Indexed OCR Text

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4519. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم sent a
physician to Ubayy ibn Ka'b ucin 0). He cut one of his veins and cauterized it.1
KALUNJI IS CURE
(٤٥٢٠) وَعَنْ أَبِيْ مُرَيْرَةَ أَنَّهُ سَمِعَ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي الُْحْبَّةِ السَّوْدَاءِ شِفَاءٌ مِّنْ كُلِ دَاءٍ
إِلَّا الشَّامَ قَالَ ابْنُ شِهَابِ الشَّامُ الْمَوْتُ وَالْحُبَّةُ السَّودَآءُ الشَّوْنِيُزُ - (متفق عليه)
4520. Sayyiduna Abu Hurayrah wsa+, narrated that he heard Allah's Messenger
julsin say, "There is in the black seed cure for every disease but sam."
Ibn Shihab als, said that sam is 'death' and the black seed is shuniz (nigella seed).2
COMMENTARY: Teebi al >, said that though the hadith is of a universal nature, yet
nigella seed is of benefit in only such diseases as are moist and sluggish natured because
kalunji (nigella seed) is dry and hot. So it is good for the diseases that are of an opposite
kind to it.
However, some authorities maintain that hadith is of a universal nature, so that kalunji is
good for all diseases. If it is added to a medicine in a specified ratio then its remedial effects
came to surface.
Kirmani al >, said that this hadith should be understood to be of a universal nature
because it makes exception of only death.
The writer of safar us Sa'adah says that it was the practice of a section of the shykhs that
they used kalunji (nigella seed) as a medicine for all their ailments. Their good faith was
rewarded and their ailments were cured.
REMEDIAL POWER OF HONEY
(٤٥٢١) وَعَنْ أَبٍ سَعِيْدٍ الْخُدْرِيِّ قَالَ جَآءَ رَجُلْ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِثَّ أَخِ اسْتَظْلَقَ بَطْنُهُ
فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِسْقِهٍ حَسَلًا فَسَقَّاهُ ثُؤَّ جَآءَ فَقَالَ سَقَيْتُهُ فَلَمْ يَزِدُهُ إِلَّ اسْتِظْلَاقًا فَقَالَ
لَهُ ثَلِكَ مَرَّاتٍ ثُمَّ جَآءَ الرَّابِعَةَ فَقَالَ إِسْقِهِ عَسَلًا فَقَالَ لَقَدُ سَقَيْتُهُ فَلَمْ يَزِدُهُ إِلَّ اسْتِظْلَاقًا فَقَالَ رَسُوْلُ اللّهِ
صَلَى اللهُ عَلَيْهِ وَسَلَّمَ صَدّقَ اللَّهُ وَكَذَّبَ بَطْنُ أَخِيُكَ فَسَقَاهُ فَبَرَأَ- (متفق عليه)
4521. Sayyiduna Abu Sa'eed Khudri wein, narrated that a man came to the Prophet
صلى الله and submitted, "My brother has loose bowels." Allah's Messenger صلى الله عليه وسلم
Ale said, "Give him honey to drink." He gave it to him, but came again and
submitted that he had given it to him yet it had not but made his bowels more
loose. He gave him this instruction three times, but the man came a fourth time and
he said, "Give him honey to drink," to which he submitted, "Indeed, I have made
him drink it but it has only made his bowels more loss." Allah's Messenger 4,le &
, said, "Allah has spoken the truth and your brother's stomach has lied." He gave
him honey to drink and he recovered.3
1 Muslim # 73. 3307.
2 Bukhari # 5688, Muslim # 88-2215.
3 Bukhari # 5684, Muslim # 91-2217, Tirmidhi # 2052, Musnad Ahmad 3-19.

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COMMENTARY: Sayyiduna Ali As a+, said that if anyone falls ill then he must request his
wife for some money from her dower and he should use it to buy honey. Then he must put
some rain water into it and drink the mixture. Insha Allah, he will be cured.
The Prophet صلى الله عليه وسلم referred to Allah's words (فيه شفاء للناس) (Where in is healing for
mankind (16: 69)} when he said, "Allah has spoken the truth." Or, Allah has revealed to
him that the patient would cover on drinking honey. Hence, he insisted that the patient
should drink honey. He would recover.
By saying that his stomach lied, the prophet indicated that the man's case was serious and
he had acute indigestion. If a proper portion of honey was given to him that would get
good results. The Arabs often used the word (is) kazab (lied) to mean (ct) khata
(mistake, wrong), or 'he has not arrived at the facts: 'it has made a mistake by not
responding to the medicine (honey).
PROPHETIC SYSTEM OF MEDICINE & THE CUSTOMARY SCIENCE OF MEDICINE
Though the ulama (Scholars) have tried to reconcile Prophet's صلى الله عليه وسلم medicine and the
customary science of medicine, there certainly is a wide difference between the two. The
author of Safar us Sa'adah has written that in fact there is not relation between Prophetic
medicine and the rules and principles of the physicians. Prophetic medicine has as its
source Divine revelation, the Prophet's صلى الله عليه وسلم heart and perfect intelligence.
Obviously, this kind of treatment is surely to be successful. It will cure, definitely. In
contrast, the customary form of treatment cannot be a guaranteed cure. It is not immune
from mistake and failure. It cannot be at per with a treatment that is based on Divine
inspiration.
It is this difference between the two that creates confusion in some minds. People must
realize that there can be no mistake in the Prophetic method of treatment. It is possible that
our imperfect thinking does not understand and the medicine prescribed by the Prophet
galeano but it is not possible that his prescription is not according to the ailment.
In the case reported in this hadith, clearly honey gave him more loose motions, but that
was good for him because the accumulated evil matter was thoroughly discharged from his
belly. He was relieved. It must be understood that the patient must have complete faith on
the physician and his prescription. This is a fundamental principle.
The same applies to Prophetic medicine. If any one uses it but does not get relief then it
means that he does not have faith in it. So any one desirous of following the prophetic
medicine, must make his belief perfect and then use it with true intention and sincere
devotion. He will get relief without any doubt.
It is like the Quran. It is a perfect cure for internal diseases, spiritual ailments and corrupt
heart and mind. Any one who learn it sincerely and recites it, believes in its teachings and
abides by them, then surely his heart and soul are cured. If any one is not sincere and lacks
faith then the opposite results are observed and he goes deeper into evil Hence, some
scholars said that the Prophet's صلى الله عليه وسلم words about the man's stomach having lied
mean that he lacked faith and sincere intention with the result that, instead of relief, he was
getting worse.
USES OF AL-QUST AL-BAHRI
(٤٥٢٢) وَعَنْ آَنّسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أَمْقَلَ مَاتَدَاوَ يْتُمُ بِهِ الحِجَامَةُ وَالْقُسْطَ

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الْبَحْرِىُّ - (متفق عليه)
4522. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Of
what you use as medical treatment, the best are cupping and sea cost us al qust al
bahri)."1
COMMENTARY: Sea costus has many benefits. It is good for women who experience post
childbirth bleeding and it eradicates poisonous gems. It is good for the mind and for
general health. Qust is of two kinds: of the sea which is white and the Hindi variety which
is black. The former is better and has lesser heat.
(٤٥٢٣) وَعَنَهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَاتُعَذِّ بُوا صِبْيَانَكُمُ بِالْغَمُزِ مِنَ الْعَذْرَةِ وَعَلَيْكُمُ
بِالْقُسْطِ ۔ (متفق عليه)
4523. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Do
not hurt you children by pressing the tonsils to treat the quinsy (swelling in the
uvula), but use costus."2
COMMENTARY: The Arabic word in the text (5, Ji) al-adhrah3 is an inflammation of the
tonsils afflicting infants. There is stimulation of blood which mothers try to soften by
inserting their finger in the child's mouth up to the throat. This augments the pain rather
than reducing it. The Prophet ,le ano disallowed this practice but suggested the use of
costus. It should be dissolved in water and poured into the nostrils drop by drop.
However, the physicians question how this treatment could be effective because costus is
hot and the affliction is also heated requiring something cool. The answer is that al-ahdra is
blood compounded with phelgm which outweighs blood. So custus offsets the moisture of
phelgm. Besides, this treatment is part of the miracle of Prophetic medicine.
PLEURISY
(٤٥٢٤) وَعَنْ أُمِّ فَيْسٍ قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى مَاتَدْ غَرْجَ آَوْلَّادُكُنَّ بِهِدَ الْعَلَاقِ
عَلَيْكُنَّ بِهَذَا الْعُودِ الْهِنْدِيِّ فَإِثَّ فِيْهِ سَبْعَةً أَشْفِيَّةٍ مِنْهَا ذَاتَ الْجُنُبِ يَسْعَطُ مِنَ الْعَذْرَةِ وَيُلَدُّ مِنْ ذَاتِ
الُجُنُبِ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyidah Umm Qays .4524
asked, "Why do you squeeze the uvula like this? You should use Hindi aloes wood.
It has seven kinds of remedy including a remedy for pleurisy. Drop (it) in to the
nostrils for an inflammation of the uvula and pour (it) into the side of the mouth for
pleurisy."4
COMMENTARY: In this hadith too women are disallowed to try to press the inflammation
by inserting a finger in the infant's mouth. Rather, aloes wood may be put in its nostrils,
after diluting it with water.
1 Bukhari # 5696, Muslim # 63-1577.
2 Bukhari # 5696, Muslim # 63-1577. (Both 4522 & 4523 are Single hadith in Bukhari & Muslims).
3 quinsy.
4 Bukhari # 5713, Muslim # 84-2214.

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The hadith mentions avul hindi. Perhaps, it is the same as qust bahri. It may also be that
qust hindi is referred to as awd hindi.
Pleurisy can take many forms, like inflammation in the chest. It becomes very dangerous
when it emerges from the inner organs. It is one of the serious, life-threatening diseases.
The second kind of pleurisy is the one in which wind does not pass out. It causes pain in
the side. The hadith refers to this second kind because awd hindi is given for this malady.
While the Prophet صلى الله عليه وسلم mentions seven diseases, he has named only two. It does not
mean, however, that qust is effective in only these seven diseases. Rather, it is good for a
large number of illnesses. Some people do say that, according to Arab idiom, 'seven' stands
for 'several', 'numerous'
FEVER COOLED WITH WATER
(٤٥٢٥) وَعَنْ عَائِشَةَ وَرَافِعَ ابْنِ خَدَيٍْ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْحُتِى مِنْ فَيْحِ جَهَنَّمَ فَاَبُرِدُوْهَا
بِالْمَآءِ - (متفق عليه)
4525. Sayyidah Ayshah رضى الله عنهاا and Sayyiduna Rafi' ibn Khadij رضى الله عنه narrated
that the Prophet صلى الله عليه وسلم said, "The fever is from the vehemence of the heat of
hell. So, cool it with water."1
COMMENTARY: The high fever is compared to the heat of hell. Or the words of the hadith
may be understood in their literal meaning. A similar tradition (# 590) has been narrated in
the chapter 'Offering salah (prayer) early' that the severity of the heat of summer is from
the vehement raging of the heat of hell. Cool water is best for fever either poured on the
body or drunk with medicine.
Some authorities suggest that the person who has fever must provide cool water to the
thirsty people. Because of its blessings Allah will put the fever off.
PERMISSION TO USE SPELL TO CARE
(٤٥٢٦) وَعَنْ آَنَسٍ قَالَ رَخَّصَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الرُّقْيَّةِ مِنَ الْعَيْنِ وَالْحُمَةِ وَالْثَّمْلَّةِ
(رواه مسلم)
4526. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم permitted
one to resort to a spell for the evil eye, sting (of a scorpion) and pustules.2
COMMENTARY: The permitted spell is made up of approved supplication and of verses of
the Quran to get relief.
The evil eye is a fact and some people say that it is a poison like the sting of a scorpion.
Allah has placed poison in the eyes of some people. When their look falls on any one or
anything, it devours what it falls on. Not only is incantation and charms and supplication
allowed for the evil eye but also the Prophet ,., .le ano has taught supplication for the
purpose as we did see in the chapter on supplication.
The sting of a scorpion also includes snake-bite and sting of other poisonous creatures.
The word (ala) numlah in the hadith is used for ants. Here, it means pustules, boils, blisters
1 Bukhari # 3263, Muslim # 81-2210, (the first sentence is reproduced verbation from Lane's Lexicory
.(فيح) under
2 Muslim # 58. 2196.

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such as grow in anyone's side. The affected person feels as though ants sting him. Perhaps
this is why it got its name namlah.
It must be understood that it is allowed to use a spell and incantation for every illness. The
hadith mentions only three because these three respond to this treatment more effectively
than the others. The same meaning may be given to the tradition that say that spells and
incantation is allowed in these three things only.
In the beginning, the Prophet صلى الله عليه وسلم has forbidden the use of spells and incantation.
Then, initially, he allowed people to resort to spells and incantation for these three things
provided polytheistic and ambiguous words are not used. Later, this permission was
extended to all sort of diseases and approved supplication and verses of the Quran may be
invoked.
(٤٥٢٧) وَعَنُ عَائِشَةَ قَالَتْ آَمَرَ النَِّىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَنْ تَسْتَرُقِ مِنَ الْعَيْنِ - (متفق عليه)
4527. Sayyidah Ayshah رضى الله عنهاا said that the Prophet صلى الله عليه وسلم gave instruction
that spells may be used to ward off the effect of the evil eye.1
(٤٥٢٨) وَعَنْ أُمِّ سَلَمَةَّ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَاىَ فِي بَيْتِهَا جَارِيَّةٌ فِى وَجْهِهَا سَفَعَةٌ تَهُنِى صُفْرَةً
فَقَّالَ اسْتَرْقَوْا لَهَا فَإَِّ بِهَا النَّظْرَةَ - (متفق عليه)
4528. Sayyidah Umm Salamah رضى الله عنها narrated that the Prophet صلى الله عليه وسلم saw in
her house a girl whose face had turned yellow. So, he said, "Use a spell for her
because she has the effects of an evil eye.'2
COMMENTARY: The girl was under the effect of an evil eye. It could be a human evil eye
or a jinn's evil eye. The eye of a jinn is sharper than the edge of a lance.
(٤٥٢٩) وَعَنُ جَابِرٍ قَالَ تَّى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الرُّفِى فَجَآءَ الُ عَمْرِو بْنٍ حَزْمٍ فَقَالُوا
يَارَسُولَ اللَّهِ إِنَّهُ كَانَتْ عِنْدَنَا رُقْيَّةُ نَرْقِ بِهَا مِنَّ الْعَقْرَبِ وَأَنْتَ تَيْتَ عَنِ الرُّقِ فَعَرَضُوْهَا عَلَيْهِ فَقَالَ مَا
اَرَى بِهَا بَاسًّا مَنِ اسْتَطَاءَ مِنْكُمُ اْ يَنْفَعَ آَخَاهُ فَلْيَنْفَعُه- (رواه مسلم)
4529. Sayyiduna Jabir رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم disallowed
spells, so, the family of Amr ibn Hazm ue du ~>, came and submitted, "O Messenger
of Allah, we have a spell that we used for the sting of scorpion. Now you have
disallowed spell." They then read it out to him (that he might decide about its
veracity) He said, "I do not find any harm in it. He among you who can benefit his
brother (even by using a spell approved by Shari'ah (divine law)), let him do that."3
(٤٥٣٠) وَعَنْ عَوْفٍ بُنِ مَالِكِ نِ الْأَشْجَبِيِّ قَالَ كُنَّ نَرُقٍ فِي الْجَاهِلِيَّةِ فَقُلْنَا يَا رَسُولَ اللَّهِ كَيْفَ تَرِى فِى
ذُلِكَ فَقَالَ أَعْرَضُوا عَلَى رُقَاكُمْ لَا بَاسَ بِالرُّقِ مَالَمْ يَكُنُ فِيْهِ شِرُكْ - (رواه مسلم)
4530. Sayyiduna Awf ibn Maalik Ashja'I ws dl +, said, "We used to resort to spells
1 Muslim # 59. 2195, Bukhari # 5738.
2 Bukhari # 5739, Muslim # 59-2197.
3 Muslim # 63-2199.

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during the jahiliyah (ignorance period). So we submitted, 'O Messenger of Allah,
what do you say abou. it?' He said, 'Read them out to me. There is no harm in the
spells as long as they are without polytheism."1
COMMENTARY: The words 'without polytheism' imply also that the spell should have no
name of the jinns and the devils and no appeal for help to any of them. They should have
no inkling of disbelief in them. If they are devoid of such things, then it is allowed to use
them. The ulama (Scholars) say that when such words and expressions are used as are
ambiguous, then these spells are disallowed, but when the wording of a spell is known to
be from the Prophet ,le ant ho even though the meaning cannot be deciphered then it is
permitted to apply such a spell.
Just as the devil bears animosity to mankind from the beginning of time, so too the jinns are
natural enemies of mankind. In this sense, the devils and jinns are allies of each other. Thus
when a person is taken over by a jinn and such incantation is applied as has names of the
devils and calls on them for help then the jinns release that person. Sometimes, a person
suffers from snake-bite and seems to be poisoned, but in fact it is a jinn who had taken the
form of a snake. When a spell with names of devils and an appeal to them help is used, the
jinn withdraws and the poison disappears from the person. In this way, both jinns and
devils mislead mankind. Therefore, the ulama (Scholars) say unanimously that it is not
permitted to use a spell that contains something other than verses of the Quran, names and
attributes of Allah.
The most glorious of all is the noble Quran itself to make an invocation. Each of its words,
each of its expressions is a treasure for mankind as healing, cure, goodness and blessing, with
a guaranteed benefit. Some of its verses and Surahs (chapters) are more suited for spell and
incantation, like surah al-Fatihah, al-falaq, an-Naas and the verses aayat ul Kursi and aayat ul
Karimah. They are based on seeking refuge in Allah. At the same time, the supplication and
incantation that are known from the ahadith are also appropriate and beneficial.
The writer of satar us Sa'adah has quoted a hadith that if a person desires to protect his
property or children from the evil eye, then he must recite:
مَاشَآءَ اللَّهُ لَا قُوَّةَ إِلََّ بِالله
{That which Allah will (will be)! There is no power except in Allah.} (18: 39)
(His property and children will be preserved from the evil eye.)
It is reported that Sayyiduna Uthman s &no, saw a very beautiful lad. He recommended
that a little blackness should be applied to the lad's chin to preserve him from the evil eye.
THE VERSES OF HEALING (AAYAT UL SHIFA)
Shaykh Abu al-Qasim Qushayri altas, said, "My son was seriously ill so that we lost hope
of his survival. Meanwhile, I saw Allah's Messenger صلى الله عليه وسلم in my dream and
submitted to him that my son was ill. He asked, 'why is it that you are unaware of the
verses of healing?' I woke up and looked up the Quran for the verses of healing. I found
them at six places in the Quran. They are: 2
(1)
وَيَشْفِ صَدُّوْرَ قَوْمٍ مُؤمِنِينَ
1 Muslim # 63-2200.
2 Respectively: 9: 14, 10: 57, 16: 69, 17: 82, 26: 80, 41: 44. (Translation of these verses follows
completion of the quotation of Qushayri am, discourse.)

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(2)
وَشِفَآءِلِتَافِی الشُّدُورِ
(3)
يَخْرُ جُ مِنْ بُطُوْنِهَا شَرَابٌ مُخْتَلِفْ اَلْوَانُهُ فِيُهِ شِفَاءٌ لِلنَّاسِ
(4)
وَتَُّزِّلُ مِنَّ الْقُرْآنِ مَاهُوَ شِفَاءِ وَرَحْمَةٌ لِّلْمُؤْمِنِيْنَ
(5)
وَإِذَا مَرِضُتُ فَهُوَ يَشْفِئْنِ
(6)
قُلْ هُوَّ لِلَّذِيْنَّ أَمَنُوا هُدَّى وَشِفَاءِ
I wrote down these verses and soaked the writing in water and gave it to my son to drink.
He recovered rapidly as if his letter were released."
Qadi: Baydawi alas, has also pointed out to these verses in his tafsir as verses of healing
Sa'd Hulaybi al , has mentioned Abu al-Qasim Qushayri an dos, and his dream in his
exposition of Tafsir Baydawi, but he has mentioned that Qushayri alas, had seen Allah in
his dream and that the verses should be recited and the reciter should blow on the patient.
They should also be written down on a porcelain utensil, washed with water which should
be given to the patient to drink.
Shaykh Tajuddin Sabuki alas, said that many scholars wrote down these verses to get relief
from illnesses.
As for writing down for healing, should only these portion be written down or the whole
verses that contain them? It has been reported that the Shaykhs and elders wrote down
only these portions as verses of healing. The foregoing verses are translated:
(1)
{He will grant relief to the hearts of the believing people} (9: 14)
(2)
{ ... and a healing for whatever (disease) is in the hearts.} (10: 57)
(3)
{There comes forth out of their bellies a drink of diverse hues, wherein is
healing for mankind} (16: 69)
(4)
{And we send down, of the quran that which is a healing and a mercy to the
believers} (17: 82)
(5)
{And when I am sick, He heals me} (26: 80)
(6)
{Say: "For those who believe, it is a guidance and a healing".} (4: 44)
EVIL EYE IS A FACT
(٤٥٣١) وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْعَيْنُ حَقِّ قَلَوْ كَاتَ شَىْ سَابَقَ الْقَدَرَ سَبَقَّتُهُ
الْعَيْنُ وَإِذَا سُتُفُسِلْتُمْ فَاغْسِلُوا - (رواه مسلم)
4531. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The
evil eye (meaning, its influence) is a fact. If any thing was likely to overtake decree,
the evil eye would do it. And, When you are told to bathe, do so."1
COMMENTARY: If anyone's sight of a person or thing delights him and he is overwhelmed
then it does have an effect on what he has seen (and stared at) and this is attached to the
decree. Allah has given the eyes of some people the peculiarity that even they see something
they cause its destruction in the same way as magic and sorcery have their effect.
Nothing in the universe is outside the ambit of decree, not even the smallest thing and not
even the largest, not the weakest and not the strongest. Nothing can escape out of the orbit
of decree, but if, by a stretch of imagination, anything could slip away, then the evil eye
1 Muslim # 42-2188.

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would do it. This thing about the evil eye has been stated merely to emphasize, the
influence of the evil eye.
It was customary among the Arabs that the person whose evil eye had hurt someone was
asked to wash his hand and feed and the portion below his navel. That water was poured
on the one who was hurt by the evil eye. At least, the effected person gained some
confidence and his doubts were removed. The Prophet Ly,ledo gave permission for this
thing to be done. He said, "If your stare has had the effect of an evil eye and anyone and
you are asked to wash your limbs and pour the water on the effecter person, do that."
The method of doing it, is outlined in the hadith of Abu Umamah ean+, (# 4562).
While the ulama (Scholars) agree that an evil eye can have an effect on living beings - men
and animals - and on property, some people like the mu'tazillah reject it, just as they reject
the effect of supplication and charity. They assert that which is decreed cannot be averted.
Of course, decree has not a different path from the working of cause and effect. Allah has
given the evil eye the ability to hurt and the ulama (Scholars) follow the Prophet's Saying:
(3Jig.JI) (the evil eye is a fact). It is wajib (obligatory) on us to believe in this saying.
WHO IT WORKS: The ulama (Scholars) have dealt with this question at length. They have
quoted some of the people who possess the evil eye as having said, "When we are
delighted by a sight and we look at it, we sense heat coming out of our eyes." Some people
say that it is a venomous heat and it absorbs in the air which blow up to the subject and
causes him harm and ruin. It is like a snake that hurts every one with its poison when it
looks at it. In short, something invisible shoots out from the evil eyes and strikes the subject
if there is no obstruction between then. But, if there is an obstruction like an amulet or
talisman and medicine, etc. then that invisible thing does not make it to the subject. In fact,
if the amulet or talisman is strong, then the invisible weapon reverts to the source. It is like
a strong shield that causes an arrow to rebound to the striker.
Moreover, just as Allah has enabled some people to possess the evil eye. So, too He has enabled
some perfect souls, like the men of Allah and Shaykhs, to repel the evil eye so that they may
help the masses with supplication and amulets to ward off the effects of the evil eye.
SECTION II
الفضل الثانى
ALLAH HAS CREATED REMEDY FOR ALL ILLS
(٤٥٣٢) - تُ أُسَامَةَ بْنِ شَرِيٍْ قَالَ قَالُوا يَارَسُولَ اللهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) أَفَنَتَدَاوِى قَالَ نَعَمُ يَا
عِبَادَاللَّهِ تَدَاوَوْا فَإَِّ اللّهُ لَمْ يَضَعُ دَاءٌ إِلََّ وَضْعَ لَهْ شِفَاءٌ غَيْرَدَاءٍ وَاحِدٍ الْهَرَمِ (رواه أحمد والترمذى وابوداود)
4532. Sayyiduna Usamah ibn Sharik ws a+, narrated that some sahabah (Prophet's
Companions) , àn +) asked, "O Messenger of Allah, may we resort to medical
treatment (during illnesses)?" He said, "Yes, O slaves of Allah, use medical
treatment because Allah has not created a disease without creating a cure for it,
other than one disease, namely, old age."1
COMMENTARY: By his words, the Prophet صلى الله عليه وسلم assured the sahabah (Prophet's
Companions) », that to get medical treatment is not against servitude and reliance on
Allah, provided the treatment is not thought to be the only and direct cause of relief.
Rather, it is a necessary procedure and true healing comes only from Allah.
1 Musnad Ahmad 4-278, Tirmidhi # 2038, Abu Dawud # 3855.

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DO NOT COMPEL THE PATIENT TO EAT OR DRINK
(٤٥٣٣) وَعَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَكْرِهُوْ مَرْضُكُمُ عَلَى الّعَامِ
فَإِنَّ اللّهَ يَطْعِمُهُمْ وَيَسْقِيْهِمُ (رَوَاءُ التِّزْمِذِىُّ وَابْنُ مَاجَةً وَقَالَ التِّرْ مِذِىُّ هُذَا حَدِيْثٌ غَرِيْبٌ).
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .4533
, said, "Do not compel your patients to take food, for, Allah, the exalted, gives
them food and drink."1
COMMENTARY: If the patient is unwilling, do not force him to eat or drink, even if it is
medicine.
Allah gives energy and stamina. Survival of anyone is not dependant on food and drink
but on Divine Power. So, if anyone is forced to take food and drink against his will then
instead of benefit, it might harm him.
CURING REDNESS
(٤٥٣٤) وَعَنْ آَنَّسٍ أَثَّ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَوَى أَسْعَدَبْنِ زُرَارَةً مِنَ الشَّوْكَِّ رَوَاءُ التِّزْ مِذِىُّ وَقَالَ
هذَا حَدِيثٌ غَرِيُبٌ).
4534. Sayyiduna Anas رضى الله عنه said that the Prophet صلى الله عليه وسلم branded
(Sayyiduna) As'ad ibn Zurarah uea +, because of Shawkah (whilow, redness) that
had afflicted him.2
COMMENTARY: Either the Prophet صلى الله عليه وسلم cauterized As'ad himself or had him
cauterized by someone. Besides it cannot be said where on the body was this done.
CURE OF PLEURISY
(٤٥٣٥) وَعَنْ زَيْدٍ بُنِ ارْقَمَ قَالَ آَمَرَنَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تَتَدَاوَى مِنْ ذَاتِ الْجُنُبِ
بِالْقُسْطِ البَحْرِيِّ وَالزَّيْتِ - (رواه الترمذى)
صلى الله عليه وسلم said, "Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Arqam .4535
instructed us to treat dhat ul janb (pleurisy) with sea costus and olive oil."3
(٤٥٣٦) وَعَنْهُ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَنْعَثُ الزَّيْتَ وَالْوَرُسَ مِنْ ذَاتِ الْجُنُبِ
(رواه الترمذى)
4536. Sayyiduna Zayd ibn Arqam رضى الله عنه said, "Allah's Messenger صلى الله عليه وسلم often
spoke highly of alive oil and wurs for pleurisy."4
COMMENTARY: Wurs (~») is a kind of grass of yellowish colour inclining on red. Its
fibres are like Saffron and it is used to colour and dye just as saffron is used. The physicians
have prescribed it for many illnesses. It seems that both these things are used for pleurisy
by inserting their drops in the mouth.
1 Tirmidhi # 2040, Ibn Majah.
2 Tirmidhi # 2050.
3 Tirmidhi # 2078 (2015/86).
4 Tirmidhi # 2079 (2086).

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SENNA AS A PURGATIVE
(٤٥٣٧) وَعَنْ أَسْمَآءَ بِنْتِ عُمَيْسٍ أَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَأَلَهَا بِمَا تَسْتَمْشِيْنَ قَالَتْ بِالشُّبْرُمِ قَالَ
حَارْ جَاٌ قَالَتْ ثُؤَّ أَسْتَمْشِيْتُ بِالسَّنَا فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَوْ اَكَّ شَيْئًّا كَانَ فِيْهِ الشِّفَآءُ مِنَ
الْمُؤْتِ لَكَانَ فِي السَّنَا- (رَوَاءُ التِّرْمِذِىُّ وَابْنُ مَاجَةَ وَقَالَ التِّزْ مِذِىُّ هُذَا حَدِيْثٌ حَسَنْ غَرِيُبٌ)۔
4537. Sayyidah Asma bint umays رضى الله عنها narrated that the Prophet صلى اللهعليه وسلم asked
her, "what purgative do you use?" She said, "I take shubrun (spurge)." But, he said,
صلى الله عليه وسلم That is very hot, terrible." So, she used sana (senna) and the Prophet"
said, "were there on antidote for death, that would be senna."1
COMMENTARY: Shubrum is a plant. Its seeds are boiled in water to use as laxative. The
Prophet صلى الله عليه وسلم used the world for hot (حار) - hear) twice to say 'very hot.' To mean that
it is not proper to use it as a laxative. The physicians say that it makes the bowels very
loose so it must be used under proper supervision.
Senna is a very beneficial medicine, particularly senna (sana) Makki. The physicians
prescribe it for many illnesses. Its greatest characteristic is that it has no side-effects. It is
good particularly for bile, melancholy and phelgm. It also gives strength to the heart.
DO NOT USE FORBIDDEN THINGS AS MEDICINE
(٤٥٣٨) وَعَنْ آَبٍ دَرْدَآءَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهُ أَنْزَلَ الدَّآءَ وَالدَّوَآءَ وَجَعَلَ لِكُلِّ
دَاءٍ دَوَ اُفَتَدَ اوَداوَلَا تَدَاووا محزمٍ-(رواه ابوداؤد)
4538. Sayyiduna Abu Darda رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely Allah has sent down the illness and the medicine. And, He has created for
every illness a cure. So, take medicine for treatment. But, do not treat yourselves
with anything unlawful."2
COMMENTARY: The unlawful could be wine, swine or any other forbidden thing. There
are many ahadith on this subject, particularly on using wine. Not only they forbid them but
also make clear that there is no benefit in using the unlawful for treatment of any disease.
There is a hadith narrated by Sayyiduna Ibn Mas'ud usa , that Allah has not placed cure
in those things that are forbidden to you.
صلى الله عليه وسلم sought the Prophet's رضى الله عنه It is also reported that Sayyiduna Tariq Ja'fi
permission to make wine. He forbade him. When he submitted that he wished to make it
for use as medicine, the prophet صلى اللهعليه وسلم said, "Wine is not a medicine but it is pain and
a disease." He also said:
من تداوى بالخمر فلاشفا الله
(He who resorts to wine as medicine, Allah will not give him cure).
However, some juristic traditions permit the use of wine as medicine then reliable and
adept physicians confirm that there is no alternative means of treatment for a disease. But
this is very unlikely. First, it is difficult to find reliable and competent physicians. Secondly,
1 Tirmidhi # 2081 (1236), Ibn Majah # 3461.
2 Abu Dawud # 3874.

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it is not easy to get their unanimous opinion.
IMPURE MEDICINE DISALLOWED
(٤٥٣٩) وَعَنْ أَبِيٍ مُرَيْرَةَ قَالَ تَّى رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الدَّوَآءِ الُْمِيْثِ- (رواه احمد
وابوداود والترمذى وابن ماجة)
4539. Sayyiduna Abu Hurayrah رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade
medicine that is Khabith (noxious, impure or forbidden or unpleasant, bad smelling).1
COMMENTARY: Such a medicine is not regarded as good. If the patient is repulsed with a
medicine, then it will not be efficacious as desired. This disallowance is of the kind of nahi
tanzihi (forbidden nearer to lawful) (more lawful than unlawful).
HEADACHE & ACHING LEGS
(٤٥٤٠) وَعَنْ سَلْفِى خَادِمَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَتْ مَا كَانَ أَحَدْ يَشْتَكِى إِلى رَسُولِ اللَّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ وَجَمَّا فِيْ رَاسِهِ إِلَّا قَالَ احْتَجِهُ وَلَا وَجَهَا فِيْ رِجْلَتْهِ إِلَّا قَالَ اخْتَضِبْهُمَّا - (رواه ابوداؤد)
4540. Sayyidah Salma رضى الله عنها the (female) servant of the Prophet صلى الله عليه وسلم said,
"When any one complained to Allah's Messenger صلى الله عليه وسلم of a headache (because
of blood pressure), he said to him, "Get cupped.' And when anyone complained
about pain in his legs (because of heat), he said, to him, 'Dye them with henna,"2
COMMENTARY: This command applies to both men and women, but men should
preferably apply henna only to their souls. They must not apply it to their nails so that they
avoid resemblance to women.
HENNA ON WOUND
(٤٥٤١) وَعَنْهَا قَالَتْ مَا يَكُورُ بِرَسُولِ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ قَرْحَةٌ وَلَا تَكْبَةٌ إِلَّ أَهَرَنِ آَنْ أَضْعَ
عَلَيْهَا الُمِنَاء-(رواه ترمذی)
4541. Sayyidah Salma رضى الله عنها said that Allah's Messenger صلى الله عليه وسلم never received
a wound (on his body from anything) or had a bleeding foot (caused by a stone or
thorns) but he asked her to apply henna on it.3
COMMENTARY: Henna has a cooling effect. It cures illness rapidly particularly wounds.
BENEFITS OF CUPPING
(٤٥٤٢) وَعَنْ آنٍ كَبْشَةَ الْأَنْمَارِيِّ أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَخْتَجِمُ عَلَى حَامَتِهِ وَبَيْنَ
كَتِفَيْه وَهُوَ يَقُوْلُ مَنْ أَهْرَاقَ مِنْ هُذِهِ الدِّمَاءِ فَلَا يُفْرُّ: آنْ لَّایَتَدَاوی بقی۔(رواهابوداود وابن ماجة)
4542. Sayyiduna Abu Kabshah Al-Ammari usa+, narrated that Allah's Messenger
often had himself cupped on the crown of his head and between his صلى الله عليه وسلم
shoulders. He would say, "He who has this blood poured out will not suffer if he
1 Tirmidhi # 2045 (2052), Abu Dawud # 387 0, Ibn Majah # 3459.
2 Abu Dawud # 3858.
3 Tirmidhi # 2154 (2061) related by her grandson Ubaydullah Àmas,.

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does not have medical treatment for any illness."1
COMMENTARY: It is possible that the Prophet صلى الله عليه وسلم may have had himself cupped
on the head sometimes and between the shoulders sometimes. Or, he may have had it done
at both places at one time, together.
He said that this blood should be poured out sometimes. It could mean from the two places
mentioned or from anywhere on the body where impure blood has accumulated and
should be drained out.
(٤٥٤٣) وَعَنْ جَابِرٍ آثَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ احْتَجَمَ عَلى وَرَكِه مِنْ وَتَأِكات په-(رواه ابوداؤد)
4543. Sayyiduna Jabir رضى الله عنه said that the Prophet صلى الله عليه وسلم had himself cupped
on his hip because of an internal injury (or a bruise) he suffered.2
COMMENTARY: The injury is watha meaning pain from sprain but not fractured bone.
The Prophet صلى الله عليه وسلم had himself cupped high up on his thigh.
(٤٥٤٤) وَعَنِ ابْنِ مَسْكُوُدٍ قَالَ حَدَّثَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَنْ لَيْلَةٍ أُسْرِىٌّ بِهِ أَنَّهُ لَمْ يَهُرَّ عَلى مَلَأٍ
مِنَ الْمَئِكَّةِ إِلَّ امَرُؤْهُ مُرُ أُ مّتَكَ بِالْحِجَامَةِ (رَوَاهُ التِّرْ مِذِىُّ وَابْنُ مَاجَةً وَقَالَ النَّْمِذِىُّ هُذَا حَدِيثٌ حَسَنْ غَرِيُبٌ)-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna. Ibn Mas'ud .4544
recounted to them the account of the mi'raj (meaning, the night he was taken up to
the heavens). He said that whichever group of the angels he passed they instructed
him to command they instructed him to command his ummah that they should have
themselves cupped.3
COMMENTARY: There are other ways of having blood poured out but copping is the best
in hot regions because these people thin, dilute blood ..
As for the ummah, it could be the people of that age, or the ummah in the real sense, all
. صلى الله عليه وسلم followers of the Prophet
FROGS MAY NOT BE USED AS INGREDIENTS FOR MEDICINE
(٤٥٤٥) وَعَنْ عَبْدِ الرَّحْمُنِ بُنِ عُقْمَانَ آَّ طَبِيْبًّا سَأَلَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ صِفْدَةٍ يَجْعَلُهَا فِى
دَوّاءٍ فَتَهَاءُ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ قَتْلِهَا - (رواه ابوداود)
4545. Sayyiduna Abdur Rahman ibn Uthman usa+, narrated that a physician asked
the prophet صلى الله عليه وسلم whether he may use frogs as ingredients of medicine. The
Prophet صلى الله عليه وسلم disallowed him to kill frogs.4
COMMENTARY: According to a tradition in Jami the prophet صلى الله عليه وسلم forbade that
frogs should be killed to use in medicine.
Qadi رحمه الله said that the Prophet صلى الله عليه وسلم forbade the killing of frogs Perhaps because he
did not think it proper to use frogs for medicine. It was either because frog is impure and
forbidden or because one is repulsed by the frog. Whether benefit the physician may have
imagine was offset by the frog's repulsive nature.
1 Abu Dawud # 3859, Ibn Majah.
2 Abu Dawud # 3859, Ibn Majah.
3 Tirmidhi # 2052.
4 Abu Dawud # 2871.

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PROPHET صلى الله عليه وسلم HAD HIMSELF CUPPED ON 17TH, 19TH 21ST
(٤٥٤٦) وَعَنْ آَنَسٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَحْتَجِمُ فِى الْآَخْدَعَيْنِ وَالْكَامِلِ (رَوَاءُ اَبُوْدَاوُدَ
وَزَادَ التِّرْ مِذِىُّ وَابْنُ مَاجَةً وَكَانَ يَخْتَجِوُ لِسَبْعَ عَشْرَةً وَتِسْعٌ عَشَرَةٌ وَإِخْذِى وَعِشْرِيْنَ).
4546. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم had himself
cupped in the two veins of the neck at either side of it and between the shoulders.
According to another version: He had himself cupped on the 17th, 19th and 21st (of
the month).1 &2
DATES ON WHICH HE HAD HIMSELF CUPPED
(٤٥٤٧) وَعَنِ ابْنِ عَبَّاسِ آَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَسْتَحِبُّ الِحِجَامَةَ لِسَبْعِ عَشْرَةٍ وَتِسْعَ عَشَرَةً
وَإِحْدىٌ وَعِشْرِيْنَ- (رواه فى شرح السنة)
4547. Sayyiduna Ibn Abbas رضى الله عنه narrated that the prophet صلى الله عليه وسلم liked to
have himself cupped on the 17th, 19th, and 21st.3
(٤٥٤٨) وَعَنْ آَبي هُرَيْرَةً عَنْ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنِ احْتَجَمَ لِسَبْعَّ عَشَرَةً وَتِسْعٌ عَشَرَةً
وَإِحْدَى وَعِشْرِ يْنَ كَانَ شِفَاءً مِنْ كُلِّدَآءٍ-(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4548
said, "He who has himself cupped on the 17th, 19th, and 21st will find it to be a
remedy for every disease."4
(٤٥٤٩) وَعَنْ كَبْشَةَ بِئْتٍ آنٍ بَكْرَةَ آَّ آتَاهَا كَتَ يَنْفِى أَهْلُهُ عَنِ الْحُجَامَةِ يَوْمَّ الثَّلَاءِ وَيَزْعَمُ عَنْ
رَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اكَّ يَوْمَ القُّلَاءِ يَومَ الدَّمِ وَفِيْهِسَاعَةٌ لَا يَرْقَاً- (رواه ابوداؤد)
4549. Sayyiduna Kabshah bint Abu Bakrah we à , said that har father disallowed
his family to have themselves cupped on Tuesday. He emphasized that Allah's
Messenger صلى الله عليه وسلم regarded Tuesday as the day of blood and at a moment on it
blood keeps flowing out unceasingly. (It might happen to coincide with the
cupping and blood might not stop flowing thereby causing death.)5
(٤٥٥٠) وَعَنِ الزُّهْرِيِّ مُرْسَلًا عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنِ احْتَجَمَ يَوْمَّ الْأَرْبَعَاءِ أَوْيَومَ السَّبُتِ
فَأَصَابَهُ وَضَّحْ فَلَا يَلُوْ مَنَّ إِلَّنَفْسَه (رَوَاةَ أَحْمَدُ وَاَبُوْدَاؤدَ وَقَالَ وَقَدْ أُسْنِدَ وَلَا يَصَّْ).
صلى الله عليه narrated that in a mursal form that the Prophet رحمه الله Sayyiduna Zuhri .4550
, said, "He who has himself cupped on Wednesday or Saturday and is afflicted
1 Abu Dawud # 3800 (Ist version).
2 (Ist and 2nd version) Tirmidhi # 2051, Ibn Majah # 3483.
3 Baghawi in Sharh us Sunnah (Holy Prophet's practice) # 3225.
4 Abu Dawud # 3961.
5 Abu Dawud # 3862.

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by leprosy must not blame anyone but himself."1
COMMENTARY: Though the musnad hadith is not regarded as sound, yet it makes the
mursal form stronger. Moreover, the Hanafis and the analyses regard a mursal hadith
worthy of evidence (and observing).
(٤٥٥١) وَعَنْهُ مُرْسَلَّا قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنِ احْتَجَمَ آَوِ الظَّلَى يَوْمَ السَّبْتِ آَوِ الْأَرْبَعَاءِ
فَلَا يَلُّومَنَّ إِلََّ نَفْسَهُ فِي الْوَضَحِ - (رواه فى شرح السنة)
4551. Sayyiduna Zuhri als, reported in a mursal form that Allah's Messenger at.
jule said, "He who has himself cupped or smeared with something on Saturday or
Wednesday must not blame anyone but himself if he is afflicted by leprosy."2
CHARMS DISALLOWED
(٤٥٥٢) وَعَنْ زَيْنَبَ امْرَأَتَ عَبْدِ اللهِ بْنِ مَسْكُوْرٍ أَّ عَبْدَ اللهِ رَأى فِيْ عُنُقِيْ خَيًّْا فَقَالَ مَا هَذَا فَقُلُتُ خَيٌْ
رُقِ لِيْ فِيْهِ قَالَتْ فَأَخَذَه فَقَطَعَهُ ثُمَّ قَالَ أَنْتُمُ الْ عَبْدِ اللَّهِ لَأَ غْنِيَّهُ عَنِ الشِّرْكِ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ يَقُولُ إِثَّ الُّفِى وَالثَّمَائِمَ وَالتّوَلَةَ شِرُكْ فَقُلْتُ لِمَـ تَقُولُ هُكَّذَا لَقَدْكَانَتْ عَيْنِىْ تَقْذِفُ
وَكُنْتُ اخْتَلِفٌ إِلَى قُلَانِ الْتُهُودِيِّ فَإِذَا رَقَأْهَا سَكَّنَتْ فَقَالَ عَبْدُ اللَّهِ إِنَّمَا ذَلِكَ عَمَلُ الشَّيْطَانِ كَانَ
يَنْخَسُهَا بِيَدِهِ فَإِذَا رُقِ كَفَّ عَنْهَا إِنَّمَا كَانَ يَكُفِيْكَ آَنْ تَقُولِىْ كَمَا كَانَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
يَقُوْلُ أَذْهِبٍ الْبَّاسَ رَبَّ النَّاسِ وَاشْفِ أَنْتَ الشَّافِ لَّ شِفَاءَ إِلََّ شِفَاءُكَ شِفَاءٌ لَّا يُغَادِرُ سَقَمًّا(رواهابوداؤد)
رضى الله عنه wife of Sayyiduna Abdullah ibn Mas'ud ,رضى الله عنها Sayyidah Zaynab .4552
narrated. Abdullah saw a thread on my neck and asked, "What is it?" I said, "A
thread over which an incantation has been recited for me." He took it, cut it (to
pieces) and said, 'you, the people of Abdullah's house, are unattached to
polytheism. I had heard Allah's Messenger صلى الله عليه وسلم say, 'Spells, tawalah charms
and tawalah (love charms) are polytheism.' I remarked, "Why do you say so? I had a
painful bulging eye and I used to go to a certain Jew. When he recited a spell over
it, it soothed." Abdullah said, "That was nothing, but the devil's work. He picked
your eye with his hand. When a spell was recited, he stopped. It will suffice you if
you say as Allah's Messenger صلى الله عليه وسلم used to say:
أَذْهَبٍ الْبَأْسَ رَبَّ النَّاسِ وَاشْفِ أَنْتَ الثَّافِى لَا شِفَاءَ إِلََّ ثِفَانُكَ شِفَاءٌ لَا يُغَادِرُ سَقَمًا
(Remove this harm, O Lord of Mankind! And, heal! You alone are the healer! There
is no healing, but your healing that will leave behind no sickness.)"3
COMMENTARY: Sayyiduna Ibn Mas'ud رضى الله عنه said that his family was safe from
polytheism because Allah had blessed them with faith and they were Muslim. So, they did
not have to resort to such things: He knew that the spells that were recited in those days
1 Musnad Ahmad, Abu Dawud, Bayhaqi (in Shu'ab ul Eeman) part of heading 12-151 (one version is
Musnad) Abu Dawud regards it as un sound.
2 Bayhaqi in Sharh us Sunnah (Holy Prophet's practice) # 3235.
3 Abu Dawud # 3883.

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were polytheistic and ambiguous.
Mulla Ali Qari ales, said that it is a light form of polytheism to believe that the spells and
charms are a means (possess sufficient efficacy to) remove illnesses. But, it is a strong
polytheism to believe that these things are by themselves real removers of illnesses.
The spell that is considered polytheism is one that has named of idols, devils and jinns and
words of disbelief. It is made up of such things as are disallowed by Shari'ah (divine law).
It also includes spells whose meaning are confused are undeciphered.
The thread or talisman put on the neck is tama'im (plural to tamimah). The one mentioned
in the hadith did not have Allah's names, verses of the Quran or approved supplication.
However, some people say that tamimah signifies certain beads that the Arab women of
the desert hung upon their children to repel the evil eye etc. Or, it is a necklace upon which
are put thongs and amulets, or it is the amulet itself. (sometimes,) the beads are perforated
and thongs or strings are inserted into them and they are thereby suspended.1
The word tawalah is a kind of spell or charm that is said to promote love between man and
woman. All these things are done by the polytheists.
The trouble in her eye was nothing but the devil's mischief. This is as Ibn Mas'ud said to
his wife.
NUSHRAH IS THE DEVIL'S WORK
(٤٥٥٣) وَعَنْ جَابِرٍ قَالَ سُئِلَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ النُّشْرَةِ فَقَالَ هُوَ مِنْ عَمَلِ الشَّيْطَانِ
(رواه أبوداود)
4553. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم was asked about
nushrah. He said, "It concerns the devil's work."2
COMMENTARY: Nushrah is a charm or enchantment to put off the evil spirit. Or, an
insane is treated with the charm. It is, therefore, the spell that does not have Allah's names,
verses of the Quran, or approved supplications. Rather, it was a spell in pre-Islamic times
made up of names of the idols and the devils and an appeal to them to help.
It could also be that the words were in Hebrew, beyond the understanding of people.
THE DOINGS OF THE HEADLESS
(٤٥٥٤) وَعَنْ عَبْدِ اللّهِ بُنِ عُمَرَ قال سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَا أُبَالِ مَا آتَيْثُ إِنْ
أَنَاشَرِ بْتُ تِرْيَاقًا او تَعَلَّقْتُ تَمِيْمَةً أَوْقُلْتُ الشِّعْرَ مِنْ قِبَلِ نَفْسِئٍ- (رواه ابوداود)
4554. Sayyiduna Abdullah ibn Umar as an +, said that he heard Allah's Messenger
say. "I am an indifferent, easy-going type of I drink a antidote, or put an صلى الله عليه وسلم
amulate in my neck, or compose poetry (of my own accord and intention, putting
heard and intention, putting heard into it)."3
COMMENTARY: Those people who do such work are unconcerned whether they should
do it or not. The result is that they do every disallowed and unrecommended work. Only
1 This portion is adopted from Lane's Laxicon (Arabic English) vi p 316 but conforms to relative Urdu
Text.
2 Abu Dawud # 3868.
3 Abu Dawud # 3869.

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such persons will engage in the pursuit mentioned in the hadith who do not hesitate to
abide by the unlawful and unsuitable.
The antidote contains snake-flesh and wine which are forbidden. If the ingredients of an
antidote do not contain the unlawful things then it may be used without harm. Some
scholars, however, say that it is better to abstain from it altogether.
The other thing (amulet) snacks of the jahiliyah (ignorance period) and must be avoided
too. But, amulets made up of names of Allah and verses of the Quran are permitted and
are, in fact, mustahab (desirable). There is hope of benefit through their blessing. Poetry is
condemned in the light of the verses of the Quran:
وَمَا عَلَّمْنَاهُ الشِّعْرَوَمَا يَنْبَغِىْ لَهُ
{And we have not thought him poetry, nor is it meet for him.}
Allah had kept the Prophet , le dando free from the above poetry. So, he was unable to
compose poems. His words were by themselves more eloquent than poetry. It is a different
things quoting other people. It is good to dress. Commendable subjects with poetry and
present pious thought thereby. But to express evil thoughts in poetry is not only wrong but
also a waste of time.
Ibn Maalik رحمه الله said that these things were forbidden to the Prophet صلى اللهعليه وسلم . They are
not forbidden to his ummah. But, the poetry must not deride the Muslims and must not be
made up of lies and of bad things. The amulets and spell should not be unlawful. Also, the
antidote is not forbidden to the ummah provided it has no unlawful ingredients like flesh
of snake, etc.
SPELLS & CAUTERIZING ARE AGAINST TRUST IN ALLAH
(٤٥٥٥) وَعَنِ الْمُخِيِّرَةِ بْنِ شُعْبَةً قَالَ قَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنِ اكْتَوُىْ أَوِاسْتَرْفِى فَقَدُ بَرِئٍّ مِنَ
التَّوَقُّلِ- (رواه أحمد والترمذى وابن ماجة)
4555. Sayyiduna Mughirah ib Shu'bah narrated that the Prophet صلى الله عليه وسلم said,
"He who cauterizes himself or uses a spell distances himself from trust in Allah."1
COMMENTARY: While it is allowed to cauterize oneself and use a spell, yet the rank of
trust in Allah and reliance on Him is for superior to it. Allah says:
وَعَلَى اللَّهِ فَلْيَتَوَّلِ الْمُؤْمِنُونَ
{And in Allah should the believers put (their) trust}
(3: 122, 3: 160, 5: 11, 9: 51, 14: 11, 58: 10, 64: 13)
In other words depending too much on means is evidence of being mindless of the Lord of
all lords. This is why Imam Ghazali atos, said that if anyone goes out of his house and puts
two locks at the door, or puts one lock and also asks his neighbour to keep a watch then he
gets out of the orbit of tawakkal (trust in Allah).
(٤٥٥٦) وَعَنْ عِيْنِى ابْنِ حَمْزَةً قَالَ دَخَلْتُ عَلَى عَبْدِ اللّهِ بْنِ عُكَّيْءٍ وَبِهِ حُمُرَةٌ فَقُلْتُ أَلَا تُعَلِّقُ تَمِيْمَةً فَقَالَ
نَكُوْذُّ بِاللَّهِ مِنْ ذُلِكَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَعَلَّقَ شَيْئًا وُّلَ إِلَيْهِ- (رواه ابوداؤد)
1 Tirmidhi # 2055.

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4556. Sayyiduna Eesa ibn Hamzah as & +, narrated that he went to (Sayyiduna)
Abdullah ibn Ukaym رضى الله عنه. He was suffering from humrah (erysipelas). So, he
asked him, "Why do you not suspend an amulet?" He said, "We seek refuge in
Allah from that. Allah's Messenger صلى الله عليه وسلم had said, 'He who hangs (or ties)
anything (on himself) will be entrusted to it."1
COMMENTARY: Teebi رحمه الله said that Abdullah رضى الله عنه sought refuge in Allah from doing
such a thing as wearing an amulet. He had attained a high degree of tawakal (trust in
Allah) and regarded use of an amulet as contrary to tawakkal, though it may be proper for
others to use it.
The words of the Prophet صلى الله عليه وسلم means that one who uses an amulet or resorts to a
spell with the belief that these things are profitable and avert harm then he will be left to
amulets and spells and he will be deprived of Allah's help. He will not be healed because
nothing, other than Allah, can cure or hurt. In other words, this saying of the Prophet ano
duy4,le encourages us towards tawakkal and tafweed. (trust and reliance in Allah).
(٤٥٥٧_٤٥٥٨) وَعَنُّ ◌ِمْرَاتَّ بُنِ حُصَيْنٍ آَّ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَارُقُيُّهَ إِلَّا مِنْ عَيْنِ
اوُحُمَةٍ (رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَأَبُوْدَاؤدُ وَرَوَاهُ ابْنُ مَاجَةً عَنْ بُرَيْدَةً)۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Imran ibn Husayn .4557
said, "Ruqyah (spell) is not permitted except for the evil eye or a scorpion sting."2
4558. Sayyiduna Buraydah رضى الله عنه also narrated this hadith.3
(٤٥٥٩) وَعَنُ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَارُقْيَّةً إِلَّ مِنْ عَيْنٍ أَوْحُمَةٍ أَوْدَهِ(رواه ابوداود)
4559. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Ruqyah (spell) is disallowed except for an evil eye, a scorpion bite, or blood."4
COMMENTARY: The ulama (Scholars) say that blood means nose bleeding. But, if blood is
understood in its general sense then it will mean all diseases of blood. They may be
connected with flowing blood, blood pressure, excess blood or impure blood, etc.
According to one version of Abu Dawud the words (الافى عين) are replaced by (الافى نفس) but the
ulama (Scholars) insist that the word ( __ 4) - self, soul means (5€) eye (evil).
Also (",) are replaced by (acu,!) to mean being bitten by the teeth as snakes and other
animals bite with their teeth.
It must be understood that spells and incantation are proved means of healing nearly all
sicknesses, like headache, toothache, etc. The ahadith vouch for this statement. According
to a version in Bukhari and Muslim, when the Prophet صلى الله عليه وسلم was ill, Sayyiduna Jibril
;came to visit him and prayed عليه السلام
بِسْمِ اللهِ أَرْقِيْكَ مِنْ كُلِّ دَآءٍ يَوْزِيُكَ
1 (Abu Dawud). Tirmidhi # 2072 (2079), Musnad Ahmad # 8804. The words in Tirmidhi are. Death is
nearer from that.
2 Tirmidhi # 2057, Abu Dawud # 3884, Musnad Ahmad 4-436.
3 Ibn Majah # 3513.
4 Abu Dawud # 3889.

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(In the name of Allah, I use a spell for you against every disease that hurts you). Hence, the
foregoing ahadith that restrict spells to three things actually emphasise that spells are more
beneficial in these three things then in others. Even in common practice, spells are used
most for these three things.
RAPID REMEDY FOR EVIL EYE
(٤٥٦٠) وَعَنْ أَسْمَاءً بِئْتٍ عُمَّيْسٍ قَالَتْ يَارَسُولَ اللَّهِ إِّ وُلَدَ جَعْفَرٍ يَسْرِءُ إِلَيْهِمُ العَيْنُ أَفَاسْتَزُقْ لَّهُهُ
قَالَ نَعَمْ فَإِنَّهُ لَوكَانَ شَىْءٍ سَابِقَ الْقَدْرَ لَسَبَقَتْهُ الْعَيْنُ - (رواه أحمد والترمذى وابن ماجة)
4560. Sayyidah Asma bint Umays رضى الله عنها (has narrated that she) asked, "0
Messenger of Allah, the children of Ja'far (Tayyar) As an >, are very prone to the
effect of the evil eye. May I use a spell for them?" He said, "Yes! If any thing will by
pass decree then the evil eye would."1
COMMENTARY: Ata al, said that just as there is an evil eye that hurts so too there is an
eye with blessing. Just a glance by righteous man of Allah works as an elixir and guides the
misled to the right path, the ignorant to scholarly knowledge and the infidel to belief.
SPELL FOR PUSTULES
(٤٥٦١) وَعَنِ الشِّفَاءِ بِئْتِ عَبْدِ اللهِ قَالَتْ دَخَلَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَنَا عِنْدَ حَفْصَةٌ فَقَالَ
الَّاتُعَلِّمِيْنَ هذِهِ رُقْيَّةِ الثَّمْلَةِ كَمَا عَلَّمَتِيْهَا الْكِتَابَةَ-(رواهابوداؤد)
4561. Sayyidah Shifa bint Abdullah Q a>, narrated that while she was with
Sayyidah Hafsah رضى الله عنه Allah's Messenger صلى الله عليه وسلم came in. He asked (her),
"why do you not teach this one (meaning Hafsah) ysal >, the spell to cure pustules
as you taught her how to write?"2
COMMENTARY: Shifa Qs à , was the daughter of Abdullah ibn Shams. She was a
Qurayshi, Adwi. Her real name was layla. Shifa was her sobriquet, and she was known by
it and it had replaced her real name. She had embraced Islam before hijarah and was a high
ranking intelligent woman. The prophet صلى الله عليه وسلم used to go to her house for a nap in the
afternoon. She had kept aside a bed and a waist wrapper for him.
We have spoken earlier about pustules (# 4526). Sayyidah Shifa 4 a+, used to recite the
spell for pustules in Makkah before she embraced Islam. When she came to Madinah, at the
footsteps of the Prophet صلى الله عليه وسلم , she asked the Prophet صلى الله عليه وسلم if she may continue
the practice. He heard its words from her and let her use it, instructing her to teach it to
رضى الله عنها .Sayyidah Hafsah
The actual spell for pustules was a collection of vague indistinct words and was disallowed
by the Prophet صلى الله عليه وسلم .But the one Sayyidah Shifa رضى الله عنها and other women of Arab
recited are a few expressions and permitted by the Prophet صلى اللهعليهوسلم . They were:
اَلْغَرُوْسُ تَنْتَعِلُ وَ تَخْتَضِبٌ وَتَكْمِلُ وَكُلُّ شَىْءٍ تَفْتَعِلُ غَيْرَ إِنَا وَلَّا نَقْضِى الرَّجُلُ
(meaning: a bride must adorn herself and part her hair, dye her hands and feet and
1 Tirmidhi # 2059 (2064), Musnad Ahmad 6. 439, Ibn Majah # 3510.
2 Abu Dawud # 3887.

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apply collyrium, but not disobey her husband).
Some people say that the Prophet's صلى الله عليه وسلم instruction to Sayyidah Shifa رضى الله عنها to
teach the spell to Sayyidah Hafsah رضى الله عنها actually were a hint to her (Hafsah) رضى الله عنها that
she should not disclose her husband's secret to anyone. The Quran has mentioned it in
surah al-Tahrim.
There is a hadith that says (ULJI esy) - (women should not be taught to write). Perhaps the
hadith under discussion (# 4561) may have been of an earlier date. Some people say that
the noble wives رضى الله عنهن of the Prophet صلى الله عليه وسلم were exempted to learn to write because
they were not prone to fall into mischief like other women.
Khattabi says, on the basis of this hadith, that it is makruh (disapproved) for women to
learn to write.
Mulla Ali Qari ales, said that perhaps it was allowed to women to learn to write in the
times of the Prophet صلى الله عليه وسلم . But, for fear of mischief, the permission may have been
withdrawn afterwards. Some people say that the command to teach writing was only for
Sayyidah Hafsah رضى الله عنها.Other women were precluded from learning to write.
AN EXAMPLE OF AN EVIL EYE
(٤٥٦٢) وَعَنْ آَبِ أُمَامَةَ بْنِ سَهْلِ بْنِ حُنٍَّ قَالَ رَأَى عَامِرُ بْنُ رَبِيْعَةَ سَهْلَ بُنَّ حُذَيْفٍ يَخْتَسِلُ فَقَالَ وَاللهِ
مَارَ أَيْتُ كَالْيُؤْمِ وَلَّا جِلْدَ مُخَبَّأَّةٍ قَالَ فَلْبِطَ سَهُلْ فَأْقِ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَقِيْلَ لَهُ يَا رَسُولَ اللّهِ
هَلْ لَّكَ فِيْ سَهْلِ بُنِ حُنَّْفٍ وَاللّهِ مَا يَرْفَهُ رَاسَهُ فَقَالَ هَلْ تَثَّهِمُونَ لَه أَحَدًّا فَقَالُوا نَتَّهِمَ عَامِرَ بْنَ رَبِيُعَةً
قَالَ فَدَهَا تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامِرَّ افَتَغَلَّطَ عَلَيْهِ وَقَالَ عَلَّامَ يَقْتُلُ أَحَدُكُمْ آَخَاهُ اَلَّابَرَّكُتَ
إِغْتَسِلُ لَهُ فَغَسَلَ لَهُ عَامِرٌ وَجْهَهُ وَيَدَيْهِ وَمِرْ فَتَيْهِ وَرُكُبَتَيْهِ وَأَطْرَافَ رِجْلَيْهِ وَدَاخِلَةً إِزَارِهِفِى قَدَ ثُؤَّ صُبَّ
عَلَيْهِ فَرَامٌ مَعَّ النَّاسِ لَّيْسَ لَهُ بَاسْ (رَوَاهُ فِيْ شَرُحِ السُّنَّةِ وَ رَوَاهُ مَالِكْ وَفِيْ رِوَايَتِهِ قَالَ إِثَّ الْعَيْنَ حَقّ
تَوَضَّالَهُفَتَوَشَّاَلە)۔
4562. Sayyiduna Abu Umamah ibn Sahl ibn Hunayf رضى الله عنه narrated that
رضى الله عنه saw (his father) Sahl ibn Hunayf رضى الله عنه Sayyiduna) Aamir ibn Rabi'ah)
having a bath, and he (could not help) comment (ed). "By Allah, I have not seen a
skin to compare with what I see today, not even the skin of a girl in confinement."
(Barely had he spoken these words when) Sahl رضى اللهعنه fell to the ground (as though
thrown down. He was carried and brought to the Prophet صلى اللهعليه وسلم and the people
who went to Allah's Messenger صلى الله عليه وسلم said to him, "O Messenger of Allah,
what do you suggest for Sahl ibn Hunayf? By Allah, he cannot raise his head." He
asked, "Do you suppose anyone has cast an evil eye on him?" They named Aamir
ibn رضى الله عنه Rabi'ah. Allah's Messenger صلى الله عليه وسلم called for Aamir رضى الله عنه. He
spoke to him angrily and asked, "why should one of you kill his brother? Why did
you not invoke a blessing (on him, saying (بارك الله عليك)?Now, have a bath on his
behalf." (Following his instructions,) Aamir bathed on his behalf washing his
(own) face, hands elbows, knees, toes and inside his lower garment. He collected
that water in a vessel and poured it over him. He recovered (at that very movement
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as though nothing had happened to him) and he walked away with the people
without any harm.
The version by Maalik also has. "The evil eye is true. Make ablution for the one
hurt by it." So, he made ablution for him.1
COMMENTARY: Nawawi als, said that the method of ablution by the person whose evil
eye has hurt someone for the one who is afflicted is to first verify that his evil eye has really
hurt him. Water should be brought to him in a vessel which should not be placed on the
ground. Then the evil eyed should take a handful of water and rinse his mouth into it.
Next, he may take more water from it and wash his face, then wash his right wrist and
elbow with his left hand, then his left wrist and elbow, but not the arm between the wrists
and elbows, then the right foot and left foot, then the right knee and left knee. Finally, he
must wash inside his lower wrapper below the navel. All these limbs may be washed in
that vessel. After that the water in the vessel should be poured on the person afflicted by
the evil eye on his head from his back side.
This kind of treatment is a mystic form with wisdom which we cannot fathom by our
.minds. So, there is no point in trying to reason it out.
Marzi als, said that it is wajib (obligatory) to wash these limbs. So, the person whose evil
eye had done the damage must be compelled to do the washing as prescribed. It is inhuman
to disobey this command because the afflicted person may die if this is not done for him.
Qadi Iyad alto, said that if anyone is known to possess an evil eye then he should be
avoided and people should keep at a distance from him. Care must be exercised when
coming across him. It is recommended to the ruler that he should disallow such a person to
haunt gatherings and public places. Rather, he must bind him to stay home and not come
out of it. If he is poor and needy and must come to people to get help from them then the
ruler must appoint for him a stipend, from the state Treasury, enough for his survival.
In short, the harm such a person may cause is more serious and severe than the harm a
lepor may cause. So it is necessary to be careful in this regard. Imam Nawawi als,) agreed
with whatever is said here, saying. "We do not know of any word of dissent from any of
the ulama (Scholars)."
SEEKING REFUGE
(٤٥٦٣) وَعَنْ أَلٍ سَعِيْدِنِ الْخُدُرِيِّ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَعَوَّذُ مِنَّ الْجَابِّ وَعَيْنَ
الْإِنْسَانٍ حَتَّى نَزَلَتِ الْمُعَوَّذَّ تَانٍ فَلَمَّا نَزَلَتْ آَخَذَ بِهِمَا وَتَرَكَ مَاسِوَاهُمَا - (رِوَاهُ التِّزْمِذِىُّ وَابْنُ
مَاجَةً وَقَالَ التِّرْ مِذِىُّ هُذَا حَدِيْثُ حَسَنٌ غَرِيبٌ).
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .4563
, used to seek refuge in Allah from the jinns and the evil eye of men till the
mu'wwadhatan were revealed. Then he took to reciting them and gave up whatever
was besides them (the suahs al Falaq and an-Naas, 113 and 114).2
(٤٥٦٤-٤٥٦٥) وَعَنْ عَائِشَةً قَالَتْ قَالَ لِى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَلْ رُئِىَ فِيُكُمُ المُغَرِّبُونَ
1 Muwatta Maalik # 2(ayn (+)), Ibn Majah # 3571, Musnad Ahmad 3-484.
2 Tirmidhi # 2058.