ابألرض‬- ‫ِبصبعه هكذا‬
.)27())‫ ِبذن ربنا‬،‫به سقيمنا‬
Aa’ishah narrated that “the Messenger of Allah , if a person was suffering from something, or had a
wound to the head or elsewhere, the Prophet would do this with his finger – Sufyan [ibn ‘Uyaynah]
put his index finger on the earth – then he would raise it and say, ‘In the name of Allah. The soil of our
land, with the spittle of one of us, in order that our sick be cured by it, with the permission of our Lord.”
[al-Bukhari in shortened form, and Muslim]

.)2194(‫)ح‬1724/4( :‫) ومسلم يف صحيحه‬5746 ,5745(‫)ح‬217/10( :‫ انظر الفتح‬،‫) رواه البخاري مقتصرا على الدعاء‬27(

32
Notes:

33
 ‫ ف ت ناوهلا‬،‫ب‬
ٌ ‫ ف وضع يده على األرض ف لدغته عقر‬،‫ذات لي لة يصلي‬ ‫ «ب ي نا رسول هللا‬: ‫ قال‬،‫عن علي‬
‫ وال‬،‫ وال غريه)) أو ((نبيًّا‬،‫ ال تدع مصليًا‬،‫اَّلل العقرب‬
َّ ‫ ((لعن‬:‫ قال‬،‫ ف ل َّما انصرف‬،‫بن عله ف قت لها‬ ‫رسول هللا‬
‫ وميسحها وي عوذها‬،‫ مثَّ جعل يصبَّه على إصبعه حيث لدغته‬،‫ فجعله يف إانء‬،‫غريه)) مثَّ دعا مبلح وماء‬
.)28(»‫ابلمعوذتي‬
It is narrated from ‘Ali that he said, “While the Messenger of Allah was praying one night, he put his
hand on the ground and a scorpion stung him, so the Messenger of Allah took it with his sandal and
killed it. When he finished, he said, ‘May Allah curse the scorpion! It does not leave a praying person, or
anyone else’ or he said, ‘It does not leave a prophet, or anyone else.’ Then he called for salt and water,
and he put it in a vessel, then he began to pour it over the finger that he was stung on, wiping over it,
and reciting of it with al-Mu’awwidhatayn.” [Ibn Abi Shaybah and others]

.)29( »﴾‫ ﴿قل يا أيها الكافرون﴾ و ﴿قل أعوذ برب الفلق﴾ و ﴿قل أعوذ برب الناس‬:‫ «ويقرأ‬:‫ويف رواية‬
In a narration, “He read: Qul yaa ayyuhal-kaafiroon, and Qul a’oodhu bi rabbil-Falaq, and Qul a’oodhu bi
rabbin-naas.” [at-Tabaraani]

‫﴿قل هو اهلل أحد﴾ و﴿قل أعوذ برب الفلق﴾ و{قل أعوذ برب الناس‬:‫ ويقرأ‬،‫ «وجعل ميسح عليها‬:‫ويف رواية‬

.)30(»}
In another narration, “He began to wipe over it and recite: Qul huwa Allahu ahad, and Qul a’oodhu bi
rabbil-Falaq, and Qul a’oodhu bi rabbin-naas.” [Abu Nu’aym and al-Bayhaqi]

‫ والبيهقي‬،)23/2( :‫ وأبو نعيم يف أخبار إص بهان‬،)5890 (‫ )ح‬90/6( :‫ والطرباين يف األوس ط‬،)23553(‫)ح‬44/5( :‫) رواه ابن أيب ش يبة يف املص نف‬28(
,‫ وإس ناده حس ن‬:)191 / 5(‫ واحلديث قال عنه اهليثمي يف جممع الزوا د‬،‫ ورواه خمتص را ابن ماجة‬،)2340,2341(‫)ح‬518,519/5( :‫يف ش عب اإلميان‬
.)548(‫ ح‬:‫وصححه األلباين يف الصحيحة‬
.‫ اهلامش السابق‬:‫ انظر‬،‫) رواها الطرباين‬29(
.‫ اهلامش قبل السابق‬:‫ انظر‬،‫ والبيهقي‬،‫) رواها أبو نعيم‬30(

34
‫ب النَّاس‬
َّ ‫ ((اكشف البأس ر‬:‫ ف قال‬،‫يض‬
ٌ ‫ وهو مر‬،‫دخل عليه‬ ‫اَّلل‬
َّ ‫ أن رسول‬:‫عن اثبت بن ق يس بن َشَّاس‬
»‫ وصبَّه عليه‬،‫ مثَّ ن فث عليه مباء‬،‫ فجعله ِف قدح‬،‫ مثَّ أخذ ت ر ًااب من بطحان‬,‫عن اثبت بن ق يس بن َشاس‬
.)31(
Thaabit ibn Qays ibn Shammaas narrated that “the Messenger of Allah entered his home, while
[Thaabit] was sick. He said, ‘Remove the affliction, Lord of Mankind, from Thaabit ibn Qays ibn
Shammaas’, then he took some soil from Bat-haan, and he put it in a vessel. Then, he blew over it with
water, and poured it over him.” [al-Bukhari in at-Taareekh, Abu Dawood and others]

Shaykh Ibn Baaz (may Allāh have mercy upon him) said:
"Seeking a cure with the Noble Qur’ān and Sidr and the likes are from the permissible medicines and do
not fall within the category of innovation, rather they fall within the category of medicine. The Prophet
‫ﷺ‬said, 'O Slaves of Allāh, seek a cure and do not seek a cure from the harām.' And it is authentically
reported in Sunan Abī Dawood that the Prophet ‫ ﷺ‬read upon water in a vessel and poured it over a sick
person. From this we know that seeking a cure by reading over water and honey and the likes are
permissible, and there is nothing wrong with them from an Islamic point of view, as long as what is read
on them is correct, and the medicine [i.e., water, honey, etc] is something permissible [to eat/drink]."
[Explanation of Fatḥ al-Majeed]

Notes:

,)10789(‫)ح‬374/9( :‫ والنسا ي يف السنن الكربى‬،)3885(‫)ح‬10/4( :‫ وأبو داود يف سننه‬,)3387(‫)ح‬377/8( :‫) رواه البخاري يف التاريخ الكبري‬31(
‫ وحس ن إس ناده ش يخنا الش يخ عبد العزيز بن ابز يف‬,‫ وص ححه‬،)6069(‫)ح‬432/13( :‫ وابن حبان يف ص حيحه‬,)1323(‫)ح‬71/2( :‫والطرباين يف الكبري‬
.)94/8( :‫جمموع الفتاوى‬

35
 ،‫ مثَّ ت غسل‬،‫ ف يكتب هاتي اآلي تي والكلمات يف صحفة‬،‫ إذا عسر على المرأة ولدها‬:‫ قال‬،‫عن ابن عباس‬
‫السبع ورب العرش‬ َّ ‫ سبحان هللا رب‬،‫ «بسم هللا الَّذي ال إله إالَّ هو احلليم الكرمي‬:‫ف تسقى من ها‬
َّ ‫السماوات‬
] 46:‫ أَ ْو ضُحَاهَا}[سورة النازعات‬،ً‫شيَّة‬
ِ َ‫{كَأَنَّهُمْ يَ ْومَ يَرَوْنَهَا لَ ْم َي ْلبَثُوا إِ َّال ع‬:‫العظيم‬

.)32(]35:‫ك إالَّ الْقَ ْومُ الْفَاسِقُونَ}»[األحقاف‬

ُ َ‫{كَأَنَّهُمْ َيوْ َم يَرَوْنَ مَا يُوعَدُونَ َلمْ يَ ْلبَثُوا إِ َّال سَاعَةً مِنْ نَهَارٍ بَ َال ٌغ فَهَلْ يُ ْهل‬

It is narrated from Ibn ‘Abbaas that he said, “If giving birth to a child becomes difficult for a woman,
these two aayaat and these words are written on a page, then the page is washed in water and given to her
to drink: “In the name of Allah, the one that there is no god worthy of worship but him, al-Haleem al-
Kareem, exalted is Allah, Lord of the seven heavens and Lord of the Great Throne: ‘It will be, on the Day
they see it, as though they had not remained [in the world] except for an afternoon or a morning’ and ‘as
though they had not remained [in the world] except an hour of a day. [This is] notification. And will
[any] be destroyed except the defiantly disobedient people?’” [Ibn as-Sunni and Ibn Abi Shaybah and it
is not authentic]

.)33(‫ مث يسقاه صاحب الفزع‬،‫ أهنما َل يراي ابساً أن يكتب آية من القرآن‬:‫عن ليث وجماهد‬
It is narrated from Layth and Mujaahid that “they did not see anything wrong with writing an aayah
from the Qur’an, then it being given to the afflicted person to drink.” [Ibn Abi Shaybah]

‫وقالت اللجنة الدا مة ابململكة العربية السعودية برائسة الشيخ عبد العزيز بن ابز يف جواِبا على هذه املسألة‬
‫ أو القراءة على العسل‬،‫ مث غمرها يف املاء وشرِبا‬،‫ «أما كتابة اآلايت مباء الورد والزعفران وحنو ذلك‬:‫بقوهلا‬
‫ وعليه عمل السلف‬،‫واللنب وحنوها ودهن اجلسم ابملسك وماء الورد املقروء عليه آايت قرآنية فال َبس به‬
)34(
. »‫الصاحل‬
The Lajnah ad-Daa’imah said, “As for writing the aayaat with rose water, Saffron, and the likes, then
putting them in water and drinking them, or reading on honey, milk, and the likes, and oiling the body
with musk and rose water that the Qur’an has been recited over, there is no harm in it, and it was the
action of the pious predecessors.”

.)23508 (‫)ح‬39/5( :‫ وابن أِب شيبة يف املصنف‬,)624 (‫)ح‬231( :‫) رواه ابن السين يف عمل اليوم والليلة‬32(
.)23510 (‫)ح‬40/5( :‫) رواه عنهما ابن أِب شيبة يف املصنف‬33(
.)97/1( -‫ اجملموعة الثانية‬-‫ فتاوى اللجنة الدا مة‬:‫) انظر‬34(

36
 ‫ مث ْتحى هذه الورقة يف ماء ويشرِبا املريض فهذا‬،‫ « أما كتابة اآلايت يف ورقة‬:‫قال الشيخ صاحل الفوزان‬
‫ وأخ ًذا لعموم االستشفاء ابلقرآن الكرمي؛ ألن هللا أخرب أنه‬،‫قياسا على ما ورد‬
ً ‫رخص فيه كثري من العلماء‬
‫ وهو القراءة على‬، ‫ وهو الوارد عن الرسول‬،‫ هو ما ذكرانه‬:‫ ولكن األوىل‬- ‫ إن شاء هللا‬-‫شفاء فال َبس به‬
.)35( »‫املريض مباشرة أو القراءة يف ماء ويشربه‬
Shaykh Saalih al-Fawzaan said, “As for writing the aaayat on paper, then wiping this paper in water and
giving it to the sick person to drink, this is something that many of the scholars gave an allowance for,
based on the analogy of what has been reported, and taking into account the general permissibility of
seeking a cure from the Noble Qur’an, because Allah informed us that it is a cure – so there is no harm
in this, in shaa’ Allah, but what is more deserving is what we have already mentioned: that which is
authentically reported from the Messenger , namely reciting directly upon the sick person, or reciting
over water and giving it to them to drink.”

Notes:

.)102(‫ الفتاوى الذهبية يف الرقى الشرعية ص‬:‫ وانظر‬,)72 / 1( :‫ املنتقى من فتاوى الفوزان‬:‫) انظر‬35(

37
 Additional Narrations – the Evil Eye

Asma' bint 'Umays said, “O Messenger of Allah, the children of Ja'far have been afflicted by the evil eye,
shall we recite ruqyah for them?" He said, “Yes, for if anything were to overtake the divine decree it
would be the evil eye.” [Ahmad and at-Tirmidhi]

Sahl ibn Haneef narrated that “the Prophet came out and travelled with him towards Makkah, until
they were in the mountain pass of al-Kharaar, in al-Juhfah. There, Sahl ibn Haneef did ghusl, and he was
a handsome white-skinned man with beautiful skin. 'Aamir ibn Rabee'ah, one of Banu 'Adiyy ibn Ka'b,
looked at him whilst he was doing ghusl and said, ‘I have never seen such beautiful skin as this, not even
the skin of a virgin’, and Sahl fell to the ground. They went to Messenger of Allah and said, ‘O
Messenger of Allah, can you do anything for Sahl, because by Allah he cannot raise his head?’ He said,
‘Do you accuse anyone with regard to him?’ They said, ‘'Aamir ibn Rabee'ah looked at him.’ The
Messenger of Allah called 'Aamir and rebuked him strongly. He said, ‘Why would one of you kill his
brother? If you see something that you like, then pray for blessing for him.’ Then he said to him, ‘Wash
yourself for him.’ So he washed his face, hands, forearms, knees and the sides of his feet, and inside his
izaar (lower garment), in the vessel. Then, that water was poured over him, and a man poured it over his
head and back from behind. He did that to him, then Sahl got up and joined the people and there was
nothing wrong with him.” [Ahmad no. 15550, Malik no. 1811, An-Nasaa'i and Ibn Hibban]

Ibn 'Abbas narrated that the Prophet (may the peace and blessings of Allah be upon him) said, “The evil
eye is real, and if anything were to overtake the divine decree, it would be the evil eye. When you are
asked to make ghusl, due to the influence of the evil eye, make ghusl.” [Muslim, at-Tirmidhi, and
Ahmad]

'Aa'ishah said, “The person who had put the evil eye on another would be ordered to do wudoo', then
the person who had been afflicted would wash himself (with that water).” [Abu Dawood]

Additional Narrations – Magic

'Aa'ishah (may Allah be pleased with her) said, “A spell was put on the Prophet , until he imagined that
he had done a thing when he had not done it. One day he made du'aa' then he said, ‘Do you know that
Allah has shown me in what lies my cure? Two men came to me and one of them sat at my head and the
other at my feet. One of them said to the other, 'What is ailing the man?' He said, 'He has been
bewitched.' He said, ‘Who has bewitched him?' He said, 'Labeed ibn al-A'sam.' He said, 'With what?'
He said: ‘With a comb, the hair that is stuck to it, and the skin of pollen of a male date palm.’ He said:
‘Where is it?’ He said, ‘In the well of Dharwaan.’” The Prophet went out to the well, then he came
back and said to 'Aa'ishah, “Its date palms are like the heads of devils.” I said: ‘Did you take it out?’ He
said: ‘No. Allah has healed me, and I feared that that might bring evil upon the people.’ Then the well
was filled in. [Recorded by al-Bukhaari, 3268; Muslim, 2189]

38
 Additional Narrations – The Jinn

‫ "إ َّن الشَّيطان جيري من اإلنسان‬: ‫اَّلل عليه وسلَّم قال‬

َّ ‫َّيب صلَّى‬
ُّ ‫عن صفيَّة بنت حيي رضي هللا عنها أن الن‬
َّ ‫جمرى‬
])2175( ‫) ومسلم‬3281( ‫الدم" [ البخاري‬
Safiyyah bint Huyyay (may Allah be pleased with her) narrated that the Prophet said, “Indeed the
shaytaan flows through a person as the blood flows.” [al-Bukhari and Muslim]

َّ ‫َّيب صلَّى‬
‫اَّلل‬ ُّ ‫ ف قال له الن‬،‫اَّلل عليه وسلَّم أنَّه أت ته امرأةٌ اببن هلا قد أصابه لم ٌم‬
َّ ‫عن ي على بن مَّرة عن النَّيب صلَّى‬
]‫) وغريه‬17098( ‫ فربأ [ أمحد‬: ‫اَّلل" قال‬ َّ ‫ "اخرج عد َّو‬:‫عليه وسلَّم‬
َّ ‫اَّلل أان رسول‬
Ya’laa ibn Murrah narrated from the Prophet that “a woman came with a son of hers who had been
afflicted with madness. The Prophet said, ‘Get out, O enemy of Allah! I am the Messenger of Allah!’ and
the boy was cured.’ [Ahmad and others]

39
 ٨٢ :‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉ ﱊﱋﱌﱠ األنعام‬

“Those who believe, and do not mix their faith with oppression. It is they who will have safety, and it is
they who will be guided.” [al-An’aam 6:82]

‫ﲴﲶﲷ‬
‫ﲰﲲ ﲳ ﲵ‬
‫ﲱ‬ ‫ﱡﭐﲧﲨﲩﲪﲫﲬﲭﲮﲯ‬

٦٢ :‫ﲸﲹﱠ النمل‬
“Who is it that answers the one in desperate need when he calls upon Him, and removes the evil, and
places you in authority on the earth? Is there a god with Allah? Little do you remember!” [an-Naml
27:62]

‫ﱡﭐﲟﲠﲡﲢﲣﲤﲥﲦﲧ ﲨﲩﲪﲫ‬

٦٥ :‫ﲬﲭﱠ الزمر‬
“And it has been revealed to you, and to those who were before you, that if you had made a partner with
Allah, we would have certainly destroyed your deeds, and you would have certainly been from the
losers.” [az-Zumar 39:65]

.))‫ ((إ َّن أخوف ما أخاف عليكم الشرك األصغر‬: ‫وقال النيب‬

‫اَّلل؟‬
َّ ‫ وما الشرك األصغر اي رسول‬:‫قالوا‬
:‫اَّلل عَّز وج َّل هلم ي وم القيامة إذا جزي النَّاس َبعم اهلم‬
َّ ‫ ((الرايء ي قول‬:‫قال‬
.)36())ً‫اذهبوا إىل الَّذين كن تم ت راءون يف الدُّن يا فانظروا هل جتدون عندهم جزاء‬
The Prophet said, “Indeed, that which I fear most for you is lesser shirk.”
They said, “What is lesser shirk, O Messenger of Allah?”
He said, “Showing off. Allah, Mighty and Majestic, will say to them on the Day of Judgement, when the
people are rewarded for their deeds, ‘Go to the people that you used to show off in front of in the
worldly life, and see if you find any reward with them!’” [Ahmad and others]

324/14( :‫ والبغوي يف ش رح الس ن ة‬,)4301(‫ )ح‬253/4( :‫ والطرباين يف الكبري‬,)23630(‫)ح‬39 / 39 ( :‫) رواه اإلم ام أمح د يف مس ن ده‬36(
.)951(‫ ح‬:‫ واحلديث صححه األلباين يف الصحيحة‬،)4135(‫)ح‬

40
‫ﲸ ﲺﲻ ﲼ ﲽ‬
‫ﲹ‬ ‫ﱡﭐﲬﲭﲮﲯﲰﲱﲲﲳﲴﲵﲶﲷ‬
٥ :‫ﱠ البينة‬
“And they were not commanded except that they worship Allah, making the religion sincerely for Him,
as monotheists, and that they perform the prayer and give the zakaah - and that is the right religion.” [al-
Bayyinah 98:5]

.)37())‫ وابتغي به وجهه‬،ً‫إن هللا عَّز وج َّل ال يقبل من العمل إالَّ ما كان له خالصا‬
َّ (( : ‫وقال النيب‬
The Prophet said, “Indeed Allah, Mighty and Majestic, does not accept any deed, except that which is
solely for Him, and for which His face is sought.” [an-Nasaa’i and others]

Notes:

.)52( :‫ واحلديث صححه األلباين يف الصحيحة‬:)7628(‫)ح‬140/8( :‫ والطرباين يف املعجم الكبري‬,)4333(‫)ح‬286/4( :‫) رواه النسا ي‬37(

41
 ٣ :‫ﱡﭐﱍﱎﱏﱐﱑﱒﱓﱔﱕﱠ البقرة‬
“Those who believe in the unseen, and perform the prayer, and spend out of what We have provided
them.” [al-Baqarah 2: 3]

‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊ ﱌ‬
‫ﱋ ﱍ ﱎ ﱏ ﱐﱑ ﱒ ﱓ ﱔ‬

١٨٨ :‫ﱖﱘ ﱙﱚﱛﱜﱝﱞﱟﱠ األعراف‬

‫ﱗ‬ ‫ﱕ‬
“Say, I do not control for myself any benefit or harm, except what Allah wills. And if I knew the unseen,
I would have secured for myself an abundance of good, and nothing bad would ever have happened to
me. I am only a warner and a bringer of glad tidings for a people who believe.” [al-A’raaf 7: 188]

‫ﳓ ﳕ ﳖ ﳗﳘ‬
‫ﳔ‬ ‫ﱡﭐﳇﳈﳉﳊﳋﳌﳍﳎﳏﳐﳑﳒ‬

١٤ :‫ﳙﳚﳛﳜﳝﳞﳟﳠﳡﳢﳣ ﱠ سبأ‬
“Then, when we decreed death for [Sulaymaan], nothing informed [the jinn] of his death, except a worm
of the earth which kept gnawing at his stick. So, when he fell down, it became clear to the jinn that if
they knew the unseen, they would not have stayed in humiliating torment.” [Saba’ 34: 14]

42
Notes:

43
 ‫ﲚ ﲜ ﲝ ﲞ ﲟﲠ ﱠ‬
‫ﲗﲙ ﲛ‬
‫ﲘ‬ ‫ﱡﭐ…ﲐﲑﲒﲓ ﲔﲕﲖ‬
٧ : ‫الحشر‬
“…and whatever the Messenger gives you, take it, and whatever he forbids you from, abstain from it.
And protect yourselves from the punishment of Allah, indeed Allah is severe in punishment.” [al-Hashr
59:7]

‫ﱐ ﱒﱓﱔﱕ ﱖ‬
‫ﱑ‬ ‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋﱌﱍﱎﱏ‬

٣٦ :‫ﱗﱘ ﱙﱚﱠ األحزاب‬

“And it is not for a believing man, or a believing woman, if Allah and His messenger decide a matter,
that they should have any say in this matter of theirs. And whoever disobeys Allah and His messenger, he
has deviated into clear misguidance.” [al-Ahzaab 33:36]

٦٣ :‫…ﱽﱾﱿﲀﲁ ﲂﲃﲄﲅﲆﲇﲈﲉﱠ النور‬

‫ﱡﭐ ﱼ‬
“…so let them be warned – those who oppose his command – lest they be afflicted by a fitnah or
afflicted with a painful punishment.” [an-Noor 24:63]

.)38(‫ متفق عليه‬،))‫ ((من أحدث يف أمران هذا ما ليس فيه ف هو رد‬: ‫وقال‬
The Prophet said, “Whoever introduces something into this religion of ours that is not from it, it will
be rejected.” [Bukhari and Muslim]

‫ اللؤلؤ واملرجان فيما اتفق عليه‬:‫ وانظر‬,)1718(‫)ح‬1343/3( :‫ ومس لم يف ص حيحه‬،)2697(‫)ح‬355/5( :‫ انظر الفتح‬،‫) رواه البخاري يف ص حيحه‬38(
.)1120(‫)ح‬195/2( :‫الشيخان‬

44
Notes:

45
 ٢٨٢ :‫ﳊﳌﳍﳎﳏﳐﱠ البقرة‬
‫ﳆﳇﳈﳉ ﳋ‬...‫ﱡﭐ‬
“…And protect yourselves from the punishment of Allah, and Allah will teach you.” [al-Baqarah 2: 282]

٢ :‫ﱡﭐ…ﲊﲋﲌﲍﲎﲏﲐﱠ الطالق‬
“…And whoever protects himself from the punishment of Allah, Allah will make for him a way out.”
[at-Talaaq 65: 2]

‫ﲡﲣﲤﲥﲦﲧ‬
‫ﲢ‬ ‫ﲜ ﲞﲟ ﲠ‬
‫ﲝ‬ ‫ﲕ ﲗﲘ ﲙﲚ ﲛ‬
‫ﲖ‬ ‫ﱡﭐ ﲑﲒﲓﲔ‬

٣ :‫ﲨﲩﱠ الطالق‬
“And will provide for him from where he could never imagine. And whoever relies upon Allah, He will
be sufficient for him. Indeed, Allah will accomplish his command. Indeed, Allah has set a decree for all
things.” [at-Talaaq 65: 3]

٦٥ :‫ﲸﲺﲻﲼﲽﱠ اإلسراء‬
‫ﲹ‬ ‫ﱡﭐﲳﲴﲵﲶﲷ‬

“Indeed, my [believing] slaves – you have no authority over them. And sufficient is your Lord as a
guardian.” [al-Israa’ 17:65]

٤٢ :‫ﱡﭐﲊﲋﲌﲍﲎﲏﲐﲑ ﲒﲓﲔﲕﱠ الحجر‬

“Indeed, my [believing] slaves – you have no authority over them, except those that follow you from
those who are astray.” [al-Hijr 15:42]

46
Notes:

47
 َّ ‫ أ َّن رسول‬،‫عن عمران بن حصي‬
‫اَّلل صلى هللا عليه وسلم قال " يدخل اجلنَّة من أ َّميت سب عون أل ًفا بغري‬
‫اَّلل قال " هم الَّذين ال يسرتقون وال ي تط َّريون وال يكت وون وعلى رِبم‬
َّ ‫ قالوا من هم اي رسول‬. " ‫حساب‬
]‫ [رواه مسلم‬. " ‫ي ت وَّكلون‬
‘Imran ibn Hussayn narrated that the Messenger of Allah said, “Seventy thousand of my nation will
enter Paradise without account.” They said, “Who are they, O Messenger of Allah?” He replied, “They
are those who do not seek ruqyah, nor believe in omens, nor do they get cauterised, and upon their Lord
they rely.” [Muslim and others]
Concerning this hadeeth - Ibn Al-Qayyim (may Allah have mercy on him) said:
"That is because these people will enter Paradise without being called to account because of the
perfection of their Tawheed, therefore he described them as people who did not ask others to perform
ruqyah for them. Hence he said “and they put their trust in their Lord.” Because of their complete trust
in their Lord, their contentment with Him, their faith in Him, their being pleased with Him and their
seeking their needs from Him, they do not ask people for anything, be it ruqyah or anything else, and
they are not influenced by omens and superstitions that could prevent them from doing what they want
to do, because superstition detracts from and weakens Tawheed." Zaad al-Ma‘aad, 1/475
The scholars of the Standing Committee for Issuing Fatwas said:
What is meant is that they do not ask others to perform ruqyah for them or cauterize them; rather they
put their trust in Allah and rely on Him to relieve what they are suffering and to ward off what would
harm them and to bring that which would benefit them. End quote. Fataawa al-Lajnah al-Daa’imah,
24/397
They also said:
Asking others to offer du‘aa’ for one and asking them to perform ruqyah are permissible, but not doing
them and doing without people and doing these things for oneself is better. Fataawa al-Lajnah al-
Daa’imah, 24/261
Shaykh Ibn Baaz (may Allah have mercy on him) said:
This hadeeth indicates that not asking is better, just as not using cautery is better, but when there is a
need for it, there is nothing wrong with asking for ruqyah or using cautery, because the Prophet
(blessings and peace of Allah be upon him) told ‘Aa’ishah to ask for ruqyah for an illness that had
befallen her, and he told the mother of the children of Ja‘far ibn Abi Taalib (may Allah be pleased with
him), whose name was Asma’ bint ‘Umays (may Allah be pleased with her), to seek ruqyah for them.
This indicates that there is nothing wrong with that when there is a need to ask for ruqyah. Majmoo‘
Fataawa Ibn Baaz, 25/118-119
Sheikh Ibn Uthaymeen said:
“The phrase in the hadeeth about the seventy thousand who will enter Paradise without being called to
account, that they “do not ask for ruqyah” means that they do not seek it from others. But the Prophet
(peace and blessings of Allaah be upon him) commanded us and taught us to seek treatment, as he said:
“Allaah has not created any disease without also creating the cure; some know it and some do not.”
(Reported by al-Bukhaari, no. 5678).

48
For this reason the Prophet (peace and blessings of Allaah be upon him) said, “… those who do not ask
for ruqyah..” and did not say “those who do not seek treatment”. Seeking treatment is essential, but it is
better not to seek ruqyah. However, if a person comes forward and recites something over you and you
do not stop him, this does not mean that you are not counted among the people mentioned in the
hadeeth {note: this is also the opinion of Ibn Taymiyyah}, because you did not ask for ruqyah. By the
same token, if you do ruqyah for your brother, you are doing him a favour, and this does not rule you
out from being one of the seventy thousand. Thus we say that the extra phrase reported in Saheeh
Muslim, “… and they did not do ruqyah…” is a dubious addition that is not saheeh. The correct
wording is only “Those who did not ask for ruqyah.”
Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 55/121
Notes:

49
 ‫ﲦﲧﲨﲩﲪﲫﲬﲭﲮﲯﲰﱠ‬...‫ﱡﭐ‬
٣٥ :‫األحزاب‬
“…And those men who remember Allah much, and the women [who do the same] – Allah has prepared
for them forgiveness, and a great reward.” [al-Ahzaab 33:35]

‫ﱡﭐﲷﲸﲹﲺﲻﲼﲽﲾﲿﳀﳁﳂﳃﱠ‬
٤٥ :‫األنفال‬
“O you who believe, when you meet a party [in battle], be firm, and remember Allah much, that you
may be successful.” [al-Anfaal 8:45]

‫ﱑ ﱓ ﱔﱕ ﱖ ﱗ ﱘ ﱙ‬
‫ﱒ‬ ‫ﱡﭐﱍﱎﱏﱐ‬
٦٠ :‫ﱚﱛﱠ غافر‬
“And your Lord said, ‘Call upon me, and I will answer you.’ Indeed, those who are too proud to worship
Me will enter Hell, disgraced.” [Ghaafir 40: 60]

50
Notes:

51
 ‫ﱡﭐﱏﱐﱑﱒﱓﱔﱕﱖﱗﱘﱙﱚﱛﱜ‬

‫ﱡ ﱣ ﱤ ﱥ ﱦﱧ ﱨﱩﱪﱫ ﱬ‬
‫ﱝ ﱞﱟ ﱠ ﱢ‬

‫ﱸ ﱺﱻ‬
‫ﱹ‬ ‫ﱰ ﱲ ﱳ ﱴ ﱵﱶ ﱷ‬
‫ﱱ‬ ‫ﱭﱮ ﱯ‬

‫ﱼ ﱽﱾﱿﲀﲁﲂﲃﲄﲅﲆﲇﲈﲉﲊﲋﲌﲍ‬

‫ﲚﲜ‬
‫ﲛ‬ ‫ﲎﲏﲐﲑﲒﲓﲔﲕﲖﲗﲘﲙ‬

‫ﲝﲞ ﲟﲠ ﲡﲢ ﲣ ﲤ ﲥﲦﲧ ﲨﲩ ﲪ ﲫ‬

‫ﲳﲵﲶﲷﲸ‬
‫ﲴ‬ ‫ﲬ ﲭ ﲮ ﲯ ﲰﲱ ﲲ‬

٩٠ - ٨٣ :‫ﲼﲾﲿﳀﳁﱠ األنبياء‬
‫ﲽ‬ ‫ﲹ ﲺﲻ‬

“And Ayyub, when he called to his Lord, ‘Indeed, adversity has touched me, and you are the Most
Merciful of the merciful.’
So We responded to him and removed what afflicted him of adversity. And We gave him [back] his
family and the like thereof with them as mercy from Us and a reminder for the worshippers.
And Ismaa’eel and Idrees and Dhul-Kifl; all were of the patient.
And We admitted them into Our mercy. Indeed, they were of the righteous.
And the Man of the Fish, when he went off in anger and thought that We would not decree anything
against him. And he called out within the darkness, ‘There is no deity except You; exalted are You.
Indeed, I have been of the wrongdoers.’
So We responded to him and saved him from the distress. And like this We will save the believers.
And [mention] Zakariyyaa, when he called to his Lord, ‘My Lord, do not leave me alone [with no heir],
while you are the best of inheritors.’
So We responded to him, and We gave to him Yayhaa, and made his wife better. Indeed, they used to
hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive.” [al-
Anbiyaa’ 21:83-90]

52
Notes:

53
 ‫ " اي غالم إين‬: ‫ كنت خلف النَّيب صلى هللا عليه وسلم فقال‬: ‫عن عبد هللا بن عبَّاس رضي هللا عنهما قال‬
‫ وإذا استعنت‬، ‫ إذا سألت فاسأل هللا‬، ‫ احفظ هللا جتده جتاهك‬، ‫ احفظ هللا َيفظك‬: ‫أعلمك كلمات‬
، ‫ َل ينفعوك إالَّ بشيء قد كت به هللا لك‬، ‫أن األ َّمة لو اجتمعت على أن ينفعوك بشيء‬
َّ ‫ واعلم‬، ‫فاستعن ابهلل‬
‫ رفعت األقالم وجفَّت‬، ‫يضروك إالَّ بشيء قد كتبه هللا عليك‬
ُّ ‫ َل‬، ‫ضروك بشيء‬
ُّ ‫وإن اجتمعوا على أن ي‬
. ] ‫حيح‬
ٌ ‫حديث حسن ص‬
ٌ : ‫الرتمذي وقال‬
ُّ ‫الصحف " [ رواه‬
ُّ
‘Abdullah ibn ‘Abbaas – may Allah be pleased with them both – narrated, “I was behind the Prophet
and he said, ‘O young man, I am going to teach you some words: Guard [the rights and commands of]
Allah, and Allah will protect you. Guard the [rights and commands of] Allah, you will find Him in front
of you. If you ask, then ask Allah, and if you seek help, then seek help from Allah. And know that if the
ummah all came together to benefit you with something, they would not be able to benefit you, except
with something that Allah had written for you. And if they came together to harm you, they would not
be able to harm you with something, except with something that Allah had written against you – the
pens have been raised and the scrolls have dried.” [at-Tirmidhi and others]

َّ ‫ واعلم‬، ‫الرخاء ي عرفك يف الشدَّة‬

‫أن ما‬ َّ ‫عرف إىل هللا يف‬
َّ ‫ ت‬، ‫ " احفظ هللا جتده أمامك‬: ‫ويف رواية غري الرتمذي‬
َّ ‫ و‬، ‫الصرب‬
‫أن الفرج مع‬ َّ ‫ واعلم‬، ‫ ليخطئك‬، ‫ وما أصابك َل يكن‬، ‫أخطأك َل يكن ليصيبك‬
َّ ‫أن النَّصر مع‬
َّ ‫ و‬، ‫الكرب‬
. " ً‫أن مع العسر يسرا‬

In another narration, not found in at-Tirmidhi, “Guard [the rights and commands] of Allah, and you
will find him in front of you. Get to know Allah in times of ease, and Allah will know you at times of
difficulty. And know that whatever has missed you was never going to happen to you, and whatever
happened to you was never going to miss you. And know that victory comes with patience, and relief
comes with distress, and with hardship is ease.”

54
Notes:

55
 ‫ﱺﱼﱽ‬
‫ﱻ‬ ‫ﱵ ﱷ ﱸﱹ‬
‫ﱶ‬ ‫ﱡﭐﱨﱩﱪﱫﱬﱭﱮﱯﱰﱱﱲﱳﱴ‬

‫ﲆ ﲈ ﲉ ﲊﲋ ﲌ ﲍ ﲎﲏ ﲐ‬
‫ﲇ‬ ‫ﱾﱿ ﲀ ﲁ ﲂﲃﲄﲅ‬

٣١ :‫ﲘﲚﲛﲜﲝﲞﲟﱠ الرعد‬
‫ﲑ ﲒ ﲓﲔﲕ ﲖ ﲗ ﲙ‬
“And if there was any qur'an by which the mountains would be removed or the earth would be broken
apart or the dead would be made to speak, [it would be this Qur'an], but to Allah belongs the affair
entirely. Then have those who believed not accepted that had Allah willed, He would have guided the
people, all of them? And those who disbelieve do not cease to be struck, for what they have done, by
calamity - or it will descend near their home - until there comes the promise of Allah . Indeed, Allah
does not fail in [His] promise.” [ar-Ra’d 13: 31]

‫ﱰ ﱲﱳ‬
‫ﱱ‬ ‫ﱡﭐﱡﱢﱣﱤﱥ ﱧ‬
‫ﱦ ﱨ ﱩ ﱪ ﱫ ﱬﱭ ﱮ ﱯ‬
٧٦ :‫ﱴﱵﱶﱷﱠ النساء‬
“Those who believe fight in the way of Allah, and those who disbelieve fight in the way of those that are
worshipped besides Allah – so fight against the allies of the shaytaan. Indeed, the plot of the shaytaan is
ever weak.” [an-Nisaa’ 4:76]

١٧٥ :‫ﱡﭐﱒﱓﱔﱕﱖﱗﱘﱙﱚﱛﱜﱝﱠ آل عمران‬

“That is only the shaytaan, who makes you scared of his allies – do not fear them, but fear Me, if you are
truly believers.” [Aal-‘Imraan 3:175]

‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊ ﱌ‬
‫ﱋ ﱍ ﱎ ﱏﱐ ﱑ ﱒ‬

٨٧ :‫ﱓﱔﱕ ﱖﱠ يوسف‬
“O my sons, go and find out about Yusuf and his brother, and do not despair of relief from Allah.
Indeed, no one despairs of relief from Allah except the disbelieving people.” [Yusuf 12:87]

56
Notes:

57
‫ﳢ ﳤ ﳥ ﳦﳧ ﳨ ﱠ‬
‫ﳣ‬ ‫ﱡﭐﳙﳚﳛﳜﳝﳞﳟﳠﳡ‬
١٩ :‫محمد‬
“Know that there is no god worthy of worship except Allah, and seek forgiveness for your sins, and those
of the believing men and women. And Allah knows your moving about and your place of rest.”
[Muhammad 47:19]

١٦٩ :‫ﱡﭐﳈﳉﳊﳋﳌﳍﳎﳏﳐﳑﳒﳓ ﱠ البقرة‬

“[They shaytaan] only commands you with evil and immorality, and that you say about Allah that which
you do not know.” [al-Baqarah 2: 169]

)39(
))‫ ((صدقك وهو كذوب‬: ‫قال النيب‬
The Prophet said, “He told you the truth, even though he is a great liar.” [al-Bukhari, in ta’leeq form,
and an-Nasaa’i in ‘amal al-yawmi wal laylah, and others]

:‫ ح دي ث رقم‬،)568/4( ‫ فتح الب اري‬:‫ انظر‬،‫ فهو ج ا ز‬،‫ ف أج ازه املوك ل‬،ً‫ ابب إذا وك ل رجالً فرتك الوكي ل ش يئ ا‬،‫) رواه البخ اري تعليق اً يف كت اب الوك ال ة‬39(
:‫ حديث رقم‬،)350/9( :‫ ويف الس نن الكربى‬،)965( :‫ حديث رقم‬،)278( ‫ ص‬:‫ ووص له النس ا ي يف عمل اليوم والليلة‬،)5010 ،3275 ،2311(
.)569/4( :‫ ذكر احلافظ ابن حجر لوصل احلديث يف فتح الباري‬:‫ وانظر‬،)10729(

58
Notes:

59
 ٣٠ :‫ﱡﭐﳌﳍﳎﳏﳐ ﳑﳒﳓﳔﳕﳖﱠ الشورى‬
“Whatever calamity befalls, it is by your own hands, and He pardons much.” [ash-Shooraa 42: 30]

‫ﲮﲰﲱﲲ ﲳﲴ‬
‫ﲯ‬ ‫ﱡﭐﲣﲤﲥﲦﲧﲨﲩﲪﲫﲬﲭ‬
٢١٤ :‫ﲼ ﲾﲿﳀﳁﳂﳃﱠ البقرة‬
‫ﲵ ﲶﲷ ﲸ ﲹ ﲺ ﲻ ﲽ‬
“Or do you think that you will enter Paradise when there has not yet come to you that which came to
those who passed away before you. They were afflicted with such poverty and hardship that even the
messenger and those who believed along with him said, ‘When is the help of Allah?’ Certianly, the help
of Allah is near!” [al-Baqarah 2: 214]

‫ﱙ ﱛﱜ ﱝ ﱠ‬
‫ﱚ‬ ‫ﱡﭐﱐﱑﱒﱓﱔﱕﱖﱗﱘ‬
١٥٥ :‫البقرة‬
“And we will certainly test you with something of fear, hunger, and a loss of wealth, life, and fruits – and
give glad tidings to the patient.” [al-Baqarah 2: 155]

‫ﲬ ﲮ ﲯ ﲰ ﲱ ﲲﲳ ﲴ‬
‫ﲭ‬ ‫ﱡﭐﲥﲦﲧﲨﲩﲪﲫ‬

١٤٠ :‫ﲹﲻﲼﲽﲾﲿ ﱠ آل عمران‬

‫ﲺ‬ ‫ﲵ ﲶﲷﲸ‬
“If you are touched by a wound, then those people have been touched with a similar wound. These are
the days we give in turns, so that Allah may test those who believe, and take from them martyrs. And
Allah does not love the oppressors.” [Aal-‘Imraan 3: 140]

60
Notes:

61
‫ﱡﭐﱏﱐﱑﱒﱓﱔﱕﱖﱗﱘﱙﱚﱛﱜﱝﱞﱟﱠ‬
٦ :‫ﱠ الحجرات‬
“O you who believe, if a disobedient person comes to you with information, make sure of it, so that you
do not harm a people out of ignorance, then become regretful over what you have done.” [al-Hujuraat
49:6]

‫ﲀ ﲂﲃ ﲄ ﲅ ﲆ‬
‫ﲁ‬ ‫ﱡﭐﱸﱹﱺﱻﱼﱽﱾﱿ‬

‫ﲘﲚ‬
‫ﲎ ﲐ ﲑﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲙ‬
‫ﲇ ﲈﲉ ﲊ ﲋ ﲌ ﲍ ﲏ‬

١٢٨ :‫ﲛﲜﲝﲞﱠ األنعام‬

“And on the Day when He will gather them together [and say], ‘O company of jinn, you have [misled]
many of mankind.’ And their allies among mankind will say, ‘Our Lord, some of us made use of others,
and we have [now] reached our term, which you appointed for us.’ He will say, ‘The Fire is your
residence, wherein you will abide eternally, except for what Allah wills. Indeed, your Lord is Wise and
Knowing.’” [al-An’aam 6: 128]

62
Notes:

63
. " ‫اَّلل ت عاىل أدومها وإن ق َّل‬
َّ ‫ب األعمال إىل‬
ُّ ‫اَّلل صلى هللا عليه وسلم " أح‬
َّ ‫ قالت قال رسول‬،‫عن عا شة‬
]‫قال وكانت عا شة إذا عملت العمل لزمته [رواه مسلم‬
Aa’ishah narrated that the Messenger of Allah said, “The most beloved of deeds to Allah, the Exalted,
are the most continuous, even if it is small.” And Aa’ishah, when she did an action, would stick to it.
[Muslim and others]

64
Notes:

65
 ‫ﱡﭐﱎﱏﱐﱑﱒﱓﱔﱕﱖﱗﱘ ﱚ‬
‫ﱙﱛ‬

١١٠ :‫ﱡﱣﱤﱥﱦﱧﱠ آل عمران‬

‫ﱜ ﱝﱞﱟ ﱠ ﱢ‬

“You are the best nation brought forth for the people – you command that which is good, and forbid
that which is evil, and you believe in Allah. And if only the People of the Book believed, it would be
better for them. Among them are believers, but most of them are defiantly disobedient.” [Aal-‘Imraan 3:
110]

‫ وقد‬،‫ هلم ثواب وعقاب‬،‫ منهيي‬،‫ مأمورين‬،‫ عقالء‬،‫ «وإذا كان اجلن أحياء‬:‫قال شيخ اإلسالم ابن تيمية‬
،‫ من األمر ابملعروف‬،‫ فالواجب على املسلم أن يستعمل فيهم ما يستعمله يف اإلنس‬، ‫أرسل إليهم النيب‬
‫ ويعاملهم إذا اعتدوا مبا‬، ‫ وكما دعاهم النيب‬،‫ كما شرع هللا ورسوله‬،‫ والدعوة إىل هللا‬،‫والنهى عن املنكر‬
:‫» إىل أن قال‬...‫يعامل به املعتدون‬
Ibn Taymiyyah – may Allah have mercy on him – said, “Since the jinn are living, intelligent beings, who
have been given commands and prohibitions, and are subject to reward or punishment, and the Prophet
was sent to them, then that which is obligatory for the Muslim is to use the same things with them
that they would use with a human being: commanding them to do good, forbidding them from doing
evil, and calling them to Allah, as Allah and His messenger commanded, and as the Prophet gave them
da’wah – and also to deal with them if they transgress against someone, as the transgressors should be
dealt with…” and he continued, saying:

‫ وأمروا‬،‫ وأقيمت عليهم احلجة‬،‫واملقصود أن اجلن إذا اعتدوا على اإلنس أخربوا بكم هللا ورسوله‬...«
‫{ وَمَا كُنَّا مُعَذِّ ِبنيَ حَتَّى نَبْ َعثَ رَسُولًا‬:‫ كما يفعل ابإلنس ألن هللا يقول‬،‫ وهنوا عن املنكر‬،‫ابملعروف‬

َ‫{ يَا َمعْشَ َر الْجِ ِّن وَالْإِنْسِ ألَمْ يَأْتِكُ ْم رُسُلٌ مِ ْنكُمْ يَقُصُّونَ َعلَيْكُمْ آيَاتِي َويُنْذِرُونَكُمْ لِقَاء‬:‫ وقال تعاىل‬،]15:‫}[اإلسراء‬

.)40(»]130:‫يَوْمِكُ ْم هَذَا}[األنعام‬
“…meaning that if the jinn transgress against a human, they should be informed of the ruling of Allah
and His messenger, and the proof should be established against them, and they should be commanded to
do good, and forbidden from doing evil, as should be done with a human being, because Allah said, ‘And
We will not punish until we send a messenger’ and He said, ‘O group of jinn and men, has there not
come to you messengers from you, relating my aayaat to you, and warning you of this Day of yours.’”

.)39-43/19( :‫) جمموع الفتاوى‬40(

66
Notes:

67
 ‫ "من ن فَّس عن مؤمن كربةً من كرب الدُّن يا‬:‫عن أيب هري رة رضي هللا عنه عن النَّيب صلى هللا عليه و سلم قال‬
‫ ومن سرت‬،‫اَّلل عليه يف الدُّن يا واآلخرة‬
َّ ‫ ي َّسر‬،‫ ومن ي َّسر على معسر‬،‫اَّلل عنه كربةً من كرب ي وم القيامة‬
َّ ‫ن فَّس‬
.]‫ وا ََّّلل يف عون العبد ما كان العبد يف عون أخيه …[رواه مسلم‬، ‫مسلما سرته هللا يف الدُّن يا واآلخرة‬
Abu Hurayrah – may Allah be pleased with him – narrated from the Prophet that he said, “Whoever
removes from a believer a hardship from the hardships of this world, Allah will remove from him a
hardship from the hardships of the Day of Resurrection; and whoever is lenient with a debtor in
difficulty, Allah will make things easy for him, in this world and the Hereafter; and whoever conceals
[the faults and secrets] of a Muslim, Allah will conceal [his faults and secrets] in this world and the
Hereafter; and Allah will help His servant to the extent that His servant helps his brother…” [Muslim
and others]

َّ ‫ ف ن فسوا له يف األجل؛‬،‫ ((إذا دخلتم على املريض‬: ‫وروي عن رسول هللا‬

‫ وهو يطيب‬،ً‫فإن ذلك ال ي رُّد شيئا‬
.)41())‫ن فس املريض‬
The Messenger of Allah is reported to have said, “If you enter the place of a sick person, make him feel
that he has a long time left [to live], for this does not change anything, but it makes the person feel
better.” [A weak hadeeth]

‫ ح‬:‫ واأللباين يف الض عيفة‬،)8 ,4/2( :‫ انظر موس وعة ابن حجر احلديثية‬،‫ وابن حجر‬،)127(‫ ص‬:‫ كما قال النووي يف األذكار‬،‫) وهو حديث ض عيف‬41(
.)184(
.)116 / 4( :‫) زاد املعاد يف هدي خري العباد‬1(

68
Notes:

69
 َّ ‫ وإ َّن‬،ٌ‫ ((إ َّن الدُّن يا حلوةٌ خضرة‬:‫ فقال‬،‫أمته من الدنيا‬
‫ ف ي نظر كيف‬،‫اَّلل مستخلفكم فيها‬ ‫وقد حذر النيب‬
.)42())‫ واتَّقوا النساء؛ فإ َّن أ َّول فت نة بين إسرا يل كانت يف النساء‬،‫ فاتَّقوا الدُّن يا‬،‫ت عملون‬
The Prophet warned his followers of the trappings of this world, saying, “Indeed this world is sweet
and green, and indeed Allah will give you authority in it, and will see how you will act. So protect
yourself from this world, and protect yourself from women, for the first trial of the Children of Israel was
women.” [Muslim and others]

.)43( ))‫((ألن يطعن يف رأس أحدكم مبخيط من حديد خري له من أن ميس امرأة ال حتل له‬
The Prophet said, “For one of you to have an iron nail driven into his head is better for him than to
touch a woman that is not permissible for him.” [at-Tabaraani]

‫ والبيهقي يف‬,)9224(‫)ح‬302/8( :‫ والنس ا ي يف الكربى‬,)11169(‫)ح‬261/17( :‫ وأمحد يف مس نده‬,)2742(‫ )ح‬2098/4( :‫) رواه مس لم‬42(
.)13301 (‫ )ح‬91/7( :‫الكربى‬
.)226(‫ ح‬:‫ وصححه األلباين يف الصحيحة‬,‫ رجاله رجال الصحيح‬:) 326/4( ‫ قال اهليثمي‬،)487(‫ )ح‬212/20( :‫) رواه الطرباين يف الكبري‬43(

70
Notes:

71
 ‫قالت اللجنة‪« :‬احلمد هلل وحده‪ ،‬والصالة والسالم على من ال نيب بعده‪ ،...‬وبعد‪ :‬فقد اطلعت اللجنة‬
‫الدا مة للبحوث العلمية واإلفتاء على ما ورد إىل َساحة املفيت العام من معايل وزير الشؤون اإلسالمية‬
‫واألوقاف والدعوة واإلرشاد‪ ،‬واملرفق به احملضر املعد من قبل مندوب فرع وزارة الشئون اإلسالمية‪ ،‬ومندوب‬
‫هيئة األمر ابملعروف والنهي عن املنكر ابلقصيم‪ ،‬واحملال إىل اللجنة من األمانة العامة هليئة كبار العلماء برقم‪:‬‬
‫( ‪/139‬س) واتريخ‪8/1/1418:‬ه ‪ ،‬وقد تضمن احملضر عدة فقرات أجابت اللجنة عنها مبا يلي‪:‬‬
‫‪The Lajnah ad-Daa’imah responded to the a comprehensive question, answering each part of the‬‬
‫‪question in turn:‬‬

‫الفقرة األوىل‪ :‬القراءة على ماء فيه زعفران‪ ،‬مث غمس األوراق فيه‪ ،‬مث جتفيفها‪ ،‬مث حلها بعد ذلك مباء‪ ،‬مث‬
‫شرِبا‪.‬‬
‫‪Question One: Reading on water containing saffron, then submerging paper in it and drying it, then‬‬
‫‪putting these papers back in water and drinking the water.‬‬

‫اجلواب‪ :‬القراءة يف ماء فيه زعفران‪ ،‬مث تغمس األوراق يف هذا املاء وتباع على الناس؛ ألجل االستشفاء ِبا‪،‬‬
‫هذا العمل ال جيوز‪ ،‬وجيب منعه؛ ألنه احتيال على أكل أموال الناس ابلباطل‪ ،‬وليس هو من الرقية الشرعية‬
‫اليت نص بعض أهل العلم على جوازها؛ وهي كتابة اآلايت يف ورقة أو يف شيء طاهر كتابة واضحة‪ ،‬مث غسل‬
‫تلك الكتابة وشرب غسيلها‪.‬‬
‫‪Answer One: Reading on water containing Saffron, then putting paper in this water and selling it to‬‬
‫‪people as a cure – this is an action that is not permitted, and it is obligatory to stop people from doing it,‬‬
‫‪because it is a means to devour people’s wealth in falsehood, and it is not from ar-ruqyah ash-shar’iyyah‬‬
‫‪which some of the scholars said to be permissible, i.e., writing the aayaat on a paper or something else‬‬
‫”‪which is pure, in clear writing, then washing this writing and drinking the water.‬‬
‫‪Notes:‬‬

‫‪72‬‬
‫ أو طلب الراقي من القرين أن خييل للمريض‬،‫ مدى صحة ختيل املريض للعا ن من جراء القراءة‬:‫الفقرة الثانية‬
.‫من أصابه ابلعي‬
Question Two: The validity of asking the sick person afflicted with the evil eye to picture the one who
has done it, during recitation, or the raaqi asking the qareen to show the sick person the one who
afflicted them with the evil eye.

‫ ختيل املريض للعا ن أثناء القراءة عليه وأمر القارئ له بذلك هو عمل شيطاين ال جيوز؛ ألنه استعانة‬:‫اجلواب‬
‫ وهذا عمل ُمرم؛ ألنه استعانة ابلشياطي؛‬،‫ فهي اليت تتخيل له يف صورة اإلنسي الذي أصابه‬،‫ابلشياطي‬
‫ ﴿وأنَّه كان‬:‫ فيدخل يف قوله تعاىل‬،‫ ويسبب نشر اخلوف والرعب بي الناس‬،‫وألنه يسبب العداوة بي الناس‬
]6:‫ال من اإلنس ي عوذون برجال من اجلن ف زادوهم رهقاً﴾ [سورة اجلن‬
ٌ ‫رج‬
Answer Two: Asking the sick person who is afflicted with the evil eye, during recitation, to imagine [the
guilty person], or the reciter commanding him to do that is a devilish action which is not permissible,
because it is seeking help from the devils, since they are the ones who appear to him in his mind as the
one who afflicted him. This is a forbidden action, because it is seeking help from the devils, and because
it is a cause of enmity between people, and a cause of spreading fear and terror among people, so it falls
under the statement of Allah, ‘And indeed, there were men from mankind who sought help from men
among the jinn, and it increased them in sin.’
Notes:

73
‫ بجة الضغط والتضييق‬،‫ أو رقبتها مباشرة من غري حا ل‬،‫ أو جبهتها‬،‫ يدها‬:‫ مس جسد املرأة‬:‫الفقرة الثالثة‬
‫ وما هي الضوابط يف‬،‫ خاصة أن مثل هذا اللمس َيصل من األطباء يف املستشفيات‬،‫على ما فيها من اجلان‬
‫ذلك؟‬
Question Three: Wiping over the body of a woman: her hand, forhead, or neck, directly without any
barrier, with the reasoning that it is putting pressure and making it difficult for the jinn that are within
her, especially since this kind of touching is done by doctors in hospitals – and what are the limits of
that?

‫ وإمنا يقرأ عليها بدون‬،‫ ال جيوز للراقي مس شيء من بدن املرأة اليت يرقيها؛ ملا يف ذلك من الفتنة‬:‫اجلواب‬
‫ وهناك فرق بي عمل الراقي وعمل الطبيب؛ ألن الطبيب قد ال ميكنه العالج إال مبس املوضع الذي‬،‫مس‬
.‫ ال يتوقف على اللمس‬- ‫ وهو القراءة والنفث‬- ‫ خبالف الراقي؛ فإن عمله‬،‫يريد أن يعاجله‬
Answer Three: It is not permissible for the raaqi to wipe over any part of the body of a woman that he is
reciting over, because of the fitnah that is involved in this. He must only read over her, without
touching. There is a difference between the actions of the raaqi and the actions of the doctor, because the
doctor may not be able to treat the patient except by touching the place that he is treating, as opposed to
the raaqi, since his actions – reading and blowing – are not dependant upon touch.
Notes:

74
،‫ منها شيء خمصص للسحر‬،‫ وضع أختام كبرية احلجم مكتوب فيها آايت أو أذكار أو أدعية‬:‫الفقرة الرابعة‬
‫ مث خيتم على أوراق حتل بعد‬،‫ مث يغمس ابخلتم على ماء فيه زعفران‬،‫ ومنها ما هو للجان‬،‫ومنها ما هو للعي‬
.‫ذلك وتشرب‬
Question Four: Making a large seal, in which it aayaat are written, or adhkaar, or du’aa – some specific
to magic, others to the evil eye, and others for the jinn – then dipping this seal in water containing
saffron, then stamping papers which are then submerged and drunk.

‫ مث توضع تلك‬،‫ ال جيوز للراقي كتابة اآلايت واألدعية الشرعية يف أختام تغمس مباء فيه زعفران‬:‫اجلواب‬
:‫ مث تغسل تلك األوراق وتشرب؛ ألن من شرط الرقية الشرعية‬،‫األختام على أوراق؛ ليقوم ذلك مقام الكتابة‬
.‫نية الراقي واملرقي االستشفاء بكتاب هللا حال الكتابة‬
Answer Four: It is not permissible for the raaqi to write aayaat and Islamic supplications on seals which
are submerged in saffron water, then these seals are stamped on paper, as an alternative to writing, then
these papers are washed and drunk, because from the conditions of ruqyah is for the intention of the
raaqi and the one being recited upon to seek a cure, at the time of writing.

‫ إذ أن اجلان‬،‫ بدعوى أنه يفصح عن وجود جان أو عدمه‬،‫ شم جلد الذ ب من قبل املريض‬:‫الفقرة اخلامسة‬
.‫ وينفر منه ويضطرب عند اإلحساس بوجوده‬،‫ خياف من الذ ب‬- ‫ بزعمهم‬-
Question Five: Making the sick person smell a wolf’s skin, based on the claim that this makes clear
whether jinn are present or not, since the jinn – according to them – are scared of wolves and run away
from them, and become shaky when they sense their presence.

‫ حىت يعرف أنه مصاب ابجلنون عمل ال جيوز؛ ألنه‬،‫ استعمال الراقي جللد الذ ب؛ ليشمه املصاب‬:‫اجلواب‬
.‫ إن اجلين خياف من الذ ب خرافة ال أصل هلا‬:‫ وقوهلم‬،ً‫ فيجب منعه بتاات‬،‫نوع من الشعوذة واالعتقاد الفاسد‬
Answer Five: A raaqi using a wolf’s skin, making the afflicted person smell it, so that he can find out if
that person is afflicted by jinn, is something impermissible, because it is a type of magical trickery and
corrupt belief, so it is obligatory to strictly prohibit it. As for their statement that the jinn fear a wolf, it
has no basis.
Notes:

75
 ‫ والقراءة على مجع‬،‫ أو عرب اهلاتف مع بعد املسافة‬،‫ قراءة القرآن أثناء الرقية مبكرب الصوت‬:‫الفقرة السادسة‬
.‫كبري يف آن واحد‬
Question Six: Reading the Qur’an during ruqyah using a microphone, or over a long-distance phone
call, and reading over a large group of people at one time.

‫ وال تكون بواسطة مكرب الصوت وال بواسطة اهلاتف؛‬،‫ الرقية ال بد أن تكون على املريض مباشرة‬:‫اجلواب‬
(( :‫ وقد قال‬،‫ وأتباعهم ِبحسان يف الرقية‬،‫وأصحابه رضي هللا عنهم‬ ‫ألن هذا خيالف ما فعله رسول هللا‬
.)44( ))‫من أحدث من أمران هذا ما ليس منه فهو رد‬
Answer Six: Ruqyah is only that which is done directly over the sick person, and not by means of a
microphone, nor by means of a telephone, because this opposes what the Messenger of Allah and his
companions did, and it opposes following them in good, in matters of ruqyah. He said, “Whoever
innovates introduces something new into this religion of ours that is not from it, will have it rejected”
Notes:

.)61( :‫) سبق ختريج احلديث ص‬44(

76
 ‫ وكذلك تصديق اجلين املتلبس ابملريض بدعوى‬،‫ االستعانة ابجلان يف معرفة العي أو السحر‬:‫الفقرة السابعة‬
.‫السحر والعي والبناء على دعواه‬
Question Seven: Seeking help from the jinn in knowing [the one guilty of] evil eye or magic, and
likewise believing the jinn who is afflicting the sick person in their claim that it is magic or the evil eye,
and building upon what the jinn has claimed.
‫ قال هللا‬،‫ ال جتوز االستعانة ابجلن يف معرفة نوع اإلصابة ونوع عالجها؛ ألن االستعانة ابجلن شرك‬:‫اجلواب‬
]6:‫ال من اإلنس ي عوذون برجال من اجلن ف زادوهم رهقاً﴾[اجلن‬
ٌ ‫ ﴿وأنَّه كان رج‬:‫تعاىل‬

‫ ﴿وي وم َيشرهم مجيعاً اي معشر اجلن قد استكث رُت من اإلنس وقال أوليآؤهم من اإلنس ربَّنا‬:‫وقال تعاىل‬
‫استمتع ب عضنا بب عض وب لغنا أجلنا الَّذي أ َّجلت لنا قال النَّار مث واكم خالدين فيهاإالَّ ما شاء اَّلل إ َّن ربَّك‬
.]128:‫ليم﴾[األنعام‬
ٌ ‫حك ٌيم ع‬
‫ واجلن خدموهم مبا‬،‫ واستعاذوا ِبم‬،‫ وخضعوا هلم‬،‫ أن اإلنس عظموا اجلن‬:‫ومعىن استمتاع بعضهم ببعض‬
‫ مما يطلع عليه اجلن دون اإلنس؛‬،‫ ومن ذلك إخبارهم بنوع املرض وأسبابه‬،‫ وأحضروا هلم ما يطلبون‬،‫يريدون‬
.‫ وال جيوز تصديقهم‬،‫وقد يكذبون؛ فإهنم ال يؤمنون‬
Answer Seven: It is not permissible to seek help from the jinn in knowing the type of affliction or the
type of treatment required, because seeking help from the jinn is shirk. Allah, the Exalted, said, ‘And
indeed, there were men from mankind who sought help from men among the jinn, and it increased
them in sin.’ And He, the Exalted, said, ‘And on the Day when He will gather them together [and say],
‘O company of jinn, you have [misled] many of mankind.’ And their allies among mankind will say,
‘Our Lord, some of us made use of others, and we have [now] reached our term, which you appointed
for us.’ He will say, ‘The Fire is your residence, wherein you will abide eternally, except for what Allah
wills. Indeed, your Lord is Wise and Knowing.’
The meaning of ‘some of them seeking help from others’ is that the men would glorify the jinn and
submit to them, and the jinn would serve them in what they wanted, and would bring for them what
they requested. From this is the jinn informing them about the type of the sickness and its cause, from
that which the jinn can see but not men – and they may well lie, for they are not to be believed, and it is
not permissible to believe them.
Notes:

77
‫ وانتزاع آايت معينة‬،‫ تشغيل جهاز التسجيل على آايت من القرآن لعدة ساعات عند املريض‬:‫الفقرة الثامنة‬
.‫ وأخرى للجان‬،‫ وأخرى للعي‬،‫ختص السحر‬
Question Eight: Playing a recording of aayaat of the Qur’an for a number of hours over the sick person,
and selecting certain aayaat specific to magic, others to the evil eye, and others for the jinn.
‫ تشغيل جهاز التسجيل ابلقراءة واألدعية ال يغين عن الرقية؛ ألن الرقية عمل َيتاج إىل اعتقاد ونية‬:‫اجلواب‬
.‫ واجلهاز ال يتأتى منه ذلك‬،‫ ومباشرة للنفث على املريض‬،‫حال أدا ها‬
Answer Eight: Playing a recording of aayaat of the Qur’an and supplications does not replace ruqyah,
since ruqyah is an action which requires belief and intention when performing it, and directly blowing
over the sick person – and a playback device does not do any of those things.
Notes:

78
 ‫ وإلصاقها على شيء من اجلسد كالصدر وحنوه؛ أو طيها‬،‫ كتابة أوراق فيها القرآن والذكر‬:‫الفقرة التاسعة‬
‫ وتوضع حتت الفراش أو يف‬،‫ أو كتابة بعض احلروز من األدعية الشرعية وشدها جبلد‬،‫ووضعها على الضرس‬
.‫ والدعاء‬،‫ والذكر‬،‫ وتعليق التما م إذا كانت من القرآن‬،‫أماكن أخرى‬
Question Nine: Writing papers containing the Qur’an and words of remembrance, and attaching them
to some part of the body, like the chest, etc., or rolling them up around the finger, or writing some
special papers with Islamic supplications and tying them up in leather, then putting them until the
mattress, or somewhere else, and tying amulets from the Qu’ran, remembrances, and supplications.

‫ أو‬،‫ إلصاق األوراق املكتوب فيها شيء من القرآن أو األدعية على اجلسم أو على موضع منه‬:‫اجلواب‬
‫ (( من تعلق ْتيمة فال أُت‬:‫وضعها حتت الفراش وحنو ذلك ال جيوز؛ ألنه من تعليق التما م املنهي عنها بقوله‬
)45(
)) ‫هللا له‬

.)46( ))‫ ((إن الرقى والتما م والتولة شرك‬:‫وقوله‬

Answer Nine: Attaching written papers containing something of the Qur’an, or supplications, to the
body or a part of it, or putting them under the mattress, or something similar, is not permissible, because
it falls under the forbidden practice of hanging amulets, about which the Prophet said, “Whoever hangs
an amulet, may Allah not complete [his goal] for him.” And he said, “Indeed, incantations, amulets, and
magic are all shirk”
Notes:

،)7503 (‫ )ح‬241/4( :‫ واحلاكم يف مس تدركه‬,)2072 (‫)ح‬403/4( :‫ والرتمذي يف جامعه‬،)17404(‫)ح‬623 / 28 ( :‫) رواه أمحد يف مس نده‬45(
.)2072(‫)ح‬72 / 5( :‫ وحسنه األلباين كما يف صحيح الرتمذي‬,)19395(‫ )ح‬351/9( :‫والبيهقي يف السنن الكربى‬

‫ واحلاكم يف‬،)3530(‫ )ح‬1166/2( :‫ وابن ماجه يف س ننه‬،)3883(‫ )ح‬9/4( :‫ وأبو داود يف س ننه‬،)3615 (‫)ح‬110 / 6( :‫) رواه أمحد يف مس نده‬46(
‫ وص ححه أيض ا األلباين يف‬،)19387 (‫ )ح‬350/9( ‫ والبيهقي‬,‫ ص حيح اإلس ناد على ش رط الش يخي‬: ‫ وقال‬،)8290 (‫ )ح‬463/4( :‫مس تدركه‬
.)2972(‫ ح‬:‫الصحيحة‬

79
 ‫ وعلى‬،‫ ردت عي احلاسد عليه‬،‫ شهاب قابس‬،‫ «حجر ايبس‬:‫ مثل‬،‫ بعض األدعية َل ترد‬:‫الفقرة العاشرة‬
.»‫أحب الناس إليه‬
Question Ten: Some supplications which are not reported [in hadeeth], such as, ‘A dry stone and a
burning star repel the evil eye of the jealous person against him and against the most beloved of people to
him’

‫ (( من‬: ‫ فال جيوز استعماله لقول النيب‬،‫ وفيه عدوان على غري املعتدي‬،‫ هذا الدعاء ال أصل له‬:‫اجلواب‬
.))‫عمل عمالً ليس عليه أمران فهو رد‬
Answer Ten: This supplication has no basis to it, and it contains a transgression against someone who is
not guilty, and so it is not permissible to use it, because of the statement of the Prophet, “Whoever
introduces something new into this religion of ours that is not from it, it will be rejected.”

.‫وصلى هللا على نبينا ُممد وآله وصحبه وسلم‬

:‫اللجنة الدا مة للبحوث العلمية واإلفتاء‬

:‫ عضو‬،‫ عبد العزيز بن عبد هللا بن ُممد آل الشيخ‬:‫ ان ب الر يس‬،‫ عبد العزيز بن عبد هللا بن ابز‬:‫الر يس‬
.‫) انتهى‬47( )‫ صاحل بن فوزان الفوزان‬:‫ عضو‬،‫بكر بن عبد هللا أبو زيد‬
Notes:

.)20361( ‫ الفتوى رقم‬, )90 /1( -‫ اجملموعة الثانية‬- ‫) فتاوى اللجنة الدا مة‬47(

80
 ‫‪1. The aayaat of ruqyah from the Sunnah‬‬

‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋﱌﱍﱎﱏﱐﱑ‬
‫ﱒ ﱓ ﱔ ﱕ ﱖ ﱗ ﱘﱙ ﱚ ﱛ ﱜ ﱝ ﱞﱟ‬
‫ﱠﱡ ﱢﱣﱤ ﱠ الفاتحة‪٧ - ١ :‬‬

‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋﱌﱍﱎﱏﱐﱑﱒﱓ‬

‫ﱔﱕ ﱖﱗﱘﱙﱚﱛﱜﱝﱞﱟﱠ ﱠ الكافرون‪٦ - ١ :‬‬

‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋﱌﱍﱎﱏﱐﱑﱒﱓﱠ اإلخالص‪١ :‬‬

‫‪٤-‬‬
‫ﭐ‬
‫ﱡﭐﱔﱕﱖﱗﱘﱙﱚﱛﱜﱝﱞﱟﱠﱡﱢﱣﱤﱥﱦﱧ‬
‫ﱨﱩﱪﱫﱬﱭﱮﱯ ﱠ الفلق‪٥ – ١ :‬‬

‫ﱡﭐﱰﱱﱲﱳﱴﱵﱶﱷﱸﱹﱺﱻﱼﱽﱾ‬
‫ﱿﲀﲁﲂﲃﲄﲅﲆﲇﲈﲉ ﱠ الناس‪٦ - ١ :‬‬

‫ﱈ ﱊ ﱋ ﱌﱍ ﱎ ﱏ ﱐ ﱑ ﱒﱓ ﱔ ﱕ‬ ‫ﱡﭐﱁﱂﱃﱄﱅ ﱇ‬
‫ﱆ ﱉ‬
‫ﱧﱩ ﱪ‬
‫ﱨ‬ ‫ﱖ ﱗﱘ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞﱟ ﱠﱡ ﱢ ﱣ ﱤﱥ ﱦ‬

‫ﲎ ﲐﲑ ﲒ‬
‫ﲏ‬ ‫ﱫﱬ ﱠ ‪ ...‬ﱡﭐﲇﲈﲉﲊﲋﲌﲍ‬

‫ﲟ ﲡﲢ‬
‫ﲠ‬ ‫ﲛﲝﲞ‬
‫ﲜ‬ ‫ﲓﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ‬

‫ﲲ ﲴ ﲵ ﲶﲷ‬
‫ﲳ‬ ‫ﲫ ﲭ ﲮ ﲯﲰ ﲱ‬
‫ﲬ‬ ‫ﲣ ﲤ ﲥ ﲦﲧ ﲨ ﲩ ﲪ‬

‫‪81‬‬
‫ﳆ ﳈﳉ ﳊ‬
‫ﳇ‬ ‫ﲺ ﲼ ﲽ ﲾ ﲿ ﳀﳁ ﳂ ﳃ ﳄ ﳅ‬
‫ﲻ‬ ‫ﲸﲹ‬

‫ﳕ ﳗ ﳘﳙ ﳚ ﳛ ﳜ ﳝ ﱠ‬
‫ﳖ‬ ‫ﳏ ﳑﳒﳓ ﳔ‬
‫ﳋﳌﳍﳎ ﳐ‬
‫البقرة‬

‫‪2. Examples of the aayaat of ruqyah which the scholars generally advise‬‬

‫ﲧ ﲩ ﲪﲫ‬
‫ﲨ‬ ‫ﲟﲡﲢﲣﲤﲥ ﲦ‬
‫ﲙ ﲛﲜ ﲝﲞ ﲠ‬
‫ﲚ‬ ‫ﱡﭐﲓﲔﲕﲖﲗﲘ‬

‫ﲿﳁ‬
‫ﲶ ﲸﲹ ﲺﲻ ﲼ ﲽ ﲾ ﳀ‬
‫ﲷ‬ ‫ﲯ ﲱ ﲲ ﲳ ﲴﲵ‬
‫ﲰ‬ ‫ﲬ ﲭﲮ‬

‫ﳈ ﳊﳋﳌﳍﱠ البقرة‪٢٥٥ :‬‬

‫ﳉ‬ ‫ﳄ ﳆﳇ‬
‫ﳅ‬ ‫ﳂﳃ‬

‫ﲎ ﲐ ﲑ ﲒ ﲓﲔ ﲕ‬
‫ﲏ‬ ‫ﱡﭐﲇﲈﲉﲊﲋﲌﲍ‬

‫ﲟ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦﲧ ﲨ ﲩ ﲪ‬
‫ﲠ‬ ‫ﲛ ﲝﲞ‬
‫ﲜ‬ ‫ﲖ ﲗﲘﲙ ﲚ‬

‫ﲺ ﲼ ﲽﲾ ﲿ‬
‫ﲻ‬ ‫ﲲ ﲴ ﲵ ﲶﲷﲸ ﲹ‬
‫ﲳ‬ ‫ﲫ ﲭ ﲮ ﲯﲰ ﲱ‬
‫ﲬ‬

‫ﳏ ﳑﳒ ﳓ‬
‫ﳆ ﳈ ﳉ ﳊ ﳋ ﳌﳍ ﳎ ﳐ‬
‫ﳇ‬ ‫ﳀﳁﳂﳃ ﳄ ﳅ‬

‫ﳕ ﳗﳘﳙﳚﳛﳜﳝﱠ البقرة‪٢٨٦ – ٢٨٥ :‬‬

‫ﳖ‬ ‫ﳔ‬

‫ﱙ ﱛ ﱜ ﱝﱞ ﱟ ﱠ ﱡ‬ ‫ﱡﭐﱍﱎﱏﱐﱑﱒﱓﱔﱕ ﱗ‬
‫ﱖﱘ ﱚ‬
‫ﱧ ﱩ ﱪ ﱫ ﱬ ﱭ ﱮﱯ ﱰ‬
‫ﱨ‬ ‫ﱢﱣ ﱤﱥ ﱦ‬
‫ﱲ ﱴ ﱵ ﱶﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿﲀ‬
‫ﱳ‬ ‫ﱱ‬
‫ﲄ ﲆ ﲇ ﲈ ﲉ ﲊﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ‬
‫ﲁ ﲂﲃ ﲅ‬
‫ﲗ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤﲥ ﲦ‬
‫ﲘ‬ ‫ﲓﲕﲖ‬
‫ﲔ‬
‫ﲫ ﲭ ﲮﲯ ﲰ ﲱ ﲲ ﲳ ﲴ‬
‫ﲬ‬ ‫ﲧﲨ ﲩ ﲪ‬
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‫ﲺ ﲼ ﲽ ﲾ ﲿ ﳀ ﳁﳂ ﳃ ﳄ ﳅ ﳆ‬
‫ﲻ‬ ‫ﲶ ﲸﲹ‬
‫ﲷ‬ ‫ﲵ‬

‫ﱠ الحشر‪٢٤ – ١٨ :‬‬

‫ﱡﭐﲂﲃﲄﲅﲆﲇﲈﲉﲊﲋﲌﲍﲎﲏﲐ‬

‫ﲘﲚﲛﲜﲝﲞﲟﱠ الفتح‪:‬‬
‫ﲙ‬ ‫ﲑﲒ ﲓ ﲔ ﲕ ﲖ ﲗ‬
‫‪٢٦‬‬

‫‪3. The aayaat of ruqyah specific to the type of affliction‬‬

‫ﱇ ﱉ ﱊ ﱋﱌ ﱍ ﱎ‬
‫ﱈ‬ ‫ﱡﭐﱁﱂﱃﱄﱅﱆ‬

‫ﱘ ﱚ ﱛ ﱜﱝﱞ‬
‫ﱙ‬ ‫ﱏ ﱐ ﱑ ﱒ ﱓ ﱔﱕ ﱖ ﱗ‬

‫ﱭ ﱯﱰ‬
‫ﱮ‬ ‫ﱤ ﱦ ﱧﱨﱩﱪ ﱫ ﱬ‬
‫ﱥ‬ ‫ﱟ ﱠﱡ ﱢ ﱣ‬

‫ﱽ ﱿ ﲀﲁﲂ‬
‫ﱾ‬ ‫ﱷﱹ ﱺﱻ ﱼ‬
‫ﱱﱲ ﱳ ﱴ ﱵ ﱶ ﱸ‬

‫ﲎﲐﲑﲒﲓﱠ البقرة‪١٠٢ :‬‬

‫ﲏ‬ ‫ﲈ ﲊ ﲋﲌﲍ‬
‫ﲉ‬ ‫ﲃ ﲄ ﲅﲆ ﲇ‬

‫ﱚﱜ‬
‫ﱛ‬ ‫ﱡﭐﱈﱉﱊﱋﱌﱍﱎﱏﱐﱑﱒﱓﱔﱕﱖﱗﱘﱙ‬
‫ﱝ ﱞ ﱟ ﱠ ﱡﱢ ﱣ ﱤ ﱥ ﱦ ﱧ ﱨﱩ ﱪ ﱫ ﱬ ﱭ ﱠ‬
‫يونس‪٨٢ – ٨٠ :‬‬

‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋﱌﱍﱎ ﱐ‬
‫ﱏ ﱑﱒ ﱓ ﱔ ﱕ ﱖ‬

‫ﱗ ﱘ ﱙ ﱚ ﱛ ﱜﱝ ﱞﱟ ﱠﱡ ﱢ ﱣﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪﱫ‬

‫‪83‬‬
‫ﱳ ﱵ ﱶﱷ ﱸ ﱹ ﱺ ﱻﱼﱽ ﱾ ﱿﲀ ﲁ‬
‫ﱮ ﱰﱱ ﱲ ﱴ‬
‫ﱯ‬ ‫ﱬﱭ‬

‫ﲂﲃﱠ طه‪٧٠ – ٦٥ :‬‬

‫ﱡﭐﱉﱊﱋﱌﱍﱎﱏﱐﱑﱒﱓﱔﱕﱖﱗﱘﱙﱚﱛﱜﱝ‬

‫ﱞ ﱟ ﱠ ﱡ ﱢﱣ ﱤﱥ ﱦﱧ ﱨﱩ ﱪ ﱫﱬ ﱭ ﱮ ﱯ‬

‫ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾﱿ ﲀ ﲁ‬

‫ﲂﲃﲄﱠ الشعراء‪٤٨ – ٤١ :‬‬

‫ﱡﭐﲌﲍﲎﲏﲐﲑﲒﲓﲔﲕﲖﲗﲘﲙﲚﲛﲜ‬

‫ﲝﲞﱠ القلم‪٥٢ – ٥١ :‬‬

‫ﱌ ﱎ ﱏ ﱐﱑﱒ‬
‫ﱍ‬ ‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋ‬

‫ﱓ ﱔ ﱕ ﱖ ﱗ ﱘﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣ ﱤ‬

‫ﱥ ﱦ ﱧ ﱨﱩ ﱪ ﱫ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ‬

‫ﲅ ﲇ ﲈ ﲉﲊﲋﱠ‬
‫ﲆ‬ ‫ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀﲁ ﲂ ﲃ ﲄ‬
‫األحقاف‪٣٢ – ٢٩ :‬‬

‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋﱌﱍﱎﱏﱐﱑﱒ ﱔ‬
‫ﱓﱕﱖ‬
‫ﱗ ﱘ ﱙ ﱚﱛ ﱜ ﱝ ﱞ ﱟﱠ ﱡ ﱢ ﱣﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ‬
‫ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ‬
‫ﲃ ﲄ ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍ ﲎ ﲏﲐ ﲑ ﲒ ﲓ ﲔ‬
‫ﲛ ﲝ ﲞ ﲟ ﲠﲡ ﲢﲣ ﲤ ﲥ ﲦ ﲧﲨ ﲩ ﲪ ﲫ‬
‫ﲜ‬ ‫ﲕ ﲖ ﲗ ﲘﲙ ﲚ‬

‫‪84‬‬
 ‫ﲸ ﲺﲻ ﲼﲽﲾ ﲿ ﳀ ﳁ‬
‫ﲬ ﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴﲵ ﲶ ﲷ ﲹ‬
‫ﳏ ﳑ ﳒﳓ ﳔ ﳕ‬
‫ﳂ ﳃ ﳄ ﳅ ﳆ ﳇﳈ ﳉ ﳊ ﳋ ﳌ ﳍ ﳎ ﳐ‬
‫ﱅ ﱇ ﱈﱉ ﱊ ﱋ ﱌ ﱍ‬
‫ﱆ‬ ‫ﳖ ﳗ ﳘ ﳙ ﱁ ﱂ ﱃﱄ‬
‫ﱜﱞ‬
‫ﱎ ﱏﱐ ﱑ ﱒ ﱓ ﱔ ﱕ ﱖﱗ ﱘ ﱙ ﱚ ﱛ ﱝ‬
‫ﱟ ﱠ ﱡ ﱢ ﱣﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱﱲ ﱳ ﱴ‬
‫ﱵ ﱶ ﱷ ﱸﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁﲂ ﲃ ﲄﲅ ﲆ ﲇ ﲈ ﲉ ﲊﲋ‬
‫ﲞ ﲠﲡﲢ‬
‫ﲟ‬ ‫ﲌ ﲍ ﲎ ﲏﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ‬
‫ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰﲱ ﲲ ﲳ ﲴ ﲵ‬
‫ﲶ ﲷ ﲸ ﲹﲺ ﲻ ﲼ ﲽ ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ ﳄ ﳅ ﳆ ﳇ ﳈ ﳉ ﳊ ﳋﳌ‬
‫ﳍ ﳎ ﳏ ﳐ ﳑ ﳒ ﳓ ﳔ ﳕ ﳖﳗ ﳘ ﳙ ﳚ ﳛ ﳜ ﳝ ﳞ‬

‫ﳟﳠﳡﳢﳣﳤﳥﳦﳧ ﱠ الجن‪٢٨ – ١ :‬‬

‫ﱡﭐﲮﲯﲰﲱﲲﲳ ﲴﲵﲶﲷﲸﲹﲺﲻﲼﲽﲾﲿ‬

‫ﳀ ﳁﳂ ﳃﳄ ﳅ ﳆ ﳇﳈ ﳉ ﳊ ﳋﳌ ﳍﳎ ﳏﳐ ﳑﳒ‬

‫ﳓﳔﳕﳖﳗﳘﱠ الشعراء‪٨٣ – ٧٧ :‬‬

‫‪85‬‬
 ‫‪4. An example of the aayaat of warnings and punishments‬‬

‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈﱉﱊﱋﱌﱍﱎﱏﱐﱑ‬

‫ﱒ ﱓ ﱔ ﱕﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜ ﱝ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣ ﱤ ﱥ‬

‫ﱭ ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶﱷﱸ ﱹ‬
‫ﱮ‬ ‫ﱦ ﱧ ﱨ ﱩ ﱪﱫ ﱬ‬

‫ﲁ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍﲎ ﲏ‬
‫ﲂ‬ ‫ﱺ ﱻ ﱼ ﱽﱾ ﱿ ﲀ‬

‫ﲐ ﲑ ﲒ ﲓ ﲔﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ‬

‫ﲤ ﲥﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴ ﲵ ﲶ‬

‫ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽ ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ ﳄ ﳅ ﳆ ﳇﳈ ﳉ ﳊ‬

‫ﳕ ﳗ ﳘ ﳙ ﱁ ﱂ ﱃﱄ ﱅ ﱆ ﱇ ﱈ‬
‫ﳖ‬ ‫ﳋ ﳌ ﳍ ﳎ ﳏ ﳐ ﳑ ﳒﳓ ﳔ‬

‫ﱉ ﱊ ﱋ ﱌ ﱍ ﱎﱏ ﱐ ﱑ ﱒ ﱓ ﱔ ﱕ ﱖ ﱗ ﱘ ﱙ ﱚﱛ‬

‫ﱭ ﱯﱰ ﱱ‬
‫ﱣ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫﱬ ﱮ‬
‫ﱤ‬ ‫ﱜ ﱝ ﱞ ﱟﱠﱡ ﱢ‬

‫ﱲ ﱳ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ‬

‫ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍ ﲎ ﲏﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ‬

‫ﲘ ﲙ ﲚ ﲛ ﲜﲝ ﲞ ﲟﲠ ﲡ ﲢﲣﲤ ﲥ ﲦ ﲧ ﲨﲩ‬

‫ﲪ ﲫ ﲬ ﲭﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴﲵ ﲶ ﲷ ﲸ ﲹﲺ ﲻ ﲼ ﲽ‬

‫ﲾ ﲿ ﳀ ﳁ ﳂ ﳃﳄ ﳅ ﳆ ﳇ ﳈ ﳉ ﳊ ﳋ ﳌ ﳍ ﳎ ﳏ ﳐ‬

‫ﳑ ﳒﳓ ﳔ ﳕ ﳖ ﳗ ﳘ ﳙ ﳚ ﳛ ﳜ ﳝ ﳞ ﳟ ﳠ ﳡ ﳢ ﳣ ﳤ‬
‫ﱁ ﱂ ﱃ ﱄﱅ ﱆ ﱇﱈ ﱉﱊ ﱋ ﱌ ﱍﱎ ﱏ ﱐﱑ ﱒﱓ ﱔ‬
‫ﱕ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ ﱜﱝ ﱞ ﱟ ﱠ ﱡ ﱢ ﱣﱤ ﱥ ﱦ ﱧ‬
‫ﱨ ﱩ ﱪ ﱫ ﱬ ﱭﱮ ﱯ ﱰ ﱱ ﱲ ﱳﱴ ﱵ ﱶ ﱷ ﱸ ﱹ‬

‫‪86‬‬
‫ﱺﱻﱼﱽﱾﱿﲀﲁﲂﲃﲄﲅﲆﲇﲈﲉﲊﲋ‬
‫ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔﲕ ﲖﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ‬
‫ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩﲪﲫ ﲬﲭ ﲮﲯ ﲰ‬
‫ﲱ ﲲ ﲳ ﲴ ﲵ ﲶ ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽ ﲾ ﲿﳀ‬

‫ﳁﳂﳃﱠ الصافات‪٧٣ - ١ :‬‬

‫‪5. An example of the aayaat which remind and touch the heart of the raaqi‬‬

‫ﱐ ﱒﱓ ﱔﱕ‬
‫ﱑ‬ ‫ﱡﭐﱁﱂﱃﱄﱅﱆﱇﱈ ﱊ‬
‫ﱉ ﱋ ﱌ ﱍﱎﱏ‬

‫ﱗ ﱙﱚﱛﱜﱠ يونس‪١٠٧ :‬‬

‫ﱘ‬ ‫ﱖ‬

‫ﱡﭐﱒﱓﱔﱕﱖﱗﱘﱙﱚﱛﱜﱝﱠ آل عمران‪١٧٥ :‬‬

‫‪87‬‬
Notes:

88