حسناً بسم الله و الحمد لله صلاة و السلام على وسول الله وعلى آله و صحبه من ورامة بعد أولاً نعرف أن جنائياً جنائياً جنائياً أنه صحيح صحيح صلى الله عليه وسلم قال والحديث هو إن صحيح مسلم من الحديث عبد الرغم رضي الله عنهما يقول العين وحق ولو كان شيء سابق القدر سبقته العين وإذا استغسلتم فغسلوا لذلك نعرف أن هذا شيء صحيح وماذا أبدأ مع ذلك rather than talking about what this concept is before we just get into that is I think that it's really important it's really profound the way the Prophet صلى الله عليه وسلم said those words العين وحق what we're about to talk about is something real so when we get into the definition of it I think it's important to bear in mind that this is something that is is real and true and has a profound effect and that if something were to overtake the divine decree it would be the evil eye so it's something true and has a profound effect I personally like the way that ألمان مبنو قيم رحمه الله تعالى describes it and he describes it in many different ways he has a lot of statements describing it but he describes it like an arrow he said فالذي يخرج من عين العين سهم معنوي إذا صادف البدا لا وقاية له أثرا فيه وإلا لم ينفذ السهم بربما رد على صاحبه كالسهم الحسي سوى I think the way he describes is very beautiful he says it's like an arrow that comes out like an like an arrow which isn't a physical arrow but something that behaves like an arrow that comes out from the person who gives the evil eye and if it strikes the body of someone that doesn't have protection it causes an effect upon them and otherwise it doesn't affect that person and perhaps it would even come back upon the person who gave it like a real arrow might bounce off and fall back exactly the same way and he also said the core of it is that the person giving the evil eye is impressed by something then after that this person has he said he's like his corrupt and wicked soul causes that being impressed by something and amazed by something he causes it to have an effect upon the person that he's impressed with or that he is amazed with she has something نعم الحمد لله رب العالم من الصلاة والسلام وعلى أشرة في الانبياء والمرسلين سيدنا ونبينا محمد وعلى آله واصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد the illnesses that we go through as the children of Adam is two types so the first marad is امراض قلبية illnesses that happen to the heart and illnesses that happen to the physical side of the body the أمراض القلبية is either شهوات أو شبوهات doubts or desires I mean that's the best translation شهوات is desires and شبوهات is doubts that so these are illnesses that the heart go through and that's not what we're really talking about here even though some of the scholars they are really bonded between the illnesses of the heart with the illness of the body that there's a strong relationship between the two like in the one way focus in here and talking about here mainly is امراض بدنية like the physical side and عين is one of those things that happen to the physical side and that's why حليثنا عباسين صحيح صحيح مسلم it clearly states that the physical existence it's not something metaphorical it's not seen it's actually seen this person is affected and when you look at the تعريفات of the علماء like الخطابي and you look at ibn al-Jawzi and other أئمة you tend to find they use the word العين and even the word itself العين some people think it's just you have to see the person you're doing the عين too that's not really the only that's not necessarily the case the person can give a person in the عين وإن يكادل الذين كفروا لا يُزلقونك بأبصاري لما سمعوا الذكرة ويقولون إنه لما جنون الله says وإن يكادل الذين كفروا when the disbelievers were close to لا يُزلقونك to make you sleep محمد لما سمعوا الذكرة when they heard the truth they didn't see him but they heard it so those even who heard it can have an effect on a person by just merely hearing it so the انتام العين meaning seeing is مبابي تغليب this is generally the case the majority of the times but it's not only the case it can actually happen from just merely hearing about someone I mean I thought that was important to put that there as well so when we talk about this effect that you mentioned what exactly are we talking about here what exactly are we talking about here so what I look at outside of mind I'm impressed by it and suddenly it disintegrates or suddenly he finds holes in it or he puts it in a wash and it changes colour like what exactly are we talking about here so here first of all we have to say that not everyone who has this amazement and jealousy affects other people with it jealousy and amazement in a negative sense are always harmful to the person who gives them and that's why or one of the reasons why Allah عز و جل said و من شر يحاسد حسد because الحسد it has شر شرور any evils in it and Allah عز و جل chose to mention it among among among the most greatest of the evil or the greatest of the evils from those things which Allah عز و جل من شر ريمة من شر ريمة خلق that Allah عز و جل created because jealousy and indeed that kind of amazement with something that that is what's the word that is accompanied by a nefs which is خبيث like a corrupt soul and an evil soul is harmful to the person who does it however there are some people who along with causing themselves harm and causing harm to their hearts and causing harm to their good deeds and causing harm to their relationship with Allah عز و جل cause physical harm to manifest itself in the person that they are that they are speaking about or that they are have heard about or that they are amazed with now I personally feel that when you gather together the حديث and perhaps we're going to talk about the the حديث of سهل that is in it's in more than others we can talk about that in a moment but there are different sort of situations one is that a person can be jealous or can be amazed by a particular characteristic of a person like their hair or their thawb or something that they possess and bear in mind it's not the thawb you're jealous of you don't wish that you could be a thawb it's the person's ownership of it that the jealousy comes with and that's why I asked one of the مشاريخ and I said to him that I want to understand better because this issue of someone being jealous of the car they're not jealous of the car right they're jealous of that owner's relationship with it the fact that he has ownership of it so here it could affect the person in that specific thing and this is quite common so for example someone gives iron on someone's hand their hair begins to fall or their hair begins to it doesn't have the same quality that it had before or it could be that the person becomes generally sick in their whole body especially if someone is jealous of something like the person's skin or the person's whole body for example or even generally so it can strike a person in different ways and if you think of the example that Qayyim gave it's such a good example of shooting an arrow at somebody because you can shoot an arrow at somebody and miss you can shoot an arrow at somebody and the arrow can be deflected by the person's armor or it can cause them some harm but it can be less than the harm that you intended you aim for the heart but you struck the arm for example so it's a very very good example the example of the arrow because it shows that how it can affect people in different ways but it can affect people up to a very very significant effect to the point that the Prophet described the person described the person of like the person who is killing like he said على ما يقتل أحدكم أخا would one of you wish to kill his brother so the issue is not a small thing where it's just we're talking about a stove changing color and it could reach a person to the point that a person dies from it so this is a voluntary action that's what I'm understanding from you like you voluntarily shoot an arrow somewhere and explain like for example for me to have me to inflict some of the evil eye it's like I have to be intending that they get the evil eye or not or can I just be amazed like for my child for example I don't wish any harm for them but I just look at them and think wow I mean if you look at the sheikh statement he mentioned there's a strong bond built between العين and الحسد and that's when of course the person intends you know حسد itself jealousy this is something so what's the difference between the two of this so let me explain for both the first so the first one is الحسد and the second one is the issue of العجاب you're fascinated with something and this is not necessarily you intending anything evil but as ايما ابنو القايم mentioned it I came across a statement by I saw ابنو القايم رحم الله say it and I came across the statement I think it was when he came on the explanation he mentioned that العجاب here can be a mother to her own child and that's her intending evil for the child but she just didn't say what she should have said when she saw that which amazed her you know and so here what comes with it is that نفس which is خبيثة that evil comes from and the other one is حسد jealousy you said the نفس خبيثة no not necessarily to harm the child okay the نفس who is the علم I divide it into three وما أبرئ نفسي إن النفس الأمارة بسوء and نفس that with us that commands us evil the second one is نفس which is لوامة لا أقسموا بيوم القيامة ولا أقسموا بالنفسي اللوامة and the third one الله تباركه يأتي النفس المطمئنة يرجع إلى ربي كراطية مرضية so sometimes نفس itself can have an evil evilness in it without intending you to actually do it to that person that's why we were commanded to say particular things so it prevents all of this from taking place so here perhaps we can say that the worst kind of aim and Allah عز وجل نفس is the one where the person deliberately has a conscious and deliberate feeling of evil and desire for that person to lose what they have but that a person simply not not sticking to the commands of Allah عز وجل and the commands that the messenger has given that can also have evil consequences upon a person even if it isn't a conscious and deliberate effort to do so it still comes from something wrong it doesn't come from something good it comes from a nefs that has floors and faults in it that the person is not doing what they are supposed to do to the point that he not only mentioned a person afflicting their child but I found also that he mentioned a person afflicting themselves as well that a person could potentially afflicting وقد he said he said a person could even give aim to himself because of a person's not following the proper procedure and the proper Islamic etiquettes when feeling when seeing something that impresses you or amazes you so this brings us to a point which I think is very important as well is that this is illness now this person gets afflicted with like this I now afflicted this individual and so what he does is that this person becomes sick from it we know from the famous حديث of the prophet عالي مهما و جهيله من جهيله و جهيله من جهيله و جهيله من جهيله و جهيله من جهيله that there is no illness that happens to be except that it has a cure the one who knows it knows it and the one who doesn't know it doesn't know it so عين is an illness when it happens to the individual it's an illness it comes sometimes from the angle of عجاب fascination and amazement with something and sometimes it even comes from حسد and حسد the scholars they say it's two types حسد which is محمود and that which is مذموم blame worthy and praise worthy the famous one the famous one is that the prophet عالي مهما و جهيله من جهيله من جهيله من جهيله there is no hasad except in two things رجل اعتاه الله مالا فصلطه على هلكتي a person who Allah gave him wealth and he's taking that wealth and he's spending in the cause of Allah and also رجل اعتاه الله علم a man who Allah gave him knowledge he gave him the Quran he gave him the sunnah he gave him knowledge of the religion they are teaching the people and so you look at that and you say I would like to have that but it's not what you want that person to lose you want it that خير to be for that person but you'd also want it for yourself this hasad is praise worthy the second form of حسد is the one that you want this person to lose it and this is where it automatically falls into the مذموم the blame worthy one where you see a good trait in someone and you want that good trait to be taken away from that person and that has two levels a level where it's I want it that person to lose it and I want it for myself and that's evil and it's bad the second one is that you want the person to lose it and not necessarily get it for yourself and that's even worse as long as this person doesn't have it I'm happy I don't want this person to have it and that's even worse so these characteristics of الحسد of course is that which إبليس had towards Adam عليه السلام so it's a characteristic a story from him and Allah also mentioned it for the disbelievers that they have for the Muslims that the disbelievers they wish this is what they want لو يردونكم بعد إيمانكم they want to take you back after your faith and belief of Allah they want you to believe they want you to be like them they want both of you to be part of them and all of you to be misguided to answer your question on the issue that we came to so not necessarily the cure but is there a prevention so in this hadith and let's talk about this hadith of Sahel محيف that he said that he did غسل at a place called الخرار and he took off his his clothing or he took off his جبه his cloak that he was wearing and there was someone called عامر مربيع who was looking at him and Sahel was a man who had he was fair skin and his skin was he had very beautiful skin so عامر مربيع said he said I have not seen he said وَلَا جِلْدَ عَظْرَاء he said that I have not seen skin like this not even the skin of a virgin and Sahel fell down on the spot and when he fell down on the spot and his condition grew worse they took him to the messenger of Allah and when he came to him we mentioned the hadith which the prophet said على ما يقتل أحدكم أخا then he said would you not have said would you not have invoked Baraka for him I would not have said مي الله bless you always this effect now in this I did a little bit of research and because this issue came up about the exact the exact phrase that you should use here in order to seek Baraka for someone and many of the when they mentioned this they said it was sufficient to mention to return the blessing to Allah عز وجن sufficient for you to return the blessing to الله سبحانه وتعالى and to say that this is from Allah like somebody saying masha Allah or something like that but the wording of the hadith is to invoke and Allah عز وجن was best to say for what is Islam is that you follow the wording of the hadith and you invoke Baraka for that person like saying for example فيك مي الله bless you or may Allah give you blessings or may Allah bless you in it بارك الله لك فيه or something like that where you invoke the Baraka and that's the wording of the hadith and some of them they use the evidence they use the eye in regarding the person when they enter the garden but here the hadith itself this hadith that is in مصنع الإمام أحمد نسائن الكوب العيب وحبان وموطع الإمام ملك that here the wording is to invoke Baraka for the person and that of course includes returning the blessing to Allah عز وجن saying that that blessing came from Allah سبحانه وتعالى and asking Allah عز وجن to bless that person and that removes all of the the hijab the amazement and all of the hasad if it exists from the person's heart what do you have so what we can do is we can divide the cure for the eye into two we can one is the prevention which is the أصل because Arabs and even in the English language الويقاية وخير من العلاج so it's aslan you shouldn't have to see your brother or your sister you should say this at the beginning when you see something that amazes you you should say Allah is blessed بارك الله لك you bring the statement into whatever amazes you and fascinates you of course if this the majority of the علم they mention actually the letter that was compiled by Sheikh Mashour حسن on the jinn the Awwal of Ibn Utaymi regarding jinn that he took from his you know جامع المسالح and other books like that Ibn Utaymi رحمه الله he says that this generally comes from a person who's fascinated so he would say الله مبارك because he didn't intend evil he didn't want you to suffer he didn't want this person to be afflicted with something evil he said it out of fascination but the one who has it he won't say that because he doesn't want good for you so the second cure is after the problem has happened so if you've been fascinated with something something happened to them the Prophet ﷺ guided us to وضوط for the person and whatever is left over from the water that water that is poured over the person or they shower with that water and the Prophet ﷺ told us that if that water, if the person requests you he says حق أخي can you give me water the Prophet ﷺ then give like if you're questioned and you're asked for it you should give so if the person asks you to do وضوط for them you have to do it for them it's not an issue of whether I didn't do anything wrong even if you think you didn't do anything wrong this قلب of this brother and this person's heart you have to bring طمع نينة to it so here what's the next point what's the next point what's the next point what's the next point here's an extra point what the Sheikh said we're talking about classifying down the cure now into the prevention and the cure and the cure that that رحمان mentioned regarding the غسل and regarding the وضوط this is a cure which is used when the person is known or the person is suspected and I think it's very profound in the hadith of of سهن مرحيف this hadith regarding what happened to him that in this hadith the Prophet صلى الله عليه وسلم indicated or he asked them where is it I can't find this one here there's a wording there's a wording I'm looking for do you remember in Arabic هل تتهيمون أحدا بها that's what it is yeah so we just resume on that point some of the narration of the hadith the Prophet صلى الله عليه وسلم هل تتهيمون أحدا do you accuse anyone of this so here either the person is known or either there is at least غالبطضان like there is some kind of preponderant belief that this person has done this but what do you do also when there is no we don't know at all who did this whatsoever for this we have another hadith this is in the hadith of Asma bin Turmais and the reference for the hadith in Ahmed and in a tirmidi that she said regarding the children of Ja'afar that the children of Ja'afar have been afflicted by the evil eye shall we not recite Rukia for them shall we not recite Rukia for them and the Prophet صلى الله عليه وسلم said yes for if anything were to overtake the divine decree would be the evil eye so here where we take this hadith is this hadith upon the person that we don't know the children are sick it appears that their sickness is not something which has a medical cause and we believe these children from the sign from looking at them they've been touched by the evil eye and therefore now if we don't know who to ask and we don't have anyone that we make to them now that we go to the Rukia Asharaia of Rukia Quranic Therapy of Quranic Healing I definitely want to talk about Rukia Asharaia in a lot more detail insha'Allah but just before we move off evil eye I know we're doing the world of the unseen but with the previous kind of topics we've covered jinn possession for example we accept the existence of jinn another topic like magic we can see that you know people might be blowing or not so have hair like the hadith of the Prophet صلى الله عليه وسلم that we took earlier evil eye what is causing this when I look at a microphone and I'm amazed by it and suddenly the microphone crashes to the ground like how does this happen what is the cause for this it just doesn't seem to add up rationally here I think as we've spoken about in the very beginning of this three part series about the importance of believing in the unseen we spoke about the statement of Allah we believe in the unseen and how belief in the unseen is a fundamental characteristic of the believers and a fundamental characteristic of the people who are successful now we have a statement from the Prophet صلى الله عليه وسلم could that not just mean that the consequences for example I see someone's car and I'm amazed by it it doesn't mean just by looking at it the car is going to crash to the ground I could come back that night and scratch the car and I'm amazed by it it's true why can't we just interpret that way does that make more sense I mean first of all شخطم محمد something very important which is that you know the unseen is something we are commanded to surrender and to believe in الله says فلا وربك لا يؤمنون حتى يحاكموك فيما شجار بينهم and so the ayah فلا وربك لا يؤمنون حتى يحاكموك the hukum of Allah is two types the first hukum is شرعي and hukum is koni حكوم شرعي that Allah is the Quran and the sunnah are أحكام from Allah عز و جل we need to surrender to that we need to believe in it when a ayah tells us something we believe in it we also have to believe in the universal things that Allah does we can't reject them things that Allah has established and those two ayat those two hukum حكاموك شرعي and حكاموك أكوني and they both affirm Allah his ability his knowledge his infinite knowledge so this issue of the eye affecting people is not only just حكام شرعي I recited I recited I recited and many other portion of the Quran are hadiths you can find in you also see in the world that we live in today you see actual people being affected by someone looking at them I want to just interject with the hadith that we mentioned of Sa'ad and Hanid this hadith the hadith is very clear he simply said that I've never seen skin like this and he dropped to the ground and he didn't come back later on and you know scratch him or throw him down or something like that the reality is we have to take these hadith together and the principle we come back to again إيمان بالغيب and taking the sharia as a whole taking all of the hadith together and again not rejecting things because they just don't make sense to us but generally speaking is something which the intellect doesn't have a place in even though the Quran and the Sunnah don't contradict the sound intellect but the reality is that the intellect just can't stand up to matters relating to the unseen because you just don't have things to compare it to you don't have a basis of principles or ideas or concepts through which you can understand how this works this works on a level that is inside of our knowledge and understanding but it's sufficient for us the one who is truthful in what he said and the one who is believed for what he said told us that it is the truth and that's why we started the very first thing that I mentioned to you is because it's something which if you take it from a purely logical perspective you would say well I don't really see the scientific basis or the logical basis for me to believe in this but we see the logical basis to believe in it is there any dispute over the hadith with the companions or one of the companions is there any dispute over his authenticity could be I mean I'm not going to say there isn't but someone who we want to give consideration to the people of the field and the people who are grounded in this science are saying it's authentic so we don't look at Muallimi he has a very very powerful statement of his he said we we have like we have we have we have we have so we have these they know this field they know this science متقدم المتأخير so if خير comes and say something about the hadith we'll just say okay this is his speech and whatever he wants to say and even you you have to look at this point which is important you can't push something based on possibilities you can't say what about this is possible I mean everything in this world there is a possibility we can't eliminate possibilities from just about every situation in our lives you know you're here right now there's a possibility we're dreaming now the possibility of this all not being aimed for example get a scratch on the car what about if there's a possibility that this happened what about this possibility that happened what about the possibility that you and I are not sitting here right now it could be a possibility it could not be a reality so things like that don't push away certainty you can't remove certainty which is the statement of the Prophet peace be upon him Quranic evidences you can't remove it with speculations and then more than that let's talk about some of the companions who narrated this this is not only narrated in the hadith we mentioned it's also narrated from Ibn Abbas it's narrated from Aisha from Abu Sa'id al-Khudri it's narrated from Um Salama from Jabir ibn Abdullah from Urwah who narrated from Um Salama all of these companions narrating totally different it's not they're narrating the same event that might be they're all narrating different times in which the Prophet some said something about to establish the evil eye to evalize the truth or the to save you from the evil eye or generation about جبري ومشاري كولي seeking refuge from the evil of every envious eye and so on this is narrated by so many of the companions in so many different ways I don't think there's any basis for you to take one particular hadith and say this hadith isn't authentic or whatever come to the other 10-20 and so on it's very difficult to argue that regarding the evil eye and it's something that we should submit to and accept even if we don't understand the the mechanism by which that actually happens because that is something that's part of the غayb and the غayb you only have what Allah and what his messenger you don't have anything additional to that so all you can do is to take what you have been given which we have been given the reality of the eye we've been given the protection from giving eye to other people we've been given دعاء to protect yourself from it happening to you and we've been given the concept of روخية شرعية for treating it and the treating with the ووضو and the غوصة and so on that's sufficient you know the شريعة gives us everything we need as for the things that we don't need that are not important to us or that are not critical for our understanding then at the end of the day if we haven't been told about all of the تفاصيل and the details then that's not critical to us we've been told it's a reality we've been told how to protect how to cure it how to seek refuge from it and so on that's those are what the people need okay let's talk about روخية شرعية now let's go on to that so what exactly is روخية روخية is to seek refuge in Allah for a particular individual for you to do it for yourself as well it's to seek refuge in Allah and the way that you do it by seeking refuge in Allah is three main ways number one is قرآن by reciting the words of Allah because the قرآن is the speech of Allah الله says in the قرآن وإن أحد من المشركين استجارك في أديره حتى يسمع كلام الله قرآن is the speech of Allah so you read verses of the قرآن and the قرآن is a cure الله says وننزل من القرآن ما هو شفاء and the word من القرآن as ابن القي يمنشن in his كتاب أداء ودواء it is not it doesn't mean that some of the قرآن is a cure it's actually بيان الجنسية بيان الجنسوري it's actually just saying that the قرآن is a cure for us just like Allah said in سورة سورة لم يكن الذين كفروا من أهل الكتاب الله سورة بينا الله تبارك وتعالى he said إن الذين كفروا من أهل الكتاب he is not old تبعذية as well so it's not some of the إن الذين كفروا من أهل الكتاب أهل الكتاب هو كفار so we can't use the word من هي أس تبعذية so when we نزل من القرآن when the whole القرآن is a cure يأيو الناس وقد جاءتكم وعضة من ربكم وشفاء لما في السدور this is the ayah that I wanted to bring to you so when we do تفسير القرآن بالقرآن the ayah you mentioned the first ayah was obviously a general ayah that talks about the القرآن being a shifa when we look at the ayah in Surah Yunus like you just mentioned now لما في السدور the quran is a cure لما في السدور doesn't that show that Allah is now restricting it and he's actually saying it's a cure for the things that are in your heart i ignorance كفر all of these kind of actions all of these kind of things that stay in the heart it's not necessarily a cure like I'm sure you guys are going to say for a headache or for a scratch on your hand or for mental illnesses okay it's good that you asked that a question to be honest I haven't really done a good research on this particular topic personally but this is one thing that سبحان الله if I did look at while back or recently I was looking at a Risale I was reading the ayah والله تبارك والله تبارك ويتعالى يقول يا أيها الناس وقد جاءكم مععدة من ربكم وشيفاء لما في السدور it's a cure for the person's nefs and Alhamdulillah we mentioned at the beginning of the discussion of what ayin is and what it means the nefs of people can affect another person so the Quran is a cure for that evil nefs that's within us it does cure it's a preventative cause for it ربن القيم رحم الله and the Sayyid he has a Kitab called اختلاف العلماء وعلى رائل فقية something like that it's called السيد البطروسي رحم الله something like that I mean his name is he pointed this out that the nefs that the individuals have in them that affect the eye of a person so you're affecting a person by a jab we mentioned that it means that you're fascinated with something and so your evil nefs has an effect on this person here the Quran is a cure for that evil nefs of yours and it's not only a cure for that the other ayah explains that the Quran is also a cure for the nefs and it's the beginning of the evil nefs شخصي مجرد do you have anything to add on that point? yeah so there's actually two points I wanted to add if we talk here we can just step back a little bit cause we're still talking about the definition of رقية here and I wanted to quote to you from حافظة بن حجر it's also mentioned by نووي and others but حافظة بن حجر he mentioned the إجماع on this that if it has three شروط then it is a رقية شرعية it is a a Islamic ruqia رقية in general the word in general refers to these words that are said I think perhaps in English sometimes we call it incantations or words that are said and this is something that existed in the time of جاهلية so it existed prior to Islam that people had certain words they would read in order to affect a cure by the permission of Allah upon a sick person and certain people became known for this even in the time of جاهلية and would come to that حديث in that regard but here what we want to say is that what I have done حجر he mentioned the إجماع on this first of all أن تكون بكلام الله تعالى و باسمه و صفاته that this رقية takes place using the speech of Allah or Allah's names and attributes secondly و بالليسان بالليسان العربي أو بما يعرفوا معناه من غيره أو that it's by an Arabic tongue or that which it's words are known so it's not like words that are people don't know what the words are or don't understand what the words are and thirdly أن يعتقد و أن يعتقد أن رقية لا تؤثر بذاتها بل بذات الله تعالى فهي جاهزة بل اتفاق that if this happens and it's permission it's permission to buy it اتفاق this is similar to this words equivalent to this الحافة من حجر اتفاق اجماعه and now we brought it in his explanation of Sahih Muslim and others among the scholars who mentioned the اتفاق of the علامة upon these three things so first of all this اجماع in itself also is a response to this issue that it's only for what is in the hearts but more than that the حديث of the Prophet صلى الله عليه وسلم because remember we understand the Quran in the light of the sunnah of the Prophet صلى الله عليه وسلم and actions of the Sahaba ربي الله عنهم there are numerous numerous حديث of the Sahaba using and in fact I would venture to say the majority of the examples of Rukia among the Sahaba were for what we would call physical medical illnesses snake bites scorpion stings fever and so on I will just give you an example from Abu Sa'id الخدري and the حديث is very long so I just want to to summarize that there was that they passed by some they passed by a tribe from among the tribes of the Arabs and their leader was stung and one of them said to go to this group which contained Abu Sa'id الخدري so if we come to the the شاهد from it that he recited upon them ويقر الحمد لله رب العالمين فكأنما نوشيطة من إقال it says though he was freed from the chains فانطالق يمشي وما به قلب he left like the person got up walking as though nothing had happened to him and they went to the prophet and the prophet said رقيا what will make you know that it's a رقيا and he said قد أصبتم you did the right thing and the حديث is a long حديث the حديث is narrated by بخاري and Muslim and others and it has various narrations and various different examples from it but the key thing we've got here is we've got رقيا شرعية being used for somebody who has what is a known medical complaint it's a sting a scorpion sting or a snake bite someone who is has been bitten it's not something that is necessarily any from the jinn or from the eye or from the world of the unseen you have examples of the fever you have the prophet says I'm entering upon who is treating her and he says علجيها بكتاب الله treat her with the book of Allah حديث in this are so numerous and that they teach us that this is not restricted to the matters of the heart even though the matters of the heart are the greatest of matters and it's what's more important the safety and the health of your heart or the safety and the health of your one of your limbs your finger or your arm or whatever it might be so the رقيا شرعية and you do the seeking or a refuge in Allah through reciting the Quran so the person reads the Quran and there are many evidences to support this Allah he says وَنُنَزِلُ مِنَا الْقُرْانِ مَهُ وَشِيْفَأَ we have sent down from the Quran a cure the Quran in its totality some of the people of innovation they try to say that the word من here in this verse is so some of the verses are being said to be but we reject that we say that the من doesn't always mean some like in the verse صورة البيلة والله says إن الذين كفروا من أهل الكتابي so the أهل الكتاب أقول كفار they're not Muslims so to say that the من here means بعض تبعيضية is incorrect so it's as ibn ul qayy mentioned this Kitab it's which means that the whole entire Quran in its essence is a cure إن الذبس الله تباركه تعالى he says سبحانه وتعالى يأيو الناس قد جاءتكم وعيضة من ربكم وشيفاء لما في السدور الله is mentioning سبحانه وتعالى that he has sent down cure for mankind so the Quran is a cure for the two types of illnesses that I mentioned أمراض القلوب وأمراض الأبداan it kills the hearts and it also kills the body and the heart is the foundation إلا وإن في الجسد مضغة إذا صلحت فسد الجسد وإذا فسدت فسدت الجسد وإلا وهي القلب also what the ruqya is is that الله's names and attributes we know الله تباركه تعالى has names and all of the names of Allah have meaning in it and they have characteristics in it and the belief of أهل السنة is الله's names are أعلام أعلام باعتبار دلالتي على الذات وصافهم باعتبار دلالتي على المعاني that Allah's names are not just mere names they are names characteristics and attributes and meanings that are taken from it so the names of Allah and his characteristics are a cure أرقية so how does that manifest itself in practicality then say I've got a scorpion sting on my hand I can just repeat one of Allah's names أرخمان أرخمان أرخمان أرخمان أرخمان أرخمان أرخمان أرخمان أرخمان أرخمان أرخمان أرخمان أرخمان أرخمان so the Quran is the speech of Allah and the speech of Allah is the characteristics of his سبحانه وتعالى Shaykh in this point if I just interrupt for a second and give you another practical example what about the Hadith for example when the Prophet صلى الله عليه وسلم said أذهب أذهب أذهب أذهب أذهب أذهب أذهب أذهب أذهب أذهب أذهب أذهب أذهب أذهب so the name Arrab is mentioned and the name Ash-Shafi is mentioned there is no cure except your cure cure that leaves no sickness صحيح and also the third one being دعا and supplication and begging الله سبحانه وتعالى because Allah says in the Quran وإذا سألك عباد عني فإني قريب وجيبوا دعوة الدعي دعا الله is close سبحانه وتعالى his creation and he gives them what they ask for so this shows us that these three are what the Arabic term رقية means and that is why أليمام القرافي أليمام ابن حجر النووي all three of them شيخ mention the two نووي and ابن حجر and قرافي as well they all mention this definition together also the رقية is to uplift a harm that has afflicted a person so it is رفع الضرر is to remove a harm that has befallen a person and it's also to رقية can also be to prevent yourself from something that hasn't even happened yet the scholars they categorize the رقية into two types شيخ has mentioned it but our formality it's رقية شرعية رقية شركية so the رقية شرعية are the conditions that the شيخ محمد حفظ الله mentioned that it's in the Qur'an it's in the speech of Allah it's in the person doesn't believe that this means itself brings the cure because we don't believe means can cure you the means are that which we come with and we leave the results with Allah and if the person any of those three if it's missing then it becomes رقية شركية نام I want to go back to a hadith that was that Tim you mentioned earlier and that was when the companions were on a journey and it came across a group leader and he had been I think it was a scorpion thing he was afflicted with and they did and he immediately cured they went back to the prophet some he approved of it there is a context this hadith isn't it and the companions were at the time desperate for kind of food shelter the tribe had refused them right that's right so is this not just an example of Allah helping the companions during this particular time as kind of like a miracle which we discussed previously in the magic episode why can't we see it is that why do we then take it as a general rule so i.e. is it not from the Karamat of the Olia like something which happens in opposition to the norms in order just in order for Allah to help his believing slave at a time of need the problem with that is from multiple angles and I'm going to mention three angles the first angle which I would have a problem with that is is the statement of the prophet صلى الله عليه وسلم قد أصبتم in the same hadith you did the right thing and his statement وما يدريك أنها رخية و how what made you know that it was a Rukia he didn't say وما يدريك أنها كرامة من كرامات الأولياء or Allah or something like that he said it was a Rukia and he said you did the right thing so this قد أصبتم means that أبو سعيد had a choice to make he made a choice to take a certain set of actions and the choice that he made was the was the correct one the second problem that I have with this is the other أحديث including the hadith of إبني عباس which narrates a similar story but from a different set of companions in which the prophet صلى الله عليه وسلم said أحديث بخارج and others إن أحق ما إن أحق ما أخذتم عليه الأجر كتاب الله the most deserving thing for which you took a reward is the book of Allah and the hadith of علاقة إبن سوهار السليس from his his nephew narrated it خارج أبن الصالت in which the prophet صلى الله عليه وسلم said كل لعمري ما أكل من أكل بروخية باطلة قد أكلت بروخية حق بروخية حق بروخية حق he said that eat from it for as many there are people who have eaten with a false rukia but you have eaten from a true rukia and the hadith in this regard are many then we add to this not only we mention the hadith of عائشة in which the prophet صلى الله عليه وسلم but we also have this hadith in which the prophet صلى الله عليه وسلم made it general and he said whoever of you he was asked about rukia and he was asked about having prohibited it at a certain time and we know with regard to rukia شركية that this was something that was present in the time of جاهلية when he was asked about it again he said whoever of you is able to benefit your brother with rukia لهم دوسه so he opened it up for people to be able to do and indeed he said that as an example himself صلى الله عليه وسلم with his family and indeed with his own sicknesses when عائشة رضي الله عنها she would breathe them مع with that over him except that she would blow onto his hand and use his hand to wipe over his body because it was of more barakah than her hand and the narrations in this are many and indeed are more than we have time to mention so I think that it's very difficult to frame that from the كرمات الأولياء as something that just happened as a one-off rather this was a habit of the صحابة رضي الله عنهم and it was a habit of the Prophet صلى الله عليه وسلم so having a look at some of these narrations and taking the theory from them is fine but really practically we know that the Prophet صلى الله عليه وسلم did suffer illness because he was a human being and when he did he also called a doctor if rukia is this all-encompassing cure for everything sickness of the heart so the body everything why not just recite of himself why did he call a doctor so let's call a festival from Bukhari a Muslim from the hadith of Aisha رضي الله عنها she said كان رسول الله صلى الله عليه وسلم إذا مريض إذا مريض أحد من أهله نفث عليه بالمعوذات فلما مريض مرضه الذي مات في جعلته أنفوث عليه وأمسحه بيد برحل بسادة الله إذا one of his family would become sick he would blow over them with the mu'aw with that and this cana that he used to hear this cana here this was his habit that's what cana means right when it comes his habit was to blow over them with the mu'aw with that and when he became sick from his sickness that he died in she said I used to blow over him and I would wipe with his hand because it had more baraka than my hand so this was a habit of the prophet ... يجب أن نذهب إلى المدينة ، لا يوجد أشياء هنا because this as we mentioned is one of the means by which Allah has given us to seek a cure and Allah سبحانه وتعالى has given us the other means as well through medicine and so on so there is no harm but here this Hadith indicates that it was his habit with his family and with himself not to exclude the practice of Rukia and blowing over himself with the Mu'aww with that I mean even if I follow up that with a more of a logical argument I mean the Qur'an and Sunnah being the asal but you don't go to the doctors for every type of illness that you have you go to the pharmacy sometimes just get a tablet and just use it that doesn't negate that the doctor can help and nor does you know you taking the medicine actually from the pharmacy directly negate the they compliment one another but if I had an all encompassing cure like you're making Rukia to be like that you can cure everything and everything I wouldn't really need to go to the pharmacy I would need to go to the doctor I would just sit in my home and do Rukia I don't know I think if you have the concept of Tawak being doing the causes that Allah has placed for you while putting your trust in the one who makes those causes into reality actually work then I don't see why you can't take multiple causes if Allah has placed multiple asbab for your cure some of them being Rukia شرعية and some of them being medicine why you wouldn't take all the asbab that are available to you in order to seek a cure and if I'm not mistaken ابن القيم رحم الله تعالى mentioned the benefit of combining between these things if I'm not mistaken I remember a quote from ابن القيم رحم الله تعالى in the benefit of joining between and taking and ابن القيم himself was someone who did this and if you in his book زاد المعاد and in other books where he brings you benefits that are we would class as medical treatments prophetic medicine and so on and at the same time he talks about Rukia شرعية and so on and so on and the same time دعان and so on and so on and so on to me if they're all means for Allah to bring you a cure there's no reason why you can't take all the means that are available to you having said that there's no doubt that there are some things where you are drawn to one particular means over another for example like for example typically if you have a a headache for example you might be drawn to a particular kind of medication that you you have your غالبط you believe that this is by the permission of Allah this is going to help me so you know you try that first or you take that first for example and similarly there are other illnesses for which you are drawn towards other kinds of cures and other kinds of treatments but what I feel about Rukia شرعية also is very important to mention is how it demonstrates your relationship with the Qur'an and your tie to the Qur'an and your attachment to the Qur'an and your belief in the Qur'an is the كلام of Allah and I remember a quote from Ibn Qayyim رحم الله و تعالى in which he said that the one that the Qur'an is not sufficient for him may Allah not make anything sufficient for him and the one that the Qur'an is not a cure for him فلا شفاه الله may Allah not cure him if a person doesn't have that attachment to the Qur'an and that belief in the Qur'an and that desire to use the Qur'an as a treatment then in reality you know it doesn't it doesn't it speaks volumes for a person's relationship with the Qur'an I mean even two points even the stay وقال الرسول يا رب إن قوم اتقاذوا هذا القرآن لمهجورة إبن القيم he said هجر القرآن it comes in many different ways هجر تلاوتي وتدبوره والعمل what does مهجورة mean the boy quoted the Qur'an so he mentioned that the types of hajr and boy quoted in the Qur'an and he said I think he mentioned five types and in one of them he said وهاجر استشفائي به boy quoting the Qur'an by not looking seeking cure from it now there's something I want to go to you know whether you go for the Qur'an as your only cure and you only use the Qur'an as your cure and you abandon the doctors or whether you only go to the doctors and you don't find you don't look for the Qur'an as a cure it doesn't negate that the Qur'an is a cure that's the point we want to understand here whether you go to the Qur'an for the only cure or whether you only go to doctors it's not our point of contention our question is is the Qur'an a رقية can it cure you know someone doesn't want to go to a doctor at all he just wants to go to the pharmacy doesn't negate that the doctor with the permission of Allah knows what he is doing and he can help you you see and somebody doesn't like going to the pharmacy and just wants to go to a doctor and so it doesn't negate that the pharmacy what they supply you with can also help you now thank you you've bought a number of narrations from your side there is a narration that often comes in this topic and that is the Hadith of the Prophet when he mentioned that 70,000 and from them are those who don't seek رقية that's the English translation is that not him indicating that is not a good thing to do رقية you're referring to حديث ألمان مسلم is right and this حديث the Prophet he was speaking about the 70,000 people who were promised or the 70,000 people who were going to come to judgment 70,000 70,000 يدخلون الجنة بغير حساب ولا عذاب so they're going to enter جنة without any punishment or without even any reckoning they're not going to be interrogated or questioned just enter جنة and the Prophet he didn't say أبو بكر عمر عثمان but what he did he gave a description of a group of people and so the Prophet he said هم الذين لا يسترقون ولا يكتون ولا يتطيرون وعلى ربهم يتوكلون so we have in the حديث ولا يسترقون they don't ask for رقيا so this حديث shows us that the رقيا what does it mean not to ask for رقيا it means that the last portion of the حديث which is وعلى ربهم يتوكلون توكل means they don't ask for the creation they don't rely on the creation they are bondies with Allah so they do not ask for رقيا means they don't ask a person to do رقيا on them they stick to do رقيا on themselves so you can do رقيا on yourself you don't need to go to because ولا يسترقون يسترقاء means طالب الرقيا so they don't request anyone to do رقيا on them so what they do is they rely on Allah and they come with it themselves they don't put their relying on the creation and they do it for themselves now two points that we need to imagine they indicate anyway shape or form they're asking for رقيا is haram that has to be understood it doesn't say that it just takes that person out of the 70,000 that's all it shows it doesn't say that you're going to be you're doing haram because we have many textual evidences where the Prophet you know he himself asked for رقيا or it was done on him رقيا does that take him out of the 70,000 نبي لحمد above the 70,000 and he he's been promised على صلى الله عليه وسلم عليه but he did that to show the permissibility of it that you can do it and even in the hadith is وَلَا يَكْتَوُونَ and we know the key the Prophet صلى الله عليه وسلم even though it's رقيا لكنه جائز which is the banyas of what's it called خوطري it's a form of medication as well so it doesn't show that it's only it just shows if you want to be from 70,000 these are the criteria for it the second thing I want to mention from the hadith is that the relationship between your reliance الله تعالى رقيا when you which brings us to the conditions that even حجر and قرافي which is that you do not depend on the means when you do رقيا this means doesn't bring about the results even medication that you take you don't rely on the medication it's going to help me and if it doesn't work you start getting violent and abusive and angry and stressed and you know all of these are a spab means and the goal is in the hands of الله تعالى I'll add just by quoting الإمام من رقيا رحم الله تعالى وزاد المعاد and I'll just translate it he said that is because these people will enter paradise without being called to account because of the perfection of their توحيد therefore he described them as people who did not ask others to perform hence he said and they put their trust in their Lord because of their complete trust in their Lord their contentment with him their faith in him they're being pleased with him and seeking their needs for him they do not ask people for anything be it رقيا or anything else and they are not influenced by omens and superstitions that could prevent them from doing what they want to do because superstition detracts from and weakens at توحيد now there's one other just one other point in this hadith which I also feel is a misunderstanding that there are situations in which asking for رقيا could take a different ruling completely and that is because of the principle مَا لَا يَتِمُ الْوَاجِبُ وَإِلَّا بِهِ فَهُ الْوَاجِبِ whatever is needed to fulfill a wajib is in itself wajib so let's say somebody is afflicted with a gin problem which is stopping them from praying and they've tried to read upon themselves but they haven't been able to do that and they've waited for someone to come along and offer to read on them but nobody came along to offer to read on them so in this case and many times you see a person I say what's the matter why you haven't asked somebody to give you some advice and help and so on I said I want to be from the 70,000 and yet that person is not able to perform the wajib because of a problem that they have so in this case I think that they need for asking so one of the reasons why it's permissible and it's not forbidden to do so but this comes under the same thing as asking people for anything it's like this habit people have of asking for everything like even can you do this for me can you help me with this that habit of asking people for things it's not something but it does detract from your when it gets to such a level that you're all the time your instant response to things and problems is to ask someone else so the default position is to do Ruki on yourself is that the best that's the best thing to do Ruki on yourself or if somebody offers Ruki to be done on you and says for example Aisha when the prophet became sick she read on him she didn't he didn't say will you will you read on me she simply started to read on him as he used to read on her when she was sick so that here is an example that doesn't exclude you from that group because you didn't ask anyone for Ruki okay final topic I wanted to explore is let's take it now to the modern world we have many people doing Ruki and they're not really interested in curing a patient it's just to become a business they charge large amounts of money for and they often like intend to delay the kind of the treatments they get more and more sessions more money out of it what are your thoughts on these kind of practices that are going on in front of us now to be honest I agree with you that there is a problem among people performing Ruki who are not performing it with the correct attributes of the Raki because there are attributes that are deserving to be inside of the person who performs Ruki for other people and one of those attributes is sincerity and one of those attributes is the care for the the person and sometimes we see people who are missing those things I don't think that means we should you know to use the expression throw the baby out with the bath water and that we should be saying to people that Ruki shouldn't be done but by encouraging people and what I've really dedicated my time to in terms of teaching is helping people to do this for themselves and for their families this reduces the need for people to go to other people bringing them closer to Allah bringing them closer to the Quran making their connection stronger and Insha'Allah producing better results by the permission of Allah and then on top of that there are there are people and there is a need for people who have a certain speciality in it and there were among the Sahaba people who were known for Ruki who used to do it before prior to Islam and asked the prophet for some permission after that and they became known for it and there is a hadith إن أحق ما أخذتم عليه الأجر كتاب الله that the most deserving who has taken a reward a reward for is the book of Allah we don't want to exclude those things but there are there are definitely abuses of the system and we should all be Insha'Allah trying to prevent these from taking place and one of the major ways we can do that is by teaching people how to do this simple treatment upon yourself and one of the things I strongly disagree with is making basic Ruki into the secret science that nobody knows when I say basic I'm talking about a person has a fever or something like that or they're worried about their children maybe think that maybe they got afflicted by the evil eye with something this basic thing of just reading the simple look at what Aisha رضي الله عنها did she read the mu'aww with that which one of us doesn't know the mu'aww with that the last three surahs of the Quran is very very easy just to blow over somebody I think that the more we educate people to do this but إن الله يتعالى and the more we connect people directly to Allah instead of this system of waiting for so-called experts to come who you rightly said often don't care about the patient and often don't perform Ruki in the right way in the most honorable and truthful way there is no doubt that this is something we need to deal with and we need to address by teaching people I mean if you look at the حديث أبي سعيد الخذري and you look at it as a you know you look at it to ponder over it and actually take benefits and lessons from it because the answer of your question is actually in there أبي سعيد الخذري when the man asked him who from amongst you can do Rukia and أبي سعيد الخذري said me first of all he wasn't there wasn't like a billboard and a banner where he had so people come to he came to him that's one thing that the scholars extracted from that the second thing is that أبي سعيد الخذري is a condition that you're going to give us this much if this man gets cured which is another thing which a person is taking money based on hourly rate that needs to be looked at I'm saying it is it is a it is a it has now become very common if the person chooses to give you the money you you don't reject what's being offered to you but to say look my hourly rates are this much and I take this much you should be based on if the person gets cured I want this much I read Quran on you and you get better give me this much and you both agree on it and you get that's permissible for you so making it a profession a profession as a profession and you I mean I don't see that في أعمالي سلف the سلف made this as their profession and they that's one the second thing I didn't see in the سلف when I read this see Allah that they didn't what do you call it charge based on an ongoing service or an ongoing treatment they said this is give me this much this much or it's not going to carry on so what you do is when you feel like the person's most dear need of it you stop and you say look you have to pay this much so you you're basically talking to the family members of this patient over on price while you can see this person is suffering and you say no I'm not going to put that money down on the first table you know I'm not going to go forward so you're right it took away a lot a lot from the the the برك and the خيد that this thing could have had شكرا درخمان final question I'm going to pose to you as a conclusion to this topic we mentioned many times that the Quran is a Shifa many people they wear something called a Tawee or a Tawee wear what exactly is this first of all and what is the ruling on using this yeah I'd like to handle this I'm going to come to Shaykh Tim with another question as well okay you see the issue of the Taweeb is that when you look at the صحابes there were two views a view that did say it was permissible and a view that said that wasn't permissible and Allah told us in the Quran ومختلفتم فيه من شيء فحكموا إلى الله there's a difference of opinion the the the the the the there's a difference of opinion here you have to understand that they first saying with these conditions there's a difference of opinion so it has to be كليكة it can be seen by everybody it can be understood that this is the word of Allah it's in the Arabic language it's not going to be used to go to the toilet or it's not going to it's not in places of your body where it's bad or filthy or like a they put conditions on then they differ they said can this be seen as a cure this is the Quran we say if there's a difference of opinion or an issue like that we take it back to the Quran and the Sunnah we don't find it and the reason why we don't find it is because when the Sahabi came to the Prophet and the Prophet said what is this that's in your hand and he said إِنَّ مَا هِيَا وَهِنَا and then he said إِنْ زَأْفُوا وَتَاكِرَ فَإِنَّ وَلَا يَزِيدُكِ إِلَوْهَنَا take it off it will only increase in weakness the scholars أصول الفق they say تَرْقُلِ استِفصالِ في موضِعِ يُنزَّلُ منزِلَتَ العُمومِ في الأقوالِ وَلَا يَذِيَاكِ عِراقِ صاحب المراقِ he says وَنَزِي لَنَّ تَرْقَلِ استِفصالِ منزِلَتَ العُمومِ في الأقوالِ the Prophet didn't do استِفصال he didn't question him what is it that's written on you on you do you have Quran on that do you know other than the Quran on that the fact that the Prophet didn't do استِفصال في موضع الإحتِمال at a time when there's a possibility could've been this or that يُنزَّلُ منزِلَتُ العُمومِ في الأقوالِ we make it general we say all situations wearing Ta'awid unconditionally it's incorrect you can't wear it it's incorrect it's not allowed and you're not allowed to now I would only add to that that there is a further concern and the further concern is that this issue of Ta'awid from the Quran has become a wasila to shirk and that is because today your average Muslim is not able to distinguish properly between what is from the Quran and what is not from the Quran so what we see is the person almost university out of a thousand people you know 995 will tell you this is the Quran that I have around my neck no one is going to say it's the names of shaitan it's this, it's that it's the other when you open it and look at it Arabic words are written say see look it's Quran but it's just scribbled Arabic words and when you read those words you often find يا فرعون يا همان يا إبليس إبليس names of shaitan and shaitan you know all kinds of things in there pictures pyramids eyes signs of the devil and so on but most people when you ask them why do you have this they will say some of the Sahaba allowed Ta'awid from the Quran so it's become a means to shirk a means to shirk so we say that even if and I still have a big issue with this being allowed by some of the Sahaba because even the narration in that regard are not very clear from all of them I mean that Ibn Abi-Shaybah was one of them in his Musannaf who also negated it from a number of the Sahaba and some of them had said about them that they put around their children there for teaching like Abdullah Ibn Amr Ibn Al-A'as there's a lot of quick questions and queries but even if we accept that for the sake of argument of the Sahaba رضي الله عنهم some of them allowed Ta'awid from the Quran first of all there's no way that they allowed the Ta'awid that people have today which are just symbols and signs and numbers and and all wrapped up in a leather pouch and so with knots in the top and all that kind of stuff and secondly even if we allowed people to just print a page of the Mus'haf and hold it around their neck it has become our seal to shirk a means for people to commit shirk out of their ignorance not knowing the Arabic language not knowing the Quran properly not being able to see the difference between what is Quran and what is not Quran and being told by the people giving these things that this is from the Quran and you know Aisha used to allow it and Abdullah and Amr Ibn Al-A'as used to allow it so please take it from so to me even if we accept that opinion from them we would still not allow because it's become a means and we know the principle of of blocking the roads which lead to to haram and the roads which lead to shirk is what is your advice to someone who has been doing rukia for a particular illness any time of illness for a very long time and they continue to do it and the cure hasn't come yet what is your advice for this kind of person so I think rukia has a lot of parallels with dua a lot of parallels with dua and a lot of the things you can say about dua are true about rukia as well so I believe that when you have a person who says to you that I've been doing for a long time the first thing you say to them is that this is a very similar statement to a person who says I've been making dua for a long time when you say that you you're making dua like that for a long time it doesn't mean you shouldn't despair or you shouldn't rush and stop doing it that's the first thing the second thing is that the person should look at the causes which prevent their dua from being accepted the things which like I'll mention in the hadith about the man who was on a long journey أشأة أغبارية مدى يديه إلى السماء يا رب يا رب if he raised his hands to the sky who's dusty in the shovel he said my lord my lord but his food was haram and his nourishment was haram his food was haram his clothing was haram who's nourished with haram so these are some of the things also and the third thing we would advise people to do is we'd advise people to go back through the reliable books and the reliable videos about rukia شرعية and to look at what they are doing because often when they go back to the beginning and look at it again they will find things that they can improve and things they can change and things they didn't realize before so many times people think of it only in the sense of I'm reciting this amount of the Qur'an every day but they don't think about their relationship with the Qur'an their attachment to it they don't think about their sincerity they don't think about their tawba they don't think about dua to Allah they're just counting on how many pages of the Mus'haf I'm reading and asking Allah so we would say again the third thing in summary would be to go back through the instructions to go back through the reliable books and videos and to look at where the mistakes might be perhaps Allah will open up for them a means for their cure and otherwise to be patient with the afflictions that happen to people وَبَشْرِسْ سَابِرِينَ give glad tidings to the patient the people who are patient and the people who bear it for a long time and look at from those two stories that I think from the most beneficial in this regard is the story of أيوب عليه السلام because of the patients that he had with the sickness he had and he said مَسَّنِ الشيطان وِنُسْمِنْ وَعَذَابِ the shaitan has afflicted me with a portion of torment and punishment and he was patient the amount of time that he was patient and turning to Allah سبحانه وتعالى seeking a cure from Allah and also the dua or the dua of the noon of Yunus عليه السلام and when Allah when he said لا إله إلا أنت سبحانك إني كنت ملابض علي مين and what that entails from Toba and turning to Allah and Allah سبحانه وتعالى وَنَجَيْنَهُنَ غَمْ وَكَذَا لِكَنُونْجِ الْمُؤْمِينِ that we answered him and we saved him from his distress and we will save every believer like this every believer who makes this dua so turning to Allah and Toba and other things as well as really looking at the person's relationship with Allah and going back over there how they've learned what to do and then if they need to ask advice from someone Insha'Allah we hope that asking advice doesn't come on the إسترقار that takes somebody out of the 70,000 to go and say can you give me some advice can you give me some ideas about what I can be doing Insha'Allah we hope there's no harm in that so I just wanted to add on two things that the sheikh kind of already touched on which is to make it five Insha'Allah that is حسنو ظنني بالله عز وجاله to think good of Allah تباركو تباركو تباركو الله mentions to us in the Quran ذالكم ظنكم اللذي ظننتم بربكم this is what you thought of your Lord and Allah تباركو تباركو تباركو is of Allah is what you think of him سبحانه وتعالى I am what my slave thinks of me would that be a precise translation I am with I am what my slave saying You need to think good of Allah تباركو تباركو تباركو تباركو تباركو تباركو تباركو تباركو تباركو تباركو تباركو تباركو تباركو تباركو and it's really hard لشك to think you know happy and good of your Lord at a time when you are feeling down and the fifth point I am at the second point on my behalf to make it five in total is asking Allah for forgiveness and repenting Allah says in the I want to forgive your Lord ثم توب إلي you metiokum matean أم توبوا إلي، ثم ربنتوا لهم، و بعض الأسكوليين، إستغفار و توبة، يجعلونهم بشكل مختلف، إبن تيمي لديه رسالة فيها، قائدة و فيتوبة، when he speaks about the concept of توبة، and إستغفار what is the difference, we will speak about that somewhere else, but he is asking Allah for forgiveness, and repenting to Him سبحانه وتعالى، الله says، يمتعكم متاعا حسنة، you get a good life, and another ayah, الله says، من عملة صالحة من ذكرين أو أنته وهو مؤمن، فلا نحي النوحية طيبة، so if you come with righteous action, male or female, you do good actions, الله تبارك وتعالى، He will give you a good life, and the opposite is when you turn away from your Lord, you actually see people sick, and going through illnesses, and they still listen to music, still smoking, still doing everything, and then Allah says، و من عرض عن ذكري فإن لهم عيشة طنطنك، و نحشره يوم القيامة عمى, what happiness are you waiting for, and this is going to be your illness, it's just going to increase, and probably get worse, and worse, and worse now. جزيك المرحيون for joining me on another episode of The Hot Seat. We hope you benefited from the mini-series we just released on The World Of The Unseen. We spoke about the importance of self-rockia in this episode, and how it's actually much simpler than many people imagine. I'd like to recommend a video from our شيخ محمد تيم حنبو on YouTube called A Simple Guide To Self-Rockia. Just to remind that if you have any questions about any of the episodes we released on The Hot Seat, you can email us at questions at thehotseatpodcast.com. Until next time في أمان الله والسلام عليكم ورحمة الله وبركاته.