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Whoever relies on Allah (has Tawakkul), He is sufficient for him. (At-Talaaq 65:3)

by Ayub A. Hamid

Tawakkul is another attribute that results from a true Eeman in Allaah Subhaanahu wa Ta`aala and the hereafter and continual remembrance of both. It is an attitude that emanates from the conviction that:

• Allah has put me in this world temporarily for a test and all of my good and bad circumstances are part of the test.
• The test is about my performance in given circumstances, not about how good or bad my circumstances are. Regardless of what circumstances I encounter, the test is about how well I exhaust all my efforts in achieving the objective of the Deen Allaah has prescribed for me for His pleasure.
• My success depends on the quality (in terms of relevance, wisdom, propriety, tactics, strategy and sincerity) and quantity I put in, not on the material results they appear to produce, regardless of what kind of good or bad circumstances I happen to encounter.
• Whatever Allah has commanded us to do and the objectives He wants us to achieve are the best things for us in this world and in the hereafter. 
• My duty is to continue steadfastly on the job Allah has assigned to me utilizing every tool humanly possible and doing my earnest best, without worrying about the results, but instead leaving the results totally to Allah Subhaanahu wa Ta`aala.
• The real success is attaining the pleasure of Allah, not the results in this world. Whether my efforts bear any visible result in this world or not, I must continue on my course steadfastly.
• Whatever hardships, test, trials and sufferings I endure during my servitude to Him are all part of His plan for my ultimate success. Enduring them with contentment without a word of complaint or without being disheartened in any way is a part of my job as His slave that I am doing for His pleasure.

These convictions produce a winning state of mind and a believer feels that because I truly believe in Allah and am doing what He wants me to do, He is with me, watching me, and accepting my efforts; and He is not going to let my endeavours go in vain, let me fail or leave me unsupported. No one can do anything to me that is not part of His plan for me as His slave. Regardless of what transpires in this world, the ultimate success is mine, as long as I am truly committed to His work. If I keep the right attitude, come what may, I will be successful:

The Messenger of Allah, Sall Allaahu `alayhi wa sallam said, "How wonderful it is for a believer that he always ends up with goodness: If he suffers and remains steadfast, it is rewarding; if good things happen and he thanks Allah, that is also rewarding." (Suhaib in the Muslim)

It is a totally liberating, very empowering state of mind that a true believer attains because of his trust in and reliance on the power, authority, help and support of Allah Subhaanahu wa Ta`aala and because of the contentment he feels in serving Allah without being concerned about the results that Allah provides for his untiring efforts. This kind of resolute trust in and reliance on Allah– Tawakkul – provides such a tranquility to one’s heart, such a courage in one’s psyche and such a resilience in one’s nature that a believer cannot be scared, pressured into giving up, made to compromise, compelled to give in, bought out of his Islamic mission, or forced into submission by any enemy, tyrant, power or authority. For those who have Tawakkul, Allah Subhaanahu wa Ta`aala says:

Whoever relies on Allah (has Tawakkul), He is sufficient for him (At-Talaaq 65:3)

Thus, Tawakkul is a natural corollary of true faith and is one of the evidences (Shahada) of faith. A person with true faith will always rely on Allah / have Tawakkul. Lack of Tawakkul indicates lack of true faith. This was true for previous Ummah's as it is for us:

The believers are only those who: when Allah is mentioned, their hearts become fearful; when His verses are recited to them, they increase their faith; and only on their Lord they rely (have Tawakkul). (Galangal 8:2)

When Moosa `alayhi invited Bane Israel to enter Palestine, they refused to do so, being scared of the strength of the enemy. Two of the believers endowed with true faith spoke up and said,

Enter upon them through the gate, for when you enter it, you will be the dominant. And rely upon Allah (have Tawakkul), if you are believers. (Al-Ma'idah 5:23)

Also:

But no one believed in Moosa except the offspring (youth) of his people, because of the fear of Fir’awn and his establishment that they would persecute them; and indeed, Fir’awn was arrogant in the land and indeed, he was of the transgressors.

And Moosa said, “O my people, if you have believed in Allah, then rely on Him (have Tawakkul in Him), if you are Muslims.” So they said, “Upon Allah do we rely (have Tawakkul). Our Lord! Do not make us (object of) trial (persecution) of the unjust/wrongdoers. And save us by Your mercy from the disbelievers.” (Younus 10:83-85)

As is evident from the verses quoted above as well as those quoted below, Tawakkul is closely related to the untiring struggle that a Muslim undertakes to achieve both the personal and collective goals of Deen -- Iqaamah of Deen in personal life to achieve personal excellence as a Muslim and in collective life to achieve the establishment and dominance of the Islamic system of peace and justice.

Personal struggle and Tawakkul:

Indeed, there is no authority for him (Shaytaan) over those who believe and rely upon their Lord (have Tawakkul). (An-Nahl 16:99)

If Shaytaan tries to sow doubts in the mind of a believer, a believer with Tawakkul is protected by Allah Subhaanahu wa Ta`aala:

The Messenger of Allah, Sall Allaahu `alayhi wa sallam said, “The human mind keeps wandering and branching away into different valleys. If someone follows his mind in all those wanderings, Allah does not care which valley ruins that person. On the other hand, whoever has Tawakkul in Allah, He will be sufficient to save him from those wanderings.” (Ibn Maajah from ‘Amr Ibn Al-’Aas)

A person without Tawakkul will fall prey to many un-Islamic practices in the face of adversity that a true believer with Tawakkul on Allah will avoid at every cost. Those who have Tawakkul will be appropriately rewarded in the Hereafter:

Seventy thousand of my Ummah will enter Jannah without reckoning. They will be those who did not seek cure through mantras, who did not take omens and who had Tawakkul in their Lord. (Bukhari and Muslim from Ibn ‘Abbaas)

Islamic work and Tawakkul: A person with tawakkul on Allah will bravely, unflinchingly and steadfastly continue working for Islamic objectives regardless of the impediments, threats and hardships encountered. When Nooh `alayhissalaam was rebuked and threatened, this is how he responded:

And recite to them the news of Nooh when he said to his people: O my people, if my stay (among you) and my reminding (you) Aayaat of Allah is hard on you, then I have put my Tawakkul (trust / reliance) in Allah So devise your plan and (call upon) your Shurakaa (any entity equated with Allah) and let not your plan be obscure to you. Then carry it out upon me and do not give me respite. (Younus 10:71)

During resistance from his people, the Messenger Hood `alayhissalaam said to them:

I put my Tawakkul in (I rely on) Allah, my Lord and your Lord. There is not a creature but He holds its forelock (controls it). (Hood 11:56)

Shu’aib `alayhissalaam said to his people:

I do not want to do the things from which I stop you. I only desire reform as much as I am able. My potential and inclination is only through Allah, upon Him I rely (in him I have Tawakkul) and to Him I turn. (Hood 11:88)

Ibrahim `alayhissalaam and his people’s struggle and Tawakkul are presented as a model:

Indeed there has been for you an excellent model in Ibrahim and those with him, when they said to their people: “Verily we disassociate from you and whatever you worship other than Allah We have rejected you and there has appeared between us and you animosity and hatred forever until you believe in Allah alone… Our Lord upon You we have relied (have Tawakkul), to You we have turned and to You is the destination. Our Lord, do not make us (object of) persecution for the disbelievers, and forgive us, our Lord. Indeed, only You are the All-Mighty, the Wise.” (Al-Mumtahinah 60:5-6)

In fact, that has been the way of all prophets, messengers and Islamic workers:

Their messengers said to them: True, we are human like yourselves, but Allah bestows His grace on whom He pleases of His slaves. It is not for us to bring you a miracle except by Allah’s permission. And on Allah should the believers rely (have Tawakkul). How should we not rely upon (have Tawakkul in) Allah when He has indeed guided us in our ways? Certainly we would persevere against the persecution that you may inflict on us . And upon Allah must the reliant rely (have Tawakkul). (Ibrahim 14:11-12)

For our Ummah:

Thus have We sent you to a community, before whom other communities have passed away, in order that you recite to them what We have revealed to you, but they disbelieve in the Most Gracious. Say: He is my Lord; there is no deity except Him; upon Him I rely (in Him I have Tawakkul) and to him is my return in repentance. (Ar-Ra’d 13:30)

When commenting on Uhad, Allah Subhaanahu wa Ta`aala said,

When two parties among you were about to lose courage, while Allah was their ally; and upon Allah must the believers rely (have Tawakkul). (Aali-‘Imraan 3:122) And when you have made a decision, then rely upon Allah (have Tawakkul). Verily, Allah loves those who rely on Him. If Allah helps you, no one can overcome you; but if He forsakes you, who is there who can help you after Him. And upon Allah must the believers rely (have Tawakkul). (Aali-‘Imraan 3:159-160)

On the Prophet, Sall Allaahu `alayhi wa sallam’s concern for enemies’ attacks over his marriage to Zainab radhiallahu `anha on Allah’s command, Allah Subhaanahu wa Ta`aala admonished:

O Prophet! Fear Allah and do not obey disbelievers or hypocrites, certainly Allah is All-Knowing, All-Wise; follow what is revealed to you from your Lord, certainly Allah is fully aware of what you do; and, (have Tawakkul) rely on Allah, He is sufficient as a Trustee. (Al-Ahzaab 33:1-3)

If at any point, a believer feels powerless or hopeless, he should refresh his faith and tawakkul in Allah and continue his personal or Islamic struggle with hope and a winning attitude. The Prophet, Sall Allaahu `alayhi wa sallam said:

Allah Ta`alaa condemns powerlessness / hopelessness. It is incumbent upon you to take a stand with hope and intelligent resolve. If you are overpowered in a matter, then say, “Sufficient is Allah for my means and He is the best supporter.” (Reported by Aboo Dawoodfrom ‘Owf Bin Maalik)

Otherwise, a true believer knows that the best of the successes is for him in the hereafter, if he relies only on Allah Subhaanahu wa Ta`aala:

As for those who emigrated for Allah after they had been persecuted, We will certainly settle them in this world nicely, but their reward of the Hereafter will be greater, if only they knew. They are those who persevered and relied in their Lord. (An-Nahl 16:41-42)

With the degeneration of the Ummah, Tawakkul has also taken on wrong connotations. Some people think that Tawakkul entails only sitting like monks and doing nothing, hoping that Allah will do something. That meaning is from Shaytaan to make Muslims inactive and indolent. The real Tawakkul, as evidenced by the verses of the Qur'an quoted above, is such a strong conviction of Allah’s approval and mercy being with you in your Islamic struggle that no problem in the world is able to dampen your spirit or make you feel defeated or helpless. The life of the Prophet, Sall Allaahu `alayhi wa sallam was a superb example of Islamic tawakkul. In every move he made and at every stage of his mission, he used the best tactics and strategies at human disposal, and then fully relied on Allah without having even a bit of worry of the consequences.

For example, while migrating to Madeenah, he took all the precautions that were humanly possible for his safe departure from Makkah and safe arrival in Madeenah: Planning the migration secretly, leaving when least expected, asking ‘Ali to sleep in his bed so that his departure is not noticed, selecting a hiding place on an opposite direction to Madeenah, arranging of survival provisions for three days of hiding and a week of traveling, arranging of a faithful guide, arranging for the camels to be brought only when leaving the hiding place, selection of route least traveled, etc. But once he had done whatever was humanly possible, he had such trust in Allah that he was never worried about the consequences even when everything seemed to fall apart. It was the remarkable demonstration of his Tawakkul, when enemies reached at the mouth of the Thowr cave and Aboo Bakr, radhiallahu `anhu became worried, he calmly assured him, “Do not worry, Allah is with us.” Even in basic matters of the world, one has to do his best and then leave the results to Allah Subhaanahu wa Ta`aala.

A person asked, “Should I tie my camel and have Tawakkul (trust in Allah for her protection) or should I leave her untied and have Tawakkul.” The Messenger, Sall Allaahu `alayhi wa sallam replied, “Tie her and then have Tawakkul.” (Reported by Tirmidzi from Anas)

‘Umar Bin Khattaab, radhiallahu `anhu heard the Messenger of Allah, Sall Allaahu `alayhi wa sallam saying, “If you trust Allah with right kind of Tawakkul, He will provide you sustenance as He provides for the birds – they go out in the morning with empty stomachs and come back in the evening with full stomachs.” (Tirmidzi)

A bird sitting in his nest, praising Allah, will not have his stomach filled. It has to go out to seek food. It is only the one that goes out and does its best to find food, comes back full.

Tawakkul, as described above, is related to one’s efforts and results of those efforts for the matters that fall under the area of human endeavour. A person with right concept of accountability to and tawakkul on Allah Subhaanahu wa Ta`aala puts in his best possible efforts to do what Allah expects him to do in those matters and does not worry about the results. He positively and constructively deals with whatever he encounters and continues with full force doing his level best regardless of the results or consequences. Another matter closely related to Tawakkul is being content with matters that are beyond our power and influence.

There are many things in our life that are decided for us without our input or approval. The examples are the parents we are born to, our genes that determine many things in our life, our physical features, the circumstances of the society we are born in or we live in, etc. The Muslims who understand that our life is a test of how we live and do the best with whatever we got and whatever situations we have been put in, they are fully content and happy with the circumstances, putting all their efforts and energies in making the best of their situations and making the correct Islamic decisions in those situations.

They know that their personal success is not dependent on circumstances but in doing their best in the given circumstances. If they find themselves in bad circumstances, they work hard to do better, and keep seeking Allah Subhaanahu wa Ta`aala’s help, mercy and bounty through Du’aa and Istikhaarah to go with their best of the efforts. On the other hand, the losers concentrate on their circumstances and on the things beyond their control. They neither seek Allah’s help, mercy and bounty, nor do they take the circumstances as given and work on performing the best they can in those given situations. They end up being unhappy, miserable complainers always complaining about what they do not have, rather than making the best of what they do have. They end up being the utter losers. This is what was expressed in the following Hadith:

“One of the factors that indicate blessedness (Sa’aadah) of a person is his being pleased with Allah’s decision for him, while two of the attitudes indicating wretchedness / despondence (Shaqaawah) of a person are: his not seeking goodness from Allah Subhaanahu wa Ta`aala or his being unhappy about Allah’s decisions for him.” (Sa’ad in Musnad of Ahmad and Jaami’ of At-Tirmidzee)

In the name of Allah, The most Beneficent, The most Merciful.

Praise is to Allah whom we ask for help and forgiveness. We seek the protection of Allah from the evil of ourselves and the sins of our deeds. Whom Allah guides no one can misguide and whom Allah does not guide will never find a guide. And I testify that there is no God but Allah the One with no partner, and Mohammed is his Slave and Messenger, ﷺ (Sallallahu ‘alayhi wa sallam, meaning: may the peace and blessings of Allah be with him)

The subject of Supplication is very important. Every Muslim must know how to supplicate the way that Allah has directed us. I found it very important to write about this subject to guide our brothers in Islam to perform this kind of worship the correct way. I also ask Allah سبحانه و تعالى (سبحانه و تعالى, meaning: the Glorious and Most Exalted) to guide me to do good deeds and May Peace and Blessings be upon the Prophet, his Family, Companions and all of his followers to the Day of Judgment.

Proofs Of Supplication From Qur’an

All mighty Allah سبحانه و تعالى said :

“And when My slaves ask you (O Mohammed) concerning Me then (answer them), I am indeed near (to them by my knowledge) I respond to the invocations of the supplicant when he calls on me (without any mediator or intercessor) So let them obey Me and believe in Me, so that they may be led to the right path.” (Qur'an 2:186)

Ruqyah is commonly translated in English as "incantation" which carries a negative meaning, since the word incantation is usually associated with magic, spells, and witchcraft. However, Ruqyah in Islam is the recitation of Qur'an, seeking of refuge, remembrance and supplications that are used as a means of treating sicknesses and other problems.)

Ruqyah are of two types:

1) Ruqyah Ash Shar'eeya
2) Ruqyah Ash Shirkiyah

Ar-Ruqyah Ash Shar'eeyah : mentioned above, it has three conditions. Ibn Hajar (rahimuhullah) said there is a consensus on the using of Ruqyah if three conditions are met:

1) It must be with the speech of Allah (Qur'aan) and his names and attributes.

2) It must be in the Arabic language, or what is known to be its meaning in other languages.

3) To believe that Ruqyah has no benefit by itself, but the benefits are from Allah.

This type of Ruqyah is permissible and is the main subject of this topic.

Ar Ruqyah Ash Shirkiyah: this contradicts the conditions of Ruqyah Ash Shar'eeyah and has in it Shirk, associating partners with Allah. It leads a person to his destruction in this life and the next and increases calamities and sicknesses. This type of Ruqyah is prohibited, from the statement of the Prophet ﷺ This type includes: Magic (whether learning, practicing, or teaching it), Fortune telling, Horoscopes, superstitious belief, and at-Tameemah ( charms and amulets).

Conditions of a person who treats with Ruqyah:

1) He must have the right belief in Allah (Based on Qur'aan, Sunnah, and keep away form Shirk, etc)

2) He must have sincerity in worshipping Allah and have a good intention in treating people

3) He must be firm in his obedience to Allah, and keep away form all that is forbidden

4) He must keep far away from all unlawful places and situations that canlead to what is forbidden, for example isolating himself with a female, etc.

5) He must guard the affairs of his patients and protect their secrets.

6) he must propagate the religion of Allah. Give the Patient advice and admontitions on the rights of Allah with regards to His commandments and prohibitions.

7) He should have knowledge about the affairs of the patient and sicknesses

8) He should have knowledge about the reality of Jinns (so as not to have them harm or threaten him while curing the patient)

Ibn Teen (Rahimuhullah) said:

"Treating with Muawwizaat, (Surah An-Naas, Al-Falaq, etc) and other forms, such as the names of Allah are medicine for the soul. So if these forms of treatment are on the tongueof the righteous, cure will be achieved bythe will of Allah."

Conditions for the person (patient) recieving Ruqyah:

1) He must have complete belief that harm and benefit are only from Allah.

2) He must be patient.

Conditions of Ruqyah Ash Shar'eeyah:

1) It must be with the speech of Allah, His names and attributes, or the speech of His Messenger ﷺ

2) It must be in Arabic, or what is known to be its meaning in other languages.

3) To believe that verily Ruqyah has no benefit by itself, but the cure is from Allah.

4) Not to perform Ruqyah in a state of major impurity (junub) or in a place that is not permissible to perform ibadah i.e. graveyard, bathroom, etc.

The Reality of Magic

Definition of magic:

1) Magic is a knot or spell that has effects on the heart and body, It causes the heart or body to become sick, it can kill a person, it separates a man and his wife, and destroys family ties.

2) It is an incantation, knot, spell, and statement that are used in speeches, written or in actions that have an effect on the body, heart or intellect of a person without having direct contact with that person. It is a reality that kills, causes sickness, or prevents relationships (sexual) between a man and his wife, causes separation between them, or between families, places anger between families or friends, and causes a person to love those whom he hates in order to have a relationship and to be a source of spreading destruction.

Magic and its existence is confirmed by the Qur'an and Sunnah and is agreed upon by the scholars. It is a reality and a truth, and it affects a person only by Allah's will. There is a consensus among the scholars of Tafseer that Surah Al-Falaq was revealed because of Habeebbin Asum who did magic on the Prophet ﷺ

Magic is an art that requires skill and proficiency from the one who performs it. It is a type of knowledge that has a foundation, methodology and principles. However, learning it is not permissible and it is kufr (disbelief) because it cannot be learned or practiced without requesting the help of Shaytan, worshipping him, and using forbidden and unlawful things. So it is kufr to learn or practice it.

Imam Ibn Hajar (rahimuhullah) said: " Magic is disbelief and learning it is kufr." Fath ul Bari 10/195

Imam An-Nawawi (rahimuhullah) said: " THe knowledge of magic is forbidden and it is among the major sins." Fatawa Ibn Baz 2/384

The Prophet ﷺ included it among the major sins that destroy mankind and needs to be kept away from.

Ibn Qudaamah said: " teaching and learning magic is forbidden and there is no difference on the issue by the scholars." Al-Mughnee 8/151

The Punishment for Magicians:

The punishment for magicians is beheading. The Prophet ﷺ said:

" The punishment for a magician is beheading."

Umar رضي الله عنه ordered all magicians to be killed in his time. This proves the severity of magic. So it is compulsory on us to keep away from magic and anything that is connected to it.

Treatment For Magic:

Treatment has two divisions:

1) What is taken as prevention form magic before it occurs:

a) Be mindful and perform all compulsory acts, and leave off all that is unlawful, and seek repentance form all evil deeds.

b) Constantly recite, contemplate, and act on the glorious Qur'an in which it becomes a daily routine.

c) Seek protection with supplications, seeking refuge and remembrances that are legislated by Allah and his messenger ﷺ

1) From among those supplications are the following:

* " In the name of Allah, with whose name nothing is harmed on the Earth,nor in the Heavens, and He is the All-hearing, All-Knowing." 80/86

* Recite Ayah-tul-Kursy after every prayer, before sleeping, every morning,and every evening. As-Sahih Ibn Majah 2/332

* Recite the following three times in the mornings, evenings, and before sleeping

Surah Al-Ikhlaas, Al-Falaq, and An-Naas

2) One must be mindful and recite the remembrances and supplications of the mornings and evenings , as well as the remembrances and supplications after every prayer, before sleep, upon waking, before traveling etc.

d) Eat seven dates in the morning if its possible, as stated by the Prophet ﷺ

" Whoever wakes up in the morning and eats seven Ajwah dates, (preferably from the boundaries of Madinah he will never be afflicted by poison nor magic. " Al Bukhari 10/247, Al Muslim 3/1617

The Second Division:

Treatment of Magic after it has occurred.

A ) First Type: Extract and destroy the magic- If the Magic is known, extracting and destroying it with permissible methods from the Qur'an and Sunnah, is the best and most suitable way of curing it.

B ) Second type: Ruqyah Ash-Shar'eeyah- from among them are:

1) Grind seven green Lote leaves, then pour water over it (enough to take a shower) and recite the following over it:

* I seek refuge in Allah from Satan the accursed.

* SUrah Al-Faatihah

* Surah AL-Baqarah ayat 1-5

* Surah Al-Baqarah ayah 102

* Surah Al- Baqarah ayah 137

* Surah Al-Baqarah ayah 255 (ayat-ul-Kursy)

* Surah Al-Baqarah ayah 284-286

* Surah AL-Imraan, ayaat 1-5

* Surah Al-Imran, ayah 85

* Surah Al-an'aam, ayah 17

* Surah Al-A'raaf, Ayaat 54-56

* Surah Al-A'raaf, ayaat 117-122

* Surah Yunus, ayaat 79-82

* Surah Al-Israa ayah 82

* Suarah Al-Kahf, ayah 39

* Surah At-Taha, ayaay 65-69

* Surah Al-Mu'minoon, ayaat 115 118

* Surah Yaaseen, ayaat 1-9

* Surah As-Saafaat, ayaat 1-10

The Reality of the Evil Eye

The evil eye is a terrible affliction that afflicts mankind; it is the most widespread affliction in the world. Most people of this nation (Muslims) will die from it after what Allah has decreed. The Prophet ﷺ aid:

" Most of those who will die from my nation after what Allah has decreed will be from the evil eye. " (Fath al-haqq al Mubeen, As-Sahih, 747)

The evil eye is a reality and a truth that a person needs to seek cure and protection from. The Prophet ﷺ said : " The evil is true (reality)...." (Sahih Muslim, 2188)

It is permissible in Islam to seek Ruqyah for it, as Annas(radiallahu anh) narrated that the Prophet ﷺ Made it an ease to take Ruqyah for fever and the evil eye. (Sahih Muslim 2197)

The evil eye is from two sources:

1) the evil eye from mankind
2) the evil eye from Jinn

The evil eye from mankind is confirmed in many narrations, as Abu Sated (radiallahu anh) said the Prophet ﷺ said to seek refuge from jinn's and the evil eye from mankind. (At-tirmidhi, 2058)

As for evil eye from jinn's, it has been narrated ny Umm Salamah (radiallahu anhaa) that the Prophet ﷺ saw in her house a slave girl and in her face was sa faa'ah. upon which the Prophet (saws) said: " Seek Ruqyah for her, for verily she is afflicted with a look (evil eye). " (Al-Bukhari, 5739)

The scholars have said "As-sa-faa'ah" is the evil eye from Jinn's.

The reason for the evil eye is mostly because of envy (envy is to wish for the prevention of bounty for another person, even though the envier doesn't wish for this bounty). The reality of envy is the result of hatred and malice, which is the result of anger. ( Fath Al-Haq Al-Mubeen, 219)
The evil eye is like an arrow or spear that leaves the soul of the envier and goes to the person that is envied. It afflicts the person envied at times and sometimes it doesn't. When it doesn't afflict him, it is because of the protective methods he uses (whether supplications, seeking refuge, etc.) Also, when it doesn't. afflict him, the evil eye can return to the envier. ( The Medicine of the Prophet, 138)

What is an important fact to know is that the evil eye has no effect except by Allah's will. A man can give himself the evil eye and he can also give it to others. It can afflict someone without even being seen by the envier. For example, a blind man cannot see a person, but he can still cast the evil eye, or perhaps if the person is not around and they are described to the envier without being seen by him, it can afflict that person. It can also be afflicted by one being amazed at himself without being envious to himself or others. The evil eye can be done by anyone, even a loved one or a righteous person.

So, it is incumbent on each and every one of us to take the necessary precautions and try to prevent being affected by the evil eye, and to say the supplications and remembrance upon seeing something amazing and good. (Fath Al-Haq Al-Mubeen, 198)

The Treatment of the Evil Eye

There are categories of treatment for those afflicted with the evil eye.

The first category: Treatments before the evil eye occurs:

There are many types, which is as follows:

* Protect yourself and those whom you fear for from it with remembrances, supplications and seeking refuge that is in accordance with the Qur'an and Sunnah, as is mentioned in the first category for the treatment of magic.

* supplicate for whom you fear might be afflicted with it (if you see something within yourself, your wealth, your son, your brother or anything that amazes you) with blessing. From the statement of the Prophet ﷺ

" If anyone says from his brother what amazes him, let him supplicate for him with blessings: This is what Allah wills, there is no strength except with Allah, O Allah bless him with it. "

* Guard anything or anyone that is attractive and may be a recipient of the evil eye. This means:

1) When a person has a beautiful family he should guard them by seeking protection from Allah for them, teaching and commanding them to do so, and also by dressing them properly not to expose their bodies or beauty so as not to be envied and affected by the evil eye. The Prophet ﷺ used to seek protection for Hassan and Hussein by saying:

" I seek refuge for both of you in the perfect words of Allah and from every satan, vermin, and from every evil eye."

2) If someone has wealth, he should guard it by asking Allah to bless and protect it and be thankful to Allah.

3) If someone has good news and he knows people will envy him because of it, he should guard it by keeping it secret.

NOTE: If you know a person is famous for being envious and is known to affect people with the evil eye, it is important to keep away from him.

Second Category: Treatments after the affliction of the evil eye:

1) If the person who causes the evil eye is known, command him to make ablution (wudu) and then the afflicted person should shower with the water form the ablution. (sunan abu Dawud 419).

2) Recite as much as possible:

Surah Al Fatiha
Surah Al-Baqarah ayah 137
Surah An-Nisaa Ayah 54
Surah Al-Qalam ayah 51
Surah Al-Mulk ayah 3
Surah Al Ahqaaf ayah 31
Surah Al-Israa ayah 82
Surah Al-Fussilat ayah 44
Surah Yunus ayah 57
Surah at-Tawbah ayah 14
Surah Ash-Shu'araa ayah 80
Ayat al Kursy (ayah 255, surah Al Baqarah)
Surah Al Ikhlaas, Al-Falaq, and An-Nas.

Recite the above ayah,along with all the authentic supplications that have been mentioned previously. then blow in the right hand and wipe over the place of pain, as has been stated in the second type of treatment for magic.

3) Recite over water and blow into it. It is better if the recitation is done over ZamZam or rain water. Then, the sick person should drink from it and pour the remainder over himself, or recite over olive oil and anoint his entire body with it.

The Third Category: implementing the necessary steps that keep away the evil eye from the envier's.

They are as follows:

1) Seek refuge in Allah form all evil.
2) Fear Allah and implement all of his commands and keep away from all that he prohibited. The Prophet ﷺ said " Be mindful of Allah and he will protect you. " (Sahih at-Tirmidhi)
3) exercise patience to the envier, pardon him, do not fight him or complain about him and do not possess any evil inner feelings to harm him.
4) Have complete trust in Allah for whomever places his trust in Allah , Allah will be enough for him.
5) have no fear of the envier and do not keep pondering or thinking about him, this is a very beneficial treatment.
6) turn to Allah in sincerity and seek his pleasure in all things.
7) Seek repentance from all sins because they humiliate mankind.

Allah says: ' And whatever calamities befall you, it is because of what your own hands have earned, and He pardons much. " Surah Sh-Shu'araa, ayah 30

8) Give optional charity and do as much good as possible. for verily that has a great and amazing effect in combating evil form the envier.

9) Keep away from the fire of the envier, the oppressor, and those who afflict others, by being good to them. For every moment they increase in evil, oppression, and envy, you increase in being good to them. Give them advice, be merciful, and pardon them. This cannot be achieved easily except for one who has a great fortune from Allah.

10) have complete sincerity and belief in the unity of Allah, The Wise, The Judge. He is harmed by nothing and nothing benefits him. glory be to Him and He is above all things - (Ibn Qayyim 2/238-245)

SOURCE: Tarbiyat-ul-Awlaad fee Daw’-il-Kitaabi was-Sunnah (pg. 65-68)

 Choosing a School:

The father should strive to carefully choose a good school for his child, thus selecting the
one that is of the finest quality and not necessarily the one that is closest to him. He should also ask those involved in the field of teaching and educating, who are          sincere and honest, as to which of the schools is the best. 

School has a deep impact on a student since it is there that he spends a quarter of his day – which is in fact the best time of the day. In the school he learns and is educated, and that is the place where he finds friends and companions. So based on this, the father must keep a close connection with the school by going to visit it, staying in contact with it by phone and asking about the state of his son or daughter. He should be concerned with asking about his child’s character, behavior and friends before asking about his grades.
He should also follow up on his child’s educational development and studies, and check
his notes and homework and be aware of the remarks the teacher makes to his child’s work so that he may correct it.

So your concern with your child’s studies and your solid relationship with his school, his
teachers, his schoolwork, and his levels of education is a good that will assist in his wellbeing and learning, by the will of Allaah.

 Choosing a Friend:

From the things in which there is no doubt is that a friend has a profound effect on an
individual – whether positive or negative. Sufficient to clarify this point is the statement of
the Prophet (sallAllaahu ‘alayhi wa sallam) when he said:

“The example of the righteous companion and the evil companion is like that of               a seller of musk and a blacksmith.”[Reported by Al-Bukhaaree and Muslim]

The Prophet (sallAllaahu ‘alayhi wa sallam) also said:

“A man is upon the religion of his close friend, so let each of you look into whom he   takes as a close friend.” [Reported by Abu Dawood]

Therefore, O father, it is incumbent upon you to look for a good friend and a sincere
companion for your child before he chooses one on his own, for he may choose the wrong
ones and then grow attached to them, after which it will be hard for you to separate them.

There are many accounts, too numerous to be recorded, in which children were raised in
good environments and in conservative households but ended up mixing with bad
companions on the pretext that they were going on a trip or an outing with them or   using the excuse that they wanted to play with them or have fun with them or study with them. And the end result of this was that they had a negative effect on them.

In these days it is extremely difficult for a father to raise his child in exclusion of friends.
Trials and temptations constantly surround the youth from all directions.
Bad friends can either be people who are engulfed in their desires or in misconceptions. If
they are those who are given into whims and desires, they will lead your child towards
mischief and a digression from good character. As for those who follow misconceptions,
they will lead your child towards innovations and opposing the guidance of the pious
predecessors (Salaf as-Saalih). Perhaps he may even fall into the acts of declaring
Muslims disbelievers and innovators. This particularly applies to the members of those
methodologies that are foreign to this country (i.e. Saudi Arabia), as has occurred to some
of our youth, may Allaah guide them and return them back to the truth.
In conclusion, I ask Allaah to rectify for all of us our intentions and offspring, and that He
forgive our parents, granting them the best of rewards on our behalf. I ask Allaah to assist
us in being dutiful to them during their lives as well as after their deaths.
I also ask Allaah to aid us in raising our children upon the Qur’aan and the Sunnah and to
make them righteous offspring and an enjoyment to our eyes in this life by, through their
uprightness, and after death, through their righteous deeds.
May the peace and praises of Allaah be upon our prophet Muhammad.