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Chapter 145
ﺾﻳﺮﻤﻠﻟ ﻪﺑ ﻰﻋﺪﻳ ﺎﻣ بﺎﺑ
Supplication for the Sick
901
ْوَأ ،ُﻪْﻨِﻣ َءﻲﱠﺸﻟا ُنﺎﺴْﻧِﻹا ﻰﻜﺘْﺷا اذِإ َنﺎَآ ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﱠﻲِﺒﱠﻨﻟا نَأ ، ﺎﻬﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ، ﺔﺸﺋﺎﻋ ﻦﻋ
ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﱡﻲِﺒﱠﻨﻟا لﺎﻗ ، ٌحْﺮُﺟ ْوَأ ٌﺔﺣْﺮَﻗ ِﻪِﺑ ْﺖَﻧﺎَآ
يواﱠﺮﻟا ﺔَﻨْﻴﻴُﻋ ُﻦْﺑ ُنﺎﻴْﻔُﺳ ﻊﺿوو ، اﺬﻜه ِﻪِﻌُﺒْﺻُﺄﺑ ،
لﺎﻗو ﺎَﻬَﻌَﻓَر ﱠﻢُﺛ ِ
ضْرَﻷﺎِﺑ ُﻪَﺘﺑﺎﺒﺳ
:
ﺎَﻨﱢﺑَر نْذِﺈِﺑ ، ﺎَﻨُﻤﻴِﻘَﺳ ِﻪِﺑ ﻰَﻔْﺸُﻳ ، ﺎَﻨﻀْﻌَﺑ ِﺔَﻘﻳِﺮِﺑ ، ﺎﻨِﺿْرَأ ُﺔَﺑﺮُﺗ ، ِﻪﱠﻠﻟا ِﻢْﺴِﺑ
«
ﻪﻴﻠﻋ ٌﻖﻔﺘﻣ
.
901.
`Aishah (May Allah be pleased with him) reported: When a person complained to the Prophet (PBUH) about an
ailment or suffered from a sore or a wound, the Prophet (PBUH) would touch the ground with his forefinger and
then raise it (Sufyan bin `Uyainah, the narrator, demonstrated this with his forefinger) and would recite:
`Bismil-
lahi, turbatu ardina, biriqati ba`dina, yushfa bihi saqimuni, bi 'idhni Rabbina' (With the Name of Allah, the dust of
our ground mixed with the saliva of some of us would cure our patient with the permission of our Rubb.''
[Al-Bukhari and Muslim].
Commentary:
The Prophet (PBUH) would put his forefinger on earth and then mix his spittle with the dust sticking
to it. Afterwards, he would put it on the patient's pain-spot or wound and utter the said supplication. This simple act
would cure the patient. Some believe that it was peculiar only to the Prophet (PBUH) and was indeed his miracle
because the particular dust was of Al-Madinah's soil with the Prophet's spittle being of a unique quality. But Ibn
Hajar differs from this view. Spittle and dust, according to him, are simply external means and the curative effect in
them comes from Allah Alone. Secondly, we may turn to the pious people to seek their blessings and prayers for the
removal of our ailments and troubles, provided the spiritual treatment is bereft of amulets and other polytheistic
ways.
902
ُلﻮﻘﻳو ﻰﻨْﻤُﻴﻟا ِﻩِﺪﻴﺑ ُﺢَﺴْﻤَﻳ ِﻪِﻠْهَأ َ
ﺾْﻌَﺑ ُدﻮُﻌﻳ َنﺎَآ ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﱠﻲﺒﻨﻟا نَأ ﺎﻬﻨﻋو
:
»
ﱠبر ﱠﻢُﻬﱠﻠﻟا
ًﺎﻤَﻘﺳ ُرِدﺎَﻐُﻳ ﻻ ًءﺎﻔِﺷ ، َكُؤﺎَﻔِﺷ ﱠﻻِإ َءﺎَﻔِﺷ ﻻ ﻲﻓﺎﱠﺸﻟا َﺖْﻧَأ ، ِﻒْﺷاو ، َسﺄَﺒْﻟا ﺐِهْذَأ ، ِسﺎﱠﻨﻟا
«
ﻪﻴﻠﻋ ٌﻖﻔﺘﻣ
.
902.
`Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) visited any ailing member of his
family, he would touch the sick person with his right hand and would supplicate:
"Allahumma Rabban-nasi,
adhhibil-ba'sa, washfi, Antash-Shafi, la shifa'a illa shifa'uka, shifaan la yughadiru saqaman [O Allah! the Rubb of
mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You,
which leaves behind no disease].''
[Al-Bukhari and Muslim].
Commentary:
The word "Ya`udu'' (enquired about the patient's health or visited) occurs in the Hadith text quoted
by Imam An-Nawawi. But according to Al-Bukhari, this word is "Yuawwidu'' which, says Ibn Hajar, is synonymous
to the word "Yarqee'' (blew over the patient).
903
ﻪﱠﻠﻟا ﻪﻤﺣر ٍﺖِﺑﺎﺜِﻟ لﺎﻗ ﻪﻧَأ ﻪﻨﻋ ﻪﱠﻠﻟا ﻲﺿر ٍﺲﻧَأ ﻦﻋو
:
ﻢﱠﻠَﺳو ِﻪْﻴَﻠَﻋ ُﷲا ﻰّﻠَﺻ ﻪﱠﻠﻟا ِلﻮﺳر ِﺔَﻴْﻗُﺮِﺑ َﻚﻴِﻗْرَأ ﻻَأ
لﺎﻗ ؟
: ﻰﻠَﺑ . لﺎﻗ :
ُﻳ ﻻ ًءﺎﻔِﺷ ، َﺖْﻧَأ ﱠﻻِإ ﻲﻓﺎﺷ ﻻ ، ﻲﻓﺎﱠﺸﻟا َﺖﻧَأ ِﻒْﺷا ، ِسﺄَﺒﻟا َﺐِهْﺬُﻣ ، ِسﺎﱠﻨﻟا ﱠبَر ﱠﻢُﻬﱠﻠﻟا
رِدﺎﻐ
ًﺎﻤَﻘَﺳ .
يرﺎﺨﺒﻟا ﻩاور
.
903.
Anas (May Allah be pleased with him) reported: I said to Thabit (May Allah had Mercy upon him)
Should I not
perform Ruqyah (i.e., recite supplication or Quranic Ayat and blow) over you, such supplication as was practised by
the Messenger of Allah (PBUH)?''
He said:
"Please do so.''
Anas (May Allah be pleased with him) supplicated:
"Allahumma Rabban-nasi, mudh-hibal-ba'si, ishfi Antash-Shafi, la shafiya illa Anta, shifa'an la yughadiru saqaman
[O Allah! the Rubb of mankind! Take away this disease and cure (him or her). You are the Curer. There is no cure
except through You. Cure (him or her), a cure that leaves no disease].''
[Al-Bukhari].
Commentary:
The said Hadith testifies that the Prophet (PBUH) and the Companions had certainly `blown over'
the patients. There is no doubt about that. Yet, the act of blowing over must be based on the Names and Attributes of
Allah and the Prophetic prayers or on Qur'anic Surat and Ayat. Besides, one should have the firm belief that the
secondary causes cannot yield the desired effect unless Allah wills so.
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