Thursday, 25 June 2026

Sihr Al-Hawātif (Bad Dreams & Hearing Voices)

Bad dreams, commonly referred to as nightmares, are episodes of disturbing or frightening dreams that evoke feelings of anxiety, fear, or distress. These unsettling experiences occur primarily during the REM (rapid eye movement) stage of sleep, a phase characterized by vivid dreaming. The prevalence of nightmares is quite significant, impacting individuals of all ages, although children are particularly more susceptible.


Despite their frequency, many misconceptions surround the notion of bad dreams. Often viewed merely as a nocturnal nuisance, these dreams are frequently dismissed and ignored. However, emerging research suggests that they may possess meaningful implications for our emotional and psychological well-being. Rather than being dismissed as merely random disturbances, bad dreams represent valuable opportunities for reflection and growth, providing insights into our subconscious thoughts and fears.

From a psychological standpoint, bad dreams can serve as a coping mechanism, allowing individuals to process trauma or unresolved conflicts. They may embody our innermost anxieties, acting as a mirror to reflect what we might avoid confronting in our waking lives. This makes nightmares not merely a source of distress, but rather a potential catalyst for profound personal insight.

As we delve deeper into the significance of bad dreams throughout this article, we will explore their roots, the various factors that contribute to their occurrence, and how they can ultimately be harnessed for emotional processing and self-discovery. Understanding the complexities of bad dreams will aid in reframing our perspective on these challenging experiences, opening pathways to healing and personal growth.

The Science Behind Bad Dreams

Bad dreams, often termed nightmares, are a common phenomenon that can evoke distressing emotions and vivid imagery. Psychological and neurological insights have provided a deeper understanding of why these dreams occur. One prominent theory suggests that bad dreams are a reflection of unresolved stress or anxiety. When individuals face overwhelming situations or emotions during their waking hours, these experiences often manifest in their sleep through nightmares, serving as a mechanism for processing and coping with intense feelings.

Neuroscientific research has indicated that nightmares are primarily associated with the REM (Rapid Eye Movement) stage of sleep, during which the brain is highly active. During this phase, emotional memories and experiences can surface, often morphed into troubling scenarios. Some studies propose that this neurological activity may be the brain's attempt to integrate and make sense of disturbing experiences, allowing individuals to confront and process ingrained fears, anxieties, or unresolved conflicts. In essence, bad dreams may serve as a psychological rehearsal, enabling individuals to navigate stressful events in a safer context.

Furthermore, the connection between bad dreams and anxiety disorders is well-documented. Research has shown that individuals suffering from conditions such as post-traumatic stress disorder (PTSD) are more prone to experience frequent and intense nightmares. In these cases, the nightmares can become a barrier to restful sleep, perpetuating a cycle of fear and anxiety. Interestingly, while bad dreams can be distressing, they also hold significant value, offering insights into one’s subconscious fears or unresolved issues. Understanding the triggers for these dreams can be a first step towards mitigating their impact, emphasizing the importance of recognizing the psychological and physiological roots of bad dreams.

Cultural Perspectives on Nightmares

Nightmares are a universal experience, but their interpretations vary significantly across cultures. In many societies, bad dreams are perceived not merely as random occurrences during sleep but as powerful messages or omens. For instance, in ancient Egyptian culture, dreams were regarded as a medium through which gods communicated with mortals. Nightmares, in this context, could be interpreted as warnings of impending danger or distress, compelling individuals to engage in specific rituals or offerings to appease their deities.

Similarly, in some Native American cultures, nightmares are often seen as manifestations of unresolved conflicts or emotional turmoil. The Lakota Sioux, for example, hold a belief that these unsettling dreams serve as a form of guidance, urging individuals to confront their fears and challenges. In this perspective, the experience of a nightmare can cultivate personal growth, transforming fear into empowerment.

On the contrary, in other cultures, particularly in Western societies, nightmares are typically viewed through a psychological lens. Sigmund Freud, the father of psychoanalysis, suggested that nightmares could represent repressed fears or unresolved childhood experiences. This interpretation emphasizes the inner struggles that manifest during sleep, suggesting that addressing these anxieties may alleviate the frequency and intensity of distressing dreams.

In East Asian cultures, such as in Japan, the concept of 'bad dreams' may be linked to spiritual beliefs. For instance, it is common to believe that nightmares are associated with malevolent spirits. To mitigate their effects, special amulets or rituals are employed to ward off these entities, reflecting a blend of cultural beliefs and spiritual practices.

Overall, the recognition of nightmares varied across cultures underscores the complexities of human psychology and spirituality. Understanding these diverse interpretations allows for a richer appreciation of how nightmares are valued and processed around the globe, revealing much about the societies that experience them.

The Emotional Impact of Nightmares

Nightmares, often characterized by vivid and disturbing imagery, significantly influence an individual’s emotional state. The experience of these bad dreams can trigger intense feelings of fear and anxiety, often persisting even after waking. The emotional implications of nightmares extend beyond the dream world; they can have profound effects on a person's mental health and overall quality of life.

Individuals who frequently encounter nightmares may report heightened levels of stress and anxiety during their daily activities. This phenomenon is not merely due to the content of the dreams but also due to the emotional residue left in their wake. For instance, a person who experiences a particularly frightening nightmare may carry the feelings of dread into their waking moments, leading to increased irritability or tension in various aspects of life. Moreover, recurrent nightmares can manifest as a form of trauma, particularly for individuals with underlying psychological issues, such as post-traumatic stress disorder (PTSD).

The impact of nightmares on sleep quality is also noteworthy. Poor sleep stemming from frequent disturbances can create a vicious cycle of anxiety, where the fear of experiencing bad dreams can impede an individual's ability to fall asleep peacefully. This problematic loop can result in sleep deprivation, thereby exacerbating emotional distress and generating further complications in mental health. Chronic sleep disturbances linked to nightmares can lead to issues such as depression, concentration difficulties, and impaired functioning throughout the day.

Overall, the emotional consequences of nightmares are significant, affecting not only the individual’s mental health but also their interpersonal relationships and daily activities. Understanding these impacts can pave the way for strategies to mitigate the effects of bad dreams, ultimately fostering a healthier emotional landscape.

Bad Dreams as a Coping Mechanism

Nightmares, often perceived as distressing experiences, can serve a significant purpose in an individual's emotional and psychological well-being. Contrary to conventional beliefs that view bad dreams solely as negative occurrences, recent studies suggest that these frightening nocturnal narratives may provide therapeutic benefits to the dreamer. One of the primary functions of bad dreams is their role in trauma processing. When individuals undergo traumatic events, these experiences can manifest in their dreams, allowing for a subconscious confrontation with the fear, pain, or confusion associated with those experiences.

Additionally, bad dreams enable individuals to engage with their internal fears in a safe environment. By facing challenges in a dream state, people might find that they can explore solutions or alternate outcomes, which can facilitate personal growth. Such encounters encourage resilience, as individuals learn to navigate through their fears within the confines of their own minds. Through the emotional intensity of nightmares, dreamers might develop insight into their waking lives, often emerging with a clearer understanding of their underlying concerns or anxieties.

Moreover, bad dreams can serve as an emotional release. The vivid feelings evoked by nightmares help individuals to process complex emotions that may be difficult to articulate when awake. Subsequently, this emotional purge can lead to a sense of relief, suggesting that the nightmarish experiences might also promote psychological resilience. Consequently, while bad dreams can be alarming or unsettling, embracing them as a mechanism for coping with life’s challenges may lead to significant healing. This perspective encourages a re-evaluation of nightmares, advocating for their recognition as a valuable aspect of the human experience, contributing to personal development and emotional fortitude.

Common Themes in Nightmares

Nightmares are fascinating phenomena that often reflect the subconscious mind's struggle with various emotions, fears, and experiences. Understanding the common themes present in nightmares can provide valuable insight into our mental states and emotional well-being. Recurring elements in these distressing dreams, such as falling, being chased, or losing loved ones, can reveal significant underlying issues.

One prevalent theme within nightmares is the sensation of falling. This experience can symbolize a loss of control or feelings of inadequacy in waking life. Many individuals who have faced significant transitions—such as job loss, relationship breakdowns, or academic pressures—report frequent falling dreams. These nightmares often evoke physical sensations of weightlessness and impending doom, indicating deep-seated anxieties.

Another common nightmare theme is being chased. This pursuit in dreams often represents an avoidance of confronting certain stressors or emotions. The chaser might embody an external threat, such as work-related issues, personal insecurities, or unresolved conflicts. The sense of flight in these dreams can indicate a desire to escape challenges rather than facing them directly, reflecting inner struggles and fears.

Loss is also a frequent motif in nightmares. Experiences of losing loved ones or feeling abandoned can stem from genuine fears regarding relationships or existential concerns. Such nightmares may arise, particularly during times of change or uncertainty, manifesting the deep emotional connections we hold with others. They can serve as a reminder of our vulnerability and the importance of cherishing those we love.

By examining the recurring themes in dreams, particularly nightmares, one can gain a greater understanding of their emotional landscapes. These themes serve not only as reflections of our current psychological state but also as signals urging us to confront and engage with our emotions effectively.

Transforming Bad Dreams into Creative Energy

Throughout history, the realm of art and literature has often drawn inspiration from the complex emotions and vivid imagery found within bad dreams. These unsettling nocturnal experiences, characterized by anxiety, fear, and even absurdity, can serve as a potent source of creative energy. Rather than shying away from the discomfort associated with these dreams, many artists and writers have chosen to embrace them as a catalyst for their creativity.

For numerous creatives, the themes present in bad dreams resonate deeply, offering unique insights and stimulating imagination. Painters, musicians, and writers alike frequently delve into their dreamscapes, transforming nightmares into profound pieces of work. For example, the renowned surrealist painter Salvador Dalí often integrated elements from his own disturbing dreams into his artworks, creating famous pieces that reflect the chaotic nature of the unconscious. The surreal combination of imagery can evoke emotions that resonate with viewers, inviting them to confront their own fears and anxieties.

Similarly, in literature, writers like Mary Shelley and Edgar Allan Poe have utilized their disquieting dreams to inspire compelling narratives. By harnessing the chaos and emotion stemming from bad dreams, these authors built rich, imaginative worlds that explore the human psyche's darker elements. This usage not only serves as a personal catharsis for the creator but also allows readers to engage with the complexities of fear and dread through a tangible medium.

As individuals acknowledge and reflect upon their unsettling dreams, they can convert that raw material into artistic expression. This process amplifies the value of bad dreams, transitioning them from mere nighttime disturbances to significant sources of inspiration. Embracing the transformative power of dreams can lead to the discovery of innovative ideas and concepts, ultimately enriching one’s creative endeavors.

Tips for Dealing with Bad Dreams

Experiencing bad dreams can be unsettling, leading to disrupted sleep and heightened anxiety. However, there are effective strategies that can help in managing and reducing the frequency of these troubling dreams. One of the most recommended methods is to practice relaxation techniques before bed. Activities such as deep breathing exercises, meditation, or progressive muscle relaxation can help calm the mind and prepare the body for restful sleep. By incorporating these practices into a nightly routine, individuals may find that their overall sleep quality improves, subsequently reducing the occurrence of nightmares.

Another important aspect to consider is sleep hygiene. Establishing a consistent sleep schedule by going to bed and waking up at the same time each day can promote a more restful night. Creating a comfortable sleep environment—such as optimizing the bedroom temperature, using blackout curtains, and minimizing noise—can significantly enhance one's ability to achieve deep, restorative sleep. Additionally, avoiding stimulants such as caffeine and nicotine in the hours leading up to bedtime can also be beneficial in fostering a peaceful transition into sleep.

Addressing underlying fears or anxieties is crucial when it comes to managing bad dreams. Individuals may benefit from keeping a dream journal to document their night-time experiences. This practice can help identify common themes in their bad dreams, shedding light on any persistent fears or unresolved issues. Once these underlying concerns are recognized, individuals can take steps to confront them—whether through professional therapy, support groups, or self-help strategies. By working through these fears during waking hours, it may lead to a decrease in distressing dreams and a more peaceful night's sleep.

Conclusion: Embracing the Darkness

Throughout this exploration of the significance of bad dreams, we have uncovered their potential to offer valuable insights into our emotional and psychological landscapes. Bad dreams, often dismissed as mere disturbances, serve a purpose beyond discomfort. They resonate with our deepest fears and anxieties, allowing us a unique opportunity for reflection and self-discovery.

By acknowledging the presence of these unsettling experiences, we can begin to understand the underlying issues they may represent. Much like the challenges we face in waking life, bad dreams encourage us to confront the darkness within. This emotional confrontation is essential for personal growth, as it enables us to navigate through our vulnerabilities and re-evaluate our coping mechanisms.

Moreover, understanding bad dreams can foster empathy towards ourselves and others. Recognizing that nightmares are a universal experience can help us relate to the struggles faced by those around us. This shared experience allows for deeper connections and a more compassionate societal perspective on mental health.

In essence, rather than viewing bad dreams solely as nuisances that disrupt our sleep, we should accept them as integral and natural aspects of our human experience. Embracing the darkness of our subconscious can lead to a greater understanding of ourselves and the world we inhabit. This acceptance not only enriches our self-awareness but also invites a transformative journey into the depths of our psyche.

Moving forward, let us recognize the value of bad dreams and harness their potential to illuminate our paths toward healing and personal development. Only then can we fully appreciate the magic they offer in helping us navigate the intricacies of our existence.


Symptoms 

1.The patient experiences nightmares. 

2.The patient sees in a dream as if someone were calling him. 

3. The patient hears voices talking to him when awake, but cannot see where these voices are coming from.. 

4. The patient hears much whispering (A/-Waswas) 

5. The patient is very suspicious of his/her friends and relatives. 

6. The patient dreams of seeing himself/herself falling from a high place 

7 The patient dreams of seeing himself/herself being chased animals. How this is Achieved by animals.

The sähir instructs a Jinn to appear to a person both in dream and in angels). reality, in the form of savage beasts attacking him; to call him when awake in voices which he recognises and which he does not; cause him to suspect people that are close to him and people who are not. Symptoms may vary according to the power and weakness of the sihr. They may increase to the point of reaching lunacy and may also diminish to the point of being a mere whispering. to

Treatment 

1. Recite the ruqya of sihrto the partient. 

2. If the patient becomes epileptic, treat him in the way prescribed above. 

3.If he does not become epileptic, advice him to do the following: 

a) Making wudhū' before going to bed and reciting ayatul kursiy.1 

b) Joining both arms closer to the face, reciting al-mu'awwizāt (Qur'ān: 113 and 114), spitting onto the hands, and rubbing the body three times before going to bed. 

c) Reciting or listening to As-säffat in the morning and Addukhān before going to bed. 

d) Reciting or listening to Al-Baqara every three days 

e) Reciting the last two of verses of Al-Baqara before going to bed. 3 

f) Saying the following supplication when going to bed: Bismillah wada'tu janbī, allahumma-ghfir li danbī wa akhsi' shaytānī wa fukka rihānī, wa-j'alnī fi an-nadiyyi ala'lā.

(In the Name of Allah, I have laid down ON my side O Allah! forgive me my sin, drive away my devil, free me from my responsibility, and place me in the highest assembly of dream and in angels). 

g) Listening to Fusşilat, Al-Fath and Al-Jinn three times a day.. These instructions should be followed for a period of one whole month, after which the patient will - by Allah's Leave - recover.

Sihr Al-Khumül (Lethargy)

Lethargy is often viewed through a negative lens, commonly associated with sluggishness, fatigue, and an overall lack of energy. However, this concept is more nuanced than it may appear at first glance. Lethargy can be understood as a state of physical or mental inactivity that may arise for various reasons. In today’s fast-paced world, where productivity and busyness are highly prized, lethargy is frequently dismissed as something to be avoided at all costs. Yet, it is important to recognize that not all moments of lethargy are detrimental.


While lethargy may initially seem counterproductive, it can serve as a vital component of mental health and wellbeing. This state can provide individuals with a pause, offering them respite from relentless schedules and the demands of daily life. It is essential to distinguish lethargy from simply resting or relaxing; although they share similarities, lethargy embodies a period of inertia that holds the potential for reflection, mindfulness, and creative thinking.

Furthermore, moments of lethargy can act as a catalyst for introspection. During these periods of stillness, individuals may find themselves engaging in deeper thought processes or dreaming up innovative ideas which might otherwise be stifled by constant activity. Thus, while lethargy might initially be met with resistance, embracing it can lead to personal growth and renewed inspiration.

In conclusion, lethargy should not be uniformly regarded as a negative trait. Instead, when viewed through the appropriate lens, it can reveal itself as a double-edged sword; albeit occasionally challenging, its potential benefits for creativity and mental clarity are undeniably significant. Recognizing the value of these moments may help individuals navigate the fine line between productivity and the vital importance of stillness.

The Historical Perspectives on Lethargy

Lethargy, often misconstrued as mere laziness, has been interpreted through various lenses throughout history, revealing a complex relationship between stillness and productivity across different cultures. Ancient philosophers, such as the Greeks, viewed lethargy in a markedly different light than modern-day interpretations. For instance, Aristotle posited that periods of rest and contemplation were vital for personal and societal growth. He recognized that inactivity could serve as a foundation for profound ideas, positing that mental stillness was critical for intellectual advancement.

In ancient China, similar values were espoused by Laozi, the founder of Daoism, who emphasized the significance of wu wei, the practice of 'non-action' or effortless action. Laozi’s teachings suggested that true wisdom often lies within moments of stillness, where the mind can engage in reflection. This approach fostered an appreciation for lethargy as a pathway to self-discovery and harmony with the natural world.

As we transition into the modern era, perspectives on lethargy have shifted significantly. The industrial revolution heralded an age that prioritized productivity and efficiency, often equating lethargy with an unwillingness to work. This transformed the narrative, casting moments of stillness in a negative light, contributing to a societal ethos that champions constant busyness. Consequently, modern interpretations often paint lethargy as an undesirable trait linked with laziness, culminating in the stigmatization of those who embrace stillness.

Despite these varying perspectives, lethargy continues to evoke essential discussions about the balance between action and stillness. Understanding historical viewpoints on lethargy allows for a broader appreciation of its multifaceted nature, pushing society to reconsider the potential value of embracing moments of stillness in our lives today. Through this exploration, we can challenge preconceived notions about lethargy and elevate the conversation surrounding the positive aspects of pause and reflection.

The Science Behind Lethargy: Why We Feel It

Lethargy is a state characterized by a lack of energy and enthusiasm, often resulting from various psychological and physiological factors. Understanding lethargy requires an exploration of the intricate interactions between sleep cycles, stress levels, and contemporary lifestyles that can cultivate feelings of fatigue.

One significant contributor to lethargy is the human sleep cycle, which involves alternating stages of REM (Rapid Eye Movement) and non-REM sleep. Disruptions in this cycle can lead to decreased overall energy levels. Insufficient sleep or inconsistent sleep patterns impede the body's ability to achieve restorative rest, resulting in a persistent feeling of tiredness. It is crucial for individuals to prioritize good sleep hygiene to mitigate feelings of lethargy that stem from sleep deprivation.

Moreover, psychological factors play a pivotal role in our energy levels. Prolonged exposure to stress can significantly deplete mental and physical energy reserves. Chronic stress activates the body's hormonal response, where cortisol levels rise, ultimately leading to fatigue. This exhaustion further contributes to a sense of lethargy, making it vital for individuals to engage in stress management techniques to maintain optimal energy levels.

Modern lifestyles also impact our energy levels in profound ways. The prevalence of sedentary behaviors, such as extended hours spent in front of screens, can hinder physical activity, resulting in decreased vitality. Additionally, the fast-paced nature of contemporary life often leads to a neglect of self-care practices that are essential for maintaining energy. Incorporating regular physical activity, practicing mindfulness, and spending time outdoors can counteract some of the effects associated with our busy schedules.

In understanding lethargy, it is imperative to recognize that episodes of low energy can be natural and sometimes necessary. They serve as signals from our bodies, indicating a need for rest, reflection, and recovery. Embracing these moments rather than resisting them can foster a deeper connection with our personal well-being.

Finding Value in Slow Moments

In a world that consistently glorifies busyness and productivity, the concept of lethargy often garners negative connotations. However, it is essential to recognize the profound value found within moments of stillness and inactivity. By embracing lethargy, individuals can unlock a myriad of benefits that promote creativity, introspection, and emotional well-being.

Historically, many artists and thinkers have harnessed moments of calm to enhance their creative processes. For instance, the renowned painter Claude Monet often spent hours observing the play of light across his garden before capturing its essence on canvas. This deliberate, unhurried approach allowed him to cultivate a deeper connection to his surroundings, yielding artwork that radiates tranquility. Similarly, the celebrated author Virginia Woolf believed in the significance of solitude, advocating for quiet moments that invite reflection and insight. Her writing flourished when she permitted herself to pause and embrace the lethargy of deep thought.

Furthermore, scientific research supports the notion that inactivity can enhance emotional well-being. Studies indicate that stepping away from daily routines and engaging in periods of stillness can lead to decreased stress levels and improved mental clarity. These moments can serve as opportunities for introspection, allowing individuals to assess their desires and aspirations while fostering self-awareness. Lethargy can act as a cleansing agent for the mind, enabling the release of stagnant thoughts and encouraging new ideas to emerge.

Moreover, by allowing ourselves to slow down, we create space for creativity to flourish. Histories abound with inventors and innovators, from Albert Einstein to J.K. Rowling, who recognized the importance of leisure in their creative journeys. They understood that lethargy is not synonymous with laziness; rather, it is a powerful tool for rejuvenation and inspiration. As we cultivate a more balanced lifestyle, it is crucial to appreciate the extraordinary magic of moments spent in stillness.

Lethargy vs. Productivity: Finding Balance

In our fast-paced world, the juxtaposition of lethargy and productivity is often viewed with skepticism. Many individuals conflate productivity with continuous activity, leading to the misconception that any form of stillness or lethargy is tantamount to laziness. This binary perspective can cause distress, as people feel compelled to constantly be engaged in tasks, fearing that any moment of lethargy could detract from their achievements.

However, recent research has illuminated the benefits of integrating moments of lethargy into our routines. These pauses can serve as crucial periods for mental restoration, allowing individuals to recharge and process information. During these periods of relaxation, the mind often wanders, leading to enhanced creativity and problem-solving skills. Thus, embracing moments of inertia does not equate to abandoning productivity; rather, it can enhance overall efficiency.

Moreover, taking intentional breaks for lethargy can foster greater life satisfaction. When individuals feel balanced between action and rest, they are more likely to engage with their tasks fully and meaningfully. This balance contributes to not only individual well-being but also workplace dynamics, where teams that allow for breaks and moments of stillness can cultivate a more innovative and responsive environment.

The key lies in finding a harmonious balance between productivity and lethargy. Recognizing when to lean into activity and when to embrace stillness can lead to more sustainable results. Therefore, rather than viewing lethargy as a hindrance, it should be seen as an integral component of a well-rounded and fulfilling life approach. Ultimately, it is this balance that can enhance productivity without compromising individual well-being.

Practical Ways to Embrace Lethargy

In a world that often prioritizes productivity and busyness, embracing moments of lethargy can be both refreshing and restorative. To incorporate constructive lethargy into your daily life, consider the following practical tips and activities.

First, consider engaging in mindful walking. Rather than moving at a brisk pace with a fixed destination in mind, allow yourself to stroll at a leisurely speed. Focus on your surroundings and the sensations you experience as you walk. Mindful walking encourages you to connect with the present moment, fostering mindfulness without the pressures often associated with physical exercise.

Another beneficial activity is the practice of meditation. Dedicating time each day to meditate allows individuals to cultivate a state of stillness and calm. Whether through guided sessions or simply sitting in silence, meditation provides an invaluable opportunity to slow down, breathe deeply, and center your thoughts. This practice can create a sense of tranquility which complements moments of lethargy, making them feel more purposeful.

Scheduling time for absolutely nothing is equally important. This may sound counterproductive in a culture focused on continuous movement and achievement, but intentionally blocking time for relaxation is crucial for mental rejuvenation. Use this time to disconnect from digital devices, engage in light reading, or simply enjoy your surroundings without the constraints of responsibilities. This absence of activity can yield benefits that extend beyond the moment, influencing overall well-being.

Additionally, consider incorporating creative expression, such as journaling or sketching, which can serve as a constructive outlet during times of lethargy. Allowing your thoughts to flow onto paper not only fosters creativity but also encourages introspection during moments of stillness.

By integrating these practices into your routine, you can embrace lethargy in a way that brings balance and serenity to your life.

Lethargy in the Digital Age: Challenges and Solutions

In today’s fast-paced digital world, the concept of lethargy has taken on new challenges that complicate our ability to embrace moments of stillness. Our constant connectivity has resulted in an environment where the need to be perpetually active often overshadows the natural human inclination to rest and recharge. Social media, instant communication, and the expectation to remain 'on' can create immense pressure to keep pace with peers and trends, fostering a culture that stigmatizes lethargy.

Social media platforms amplify this issue, as they present an idealized version of productivity and engagement. Users are continually bombarded with images and stories of others leading vibrant, bustling lives. Consequently, moments of inactivity may be viewed with disdain or guilt, leading individuals to equate their worth with their productivity. As a result, people may feel compelled to engage at all hours, blurring the lines between work and rest.

To counteract these pressures, it is essential to establish intentional digital boundaries. Setting designated times for checking emails and social media can create a healthier relationship with technology. Additionally, practicing mindfulness can enhance awareness of one’s current state, allowing for recognition of when to step back and indulge in tranquility without judgment. Engaging in activities such as meditation, yoga, or simply taking a walk can aid in reclaiming the importance of lethargy as a necessary component of overall well-being.

Furthermore, cultivating environments that encourage downtime is crucial. This process might involve reevaluating organizational culture, promoting balanced work schedules, and providing spaces for employees to relax without the encumbrance of screens. By fostering an atmosphere that values stillness, both individuals and organizations can combat the overwhelm of the digital age, allowing lethargy to be embraced rather than shunned.

Personal Stories: Embracing Lethargy

In a fast-paced world driven by productivity and constant activity, the notion of lethargy is often viewed negatively. However, many individuals have discovered profound transformations by embracing lethargy as an essential component of their lives. One such person, Sarah, a marketing executive, found that stepping back from her relentless work schedule led to a new perspective on her career and personal life. After struggling with burnout, she decided to take a month off to simply be. Instead of filling her days with tasks, she allowed herself to indulge in moments of stillness. During this time, she rekindled her love for painting, which had been overshadowed by her professional obligations. Through this process, she realized that creativity flourishes in moments of leisure, allowing for deeper self-reflection and innovation.

Another noteworthy story comes from Alex, a university student who faced overwhelming pressure to excel academically. Initially, he adopted a strict regiment, believing that every waking moment should be dedicated to study. However, during a period of intense stress, he decided to intentionally schedule time to relax, engage in leisurely activities, and simply enjoy his surroundings. This shift in mindset enabled him to approach his studies with renewed energy and focus. As he began to embrace lethargy, he noticed that his academic performance improved, ultimately leading him to mastery of subjects that had previously felt insurmountable. Alex's experience underscores that allowing oneself to be lethargic can foster better concentration and improved results.

Both Sarah and Alex illustrate the potential impact of embracing lethargy. Their stories reflect a deeper understanding of the value of stillness, presenting it not merely as an absence of activity but as a fertile ground for personal growth and creativity. In a society that often equates busyness with success, these individuals have found that prioritizing moments of lethargy can lead to transformative experiences, ultimately contributing to a fuller and more authentic life.

Conclusion: The Embracing of Lethargy as a Lifestyle Choice

Throughout this article, we have explored the multifaceted nature of lethargy and its often misunderstood significance in our busy lives. Embracing lethargy does not mean surrendering to inertia; rather, it signifies an intentional choice to pause and reflect, allowing for deeper understanding and rejuvenation. By acknowledging the value of stillness, individuals can cultivate a more balanced lifestyle.

We discussed how moments of lethargy can foster creativity and innovation, as the mind is often free to wander during periods of inactivity. In a world filled with constant demands and distractions, integrating small doses of stillness can lead to enhanced mental clarity and emotional well-being. Furthermore, allowing ourselves to experience these moments can significantly reduce stress, enabling a more thoughtful approach to daily challenges.

The psychological benefits of embracing lethargy include improved mindfulness and self-awareness. When we permit ourselves to simply "be," we create space for introspection, nurturing a deeper connection to our thoughts, feelings, and overall existence. This level of engagement can transform lethargy from a perceived weakness into a powerful tool for personal growth and self-discovery.

As you reflect on your own experiences with lethargy, consider how moments of stillness have influenced your life. Are there opportunities to integrate more pauses into your routine? Are there benefits to be realized through intentional lethargy? By acknowledging the positive aspects of embracing lethargy, you may find that these moments not only enrich your daily life but also pave the way toward a healthier, more fulfilling lifestyle choice.

Symptoms 

1. Love of seclusion. 

2.Absolute introversion. 

3.Constant silence 

4.Anti-sociability 

5. Absentmindedness 

6.Frequent headaches 

7. Quietness and constant lethargy How this happens A sāhir would send a Jinn to the targeted person, instructing him to settle in his brain and make him introverted and lonely. The Jinn would do his best to carry out the mission, and the symptoms of this sihr would appear, according to the strength and weakness of the Jinn entrusted with the task.

Treatment 

1.Recite the previous ruqya. 

2.If the patient becomes epileptic, talk to the Jinn, following the steps set out above.

3.If he does not become epileptic, record the following chapters on three audiotapes and advise the patient to listen to one in the morning, one at al-asr and one at bedtime for forty five days. The period may be extended to sixty days: Al-Fätiha, Al-Baqara, Äli 'Imrān, Yāsīn, Aş-şäffät, Ad-Dukhkhān, Az-zāriyāt, Al-Hashr, Al-Ma'ārij, Al-Ghäshiyya, Az-Zalzala, Al-Qāri'a and Al-Mu'awwizat (chapters 113-114) 

4.The patient will - by Allah's Leave - be cured by the end of the mentioned period. 

5.Advise the patient to avoid taking tranquilizers. 

6. If the patient feels a stomachache, recite the verses of ruqya over some water and advise him/her to drink it for the period mentioned. 

7.lf the patient feels a constant headache, recite the verses of ruqya over some water and advise him/her to wash himself/herself with it, every three days during the mentioned period, on condition that the patient does not add fresh water to it, nor heat it up. The washing must also take place in a clean place. 

Sihr Al-Junūn (Lunacy)

Khārija lbn şalāt reported that his paternal uncle went to the Prophet and declared his conversion to Islām. On his way back, his uncle passed by a people who had fettered a lunatic in chains. They said: "We were told that your companion (the Prophet) has brought good with him. 


Do you have anything with which to cure our lunatic?" I recited al-Fātiha and he was cured. They gave me one hundred sheep and then approached the Prophet to inform him of it. He asked: "Did you say anything other than this?" I replied: "No." He said: "Take it, for by my life, some would accept in return for a false ruqya, but you have done this with a genuine one." According to another narration, "the man cured him by reciting al-Fatiha for three days, day and night; whenever he finished reciting it, he would gather his saliva and spit."

Symptoms 

1. Severe absentmindedness and forgetfulness 

2. Confused speech 

3. Bulging eyes and deviation of sight 

4 Restlessness 

5.Inability to do a task regularly. 

6.Disnterest in one's appearance 

7.In severe cases, one can tell from a lunatic's face that he does know where he is going, and he would probably sleep in derilict places.

How is it done? 

The Jinn entrusted with the sihr enters into the targeted person and settles in his brain, as instructed by the sähir. He then begins pressing on the brain cells for thought, memory and behaviour; or managing them in a way which only Allah knows. As a result, symptoms appear on the victim. 

Treatment of Sihr Al-Junūn (Lunacy) 

1 Recite the ruqya mentioned in the second stage (treatment) 

2.If the patient becomes epileptic, follow the same steps mentioned above. 

3.If he does not become epileptic, repeat the same ruqya three times or more. Then, record the following chapters on audiotapes and advise the patient to listen to them two or three times a day for one whole month: Al-Baqara, Hūd, Al-Hijr, As-sāffāt, Qäf. ArRahmān, Al-Mulk, Al-Jinn, AI-A'lā, Az-zalzala, Al-Humāza, AlKāfirün, Al-Falaq, and An-nãs. 

Note that the patient may feel uncomfortable listening to these chapters and may become epileptic during such a period and the Jinn may speak as a result. The pain may increase for fifteen days, then ease gradually and completely subside by the end of the month. At this time, recite the ruqya only to check that the patient has in fact been cured. 

4. The patient must not take tranquilizers during the course treatment because they would affect him. 

5. You may use electric shocks during the course of treatment, since they would harm the Jinn, speeding up the recovery process. 

6.The period of treatment can take less than a month, but may take up to three months or more. 

7. During the course of treatment, the patient must avoid committing a sin, be they major or minor, such as listening to music, smoking, neglecting the performance of salāt on time, and not wearing hijāb (for a woman.) 

8.If the patient feels a stomach-ache, then it is evident that he/she has had the sihr in his/her food or drink. In this case, recite the entire verses of rugya over some water and advise the patient to drink it during the period of treatment in order to prevoke the sihr to react inside his stomach or cause him to vomit it out.

Examples of the Treatment of Sihr Al-Junūu (Lunacy) Case One 

A group of men came to me with a young man tied up in shackles. As soon as the young man saw me, he kicked with his foot and undid shackles, but the men grounded him. I began reciting some verses of the Qur'än, and every time I did, he would spit on my face. 

finally gave the men some verses of the Qur'an recorded audiotapes and advised the men to make him listen to these for a period of forty five days, and then to consult me after this period. 

After forty five days, the young man who was once a lunatic came to me in a sound state of mind and apologized for what had happened despite the fact that he was unaware of the incident. I recited the ruqya for a second time, but there was no reaction on his part, which meant that he had recovered. 

He asked me if he owed a specific şadqa for his treatment, so I advised him that he was not obliged, but I recommended that if he wanted to give sādaqa to the poor among his fellow countrymen or fast to show gratefulness to Allah, then that would be a good act.

Case Two

A young man came to me and explained that he was losing his mind and that he was not happy with his behaviour. I recited a ruqya to find that he appeared to have been suffering from the sihr of lunacy, which was probably done to him as he was about to get married.

I recommended that he should listen to some verses of the Qur'an which I recorded on audiotapes for him, and also gave him some water to wash with or drink, telling him to visit me after a month Approximately twenty days later, one of his relatives came and informed me that the young man recovered and finally got married.

Sihr At-Takhyil (False Appearance of Objects)

Allah says:


They said, "Moses, will you throw something down or shall we be the ones to throw." He said, "You throw!" So when, they charmed people's eyes and overawed them. They produced a splendid sihr. And We revealed to Moses: 'Cast thy staff' And lo, it forthwith swallowed up their lying invention. So the truth came to pass, and false was proved what they were doing. 

So they were vanquished there, and they turned about, humbled. And the sorcerers were cast down, bowing themselves. They said, 'We believe in the Lord of al-'Alamin (Jinn and mankind), the Lord of Moses and Hārūn. (7:117-122)

They said, "Moses, either you will cast (something) or shall we be the first to cast (a spell)? It seemed to him under the effect of their sihrthat their ropes and stuff were sliding (17:65-66)

Symptoms 

1.A fixed object would appear to be mobile, while a mobile object would appear to be fixed for the viewer

 2 A smail object would appear large, while a large object would appear small for the viewer. 

3.The false appearance of objects: Under the effect of the magic of Pharaoh's sorcerers, ropes and rods appeared to viewers as real snakes. 

A magician would show the viewers a familiar object; then with incantation and the support of some demons, the object would appear in a form other than its real one

Someone told me that one day a magician recited an incantation and made an egg turn at a high speed.

 Another told me that a magician recited an incantation which made two stones fight like a pair of rams.

 These are all the tricks a sāḥhir uses in front of people in order obtain their money or display his dexterity. Sometimes, he includes this type sihr in other types. In the sihr of separation, for example, a man would see his wife in an ugly image, and in the sihr of love, he would see the opposite. These types of sihr are different from charlatanism, which relies on the rapid movement of hands.

How to revoke it This type of sihr is revoked with all the supplications which expel the Jinn out of a place, in general, such as: 

1. Announcing the A dan. 

2 Reciting āyatul kursiy. 

3. Reciting lawful supplications for the expulsion of the Jinn from a place. 

4 Saying bismillah; 

provided a person is in a state of wudhu' If you follow these measures and could not revoke the sāhirs tricks, then he is a magician who relies on the rapid movement hands; and not a sāhir.

An Exampleof the Treatment of Sihr AtTakhyīl: A Sãhir who made the Mushaf (copy of the Qur'an) Turn Around

Some time ago in a town, there was a magician who used to display his skillful tricks in front of people by making the mushafturn around. One day, he tied the mushafwith a string from chapter Yäsin (36), then tied the string to a key, and suspended the mushaf in the air. 

He recited an incantation on the mushaf and ordered it to turn right. The mushafturned right in a fast and amazing way. He then ordered it to turn left, and the mushaf would stop and turn left in a fast and amazing way; without moving his hands People saw him do it so many times until they were nearly impressed by his tricks, especially his magic involved the mushaf. 

What is commonly known among people is the fact that Jinn cannot touch the mushaf. When I learnt about the man's magic, a friend of mine and I went to see him, I was in my last year at high school, and I challenged him, in the presence of people, to do his tricks with the mushaf. 

People were surprised to hear of such a challenge, because they had seen the magician do his tricks so many times before. As the magician tied the mushaf with a string from chapter Yāsīn (36), to a key and held the key in his hand in front of the crowd; I instructed my friend to sit at one side of the crowd and to recite ayatul kursiy, repeatedly, while I sat at the other side and began to recite ayatul kursiy, silently.

 When the magician finished reciting his incantation, he ordered the mushafto turn right; but it did not move. He then recited another incantation and ordered it to turn left, but it did not move. Hence, Allah humiliated him in front of the crowd: Allah will support those who support Him (defending His religion) and the magician felt small in the eyes of his audience. 

Sihr Al-Mahabba/At-Tiwala (Love)

The Prophet said: "Ar-ruqā, at-tamā'im and at-tiwala are acts polytheism."1


According to lbn Al-Athir, at-tiwala is a type of sihr which makes a man love his wife. The reason why this type of sihr is classed by the Prophet as an act of polytheism is because those who have it done for them believe that it has an effect and does the opposite of what Allah has prescribed. 2 

I would like to emphasise that the ruqya referred to in the above hadith is the one which seeks the assistance of Jinn and devils and consists of acts classed as polytheistic. However, the ruqya which is based on the Qur'an and lawful supplications of Allah is lawful, according to scholars. It is reported in Şahih Muslim that the Prophet was quoted as saying: "There is no harm in using ruqya as a means of treatment provided it does not consist of anything polytheistic."

Symptoms of Sihr of Love 

1 Excessive love and passion. 

2.Extreme desire to have sexual intercourse 

3 Impatience of remaining without having sexual intercourse. 

4 Extreme lust at the sight of one's wife.

5.Blind obedience to one's wife 

How the Sihr of Love Takes Place?

Marital squabbles often happen and are resolved within a short time, and life goes back to normal between a man and his wife. However, a woman who cannot show patience, would immediately go to a sāhir and ask him to work out a sihr which would let her be very much loved by her husband. This may be due to a defect in her faith, or to her ignorance of the fact that this is unlawful. 

The sāhir would ask her to provide a trace of her husband's scent (a handkerchief, cap, piece of cloth or flannel) provided that these items contain the smell of her husband's sweat so they should not be new or clean. The sāhir would take some threads from these items, blow on them, tie a knot around them, and ask the woman to bury them in a deserted place. The sahir would also prepare a spell in water or food -the worst sihr is done in filth or menses discharge- and ask the woman to put it in her husband's food, drink or perfume.

Adverse Effects of Sihr of Love 

 Sometimes a man falls ill as a result of this sihr. I even heard that a man was ill for about three years. 2. Sometimes the sihr backfires, and the man would hate his wife. This is due to a lack of knowledge of the principles of sihr. 3.Sometimes a woman asks the sāhir to prepare a double-effect sihr which makes her husband love her alone and hate all other women. This results in the man's hating his mother, sisters, maternal aunts, paternal aunts and all female kinship. 4.Sometimes the double-effect sihr backfires, and the man ends up by hating all women, even his wife. I knew a similar case in which a man hated his wife and eventually divorced her. The woman went back to the sorcerer to cancel the sihr, only to find that the sāhir had died.

Causes of Sihr of Love

1. Marital squabbles 

2. The woman runs after her husband's wealth, especially if he is rich. 

3. The woman suspects that her husband is going to marry another woman -although this is lawful under Islamic Law- and there is no harm in it However, a woman of the present time, especially one influenced by the destructive media, would believe that if her husband wants to marry another woman it means that he does not love her anymore. 

This is a gross mistake because there are several factors which cause a man to marry up to four women, despite his love of the first wife. There is, for instance, his desire to have many children, his inability to stay without sexual intercourse during his wife's menstruation, during her post-natal bleeding (damu an-nifas), or his intention to establish a relationship with a certain family. 

Lawful Sihr 

This is my advice to a Muslim woman that if she wants to enchant her husband, she can do so by:

Making herself look very beautiful and attractive to her husband, without letting him come across any ugly feature or unpleasant smell in you. 

- Giving him a nice smile. 

- Talking to him nicely.

- Keeping good company with him 

- Safeguarding his wealth 

- Taking good care of your children 

- Obeying him in all matters, except a matter in which he obliges you to disobey Allah. a However, there is a stark contradiction in our society today, concerning these matters. For example, if a woman is invited to party at her friend's, she would wear her best dress and her best jewelry as if she were on her wedding night. 

When she comes back home, she takes off her jewelry and puts it back for the next party or the next visit, whilst her poor husband, who has bought that jewelry and that dress is deprived of enjoying her wearing them. He always sees her in old garments, with the smell of cooking, onions and garlic If she were a bit considerate, she would realise that her husband is the one who deserves to see her in such a beautiful appearance. Therefore, when your husband goes to work, try to finish the housework, then wash yourself, make yourself look beautiful and attractive, and wait for him. 

When he comes back home, and sees a beautiful woman before him, finds dinner ready and a tidy home, his love for you will increase and he will feel very much more attached to you. Hence, this is the lawful form of sihr, especially if your intention in making yourself look beautiful is to obey Allah and help your husband abstain from looking at other women. A person who is full up (has eaten food) does not have a desire for food, but a person who is deprived of food has a craving for it.

Treatment of Sihr of Love 

1. Recite the ruqya mentioned in the second stage (treatment), omitting verse (2:102), and replacing it with (64:14-16):

Yã Ayyuhāl-ladīna āmanū 'inna min azwäjikum wa awladikum 'duwwan lakum fahdarühum wa in ta fü wa taşfahü wa taghfirū fa'innal-läaha ghafun rahīm. Innamä amwälukum wa awlādukum fitnatun wal-lähu 'indahu ajrun 'azīm, fat-taqūl-lāha mastaț a tum wasma ū wa atīū wa anfiqū khayran li'anfusikum wa man yüqa shuhha nafsihi fa'ülā ika humul-muflihün.

You who believe, some of your spouses and children may bе your own enemies, so beware of them! Yet if you pardon, condone and forgive, Allah will be Forgiving, Merciful. Your wealth and your children are simply a testing. Yet, Allah holds a splendid fee. Heed Allah however you can manage to; hear, obey, and spend money on one another. Those who feel secure from their own soul's grasping, will be successful. 

2. In most cases, the patient does not become epileptic, but his/her limbs become numb, his/her chest tightens, he/she has a headache or a bad stomachache, especially if he/she happens to have drunk the object of sihr (a fluid, for instance, mixeed with water or a drink, in general). The patient may also vomit. If he/she feels pain in his/her stomach and wishes to vomit, recite some the following verses of the Qur'an on some water and tell him/her to drink it in front of you: 

A'üdu billahi mina shayţāni rajīm, wa 'awh aynā 'ilā mūsā 'an alqi 'aşaka fa’idā hiyya talqafu mā ya'fikūn. Fawaqa al- haqqu wabațala mā kānū yalamūn. Fa ghulibū hunālika wan-qalabū şāghirīn. Wa 'ulqiyyas-saharatu sājidīn. Qālū 'ämannā birabbil ālamí n, rabbi mūsā wa hārūna. (7:117-122)

A'ūdu billahi mina shayțāni rajīm, Falamā alqaw, qāla mūsā mā jitum bihis-sihru, 'innal-lāha sayubțiluhu. innal-lāha lã yuşlihu 'amalal-mufsidin. Wa yu hiqqul-lāhul-haqqa bikalimātihi wa law karihal-mujrimūn) (10:81-82)

A'üdu billahi mina shaytāni rajīm, Wa alki mafi yaminak talkaf ma şana'ū innamā şana'ū kaydu sāhirin wa la yuflihus-sāhiru haythu a'tā (20:69) 

'A'üdu billahi mina shaytāni rajīm, Allahu lā ʼilāha ’illā huwwa al-hayyu-lqayyum lã ta khuduhu sinatun wa lā nawm lahu mã fis-samāwati wa mã fil-'ardhi, man dal-ladi yashfa'u indahu 'illā biidnihi ya lamu mā bayna aydīhim wa mã khalfahum wa lā yuhitūna bishay'in min ilmihi illā bimā shāa wasi'a kursiyyuhus-samāwati wal-ardh, wa lā yaūduhu hifzuhumā wa huwwal-aliyyul- azīm.) (2:255) 

If she vomits yellow, red or black substance, then the sihr has been invalidated, and all praise is due to Allah. Otherwise, advice him/her to drink from the water for three weeks or more, until the sihr has been neutralised. 

The patient's wife must not learn about her husband's treatment, because she may go to the sāhir again and request another spell.

An Example of the Treatment of the Sihr of Love: A Man Guided by his Wife

A patient informed me that he was leading a normal marital life, until few months ago when he began to feel strange.

He said, "I cannot stop thinking about my wife when I am at work, and when I come back home from work, I start looking at her. If i have guests, I would leave them alone, from time to time, in order to see her I feel extremely jealous for her. I keep a lot of company with her, and it seems as if she were guiding me. 

When she goes to the kitchen I follow her, when she goes to the bedroom I follow her, and when she tidies the house, I follow her. I do not know what happened to me. If she requests something from me, I would fulfill it straightaway." 

to I recited some verses of the Qur'ãn on some water and ordered drink and wash from it, for three weeks, and to visit immediately after this period, without his wife's knowledge. 

After three weeks, he came and informed me that things had gone back to normal, but not completely. So, I repeated the treatment, and eventually recovered. he 116 him me

Definition of Sihr of Separation

Allah (SWT) says: and they follow what the Satans recited over Sulaymän's Kingdom. Sulaymān disbelieved not but the Satans disbelieved, teaching the people sorcery, and that which was down upon Babylon's two angels, Harut and Marut; they taught not man, without they said, 'We are but a temptation; do disbelieve' From them they learned how they might divide a man his wife, yet they did not hurt any man thereby, save by the leave of Allah, and they learnt what they hurt them and did not profit them, knowing well that whosoever buys it shall have no share in the world to come; evil then was that they sold themselves for; if they had but known. (2:102) 


Jabir reported that the prophet said: "Iblis would lay his throne on water and would send his brigade of demons. The lowest among them in rank is the one who is most notorious in stirring up fitna One of the demons would, after a mission, come and say to Iblis, 'I have done so and so.' lblis would reply, 'You have not done anything.' Another one would come and say: 'I have not left such and such person until I separated him from his wife' Iblis would come closer to his demon and say, 'How good you are 1 

Definition of Sihr of Separation 

It is a sihr which aims to separate between two spouses, or stir up hatred between two friends or two partners.

Types of Sihr of Separation 

1 Separating a person from his/her mother 

2.Separating a person from his/her father 

3 Separating a person from his/her brother 

4.Separating a person from his/her friend 

5. Separating a person from his/her business partner 

6. Separating a person from his/her spouse. 

This is the most dangerous and prevalent type

Symptoms of Sihr of Separation 

1. A sudden change in attitude from love to hate. 

2.A great deal of suspicion is aroused between the two people concerned 

3. No excuses are accepted by either party, even if one of them is in the wrong 

4. Exagerating the causes of disputes between two people, even though they may be trivial 

5. Changing the mental image that a woman may have of her husband, or changing the mental image that a man may have of his wife; so that the man would see his wife in an ugly way, even though she were beautiful. In reality, it is the demon who is entrusted with the task of performing this type of sihr is the one who would appear to the husband in her person, but in an ugly way. By the same token, the woman would see her husband in a horrible way. 

6. The person affected by sihr hates anything the other party does. 

7. The person affected by sihr hates the place in which the other party stays. For instance, a husband may be in good mood when he is outdoors, but when he returns home, he feels quiete depressed.

 According to Al-Hafidh lbn Kathir, the cause of separation between two spouses through this sihr is that each of them appears to the other as an ugly or ill-mannered person.1 

How does the sihr of separation take place? 

A person goes to a sorcerer and requests that a certain person be separated from his wife. The sorcerer would ask his client to provide the name of the person and that of his mother, and traces of the person's smell from his/her hair, garment or handkerchief etc... If this is too difficult to obtain, the sorcerer would perform sihr on some water, then ask his client to spill it along the way which that person normally uses If person crosses the place of water, then he/she would be affected by sihr. Another way of doing it is by adding the water into his food or drink.

Treatment 

There are three stages of treatment: 

First Stage: 

Pre-treatment Stage Providing a setting of true faith, by removing pictures from the place of treatment so that angels may enter it 

Taking any talisman from the patient and burning it 

There should be no music in the place of treatment 

The place of treatment should be devoid of any unlawful act, such as men wearing gold, women without hijäb, or anyone smoking. 

Lecturing the patient and his family on al-aqīda so that their hearts are cleansed from any attachment to anything other than Allah (SWT) Diagnosing the case by asking the patient some questions to check for the existence of symptoms, or most of them: 

1. Do you sometimes see your wife in an ugly way? 

2. Do you dispute over trivialities? 

3. Do you feel relaxed outdoors, and very depressed at home? 

4. Does anyone of you feel uncomfortable during sexual intercourse? 

5. Does anyone of you feel nervous during sleep or have nightmares? 

Second Stage: 

Treatment Put your hand on the head of the patient and recite the following ruqya loudly in his/her ears: 

1. Al-Fatiha Continue asking questions, and if the patient has two or more symptoms, resume your treatment 1.Do wudhu' before starting treatment ask people who are with you to do the same. 

2 If the patient is a female, do not start treatment until she covers her hair and body, and fastens her garments well so that her body is not revealed during the process of treatment 

3. Do not treat a woman whose face is uncovered who is wearing perfume or has anicured nails 

4.Do not treat a woman unless one of her mahärim (unlawful persons to marry) is present. 

5. Do not allow anybody to be present apart from her mahārim. 

6. Recite: la hawla wa là quwwata illä billähi and Tnu billähi jall wa ala

Second Stage: 

Treatment Put your hand on the head of the patient and recite the following ruqya loudly in his/her ears:

 1. Al-Fatiha

'Aüdu billahi mina shayţāni rajīmi min hamzihi wa nafkhihi wa nafthihi, Bismillahir-rahmānir-rahīm, al-hamdu lillahi rabbi- I-'alamin, ar-rahmāni rahim māliki yawmi-dīn'iyyaka na' budu wa 'iyyāka nastin 'ihdina şirāța-l-mustaqīm şirāța-ladīna an'amta 'alayhim ghayri-I-maghdübi 'alayhim wa lã dhalin, 

2. Al-Baqara:1-5

Bismillahi rahmāni rahim, alif lām mim, Zālika-Ikitābu lā rayba fihi, hudal-lilmuttaqin, al-ladīna yu'minūna bilghaybi wa yuqīmūna-şalāta, wa mimmă razaqnāhum yunfiqūn, wal-ladīna yu'minūna bimā 'unzila 'ilayka wa mā 'unzila min qablika, wa bil'ākhirati hum yüqinūn, 'ülā'ika'alā hudan mir-rabbihim wa 'ūlā'ika humul-muflihün. 'Innal-ladina kafarū sawā-'un 'alay-him 'a-'an-zartahum 'am lam tunzirhum lā yu'-minūn)

3. Al-Baqara: 102 

'A'üdu billahi mina shayțāni rajim, wat-taba'ū mā tatlū shayäțiinu alā mulki sulaymāna, wa mā kafara sulaymānu wa lākinna shayyātina kafarū, yu alimūnan-nāsas-sihra wa mā 'unzila 'alā-Imalakayni bibābila hārūta wa mārūta, wa mā yu'alimāni min ahadin hattä yaqülā innamā nahnu fitnatun falā takfur, fayata allamüna minhumā mă yufarriqūna bihi baynalmar'i wa zawjihi, wa mã hum bidhārrīna bihi min ahadin 'illā biidnil-lāh, wa yata'allamūna mā yadhurruhum wa lā yanfa uhum, wa laqad 'alimū lamani-shtarahu mā lahu fi-l'ākhirati min khalāk, walabi'sa mã sharaw bihi 'anfusahum law kānū ya lamūn.)

4 Al-Baqara: 163-4 

'A'üdu billahi mina shayțāni rajīm, Wa 'ilāhukum 'ilähun wähidun lā īlāha 'illā huwwar-rahmānur-rahim Inna fi khalqissamāwāti wal-ardhi wa-khtilāfil--lalī wan-hari wal-fulkhil-lati tajrī fil-bahri bima yanfa'un-nāsa wa mā 'anzalal-lāhu minas-samā'i min ma'in fa'ahyā bihi-l'ardha ba'da mawtihā, wa baththa fiha min kulli dābbatin, wa taşrifir-riyyãhi was-sahābil-musakhari baynas-samā'i wal-ardhi la'āyāatin liqawmin ya' qilün.

5. 'āyatul-kursiy (Al-Baqara:255)

'A'üdu billahi mina shaytāni rajīm, 'Allahu lā 'ilāha "illā huwwa al-hayyu-lqayy lã ta khuduhu sinatun wa lä nawm lahu mã fissamāwati wa mã fil-'ardhi, man dal-ladı yashfa'u 'indahu illā biidnihi ya lamu mã bayna aydīhim wa mã khalfahum wa lā yuhitūna bishay'in min ilmihi 'illā bimā shäa wasi'a kursiyyuhus-samāwati wal-ardh, wa lā ya'ūduhu hifzuhumā wa huwwal-aliyyul-azīm 

 6. Al-Baqara: 285-6 

A'üdu billahi mina shaytāni rajīm, 'āmanar-rasūlu bimă 'unzila 'ilayhi mir-rabbihi wal-mu'minün, kullun āmana billahi wa malā'ikatihi wa kutubihi wa rusulihi, lã nufarriqu bayna 'ahadin mir-rusulihi wa qālu sami nā wa 'ata nã ghufränaka rabbanā wa 'ilaykal-maşīr Lā yukalliful-lāhu nafsan 'illä wus' ahā lahā mā kasabat waalayhā maktasabat, rabbanā lā tuākhidnā 'innasīnā aw akhta'nā, rabbanā walā tahmil 'alaynā isran kamā hamaltahu 'lāl-ladīna min qablinā, rabbanā wa lātu hammilnā mā lā tāqatalanā bih, wa'fu'annā waghfirlanā warhamnā 'antā mawlānā fansurnā 'alāl-qawmil-kāfirīn.

7. 'āli imrān: 18-19

A'üdu billahi mina shaytāni rajīm, Shahidal-lāhu 'annahu lā ilāha llä huwwa wal-malā'ikatu wa 'ülul- ilmi qăiman bil-qist!, lā 'ilāha llã huwwal- azīzu-lh akīmu, 'innad-dīna indallāhi alislāmu, wamakhtalafal-ladīna 'ūtul-kitāba 'illā min ba dimā jā'ahumul- ilmu baghyan baynahum wa man yakfur bi'āyātillahi, fa'innal-lāha sarī ' ul-hisāb 

8. Al-A' raf: 54-56 

A'üdu billahi mina shayțāni rajim, Inna rabbakumul-lāhul-ladī khalaqas-samāwāti wal-ardhi fi sittati 'ayyāmin thumma-stawā 'aläl-'arshi, yughshil-laylan-nahāra yatlubuhu hathithan washshamsa wal-qamara wan-nuja musakharätin biamrihi 'alā lahulkhalqu wal-amru tabarākal-lahu rabbul-ālamin, id'ū rabbakum tadharru an wa khufyatan 'innahu lä yuhibbul-mu tadīn, wa la tufsidū fil-ardhi ba' da işlāh ihā wad-'ühu khawfan wa tama' an inna rahmata allahi qarībun minal-muh sinīn.)

9. Al-A' rāf: 117-122

'A'ūdu billahi mina shayţāni rajīm, wa 'awh aynā 'ilā mūsā 'an alqi 'aşaka faʼidā hiyya talqafu mā yafikūn. Fawaqa' al- haqqu wabațala mā kānū yalamūn. Fa ghulibū hunālika wan-qalabū şäghirīn Wa 'ulqiyyas-saharatu sājidīn. Qālū 'āmannā birabbil- ālamīn, rabbi mūsā wa hārūn.) 

10. Yūnus: 81-82 

'A'ūdu billahi mina shayțāni rajīm, Falamā alqaw, qāla mūsā mā ji'tum bihis-sihru, 'innal-lāha sayubtiluhu. innal-Hāha là yuşlihu 'amalal-mufsidīn. Wa yu hiqqul-lāhul-haqqa bikalimātihi wa law karihal-mujrimün. 

These verses must be repeated several times, especially the verse: innal-lāha sayubtiluhu.

11. Та-На: 69 

A'üdu billahi mina shaytāni rajīm, Wa 'alqi ma fi yaminika talqaf ma sana'u, Innamā şana ū kaydu sāhirin wa lā yuflihus- sāhiru haythu 'atā (to be repeated several times) 

12. Al-Mu'minūn:115-118

A'ūdu billahi mina shaytāni rajīm, afahasibtum annamā khalaqnākum abathan wa annakum ilaynā lā turja'ūn, fata'älāl-lāhu-Imalikul-haqqu lā ilāha illā huwwa rabbularshil-karīmi, wa man yad'u ma'al-lāhi 'ilāhan ākhara burhāna lahu bihi, fa'innamā hisābuhu inda rabbihi, innahu lā yuflihul-kăfirūn, wa qur-rabbī-ghfir war-ham wa anta khayrurrāhimīn 

13 Aş-şăffät: 1-10 

A'üdu billahi mina shaytāni rajīm, Waş-şāffäti şaffan, fazzājirāti zajran, fat-tāliyyäti dikran, inna ilāhakum lawāhid, rabbus-samawāti wal-ardhi wa mā baynahumā wa rabbulmashāriqi, innā zayyānnās-samā'ad-dunyā bizīnatil-kawākibi, hifzan min kulli shayțānin mārid, lã yasmma ūna ilalmala'il-alā, wa yuqdafūna min kulli jānibin, duhūran wa lahum adābun wāşib, illā man khatifal-khatfata fa 'atba ahu wa shihābun thāgib 

14. Al-'Ahqäf : 29-32

'A'üdu billahi mina shayţāni rajim, Wa 'id şarafnā 'ilayka nafaran minal-jinni yastami ünal-qur'āna, falamā hadharühu qālu anşitū, falamā qudhiyya wal-aw 'ilā qamihim mundirīn, qālü yã qawmanā innā sami nā kitāban unzila min ba di mūsā muşaddiqan limā bayna yadayhi, yahdī iläl-haqqi wa 'ilā tarikin mustaqīm, yã qawmanā 'ajībū da hiyyal-Hahi wa aminū bihi yaghfir lakum min dunūbikum wa yujirkum min 'adābin 'alim wa man lă yujib dā iyyal-lahi falaysa bimujizin fil-ardhi wa laysa lahu min dūnihi 'awliyyā 'ülāika fi dhalālin mubīn 

15. Ar-rahmān: 33-36 

A'üdu billahi mina shayţāni rajīm, Yā ma sharal-jini wal-insi 'ini-stața tum 'an tanfudu min 'aqțāris-samawāti wal-'ardhi fanfudū lā tanfudūna īllā bisulţān, fabi'ayyi ālā'l rabbikumā tukadibān, yursalu 'alaykuma shuwwāzun min-nārin wa nu hāsun falā tantaşirān. Fabiayyi 'ālā'l rabbikumā tukadibān.

16. Al-Hashr :21-24 

A'üdu billahi mina shaytāni rajīm, Law 'anzalnā hadālqurāna alā jabalin lara'aytahu khāshi' an mutaşaddi'an min khashyatil-lahi wa tilkal-amthālu nadhribuhā lin-nāsi la allahum yatafakkarün, huwwal-lahul-ladī lã ilāha 'illā huwwa älimul-ghaybi wash-shahādati huwwar-rahmānur-rahīm, huwwal-lahul-ladī lā 'ilāha 'illā huwwal-malikulquddusu, assalāmul-mu'minu-Imuhayminu-l'azīzul-jabbārulmutakabbiru, subhānal-lahi 'ammā yushrikūn, huwwal-lahuIkhāliqu-lbāri?ul-muşawwiru lahul-asmāʼul-husnā, yusabbihu lahu mă fīs-samāwāti wal-'ardhi wa huwwal-'azīzul-hakīm 

17. Al-Jinn: 1-9

'A'üdu billahi mina shaytāni rajīm, Qul 'ühiyya "ilayya 'annahustama'a nafarun minal-jinni faqālū innā sami nã qur'anan ajaban yahdī ilār-rushdi fa'āmannā bihi wa lan nushrika birabbinā ahadā, wa'annahu ta' ālā jaddu rabbinā mattakhada şāh ibatan wa lã waladan, wa 'annahu kāna yaqūlu safihunāalāl-lahi shatatā, wa annā zanannā a-lan taqūlal- 'insu wal-jinnu alal-lahi kadibā, wa 'annahu kāna rijālun minalinsi ya- ūdūna birijālin minal-jinni fazādühum rahaqā, wa annahum zannū kamā zanantum al-an yab athal-lahu ahadā, wa annā lamasnās-sama'a fawjadnāhā muliat harasan shadīdan wa shuhubā, wa annā kunnā naq-прп minhã maqā ida lis-sami, faman yastami il-'āna yajid lahu shihāba-raşadā 

18. Al-'lkhlāş (Qurān:112) 

'A'üdu billahi mina shaytāni rajīm, Bismillahir-rahmānir-rahim, qul huwwal-lāhu ahad 'allāhuş-şamad, lam yalid wa lam yulad wa lam yakun lahu kufu'an ahad.

19. Al-Falaq: (Qurān:113) 

A'üdu billahi mina shayțāni rajīm, Bismillahir-rahmānir-rahim, qul a'ūdu birabbil-falaq min sharri mã khalaqa wamin sharrin naffäthäti fil-'uqad wa min sharri hāsidin idā hasad. The part (wamin sharrin-naffäthāti fil- uqadi) must be repeated several times. 

20. 'An-nās (Qur'ān:114)

'A'ūdu billahi mina shaytāni rajīm, Bismillahir-rahmānir-rahīm, qul 'a'ūdu birabbin-nāsi malikin-nāsi ilāhin-nāsi, min sharrilwaswäsil-khannāsil-ladī yuwaswisu fīşudūrin-nāsi minal-jinnati wan-nas  

After this ruqya, the patient will be in either of the following three conditions:

The First Condition: If the patient should have an epileptic seisure, and the Jinn that has been charged with the task of sihr should speak through the patient, then deal with this Jinn in exactly same way as you would treat cases of al-junūn (insanity). However, you should ask the Jinn several questions among which are: What is your name? What is your religion? If he is not a Muslim,

invite him to Islam. But if he is, then explain to him that his working for the sahir is against Islam and unlawful. 

Ask him the location where the sihr is hidden or buried. But do not believe him until it has been proven that he is telling the truth. If for example, he informs you that the sihr is in a certain place, then send someone to find it. If it is found then he is telling the truth. Remember, the Jinn tell many lies 

Ask him whether or not he is the only one entrusted with the task of doing sihr. If he has someone else working with him, then ask him to bring him to you, so that you can talk to him 

Sometimes the Jinn tells you: "A certain person (man) has gone to the sorcerer and requested this sihr be done. In this case, the healer should not believe him, as he would want to stir up hostility between people, and his testimony would, in any case, be rejected under Islamic Law, since he is disrespectful. His disrespectfulness is evident, as he works for the soecerer. In this context Allahsays: 

(O believers! If a disrespectful man comes to you with a tiding, make clear, lest you afflict a people unwittingly, and then repent of what you have done. (49:6) If the Jinn should inform you of where the sihr is buried and you have disinterred it, then recite the following verses over some water:

wa 'awh aynā 'ilā mūsā 'an 'alqi 'aşaka fa'idā hiyya talqafu mã ya'fikün, fawaqa al-haqqu wabațala mā kānū yamalūn, ghulibū hunālika wan-qalabū şāghirin wa 'ulqiyyas-saharatu sājidīna, qālū āmannā birabbil- ālamīn, rabbi mūsā wa härūna) (7:117-122) 

Fa-lamma 'alqaw qāla mūsā mā ji'tum bihis-sihru, innal-läha sayubtiluhu. innal-lāha lā yuşliņuamalal-mufsidina, wayu hiqqul-lãhal-haqqa bikalimātihi wa law karihalmujrimūn.) (10:81-82)

Wa alqima fi yaminika talqafma san'ū innamă şana ū kaydu sāhirin wa lā yufliḥus-sāḥiru haythu tā) (20:69)

Take a pot of water and recite the above verses over the water, so that the air exhaled from your recitation reaches the water. Dissolve the sihr into the water, be it paper, perfume or otherwise, then pour the water at a distant location. If the Jinn says that the patient has drunk the sihr, then ask the patient if he feels any pain in his stomach. If he does, then the Jinn is telling the truth.

If it is proven that the Jinn is telling the truth, try to convince him to get out of the patient and never come back, and tell him that you will invalidate such sihr, by Allah's Leave Afterwards, read the above verses, and the verse (2:102) over the water, and ask the patient to drink from it and to wash himself/herself with it, for few days.

If the Jinn says the patient has passed over the sihr or it has been done to him through traces of his hair or garments, then recite the above verses over water, and ask the patient to drink from it and wash himself/herself with it, for few days, outside the bathroom, then pour it in a street for instance or in any place outside the washroom until the pain goes. Afterwards, take a covenant from the Jinn to leave and never return.

Ask the patient to visit you after a week, and recite the ruqya to him again If he does not feel anything, then the sihr has been invalidated. If he should have an epileptic seizure again, then the Jinn is a liar and he has not left the patient. Ask him why he does not want to leave. Treat him kindly. If he agrees to leave, then Praise is to Allah, but if he does not, hit him and recite the Qur'an, or use other forms of torture. If the patient does not become epileptic, but feels dizzy or shivers, register äyat al-Kursiy repeatedly for an hour in an audiotape and give it to him to listen to, with headphones, three times a day for a whole month: 

Allahu lā ?ilāha illa huwwa al-hayyu-lqayy lã takhuduhu sinatun wa lã nawm lahu mā fīs-samāwati wa mã fil-'ardhi, man dal-ladı yashfa'u 'indahu 'illa biidnihi ya' lamu mā bayna aydīhim wa mā khalfahum wa lā yuhitūna bishay'in min ilmihi illā bimā shā'a wasi'a kursiyyuhus-samāwati wal-'ardh, wa lã yaüduhu hifzuhumā wa huwwal-aliyyul-azīm) (2:255)

Ask the patient to visit you after one month. Recite the same ruqya to him/her, and he/she would -by Allah's Leave- have recovered then. But, if the patient is not cured, repeat the same process by recording the following chapters from the Qur'ān (Aş-şāffät, Yäsīn, Ad-dukhān and Al-Jinn) and advising him/her to listen to it three times a day, for three weeks. He/she should, by Allah's Leave, recover. If he does not, try to prolong the period of treatment (i.e. listening to the Qur'an) 

 The Second Condition: During the recitation of ruqya, the patient should feel dizzy, shiver or have a very bad headache; but would not become epileptic. In this case, repeat the ruqya three times. If he/she should become epileptic, treat him/her as in the first condition. If he/she does not, but his/her shivering or headache begin to ease, then recite the ruqya to him/her for a few days, and he/she will recover by Allah's Leave. If the patient does not recover, advise him/her of the following follow-up treatment: 

1. Record the chapter aş-şaffät once and ayat al-kursiy several times on an audiotape and ask the patient to listen to it three times a day 

2.Advise him to observe șalāt in a group (salātul jamā'a) 

3. Advise him to say the following supplication 100 times after şalătul fajr, for one month: 

(läīlāha illällah wahdahu la sharika lahu lahulmuk wa lahulhamd wa huwwa ‘alā kulli shay'in qadir

 Advise the patient him that the pain may increase during the first ten or fifteen days, but then would abate gradually. By the end of the month, the pain should have gone. Recite the ruqya again, and he should, by Allah's Leave, feel no pain, and the sihr would have been neutralised. But, the pain may increase throughout the month, and the patient may feel a severe tightening in the chest. In this case, 

ask him/her to come back, and recite the ruqya to him/her a few times.. If the patient, by Allah's Leave, becomes epileptic, use the same treatment as in the first condition.

The Third Condition: The patient may not feel anything during the recitation of ruqya In this case, ask him/her questions in order determine some or most of the symptoms (these questions are discussed above). If you do not identify any symptoms, assume that this person is neither affected by sorcery nor ill. To ensure that there nothing wrong with this person, you may recite the ruqya three times. If some symptoms exist, and if you repeat the ruqya, and, then, he/she does not feel anything - and this is very rare - do the following is 

1.Record the chapters ad-dukhän and al-Jinn on an audiotape advise the patient to listen to it, three times a day and 

2.Advise the patient to say (astaghfirullah) 100 times or more, everyday. 

3.Advise patient to say (la hawla wa lã quwwata ilā billah) 100 times or more, everyday. 

All these steps should be observed for a month, after which time you should recite the ruqya and follow the treatment as outlined for the above two conditions.

Third Stage: 

Post-treatment If the patient recovers through your treatment and feels well, you should praise Allah Who has made it possible. You should also feel that you are more in need of Allah's Support, so that He will assist you in other cases. Do not let yourself be driven by your success in treating cases of sorcery into a state of arrogance and denial of Allah's Support. The following verse indicates that if one shows gratefulness to Allah for a blessing, Allah gives him more: 

And when your Lord proclaimed, 'if you are thankful, surely I will increase you, but if you are thankless My chastisement is surely terrible (14:7) 

Yet, the patient may still be exposed to a renewed sihr. If those who do sihr learn that the patient has sought treatment, they may go to a sorcerer to perform another sihr. In order to avert being afflicted by sihr a second time, the patient should not inform anybody of his recovery. In any case, advise him/her: 

1.To observe şalāt in a group (şalātul jamā'a) 

2.Not to listen to songs or music 

3.To make al-wudhu'and recite ayatul kursiy, before going to bed. 

4.To say (bismillah) upon doing any task 

5.To say: (lāilāha illallah wahdahu lā sharika lah lahu-Imulk wa lahulhamd wa huwwa 'alā kulli shay'in qadir) 100 times after şalātul fajr. 

6. To read the Qur'an everyday, or listen to it if the patient is illiterate. 

7.To be in the company of pious people 8. To observe morning and evening supplications