The author highlights in this extremely beneficial book a number of ways, derived from the texts of the Quran and the authentic Sunnah, to treat the evil eye, magic, depression, anxiety, pain, sickness and other common ailments. This should be of no surprise to the Muslim as the Prophet (saw) said: “Allah has not sent down an illness, except that he also sent down its cure. ” Bukhari Ibn Al-Qayyim (ra) said: ” The intent is to speak regarding these two Soorahs [ Al-Falaq and An-Naas] and to clarify the greatness of their benefit and the extreme need for them; rather, the necessity of them, and the fact that no one at all can do without them. Similarly, [ to clarify ] the fact that they have a great effect, specifically on the repelling of magic, the evil eye and the other manifestations of evils. And [ to clarify ] the fact that the servant’s need for seeking refuge with these two Soorahs is greater than his need for air, food, drink, and clothing. ” (Badaa’i Al-Fawaa’id by Ibn Al-Qayyim 199/2) Ibn Al-Qayyim (ra) said: “this remedy had an effect upon this disease and it removed it to the point that it was as if it never existed. It is the easiest and most convenient [ form of ] treatment. If the slave were to properly treat the ailment with Al-Faatihah, he would see an amazing effect in terms of [ recovery ] and healing. I had stayed in Makkah for a period of time and some illness had afficted me. I was not able to find a doctor or any medicine. So I would treat myself with Al-Faatihah, and I saw that it has an amazing effect. I would mention that to those who had complained of pain and many of them were healed quickly (by way of it).” (Al-Jawaab Al-Kaafee p.5)
Explanation Of The Supplications For The Sick & Afflicted
RM48.00
| Weight | 0.15 kg |
|---|---|
| Dimensions | 21 × 15 × 0.7 cm |
| Author | |
| Pages | 93 |
| Publisher | Hikmah Publications |
| Binding | Paperback |
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He who reviews the Qur’aan will find that the Book of Allaah, the Mighty and Majestic, is replete with many verses and a number of texts indicating the virtue of Du’aa and the loftiness of its status. When you read the Qur’aan, you will find that the first Soorah with which the book of Allaah, the Mighty and Majestic, begins with it; Soorah Al-Faatihah contains this tremendous act of worship, and the last of the Qur’aan Soorah An-Naas as well, contains this tremendous act of worship.
So the Book of Allaah, the Mighty and Majestic, begins with Du’aa and ends with it. The Du’aa, which is within Al-Faatihah, is the greatest of supplications hands down. (It contains) asking Allaah, the Blessed and High, for guidance to the straight path and that the servant avoids the paths of those who are astray and those upon whom is the Anger of Allaah. The last of the Book of Allaah, the Mighty and Majestic, contains the Du’aa of seeking refuge with Him, Glorified and Exalted be He, from the evil of the one who whispers and withdraws; the one who whispers into the hearts of mankind; from the Jinn as well as men, in order to make them deviate from the straight path of Allaah and the upright way.
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Then I will come to them from before them, and behind them, from their right and their left, and You will not find most of them as thankful ones (i.e., they will not be dutiful to You).[1]
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This book book is presented with translation for non Arab Muslims who are unable to understand the meaning in Arabic. This will help them to understand the meaning of these supplications which are taken from the Qur’an and the Prophet’s traditions. This will also help them to achieve an improved state in their worship of Allah.
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What is the meaning of this du’a (prayer, supplication)?
Are their any unstated conditions that have to be met when one articulates it?
What is the connection between belief in the heart and the meaning of this supplication such that it leads to the removal of difficulty?
Why did he explicitly confess, ‘I have been amongst the wrong-doers’ when it is known that tawhid in itself leads to the removal of difficulty?
Is it sufficient to acknowledge ones’ sin alone, or must this be accompanied by repentance and the firm resolve not to repeat that sin in the future?
Why is it that difficulty and harm is removed only when a person relinquishes any hope, reliance and dependency upon the creation?
How can the heart relinquish the characteristic of putting hope in the creation and depending on them, and instead put its hope in Allah, Exalted is He, and turn to Him in its entirety?
What are the methods that would aid the heart in doing this?
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PhD in Applied Linguistics (Michigan State University, USA)
Dr. Arfaj spent more than 20 years researching comparative religion. This book came about as a result of his extensive research and experience.


















































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