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Ruqyah mp3: the full ruqyah audio to listen to and download

الرقية الشرعية

30 verses8 reciters18 supplications

Ruqyah (ruqya shariah) is the recitation of verses of the Quran and supplications of the Prophet ﷺ over a sick person or over oneself, asking Allah for healing. Listen to the full ruqyah here by Saad Al-Ghamdi or one of seven other reciters, download it in mp3 to listen offline, or follow the text of each verse with its translation.

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Ruqyah does not replace medical care: if you are ill, see a doctor.

The full ruqyah in mp3

The verses of ruqyah one after the other, in a single file (about 5 minutes), by eight great reciters: listen online or download it to listen offline, for example at night before sleeping.

  1. Saad Al-GhamdiRuqyah by Saad Al-Ghamdi سعد الغامدي 5:42
  2. Maher Al-MuaiqlyRuqyah by Maher Al-Muaiqly ماهر المعيقلي 4:41
  3. Abdul Rahman Al-SudaisRuqyah by Abdul Rahman Al-Sudais عبد الرحمن السديس 4:50
  4. Mishary Rashid AlafasyRuqyah by Mishary Rashid Alafasy مشاري بن راشد العفاسي 6:25
  5. Saud Al-ShuraimRuqyah by Saud Al-Shuraim سعود الشريم 4:11
  6. Abdul Basit Abdul SamadRuqyah by Abdul Basit Abdul Samad عبد الباسط عبد الصمد 6:40
  7. Yasser Al-DosariRuqyah by Yasser Al-Dosari ياسر الدوسري 6:16
  8. Ahmed Al-AjmiRuqyah by Ahmed Al-Ajmi أحمد بن علي العجمي 5:11

The verses of ruqyah

Al-Fatiha, the Throne Verse (Ayat al-Kursi), the last two verses of Al-Baqarah, verses 26-27 of Al Imran, 80-82 of Al-Isra and the last three surahs: Al-Ikhlas, Al-Falaq and An-Nas.

1. Al-Fatihah سورة الفاتحة

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ۝١

1. In the name of Allāh,2 the Entirely Merciful, the Especially Merciful.3

Notes

[2] Allāh is a proper name belonging only to the one Almighty God, Creator and Sustainer of the heavens and the earth and all that is within them, the Eternal and Absolute, to whom alone all worship is due.
[3] Ar-Raḥmān and ar-Raḥeem are two names of Allāh derived from the word "raḥmah" (mercy) . In Arabic grammar both are intensive forms of "merciful" (i.e., extremely merciful) . A complimentary and comprehensive meaning is intended by using both together. Raḥmān is used only to describe Allāh, while raḥeem might be used to describe a person as well. The Prophet (ﷺ) was described in the Qur’ān as raḥeem. Raḥmān is above the human level (i.e., intensely merciful) . Since one usually understands intensity to be something of short duration, Allāh describes Himself also as raḥeem (i.e., continually merciful) . Raḥmān also carries a wider meaning - merciful to all creation. Justice is a part of this mercy. Raḥeem includes the concept of speciality - especially and specifically merciful to the believers. Forgiveness is a part of this mercy. In addition, Raḥmān is adjectival, referring to an attribute of Allāh and is part of His essence. Raḥeem is verbal, indicating what He does: i.e., bestowing and implementing mercy.

ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ ۝٢

2. [All] praise is [due] to Allāh, Lord4 of the worlds -

Notes

[4] When referring to Allāh (subḥānahu wa taʿālā) , the Arabic term "rabb" (translated as "Lord") includes all of the following meanings: "owner, master, ruler, controller, sustainer, provider, guardian and caretaker."

ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ۝٣

3. The Entirely Merciful, the Especially Merciful,

مَٰلِكِ يَوْمِ ٱلدِّينِ ۝٤

4. Sovereign of the Day of Recompense.5

Notes

[5] i.e., repayment and compensation for whatever was earned of good or evil during life on this earth.

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ۝٥

5. It is You we worship and You we ask for help.

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ ۝٦

6. Guide us to the straight path -

صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ ۝٧

7. The path of those upon whom You have bestowed favor, not of those who have earned [Your] anger or of those who are astray.

2. Al-Baqarah سورة البقرة

ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ وَسِعَ كُرْسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ ۝٢٥٥

255. Allāh - there is no deity except Him, the Ever-Living,98 the Self-Sustaining.99 Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them,100 and they encompass not a thing of His knowledge except for what He wills. His Kursī101 extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High,102 the Most Great.103

Notes

[98] Whose life is perfect, complete and eternal, without beginning or end, and through whom all created life originated and continues.
[99] Dependent on none for His existence while being the sustainer and administrator of all created existence.
[100] Allāh's knowledge encompasses every aspect of His creations in the past, present and future.
[101] Chair or footstool. It is not to be confused with al-ʿArsh (the Throne) , which is infinitely higher and greater than al-Kursī.
[102] Above all of His creations and superior to them in essence, rank and position.
[103] Whose greatness is unlimited, beyond description or imagination.

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ ۝٢٨٥

285. The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allāh and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination."

لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ ۝٢٨٦

286. Allāh does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."111

Notes

[111] Allāh (subḥānahu wa taʿālā) concludes this sūrah by directing His servants how to supplicate Him, just as He taught them in Sūrah al-Fātiḥah how to praise Him and ask for guidance.

3. Ali ’Imran سورة آل عمران

قُلِ ٱللَّهُمَّ مَٰلِكَ ٱلْمُلْكِ تُؤْتِى ٱلْمُلْكَ مَن تَشَآءُ وَتَنزِعُ ٱلْمُلْكَ مِمَّن تَشَآءُ وَتُعِزُّ مَن تَشَآءُ وَتُذِلُّ مَن تَشَآءُ بِيَدِكَ ٱلْخَيْرُ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ ۝٢٦

26. Say, "O Allāh, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand121 is [all] good. Indeed, You are over all things competent.

Notes

[121] See footnote to 2:19.

تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَتُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَتُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ حِسَابٍ ۝٢٧

27. You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account [i.e., limit or measure]."

17. Al-Isra سورة الإسراء

وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَٰنًا نَّصِيرًا ۝٨٠

80. And say, "My Lord, cause me to enter a sound entrance772 and to exit a sound exit773 and grant me from Yourself a supporting authority."

Notes

[772] Into Madīnah at the time of emigration, or into the grave.
[773] From Makkah, or from the grave at the time of resurrection.

وَقُلْ جَآءَ ٱلْحَقُّ وَزَهَقَ ٱلْبَٰطِلُ إِنَّ ٱلْبَٰطِلَ كَانَ زَهُوقًا ۝٨١

81. And say, "Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart."

وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ ٱلظَّٰلِمِينَ إِلَّا خَسَارًا ۝٨٢

82. And We send down of the Qur’ān that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.

112. Al-Ikhlas سورة الإخلاص

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

قُلْ هُوَ ٱللَّهُ أَحَدٌ ۝١

1. Say, "He is Allāh, [who is] One,2011

Notes

[2011] Alone, without another, indivisible with absolute and permanent unity and distinct from all else. The one and only true deity, unique in His essence, attributes and deeds.

ٱللَّهُ ٱلصَّمَدُ ۝٢

2. Allāh, the Eternal Refuge.2012

Notes

[2012] He who is absolute, perfect, complete, essential, self-sufficient and sufficient to meet the needs of all creation; the one eternally and constantly required and sought, depended upon by all existence and to whom all matters will ultimately return.

لَمْ يَلِدْ وَلَمْ يُولَدْ ۝٣

3. He neither begets nor is born,

وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ ۝٤

4. Nor is there to Him any equivalent."

113. Al-Falaq سورة الفلق

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ ۝١

1. Say, "I seek refuge in the Lord of daybreak

مِن شَرِّ مَا خَلَقَ ۝٢

2. From the evil of that which He created

وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ۝٣

3. And from the evil of darkness when it settles

وَمِن شَرِّ ٱلنَّفَّٰثَٰتِ فِى ٱلْعُقَدِ ۝٤

4. And from the evil of the blowers in knots2014

Notes

[2014] i.e., those who practice magic.

وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ ۝٥

5. And from the evil of an envier when he envies."

114. An-Nas سورة الناس

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ ۝١

1. Say, "I seek refuge in the Lord of mankind,

مَلِكِ ٱلنَّاسِ ۝٢

2. The Sovereign of mankind,

إِلَٰهِ ٱلنَّاسِ ۝٣

3. The God of mankind,

مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ ۝٤

4. From the evil of the retreating whisperer2016 -

Notes

[2016] i.e., a devil who makes evil suggestions to man but disappears when one remembers Allāh.

ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ ۝٥

5. Who whispers [evil] into the breasts of mankind -

مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ ۝٦

6. From among the jinn and mankind."2017

Notes

[2017] Evil prompters may be from men as well as from jinn.

Duas for the sick

Supplications of the Prophet ﷺ for those who suffer, to say for oneself or for a sick person one visits.

اللهم رب الناس مذهب البأس اشْفِ أنْتَ الشَّافِي، لاَ شَافِيَ إِلاَّ أنْتَ، شِفَاءً لاَ يُغَادِرُ سَقماً

O Allah, Lord of mankind, Remover of harm. Cure, You are the Curer. There is no curer but You. A cure that leaves behind no illness

Narrated by Al-Bukhari · authentic (sahih)

The full hadith and its explanation

Anas reported that he said to Thābit: "Shall I not perform for you the Ruqyah of the Messenger of Allah (may Allah’s peace and blessings be upon him)?" He said: 'Yes.' He (Anas) said: "Oh Allah, Lord of mankind, Remover of harm. Cure, You are the Curer. There is no curer but You. A cure that leaves behind no illness.”

Anas ibn Mālik (may Allah be pleased with him) called Thābit al-Bunāni and said to him: “Shall I not perform for you the Ruqyah of the Messenger of Allah (may Allah’s peace and blessings be upon him)?” He used to supplicate his Lord on behalf of the sick person to remove the illness, its severity and pain, and to grant him a cure after which no trace of illness remains. Scholars unanimously agree on the permissibility of using Ruqyah when three conditions are met: 1- It is made by reciting the words of Allah, or mentioning His Names or Attributes. 2- It is in Arabic or any other language whose meanings can be clearly identified. It is preferable to use expressions reported in Hadīths. 3- It must be believed that the Ruqyah in itself cannot be effective, rather it may be so only by the decree of Allah, the Exalted.

باسم الله أرقيك، من كل شيء يؤذيك، من شر كل نفس أو عين حاسد، الله يشفيك باسم الله أرقيك

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 Muslim · authentic (sahih)

The full hadith and its explanation

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)."

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.

ضع يدك على الذي تألم من جسدك، وقل باسم الله ثلاثا، وقل سبع مرات أعوذ بالله وقدرته من شر ما أجد وأحاذر

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 Muslim · authentic (sahih)

The full hadith and its explanation

‘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).'"

‘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.

من عاد مريضا، لم يحضر أجله فقال عنده سبع مرار: أسأل الله العظيم رب العرش العظيم أن يشفيك، إلا عافاه الله من ذلك المرض

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 Dawud, At-Tirmidhi and Ahmad · authentic (sahih)

The full hadith and its explanation

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."

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.

أن النبي صلى الله عليه وسلم كان إذا دخل على من يعوده قال: لا بأس طهور إن شاء الله

Whenever the Prophet (may Allah's peace and blessings be upon him) visited a sick person, he would say: No harm, (it will be) purification (from sins) if Allah wills

Narrated by Al-Bukhari · authentic (sahih)

The full hadith and its explanation

‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) visited a Bedouin while he was sick, and whenever he visited a sick person he would say: "No harm, (it will be) purification (from sins) if Allah wills."

Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) visited a Bedouin while he was sick. Whenever he visited a sick person he would say: "No harm, it will be purification (from sins) if Allah wills." In other words, there will be no harm or hardship upon you, and your illness will be purification from your sins and expiation for your faults. Illness may also cause man's rank to be raised in the afterlife.

اللهم اشف سعدًا اللهم اشف سعدًا

O Allah, cure Sa‘d, O Allah, cure Sa‘d

Narrated by Al-Bukhari and Muslim · authentic (sahih)

The full hadith and its explanation

Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) visited me when I was ill and said: "O Allah, cure Sa‘d; O Allah, cure Sa‘d; O Allah, cure Sa‘d!"

The Prophet (may Allah's peace and blessings be upon him) visited Sa‘d ibn Abi Waqqās, when he was sick and said three times: "O Allah, cure Sa‘d." This Hadīth indicates that it is from the Sunnah to visit a sick Muslim. It also indicates the Prophet's exemplary character, and his good manners with his companions, as he used to visit the sick and make supplication for them. This Hadīth serves as proof that it is desirable to make supplication saying: "O Allah, cure so and so," and one should name the person and repeat this supplication three times. This could be a reason for the person's recovery.

Duas for anxiety and sorrow

Supplications reported for times of distress, sorrow and hardship.

أن نبي الله صلى الله عليه وسلم كان يقول عند الكرب: لا إله إلا الله العظيم الحليم، لا إله إلا الله رب العرش العظيم، لا إله إلا الله رب السماوات ورب الأرض ورب العرش الكريم

The Prophet of Allah (may Allah's peace and blessings be upon him) used to say during times of distress: "There is no god but Allah, the Most Great, the Forbearing. There is no god but Allah, the Lord of the Mighty Throne. There is no god but Allah, the Lord of the heavens, the Lord of the earth, and the Lord of the Noble Throne

Narrated by Al-Bukhari and Muslim · authentic (sahih)

The full hadith and its explanation

Ibn ‘Abbās (may Allah be pleased with him and his father) reported: The Prophet of Allah (may Allah's peace and blessings be upon him) used to say during times of distress: "There is no god but Allah, the Most Great, the Forbearing. There is no god but Allah, the Lord of the Mighty Throne. There is no god but Allah, the Lord of the heavens, the Lord of the earth, and the Lord of the Noble Throne."

The Prophet (may Allah's peace and blessings be upon him) used to say at times of intense distress and grief: "There is no god but Allah." No deity is truly worthy of worship but Allah, "the Most Magnificent" in status, the One of great significance in His essence, attributes, and actions. "The Forbearing" Who does not hasten the sinner's punishment; rather, He delays it, and He might pardon him despite having the ability to punish him, as He is the One Able to do all things. "There is no god but Allah, the Lord of the Mighty Throne,"  the Creator of the Mighty Throne. "There is no god but Allah the Lord of the heavens and the earth" and their Creator and the Creator, Possessor, Manager, and Disposer of everything therein the way He wills. "The Lord of the Noble Throne,"  the Creator of the Mighty Throne.

دعوة ‌ذي ‌النون إذ دعا وهو في بطن الحوت: لا إله إلا أنت سبحانك إني كنت من الظالمين

Narrated by At-Tirmidhi and An-Nasa’i · good (hasan)

تعوذوا بالله من جهد البلاء، وَدَرَكِ الشقاء، وسوء القضاء، وشماتة الأعداء

Seek refuge with Allah from arduous afflictions, degrading misery, preordained evils, and from the gloating of enemies

Narrated by Al-Bukhari and Muslim · authentic (sahih)

The full hadith and its explanation

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Seek refuge with Allah from arduous afflictions, degrading misery, preordained evils, and from the gloating of enemies." In another narration, Sufyān said: "I suspect that I added one of them."

This Hadīth belongs to the category of "jawāmi‘ al-kalim": the most succinct statements of a few words that imply extensive and comprehensive meanings with great significance in implementation. The Prophet (may Allah's peace and blessings be upon him) sought refuge with Allah from four things. If a person is safe from these four, then he will be safe in this world and the next, and this, indeed, is the ultimate and obvious success. The four things he sought refuge from are: "Jahd al-balā’": intense afflictions and the hardships that accompany them. If trials become severe a person may not be safe from getting angry, annoyed and irritated with what Allah decreed upon him, thus he may lose the reward of the life of this world as well as in the Hereafter. "Dark ash-shaqā’": falling into utter misery. This is general, including primarily misery in the Hereafter since it is ultimate and eternal misery that will never be followed by happiness, or misery the life of this world wherein a person's state changes for the worse with time. One day may make him happy and another may make him miserable. "Sou’ al-qadā’": the preordained evils; i.e. what Allah has decreed upon the servant that the servant perceives to be bad for him. It is general regarding all the affairs in the life of this world such as wealth, children, health, wife, etc., as well as the affairs of the Hereafter. It is important to note here that the preordained evil is considered to be evil from the person's viewpoint. In reality everything that Allah preordains and decrees is good and devoid of any evil whatsoever, as in the statement of the Prophet (may Allah's peace and blessings be upon him) addressing Allah, the Almighty: "Evil cannot be ascribed to you." Another interpretation suggests that "sou’ al-qadā’" can mean bad judgment, i.e. that the person seeks refuge with Allah from making a bad harmful judgment and ruling. "Shamātat al-a‘dā’": rejoicing and gloating of a person's enemies at his misfortune, a cause of immense grief. The enemies of the Muslim are, in fact, the non-believers who rejoice and celebrate when Muslims dispute with each other, fight each other and humiliate themselves in whatever manner. The inclusion of the enemies of Islam as the interpretation of this Hadīth is a takes precedence over a Muslim's personal enemies (over some worldly affairs), nevertheless this meaning can be included in a secondary way. It is necessary that the Muslim who makes this supplication intends the enemies of Islam primarily then his enemies from among the Muslims secondarily (and only in a just and rightful manner). We ask Allah to make peace among the Muslims.

ما من مسلم تصيبه مصيبة فيقول ما أمره الله: إنا لله وإنا إليه راجعون البقرة: ، اللهم أجرني في مصيبتي، وأخلف لي خيرا منها، إلا أخلف الله له خيرا منها

No Muslim is afflicted with a calamity and then says what Allah has commanded: {We belong to Allah, and to Him we will return} [Surat al-Baqarah: 156], O Allah, reward me in my calamity and replace it for me with something better, except that Allah replaces it for him with something better

Narrated by Muslim · authentic (sahih)

The full hadith and its explanation

’Umm Salamah, Mother of the Believers, (may Allah be pleased with her) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "No Muslim is afflicted with a calamity and then says what Allah has commanded: {We belong to Allah, and to Him we will return} [Surat al-Baqarah: 156], O Allah, reward me in my calamity and replace it for me with something better, except that Allah replaces it for him with something better." She said: When Abu Salamah passed away, I said: Who among the Muslims could be better than Abu Salamah, the first household to migrate to the Messenger of Allah (may Allah's peace and blessings be upon him)? Then I said it, and Allah replaced him for me with the Messenger of Allah (may Allah's peace and blessings be upon him).

’Umm Salamah, Mother of the Believers, (may Allah be pleased with her) mentioned that she heard the Prophet (may Allah's peace and blessings be upon him) once saying: No Muslim is afflicted with a calamity and then says what Allah has recommended for him to say: {We belong to Allah, and to Him we will return} [Surat al-Baqarah: 156], (O Allah, reward me) and grant me the reward for my patience (in my calamity), and compensate me (and replace it for me) with (something better); except that Allah replaces it for him with something better. She said: When Abu Salamah passed away, I said: Who among the Muslims could be better than Abu Salamah, the first household to migrate to the Messenger of Allah (may Allah's peace and blessings be upon him)? Then I said it with the support of Allah, and Allah replaced him for me with the Messenger of Allah (may Allah's peace and blessings be upon him), who is better than Abu Salamah.

حسبنا الله ونعم الوكيل قالها إبراهيم عليه السلام حين أُلقي في النار، وقالها محمد صلى الله عليه وسلم

Narrated by Al-Bukhari · authentic (sahih)

Supplications without a translation are given in Arabic: their English translation is not available yet.

Ruqyah with the Quran in the Sunnah

The hadiths about Al-Fatiha, the Throne Verse, the end of Al-Baqarah and the protective surahs (al-mu’awwidhat).

إن أحق ما أخذتم عليه أجرا كتاب الله

Narrated by Al-Bukhari · authentic (sahih)

يا أبا المنذر، أتدري أي آية من كتاب الله معك أعظم؟ قال: قلت: الله لا إله إلا هو الحي القيوم البقرة: . قال: فضرب في صدري، وقال: والله ليهنك العلم، أبا المنذر

O Abu al-Mundhir, do you know which verse of Allah's Book that you have is the greatest?" I said: "{Allah: none has the right to be worshiped except Him, the Ever-Living, All-Sustaining...} [Surat al-Baqarah: 255]." Thereupon, he struck me on the chest and said: "May knowledge be pleasant for you, O Abu al-Mundhir!

Narrated by Muslim · authentic (sahih)

The full hadith and its explanation

Ubayy ibn Ka‘b (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "O Abu al-Mundhir, do you know which verse of Allah's Book that you have is the greatest?" I replied: "Allah and His Messenger know best." He said: "O Abu al-Mundhir, do you know which verse of Allah's Book that you have is the greatest?" I said: "{Allah: none has the right to be worshiped except Him, the Ever-Living, All-Sustaining...} [Surat al-Baqarah: 255]." Thereupon, he struck me on the chest and said: "May knowledge be pleasant for you, O Abu al-Mundhir!"

The Prophet (may Allah's peace and blessings be upon him) asked Ubayy ibn Ka‘b about the greatest verse in Allah's Book. He initially hesitated about the answer and then said: {Allah: none has the right to be worshiped except Him, the Ever-Living, All-Sustaining...} The Prophet (may Allah's peace and blessings be upon him) agreed with him and struck him on the chest, indicating that it is filled with knowledge and wisdom. He also supplicated that this knowledge be pleasant and easy for him.

من قرأ بالآيتين من آخر سورة البقرة في ليلة كفتاه

Whoever recites the last two verses of Sūrat al-Baqarah at a night, they will suffice him

Narrated by Al-Bukhari and Muslim · authentic (sahih)

The full hadith and its explanation

Abu Mas‘ūd (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) said: "Whoever recites the last two verses of Sūrat al-Baqarah at a night, they will suffice him."

The Prophet (may Allah's peace and blessings be upon him) informed that whoever recites the last two verses of Surat al-Baqarah at night, Allah will protect him from evil and harm. It is also said that they are sufficient for him in place of qiyām al-layl (supererogatory prayer at night). They are also said to suffice him in place of all regular dhikrs. Others say that they are the least sufficient amount of Qur'anic recitation in qiyām al-layl. Other opinions were also expressed. Perhaps all those views are correct and consistent with the Hadīth's wording.

أن رسول الله صلى الله عليه وسلم كان إذا اشتكى نَفَثَ على نفسه بالمعوِّذات

Narrated by Al-Bukhari · authentic (sahih)

أن النبي صلى الله عليه وسلم كان إذا أوى إلى فراشه كل ليلة جمع كفيه، ثم نفث فيهما فقرأ فيهما: قل هو الله أحد، وقل أعوذ برب الفلق، وقل أعوذ برب الناس

When the Prophet (may Allah’s peace and blessings be upon him) went to bed every night, he would join his palms together and blow into them and recite the Surahs al-Ikhlās, al-Falaq, and an-Nās,

Narrated by Al-Bukhari · authentic (sahih)

The full hadith and its explanation

‘Ā’ishah (may Allah be pleased with her) reported: When the Prophet (may Allah’s peace and blessings be upon him) went to bed every night, he would join his palms together and blow into them and recite the Surahs al-Ikhlās, al-Falaq, and an-Nās, and then he would wipe with his hands over as many parts of his body as he could, starting with his head, face, and the front of his body. He used to do that three times.

It was part of the Prophet's custom that when he went to bed, he would join his palms together and raise them as a supplicant does, and he would blow into them in a mild manner, along with little saliva. Meanwhile, he would recite the three surahs of al-Ikhlās, al-Falaq, and an-Nās. Then, he would wipe with his palms over as much of his body as he could, starting with his head, face, and the front part of his body, repeating this three times.

Supplications without a translation are given in Arabic: their English translation is not available yet.