عن حُصين بن عبد الرحمن قال: كنتُ عند سعيد بن جُبير فقال: أيكم رأى الكوكب الذي انقَضَّ البارحة؟ فقلتُ: أنا، ثم قلتُ: أما إني لم أكن في صلاة، ولكني لُدغْتُ، قال: فما صنعتَ؟ قلت: ارتقيتُ، قال: فما حَمَلك على ذلك؟ قلت: حديث حدَّثَناه الشعبي، قال: وما حدَّثَكم؟ قلتُ حدثنا عن بريدة بن الحُصيب أنه قال: "لا رُقْية إلا مِن عَيْن أو حُمَة"، قال: قد أحسَن مَن انتهى إلى ما سمع، ولكن حدثنا ابن عباس عن النبي صلى الله عليه وسلم أنه قال:
"عُرضت عليّ الأُمم، فرأيتُ النبي ومعه الرَّهط والنبي ومعه الرجل والرجلان، والنبي وليس معه أحد، إذ رُفع لي سواد عظيم فظننتُ أنهم أمَّتي، فقيل لي: هذا موسى وقومه، فنظرتُ فإذا سواد عظيم، فقيل لي: هذه أمَّتك، ومعهم سبعون ألفا يدخلون الجنة بغير حساب ولا عذاب، ثم نهض فدخل منْزله، فخاض الناس في أولئك؛ فقال بعضهم: فلعلهم الذين صحِبوا رسول الله صلى الله عليه وسلم وقال بعضهم: فلعلهم الذين وُلِدُوا في الإسلام فلم يشركوا بالله شيئا، وذكروا أشياء، فخرج عليهم رسول الله صلى الله عليه وسلم فأخبروه، فقال: هم الذين لا يَسْتَرقون، ولا يَكْتَوُون، ولا يَتَطَيَّرون، وعلى ربهم يتوكلون، فقام عُكاشة بن مِحصَن فقال: ادع الله أن يجعلني منهم، قال: أنت منهم، ثم قام جل آخر فقال: ادع الله أن يجعلني منهم، فقال: سَبَقَك بها عكاشة".
Husayn ibn ‘Abdur-Rahmān reported: I was with Sa‘īd ibn Jubayr when he said: "Who among you saw a shooting star last night?" I said: "It was I." Then I said: "In fact, I was not (busy) in prayer, but I was stung by a scorpion (and that is the reason why I was awake and had a glimpse of the shooting star)." He said: "Then what did you do?" I said: "I performed Ruqyah (healing through Qur’an recitation and supplication)." He said: "What urged you to do this?" I said: "I did it in compliance with a Hadīth which Ash-Sha‘bi narrated to us." Sa‘īd said: "What did Ash-Sha‘bi narrate to you?" I said: "He narrated that Buraydah ibn al-Husayb al-Aslami said: ‘Ruqyah is of no avail except in case of the (evil influence) of an eye or the sting of a scorpion.'" He said: "The one who acted according to what he heard (from the Prophet) acted rightly, but Ibn ‘Abbās narrated to us from the Messenger of Allah (may Allah's peace and blessings be upon him) that he said: 'The nations were presented before me, and I saw a prophet and a small group (of his followers) along with him, another (prophet) and one or two persons (along with him), and (yet another) prophet having no one with him. When a very large group was brought to me, I thought it to be my Ummah (nation). Then it was said to me: 'It is Moses and his nation. You should look at the horizon,' and I saw a very huge group. It was again said to me: 'See the other side of the horizon,' and there was (also) a very huge group. It was said to me: 'This is your Ummah,' and among them, there were seventy thousand people who will enter Paradise without being called to account and without (suffering) any torment.’ He then stood up and went to his house. Then the people began to talk about the people who would be admitted to Paradise without Judgment and without (suffering) any torment. Some of them said: ‘They may be those who (have had the good fortune of living) in the company of the Messenger of Allah (may Allah's peace and blessings be upon him).’ And some of them said: ‘Perhaps they are those who were born in Islam and did not associate anything with Allah.’ Some people mentioned other things. Thereupon the Messenger of Allah (may Allah's peace and blessings be upon him) came out before them and said: ‘What was that which you were talking about?’ They informed him of it. He said: ‘They are those persons who neither ask others to do Ruqyah for them, nor do they cauterize, and they rely upon their Lord.’ Upon this, ‘Ukkāshah ibn Mihsan stood up and said: ‘Supplicate Allah for me that He should make me one among them.’ Upon this, he said: ‘You are one among them.’ Then another man stood up and said: ‘Supplicate Allah that He should make me one among them.’ Upon this, the Prophet (may Allah's peace and blessings be upon him) said: 'Ukkāshah has preceded you.'"
Narrated by Bukhari & MuslimGradeAuthentic hadith
Explanation
Husayn ibn ‘Abdur-Rahmān (may Allah have mercy on him) informs us about his conversation with Sa‘īd ibn Jubayr (may Allah have mercy on him) regarding Ruqyah. Husayn had been stung by a scorpion and performed the Shariah-approved Ruqyah. After Sa‘īd asked him about his proof for such practice, so he related the Hadīth that he heard from Ash-Sha‘bi which indicates the permissibility of Ruqyah [to resist] the evil influence of the evil eye and poison. Sa‘īd, in return, praised him for it, yet, he narrated to him a Hadīth that recommends leaving it. It is the Hadīth narrated by Ibn ‘Abbās which includes the four characteristics of those who will enter Paradise without account or torment. They do not ask others to perform Ruqyah for them, do not cauterize, refrain from believing in bad omens, and rely sincerely upon Allah, the Exalted. ‘Ukkāshah immediately asked the Prophet (may Allah's peace and blessings be upon him) to supplicate Allah to include him among them. Another man stood up, asking the same thing, but the Prophet (may Allah's peace and blessings be upon him) gently told him that it was not possible in order to stop further requests.
Reference
-صحيح البخاري، المحقق: محمد زهير بن ناصر الناصر، الناشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه.
-صحيح مسلم، المحقق: محمد فؤاد عبد الباقي - الناشر: دار إحياء التراث العربي - بيروت.
-الملخص في شرح كتاب التوحيد، دار العاصمة، الرياض، الطبعة: الأولى، 1422ه - 2001م.
-الجديد في شرح كتاب التوحيد، مكتبة السوادي، جدة، المملكة العربية السعودية، الطبعة: الخامسة، 1424هـ - 2003م.
عن عبد الله بن مسعود رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: «إنَّ الرُّقَى والتَمائِمَ والتِّوَلَةَ شِرْكٌ».
‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Incantations, amulets, and love-potions are Shirk (polytheism)."
Narrated by Abu Dāwūd, Ibn Mājah, and AhmadGradeAuthentic
Explanation
The Prophet (may Allah's peace and blessings be upon him) pointed out that doing certain things constitutes polytheism, including:
First: Incantation: The words that involve polytheism, which the people of jāhiliyyah would recite for treatment.
Second: Amulets made of beads and the like: They are hung on children, animals, and other things to protect against the evil eye.
Third: Love potions: They are made to endear one of the two spouses to the other.
These things fall under polytheism, for they turn certain objects as causes, whereas they are neither Shar‘i causes established by proofs nor material causes proved by experiment. As for the Shar'i causes, like the recitation of the Qur'an, or the material ones, like the medicines proved by experiment, they are permissible, provided that we should believe that they are mere means. In contrast, benefit and harm are in Allah's Hands.
Benefits
- The Hadīth urges the preservation of monotheism and creed from anything that may tarnish it.
- It is prohibited to use polytheistic incantations, amulets, and love potions.
- A person's belief that these three things are causes is minor polytheism, for he considers something to be a cause whereas it is not. As for the belief that these things bring about benefit and cause harm of their own accord, this is major polytheism.
- The Hadīth warns against engaging in polytheistic and prohibited causes.
- Incantations are prohibited and a form of polytheism, except the ones permitted by the Shariah.
- Our hearts should be attached to Allah alone, for the benefit and harm come from Him alone, with no partner. No one brings about benefit, but Allah Almighty and no one averts harm except Him.
- Permissible incantations should meet three conditions: 1. The belief that they are mere causes and do not bring about benefit except by Allah's permission. 2. They should involve the Qur'an, the names and attributes of Allah, and Prophetic and legitimate supplications. 3. They should contain understandable words, not hieroglyphs, talismans, or jugglery.
Reference
سنن أبي داود (6/ 31) (3883).
سنن ابن ماجه (4/ 554) (3530).
مسند أحمد (6/ 110) (3615).
الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص91).
الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص79).
القول المفيد على كتاب التوحيد، لابن عثيمين (1/ 180).
عَنْ عَائِشَةَ أُمِّ المؤْمنينَ رَضيَ اللهُ عنها قَالَت: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَتَى الْمَرِيضَ يَدْعُو لَهُ قَالَ: «أَذْهِبِ الْبَاسَ، رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، لَا شِفَاءَ إِلَّا شِفَاؤُكَ، شِفَاءً لَا يُغَادِرُ سَقَمًا».
‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her), reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) would visit a sick person, he would supplicate for him saying: "Adh-hib al-ba’sa rabb an-nās washfi anta ash-shāfi la shifā’ illa shifā’uk shifā’an la yughādiru saqama (Remove the harm, Lord of the people, and heal, for You are the Healer. There is no healing except Your healing, a healing that leaves behind no illness)."
Agreed uponGradeAuthentic
Explanation
Whenever the Prophet (may Allah's peace and blessings be upon him) visited a sick person, he would supplicate for him saying: O Allah, (remove) and eliminate (the harm) and severe sickness, (Lord of the people), their Creator, and their Sustainer, (and heal) this sick person, (for You), may You be exalted, (are the Healer). I implore You by Your name, the Healer. (There is no healing) that can occur to the sick (except Your healing) and Your well-being, (a healing) that completely (leaves behind) and retains (no illness) or any other sickness.
Benefits
- The Healer is Allah Almighty while the doctor and medicine are merely means that neither benefit nor harm except by Allah's permission.
- Visiting the sick is one of the rights among Muslims, and it is even more deserving when it comes to family members.
- Encouraging those who visit a sick person to supplicate for him with this blessed and transmitted supplication.
- The Prophet (may Allah's peace and blessings be upon him) practiced treatment through the Shariah-approved Ruqyah (faith-healing/incantation) with the Qur’an and good supplications. When he (may Allah's peace and blessings be upon him) became ill, he would perform Ruqyah on himself, his family members, and others who were unwell.
- Ibn Hajar said: There is confusion in supplicating for the recovery of the sick even though illness contains expiation for sins and a source of reward, as affirmed by the Hadīths. The answer is: Supplication itself is an act of worship and does not contradict the reward and expiation of sins, for these are obtained at the onset of illness and through dealing patiently with it. The supplicator is in a win-win position: either he attains his goal or is compensated with some benefit or protection from harm—all are from the grace of Allah Almighty.
Reference
صحيح البخاري (7/ 134) (5750).
صحيح مسلم (4/ 1721) (2191).
بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 162).
شرح رياض الصالحين، لابن عثيمين (4/ 477).
كنوز رياض الصالحين، لمجموعة من الباحثين (11/ 539).
نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 687).
عَنْ أَبِي سَعِيدٍ رَضيَ اللهُ عنه: أَنَّ جِبْرِيلَ أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: يَا مُحَمَّدُ اشْتَكَيْتَ؟ فَقَالَ: «نَعَمْ» قَالَ: «بِاسْمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ، اللهُ يَشْفِيكَ بِاسْمِ اللهِ أَرْقِيكَ».
Abu Sa‘īd (may Allah be pleased with him) reported: Gabriel came to the Prophet (may Allah's peace and blessings be upon him) and said: O Muhammad, have you fallen ill? He said: "Yes." So Gabriel said: " Bismillāhi arqīk, min kulli shay’in yu’dhīk, min sharri kulli nafsin aw ‘aynin hāsidin, Allāhu yashfīk, bismillāhi arqīk (In the Name of Allah, I recite a prayer (Ruqyah) over you, from everything that harms you, from the evil of every soul or the eye of an envier. May Allah cure you. In the Name of Allah, I recite a prayer (Ruqyah) over you)."
Narrated by MuslimGradeAuthentic
Explanation
Angel Gabriel (peace be upon him) came to the Prophet (may Allah's peace and blessings be upon him) and asked him: O Muhammad, are you suffering from illness? He said: Yes. So Gabriel recited Ruqyah on the Prophet (may Allah's peace and blessings be upon him), saying: "In the Name of Allah" seeking His aid, "I recite Ruqyah over you" and seek refuge for you "from everything that harms you", whether small or big, "from the evil of every soul" that is malicious "or the eye of an envier" to afflict you, "may Allah cure you", guard you, and protect you from all diseases. "In the Name of Allah, I recite Ruqyah over you" is repeated for emphasis, and it begins and ends with it to signify that none can bring benefit or harm except Allah Almighty.
Benefits
- It is permissible to inform others about one's illness as a way of stating the reality of one's condition, not out of complaint or resentment.
- Ruqyah (faith healing) is permissible with the following conditions: 1. It must be done using the Qur’an, or the remembrance of Allah Almighty, and prescribed supplications. 2. It must be in Arabic or in another language whose meaning is known and understood. 3. One must believe that Ruqyah does not have any effect on its own, but that it is merely a means, and that its effectiveness is only by the permission of Allah Almighty. 4. It must be free from any form of Shirk (polytheism), prohibited practices, innovations, or anything that leads to them.
- Affirmation of the harm caused by the evil eye, and that it is real, thus one should seek Ruqyah (spiritual protection) against it.
- It is recommended to perform Ruqyah with the supplication mentioned in the Hadīth.
- The Prophet (may Allah's peace and blessings be upon him), like other human beings, experienced what others experience, including illness.
- Allah's care for His Prophet (may Allah's peace and blessings be upon him), His protection for him, and His appointing angels to guard him.
Reference
صحيح مسلم (4/ 1718) (2186).
بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 164).
تطريز رياض الصالحين، لفيصل آل مبارك (ص538).
شرح رياض الصالحين، لابن عثيمين (4/ 485).
كنوز رياض الصالحين، لمجموعة من الباحثين (11/ 568).
نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 690).
عَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِ الثَّقَفِيِّ رضي الله عنه أَنَّهُ شَكَا إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَجَعًا يَجِدُهُ فِي جَسَدِهِ مُنْذُ أَسْلَمَ، فَقَالَ لَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «ضَعْ يَدَكَ عَلَى الَّذِي تَأَلَّمَ مِنْ جَسَدِكَ، وَقُلْ بِاسْمِ اللهِ ثَلَاثًا، وَقُلْ سَبْعَ مَرَّاتٍ أَعُوذُ بِاللهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ».
‘Uthmān ibn Abi al-‘Ās ath-Thaqafi (may Allah be pleased with him) reported that he complained to the Messenger of Allah (may Allah's peace and blessings be upon him) about some pain that he had been feeling in his body since embracing Islam. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Put your hand on the part of your body where you feel the pain and say: 'Bismillāh (In the name of Allah)' three times; then say seven times: 'A‘ūdhu billāhi wa qudratihi min sharri mā ajidu wa uhādhir (I seek refuge with Allah and His power from the evil that I find and fear).'"
Narrated by MuslimGradeAuthentic
Explanation
‘Uthmām ibn Abi al-‘Ās (may Allah be pleased with him) suffered from pain that was on the verge of ruining him. The Prophet (may Allah's peace and blessings be upon him), thus, went to visit him and taught him a supplication through which Allah would cure him of the illness that had affected him. He taught him to place his hand on the part where he felt the pain and say: (In the name of Allah) three times, then to repeat seven times: (I seek refuge), shelter, protection, and security (with Allah and His power from the evil that I find), i.e., the current pain, (and fear) of its occurrence in the future, referring to sorrow and apprehension, or the continuity of this illness and the spread of pain in the body.
Benefits
- It is recommended for one to make Ruqyah (healing method with the Qur’an and supplication) for himself as mentioned in the Hadīth.
- Complaining - without expressing discontent or objection - does not contradict patience and reliance upon Allah.
- Supplication is part of the utilization of the available means; hence, we should adhere to its wording and specified number of times.
- This supplication is for every physical pain.
- Placing the hand on the part where one feels the pain while making Ruqyah with this supplication.
Reference
صحيح مسلم (4/ 1728) (2202).
بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 163).
شرح رياض الصالحين، لابن عثيمين (4/ 481).
فيض القدير شرح الجامع الصغير، لعبدالرؤوف المناوي (1/ 284).
نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 689).
عن عائشة رضي الله عنها : أنَّ النَّبيَّ صلى الله عليه وسلم كَانَ إِذَا اشْتَكى الإنْسَانُ الشَّيْءَ مِنْهُ، أَوْ كَانَتْ بِهِ قَرْحَةٌ أَوْ جُرْح، قالَ النبيُّ صلى الله عليه وسلم بأُصبعِهِ هكذا - ووضع سفيان بن عيينة الراوي سبابته بالأرض ثم رفعها- وقالَ: «بِسمِ اللهِ، تُرْبَةُ أرْضِنَا، بِرِيقَةِ بَعْضِنَا، يُشْفَى بِهِ سَقِيمُنَا، بإذْنِ رَبِّنَا».
‘Āishah (may Allah be pleased with her) reported: When someone complained of an ailment or had a sore or a wound, the Prophet (may Allah's peace and blessings be upon him) did this with his index finger – the narrator, Sufyān ibn ‘Uyaynah, touched the ground with his index finger and then raised it - and said: "In the name of Allah, the dust of our earth along with the saliva of some of us will cure our ailing people, with the permission of our Lord."
Narrated by Bukhari & MuslimGradeAuthentic hadith
Explanation
When someone was sick ,or suffering from a wound or a sore, the Prophet (may Allah's peace and blessings be upon him) would moisten (the tip of) his index finger with his saliva then touch the ground with it, so some dust would stick to it. He would then wipe it over the wound or ailing part of the body, saying: “In the name of Allah, the dust of our earth along with the saliva of some of us will cure our ailing people, with the permission of our Lord."
Reference
بهجة الناظرين شرح رياض الصالحين، تأليف سليم الهلالي، دار ابن الجوزي.
رياض الصالحين من كلام سيد المرسلين، للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير - دمشق، الطبعة الأولى، 1428هـ.
شرح رياض الصالحين، للشيخ محمد بن صالح العثيمين، مدار الوطن - الرياض، 1426هـ.
شرح صحيح مسلم، للإمام محي الدين النووي، دار الريان للتراث - القاهرة، الطبعة الأولى، 1407هـ.
صحيح البخاري، للإمام أبي عبدالله محمد بن إسماعيل البخاري، عناية محمد زهير الناصر، دار طوق النجاة، الطبعة الأولى، 1422هـ.
صحيح مسلم، للإمام مسلم بن الحجاج، حققه ورقمه محمد فؤاد عبدالباقي، دار عالم الكتب - الرياض، الطبعة الأولى، 1417هـ.
كنوز رياض الصالحين، فريق علمي برئاسة أ.د. حمد العمار، دار كنوز إشبيليا - الرياض، الطبعة الأولى، 1430هـ.
نزهة المتقين شرح رياض الصالحين، تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة - بيروت، الطبعة الرابعة عشر، 1407هـ.
عن أبي سعيد الخدري رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم يَتَعَوَّذُ مِنَ الجَانِّ، وعَيْنِ الإنسان، حتى نَزَلَتْ المُعَوِّذتان، فلمَّا نَزَلَتا، أخذ بهما وتركَ ما سواهما.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to seek refuge (with Allah) against the Jinn and the evil eye, until the Mu‘awwidhatayn (Sūrat al-Falaq and Sūrat An-Nās) were revealed. After they had been revealed, he used them for seeking Allah's protection and left everything else.
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’iGradeAuthentic hadith
Explanation
This Hadīth explains that the Messenger of Allah (may Allah's peace and blessings be upon him) used to seek refuge in Allah, the Exalted, from the evil of the Jinn and the evil eye by means of supplication and Dhikr. For example, he used to say: I seek refuge in Allah from the Jinn and the evil eye. He continued to do so until the Mu‘awwidhatayn (Sūrat al-Falaq and Sūrat An-Nās) were revealed. Afterwards, he mostly used theses two Sūrahs in seeking protection and left other means, because the two Sūrahs contain everything one needs in seeking refuge in Allah against evil.
Reference
1-بهجة الناظرين شرح رياض الصالحين؛ تأليف: سليم بن عيد الهلالي، الناشر: دار ابن الجوزي ، سنة النشر: 1418 هـ- 1997م
2-الجامع الصحيح –وهو سنن الترمذي-؛ للإمام محمد بن عيسى الترمذي، تحقيق الشيخ أحمد شاكر، مكتبة الحلبي-مصر، الطبعة الثانية، 1388هـ.
3-رياض الصالحين من كلام سيد المرسلين؛ للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير-دمشق، الطبعة الأولى، 1428هـ.
4-سنن ابن ماجه؛ للحافظ محمد بن يزيد القزويني، حققه محمد فؤاد عبدالباقي، دار إحياء الكتب العربية.
5-السنن الصغرى للنسائي "المجتبى"، تحقيق: عبد الفتاح أبو غدة، نشر: مكتب المطبوعات الإسلامية – حلب، الطبعة: الثانية، 1406ه – 1986م.
6-كنوز رياض الصالحين؛ فريق علمي برئاسة أ.د. حمد العمار، دار كنوز إشبيليا-الرياض، الطبعة الأولى، 1430هـ.
7-مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت – لبنان، الطبعة: الأولى، 1422هـ - 2002م.
8-مشكاة المصابيح؛ تأليف محمد بن عبدالله التبريزي، تحقيق محمد ناصر الدين الألباني، المكتب الإسلامي-بيروت، الطبعة الثانية، 1399هـ.
9-نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشر، 1407هـ.
10- دليل الفالحين لطرق رياض الصالحين, محمد علي بن محمد البكري الصديقي الشافعي, اعتنى بها: خليل مأمون شيحا, الناشر: دار المعرفة للطباعة والنشر والتوزيع، بيروت – لبنان, الطبعة: الرابعة، 1425 هـ - 2004 م.
عَنِ ابْنِ عَبَّاسٍ رضي الله عنهما عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ عَادَ مَرِيضًا، لَمْ يَحْضُرْ أَجَلُهُ فَقَالَ عِنْدَهُ سَبْعَ مِرَارٍ: أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ، إِلَّا عَافَاهُ اللَّهُ مِنْ ذَلِكَ الْمَرَضِ».
Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever visits a sick person whose time of death has not yet come, and says seven times in his presence: 'As’alullāh al-‘azhīm Rabb al-‘arshi al-‘azhīm an yashfiyak (I ask Allah the Great, Lord of the great Throne, to cure you),' except that Allah will cure him of that sickness."
Narrated by Abu Dāwūd, At-Tirmidhi, and AhmadGradeAuthentic
Explanation
The Prophet (may Allah's peace and blessings be upon him) informed that no Muslim visits a sick Muslim whose time of death has not yet come, then the visitor supplicates for the sick person, saying: (I ask Allah the Great) in His essence, attributes, and actions, (Lord of the great Throne, to cure you), and repeats it for him seven times except that Allah will cure him of that sickness.
Benefits
- It is recommended to supplicate for a sick person by repeating this supplication seven times.
- Healing is granted, by the permission of Allah Almighty, to the one for whom this supplication is said, provided that it is made with sincerity and righteousness.
- This supplication can be said secretly or aloud, as both are permissible. However, if the sick person can hear it, that is preferable and better, as it brings him joy.
Reference
سنن أبي داود (5/ 22) (3106).
سنن الترمذي (3/ 593) (2083).
السنن الكبرى للنسائي (9/ 385) (10820).
مسند أحمد (4/ 40) (2137).
بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 163).
تطريز رياض الصالحين، لفيصل آل مبارك (ص537).
شرح رياض الصالحين، لابن عثيمين (4/ 483).
كنوز رياض الصالحين، لمجموعة من الباحثين (11/ 559).
نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 689).
Every ḥadīth, grade, explanation and benefit here is shown exactly as HadeethEnc.com publishes it, under its terms for republication. The grade names no grader. The translations and explanations are its authors’ own, and some state rulings; Sabīl’s reviewers have not examined them. The Arabic ḥadīth is the text. Source: HadeethEnc.com