Discussion of the hadith ( . . . . . . I seek refuge in the perfect words of Allah from the evil of what He has created ) .

The Shaykh : Well, Doctor, incidentally, it is obligatory for every Muslim, first as an act of worship and second as a medical precaution, to seek refuge in Allah (Mighty and Majestic) using the words transmitted from the Messenger (peace and blessings be upon him) through authentic transmission. He should either say: or he should say: This hadith is narrated by Imam Ahmad in his Musnad and by the compilers of the Sunan in their Sunans through the route of Aban ibn Uthman ibn al-Khattab. Uthman ibn al-Khattab is well known, more famous than fire on a clear night; he was one of the Rightly Guided Caliphs, the third Caliph. His son, Aban, was among the trustworthy and memorizing Tabi'un. In a gathering, when he narrated this hadith, one of the attendees looked at him with a look that had a specific meaning, which the narrator Aban understood. The narrator Aban was afflicted with paralysis in his hand. The attendee who gave that look with its specific meaning, which Aban understood, said to him: "O my son, the meaning is this: 'When the decree descends, the sight becomes blind.'" I forgot to seek refuge with this refuge on that day, so I was afflicted with paralysis. Therefore, the Muslim should make it his constant habit and his unforgettable rule—except if he forgets food and drink, which is the most he needs—this is impossible. And accordingly, he should be diligent in observing such refuges. But if the event occurs, there is no revealer of it other than Allah!

The questioner : Our Shaykh, do you think... it is possible that the cause is... if the seeking of refuge is not done in the manner it was transmitted, its effect might be different. For example, when I saw it and watched it and he mentioned it, I said: "I seek refuge in Allah the Great from every harmful evil eye and from every devil and harmful creature." That is how I said it; I remember that.

The Shaykh : Yes, yes.


The questioner : This is not from... .

The Shaykh : No, even if you said what I mentioned earlier, one of the two refuges.

The questioner : It would be better.

The Shaykh : I do not want to say that this must be in the morning or evening, not at the time of the incident!

The questioner : I understood, my Shaykh, that originally it is when leaving the residence.

The Shaykh : What is the meaning of a "ta'widhah" (refuge)?

The questioner : A follow-up question to this: Is it possible to say that it ends with the end of taking the ruqyah? For example, this hadith is for the one afflicted by the evil eye, as you mentioned, my Shaykh. So if he takes the cause, and this washing is a type of ruqyah, and additionally there is the hadith of Zaynab, the wife of Ibn Mas'ud, when she went out and a man looked at her and her eye began to tear, and she placed an amulet. When Ibn Mas'ud saw it, he disapproved of it. She informed him that it was the devil, that if she placed it her eye would stop, and if she removed it, it would return. He said: "That is only the devil." The hadith continues until he said to her: "Shall I point you to something? If you did it, Allah (Mighty and Majestic) would heal you. Say: .


The Shaykh : This is a ruqyah.

The questioner : Yes, exactly.

The Shaykh : This ruqyah is after the affliction, but we are talking about the refuge before the affliction!

The questioner : I mean, following the first point, that if one takes the ruqyah, the effect of the evil eye ends!

The Shaykh : Also, this is different from Abu Yahya's question. This is correct, what you are saying, there is no problem with it. But the question was general: A person is afflicted by the evil eye. Does this affliction end after a limited time if the Sharia-compliant medical causes are not taken, because this affliction has no material medical cure? So my answer was what you heard. As for what you mentioned, it is very clear.