Black Magic and Satanic Possession

 People who have had experience with such situations have related that the following are among the signs of a person who is possessed by jinn (or Satan): Strong repulsion when hearing Quraan or Aathaan (call for prayers). Episodes of losing consciousness and/or epileptic attacks, especially when Quraan is recited for the possessed person.

Frequent nightmares during sleep.

Tendency to avoid people accompanied by out-of-the-norm behavior.

The jinn who possesses him might speak when Quraan is recited for the possessed person.

Madness, as stated in the Quraan (interpretation of the meaning): "Those who devour usury will not stand except as stands one whom Satan by his touch hath driven to [epileptic] madness"2:275

As for a person struck by magic he might experience the following:

Dislike of ones spouse, as indicated in the Quraan by the following verse (interpretation of the meaning): "And from these (angels) people learn that by which they cause separation between a man and his wife..." (Al-Baqarah, 2:102).

Different attitude in the house from that which is outside the house. For example, a person will feel that he is missing his family when is outside the house but when he goes home, love changes quickly to extreme hatred.

Inability to have sexual intercourse with ones spouse.

Frequent miscarriage for pregnant women.

Sudden change in behavior without obvious reason.

Complete loss of appetite for food.

Thinking or imagining one has done something when in reality one has not.

Sudden obedience and/or love for a particular person.

It should be noted that if a person experiences some of the above symptoms this does not necessarily mean that he is either possessed by a jinn or struck by black magic. It might be due to physiological or psychological reasons.

As for curing this condition the following steps are recommended:

Putting ones trust in Allah with sincere belief that He is the only cure for everything.

Reading Quraan and known supplications expressing seeking refuge, the most important and effective of which is sura 113 and 114, Al-Falaq and Al-Naas, which were used to cure the Prophet himself. Surah 112, Al-Ikhlaas, is recommended along with them, as well as the opening chapter of the Quraan, Al-Fatihah. To cure black magic some have successfully used seven lote-tree leaves. The leaves should be crushed, then mixed them with water enough for taking a bath. The following verses from the Quraan are then recited: verse Al-Kursi (2:255), surah Al-Kafiroon (109), surah 112, 113, 114; the verses which mention magic, which are: in surah Al-Baqarah (2:102), Al-Araaf (7:117-119), Yunus (10:79-82), and Taha (20:65-69). The possessed person drinks some of the water, and the rest is used to give him a bath.

Removing the elements of magic as was done by the Prophet when he was struck by black magic by a Jewish man called Lubaid Ben Al-Aasim.

Eating seven Aaliya Al-Barniy dates (among the dates of Al-Madinah) first thing in the morning; if not possible, any dates will suffice, by the will of Allaah.

Cupping--removing excess blood.

Supplications.

And we ask Allaah to cure your brother and ease your hardship and his, as He is the One who cures and there is no one else who can cure.

Is every practitioner of magic or witchcraft a kaafir?

The practitioner of magic is the person who uses the shayaateen (devils) and gets close to the jinn by doing the things they like – such as sacrificing to them instead of to Allaah, calling upon them alongside Allaah, obeying them by disobeying Allaah by committing zinaa, drinking wine, eating haraam things, neglecting prayer, covering himself with najaasaat (impure things) and staying in dirty places – until the shayaateen respond to what he asks them, with a gentle and kind approach, to do, such as harming the people against whom he uses his magic, causing division between a man and his wife, telling him some unseen things, and telling him about stolen items and where lost things are. Such a person is a mushrik and a kaafir, because he worships both Allaah and the Shaytaan, which is major shirk (al-shirk al-akbar). So he is a kaafir, because Allaah says (interpretation of the meaning);

“Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic” [al-Baqarah 2:102]

“but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’” [al-Baqarah 2:102]

It was also commanded that the practitioner of magic should be executed, because of the hadeeth: “The hadd (prescribed punishment) for the practitioner of magic is a blow with the sword (i.e., execution).”

(Narrated by al-Tirmidhi, 1460; al-Daaraqutni, 3/114; al-Haakim, 4/360; al-Bayhaqi, 8/136; see al-Silsilah al-Da’eefah, 3/641, no. 1446)

On this basis, he is a kaafir even if he prays, fasts, reads Qur’aan and makes du’aa’, because shirk cancels out all good deeds. And Allaah knows best.

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Is the hadith about the magic on Prophet (PBUH) authentic

 The hadeeth of magic against the Prophet (peace and blessings of Allaah be upon him) is a saheeh hadeeth which was narrated by al-Bukhaari, Muslim and other imams of hadeeth. Ahl al-Sunnah accept this story and no one denies it except an innovator. There follows the text of the hadeeth, its source, its meaning and the refutation by the scholars of those who deny it.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: A spell was put on the Prophet (peace and blessings of Allaah be upon him) until he imagined that he had done a thing when he had not done it. One day he made du’aa’ then he said: “Do you know that Allaah has shown me in what lies my cure? Two men came to me and one of them sat at my head and the other at my feet. One of them said to the other, ‘What is ailing the man?’ He said: ‘He has been bewitched.’ He said: “Who has bewitched him?’ He said: ‘Labeed ibn al-A’sam.’ He said, ‘With what?’ He said: ‘With a comb, the hair that is stuck to it, and the skin of pollen of a male date palm. He said: ‘Where is it?’ He said, ‘In the well of Dharwaan.’” The Prophet (peace and blessings of Allaah be upon him) went out to the well, then he came back and said to ‘Aa’ishah when he came back: “Its date palms are like the heads of devils.” I said: “Did you take it out?” He said: “No. Allaah has healed me, and I feared that that might bring evil upon the people.” Then the well was filled in. 

Narrated by al-Bukhaari, 3268; Muslim, 2189. 

'A comb and the hairs stuck to it and.' The first one asked, 'Where is that?' The other replied, '(That is) in the well of Dharwan.' " So Allah's Apostle along with some of his companions went there and came back saying, "O 'Aisha, the color of its water is like the infusion of Henna leaves. The tops of the date-palm trees near it are like the heads of the devils." I asked. "O Allah's Apostle? Why did you not show it (to the people)?" He said, "Since Allah cured me, I disliked to let evil spread among the people." Then he ordered that the well be filled up with earth Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: 

Al-Maazari said: The innovators rejected this hadeeth and claimed that it detracted from the status of Prophethood and cast aspersions upon it.  They said: Everything that leads to that is false. And they said that accepting that meant that we could not be sure of the laws that he prescribed, because it is possible that he imagined that he was seeing Jibreel when he was not there, and that something had been revealed to him when nothing had been revealed. Al-Maazari said: All of this is to be rejected, because the evidence that the Prophet (peace and blessings of Allaah be upon him) was truthful in what he conveyed from Allaah and that he was infallible in conveying it is well established. The miracles bear witness to his truthfulness and accepting something when there is evidence to the contrary is false. With regard to some worldly matters for which he was not sent and which have nothing to do with his message, then he was exposed to the same as all other human beings, such as sickness. It is not far-fetched to say that he could be made to imagine something with regard to worldly matters that was not true, whilst at the same time he was protected against such things with regard to matters of religion. 

Some people said that what is meant by this hadeeth is that he (peace and blessings of Allaah be upon him) imagined that he had had intercourse with his wives when he had not done so. This is something that people frequently imagine in their dreams, so it is not far-fetched to say that he could have imagined that when he was awake. 

I – Ibn Hajar – say: This is what is stated clearly in the report of Ibn ‘Uyaynah that is narrated by al-Bukhaari, which says: “until he thought that he had had intercourse with his wives when he had not done so.”  

‘Iyaad said: Thus it is clear that the witchcraft prevailed over his body and physical faculties, not over his discernment and beliefs… 

Al-Mahlab said: The protection of the Prophet (peace and blessings of Allaah be upon him) against the devils does not mean that they would not try to harm him. In al-Saheeh it is narrated that a devil wanted to spoil his prayer but Allaah protected him against him. The same applies to witchcraft; the harm that affected him did not have any impact on his conveying of the message, rather it was akin to any other kind of sickness that afflicted him, such as having difficulty in speaking or doing certain things, or experiencing illusions that did not last. Rather it passed and Allaah foiled the plots of the devils. End quote. Fath al-Baari, 10/226, 227 

Ibn al-Qayyim (may Allaah have mercy on him) said: 

How the Prophet (peace and blessings of Allaah be upon him) was guided to treat the spell which Jews cast on him:

This has been denied by some people who said that this could not have happened to him, and they thought that it was a shortcoming and a fault. But it is not as they think, rather it comes under the heading of sickness and pain that befell him; it is a kind of illness which befell him just as he was also affected by poison – there is no difference between the two. It is proven in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was bewitched until he thought that he had had intercourse with his wives when he had not done so, and that is the worst kind of witchcraft.” Al-Qaadi ‘Iyaad said: Witchcraft is a kind of sickness which happened to him like other kinds of sickness. That cannot be denied and it does not detract from his Prophethood. 

With regard to his imagining that he had done something when he had not done it, that does not have any impact on his truthfulness, because of the evidence to that effect and the scholarly consensus that he was protected from that. Rather it was one of the matters of this world which are not the reason for which he was sent, and which are not the basis of his virtue and in which he was like all other human beings. It is not far-fetched to say that he might imagine some things that were not real, then things became clear to him later on, as indeed happened. End quote. Zaad al-Ma’aad, 4/124

So it is clear that the hadeeth is saheeh, and that it does not detract from the status of Prophethood. Allaah, may He be glorified and exalted, protected His Prophet (peace and blessings of Allaah be upon him) and made him infallible before this spell was cast, during it and afterwards. The spell did no more than make the Prophet (peace and blessings of Allaah be upon him) think that he had had intercourse with his wives when he had not done so; it had to do with a purely worldly matter, and had nothing to do with his conveying of the message at all. The words of the scholars quoted above are sufficient, and whoever wants to know more may refer to Fath al-Baari and Zaad al-Ma’aad.

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How can I Protect Myself from Black Magic

 The scientific mindset is that which attributes phenomena to their scientific causes relying on evidences and proofs. The superstitious mindset is that which does not attribute phenomena to their real causes but to the unseen and does not rely on proofs. A Muslim person must have a scientific mindset that qualifies him to worship Allah, administer the earth, and purify the self. He must not heed the superstitious mindset that follows delusions, suppositions, and does not rely on evidences and proofs. At present, the superstitious mindset has become widespread among Muslims and many ascribe disruptions in rizq (provisions) and other afflictions to magic, the evil eye and the like.

The right thing to do is examine the true and logical reasons behind these phenomena and try to overcome them through the law of casuality on which Allah bases the interests of His servants. You are to seek the help of Allah in this. A Muslim must likewise increase his faith in Allah by accepting what Allah destines for him and by making dhikr (remembrance of Allah) and du'a` (supplication), sending blessings upon the Prophet (peace and blessings be upon him) in abundance and reciting the tried and tested invocations of ruqya (healing words). The ruqya is merely a protection against evil and depression by the will of Allah; it is not magic as some construe it. It is necessary to the take into account the relevant causes for every individual case.

This does not mean that magic and jinn do not exist; we have been informed of their existence. However, we disapprove of indulging in attributing everything that happens to us to magic and jinn. The majority of those who claim to offer cures for magic and jinn [possessions] are charlatans and materialistic while the majority of those who assume that they are under a spell or are harmed by jinn are delusional.

In any case, the person who does not find a logical cause for something that happens to him and is convinced that he is bewitched or the like, must use the ruqya and the permissible means of seeking refuge in Allah such as reciting the chapters of Fatiha, al-Nas, Al-Falaq and the supplications for refuge that the Prophet (peace and blessings be upon him) used. Moreover, a person may use supplications of refuge that the Prophet did not mention but which do not contravene the etiquette of du'a` and dhikr. It has been reported that when witchcraft was used against the Prophet (peace and blessings be upon him), he took out the comb and combings that were used for the spell. He then recited surat Al-Nas and Al-Falaq and Allah the Almighty cured him.

There are different kinds of treatment:

1 – He can look at what the sahir (person who practices sihr/magic) has done. For example, if he has put some of his hair in a place, or in a comb, or somewhere else, if it is discovered that he has put it in such-and-such a place, it should be removed and burnt or destroyed. This will cancel out what has been done and will foil the intentions of the sahir.

2 –The sahir should be forced to undo what he has done, if his identity is known. It should be said to him, “Either you undo what you have done, or you will be executed.” After he has undone it, he should still be executed by the authorities, because the sahir should be killed without being asked to repent, according to the correct view. This is what was done by ‘Umar (may Allah be pleased with him), and it was narrated that the Messenger (peace and blessings of Allah be upon him) said: “The punishment of the sahir is to strike him with the sword (i.e., execute him).” When Hafsah Umm al-Mu’mineen (may Allah be pleased with her) found out that a slave woman of hers was dealing with sihr, she killed her.

3 – Reciting Quran, for it has a great effect in removing (the effects of) sihr. Ayat al-Kursiy, the ayahs (verses) of sihr from Surat al-A’raf, Surat Yoonus and Surat Ta-Ha, Surat al-Kafirun, Surat al-Ikhlas and al-Mu’awwadhatayn should be recited over the person who has been affected by sihr, or into a vessel. Dua should be made for healing and good health; in particular the du’a which has been narrated from the Prophet (peace and blessings of Allah be upon him):

“Allahumma Rabb al-Nas, adhhib al-bas washfi, anta al-Shafiy, la shifa a illa shifa uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

One may also recite the words used by Jibreel (peace be upon him) when he treated the Prophet (peace and blessings of Allah be upon him) with ruqyah:

“Bismillah urqeek, min kulli shay in yu dheek, wa min sharri kulli nafsin aw ‘aynin hasidin Allah yashfeek, bismillah urqeek (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).”

This should be repeated three times, as should the recitation of “Qul Huwa Allah Ahad” and al-Mu’awwadhatayn.

He may also recite the above into water, some of which should be drunk by the person who has been affected by sihr, and he should wash with the rest, one or more times as needed. This will remove the sihr by Allah’s leave. This was mentioned by the scholars (may Allah have mercy on them), and by Shaykh ‘Abd al-Rahman ibn Hasan (may Allah have mercy on him) in Fath al-Majeed Sharh Kitab al-Tawheed, in (the chapter entitled) Bab Ma ja a fi’l-Nushrah, and by others.

4 – He can take seven green lote leaves, grind them up, and put them into water, then recite into it the ayahs and surahs (verses and chapters) mentioned above, and the du’as. Then he can drink some and wash with the rest. This is also useful for treating a man who is being kept from having intercourse with his wife. Seven green lote leaves should be placed in water, the verses referred to above should be recited into it, then he should drink from it and wash with it. This is beneficial, by Allah’s leave.

The verses which should be recited into the water and the lote leaves for those who have been affected by sihr and the one who is being prevented from having intercourse with his wife because of sihr are as follows:

1-    Surat al-Fatihah

2-     Ayat al-Kursiy from Surat al-Baqarah, which is as follows (interpretation of the meaning):

“Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.” [2:255]

3-     The verses from Surat al-A’araf, which are as follows (interpretation of the meaning):

“[Pharaoh] said: ‘If you have come with a sign, show it forth, if you are one of those who tell the truth.’

Then [Musa] threw his stick and behold! it was a serpent, manifest!

And he drew out his hand, and behold! It was white (with radiance) for the beholders.

The chiefs of the people of Pharaoh said: ‘This is indeed a well-versed sorcerer;

He wants to get you out of your land, so what do you advise?’

They said: ‘Put him and his brother off (for a time), and send callers to the cities to collect —

That they bring to you all well-versed sorcerers.’

And so the sorcerers came to Pharaoh. They said: ‘Indeed there will be a (good) reward for us if we are the victors.’

He said: ‘Yes, and moreover you will (in that case) be of the nearest (to me).’

They said: ‘O Musa! Either you throw (first), or shall we have the (first) throw?’

He [Musa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.

And We revealed to Musa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.

Thus truth was confirmed, and all that they did was made of no effect.

So they were defeated there and returned disgraced.

And the sorcerers fell down prostrate.

They said: ‘We believe in the Lord of the ‘Alameen (mankind, jinn and all that exists).

The Lord of Musa and Harun.’”  [7:106-122]

4-     The verses from Surat Yoonus, which are as follows (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Musa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Musa said: ‘What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidoon (corrupters).

And Allah will establish and make apparent the truth by His Words, however much the Mujrimun (criminals) may hate (it).’” [10:79-82]

5-     The verses from Surat Ta-Ha, which are as follows (interpretation of the meaning):

“They said: ‘O Musa! Either you throw first or we be the first to throw?’

[Musa] said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Musa conceived fear in himself.

We (Allah) said: ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain’” [20:65-69]

6-    Surat al-Kaafirun

7-     Surat al-Ikhlas and al-Mu’awwadhatayn (i.e., Surat al-Falaq and Surat al-Nas) – to be recited three times.

8-     Reciting some of the du’as prescribed in sharee’ah, such as:

“Allaahumma Rabb al-Nas, adhhib al-ba s wa’shfi, anta al-Shafiy, la shifa a illa shifa uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

If the above verses etc. are recited directly over the person who has been affected by sihr, then the reciter blows on his head and chest, these are also among the means of healing, by Allah’s leave, as stated above.

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Black Magic

 Black magic or sorcery denotes the power of a person to inflict harm or adversely influence the course of nature through occult. Known as Jadoo (South Asian Languages) or Sihr (Arabic), witchcraft is commonly held to be performed by specialists Jadoo Khur- (Bengali) or Sahir (A) (sorcerer) for a fee. Women more than men fear black magic because of its use in inducing them to go to Bangladesh (or other south Asian Countries) to marry someone against their will. It is typically perpetrated through performing spells on hair or nail clippings from the victim. Explanations of sorcery and jinn are not mutually exclusive: a magician may perform sorcery by sending a jinn spirit to the victim.

Evil eye pertains to the belief that some people can bestow a curse on victims by the malevolent gaze of their magical eye.18 Those giving the evil eye are held to be unaware of doing so. Commonly the cause is attributed to envy, with the envious individual casting the evil eye doing so unintentionally. Children are held to be especially vulnerable to this phenomenon on account of their inherent weakness; to avert its effects on young babies amongst some South Asian cultures, a black mark may be painted on their heads. This practice is not mentioned in the Qur’an or Hadith so it is not a veritable Muslim tradition. It can be assumed that this cultural practice adopted by the Bangladeshi community was adopted through co-existing with Hindu traditions on the sub-Continent for centuries.

Treatment for supernatural afflictions include the recitation of Qur’anic verses, blowing on holy water (and sprinkling on the patient or drunk), exorcism and the prescription of a Tabij- (B) or taweez (U) a locket usually containing verses from the Qur’an or other Islamic prayers. The prayers written on paper are sewn into a tiny cloth (or leather) pouch. The latter fold treatment involves an amulet worn with the intention of repelling evil or bringing good luck. Such amulets are considered permissible by some Imams providing they consist of the names or Attributes of Allah in Arabic and the person using it believes that the amulets or individuals are not powerful in themselves, but are empowered by Allah. A popular healing form is recitation of specific Quranic verses called - Ruqya. In Arabic ‘Ruqya’ has the same root as ‘Taqwa’ meaning piety. Ruqya is a healing method which invokes God’s name and prescribed verses from the Quran on the patient: “And we reveal of the Qur’an what is a healing and a mercy for the believers, and the wrong doers are not increased except in loss.” (Qur’an 17:22).

It is a Shari (Islamically lawful) process of healing where one receives protection through Allah’s Power. ‘Normal’ (non-afflicted) participants will not react adversely to the recitation whereas those who are affected may display signs of discomfort, anxiety or emotional instability, such as crying or expressing anger. Little is known of the prevalence of these phenomena in UK Muslims. One recent study by Khalifa, Hardie, Latif, Jamil and Walker6 examined Muslims’ beliefs about Jinn, black magic and the evil eye. Using a self-report questionnaire a sample of 11 individuals aged over 18 years were asked if they believed affliction by these supernatural entities could cause physical or mental health problems and whether doctors, religious leaders, or both should treat this? The majority of respondents believed in the existence of Jinn, black magic and the evil eye and approximately half of them stated that these could cause physical and mental health problems and maintained that these problems should be treated by both doctors and religious figures.

To date studies of religious coping in the Bangladeshi community have predominantly focused upon mental illness. There is a dearth of information about coping in physical illness. Greenhalgh, Helman and Chowdhury19 studied explanatory models of diabetes mellitus among UK Bangladeshis. The results suggested that prayer is commonly deployed by those with this disorder and ritual Muslim prayers (Namaz) (B) or Salah (A) were often cited as a worthy and health giving form of exercise. This is because compulsory prayer is offered five times a day and the practical methods for ‘wudhu’ (ritual ablutions) and then the physical form of worship/prayer (involves different physical poses such as standing, kneeling and prostration) motivates the patient to make the physical moves (where physically possible, limbs and health permitting). 

It is also a spiritual exercise where the mind has to be focused towards God; any worldly thoughts or interjections are repelled or blanked out as best possible to maintain a spiritual one to one with Allah. This alleviates the pressures of one’s worries that may be constant and there is a break from ‘worry’. This is also seen as a spiritual exercise that forms the second most important tenet of Islam after accepting the basic Islamic Creed. The authors of this study suggest that healthcare professionals should be aware of the therapeutic impact of this association.

Demographics of bradford

Bradford is a city of diverse cultures and faiths. Being the fourth largest metropolitan in population, the largest proportion of the districts population identifies themselves as White-British at 63.9%. The largest ethnic minority inhabitants of people are from a Pakistani origin (106,614 20.41%) in the UK, with Bangladeshis 9,863 (1.89%).

The majority of this Pakistani population of Bradford originates from Independent Kashmir (around the District of Mirpur) in Pakistan. The largest religious population is Christian (45.9%) followed by 24.7% Muslim. 20.7% of the population stated they had no religious affiliation (Bradford Observatory 2017).

The South Asian community began to expand in Bradford with the movement of people from Pakistan in the late 1950’s and 1960’s to find work in textile mills with continuous in-migration, often organised around marriage ties. There is now a growing cohort of both older people and of second and third generation people of South Asian origin, giving rise to a complex and now long established community.

There are close links with the Indian sub-continent, with family and village ties sustained through in-migration and regular trips “home” by individuals or whole families. The UK has a pluralistic healthcare system. Running in parallel to the NHS services, there is a large network of community-based, traditional South Asian approaches to health care. This extends to other towns and cities where there are significant numbers of people of South Asian origin. This network has close links with Pakistan and the Indian sub-continent with healers who are resident in the UK being closely linked to healers in India and Pakistan. Well known faith healers (gurus for Sikhs and Hindus, pirs for Muslims) and herbal practitioners (hakims) are frequently invited to the UK and travel around the country providing religious healing. The pir’s spiritual power is acquired through birth right (lineage), a lifetime of devotional acts, or spiritual enlightenment bequeathed by a spiritual mentor to a student. The process of ‘Kashf’ divine individual revelation through the heart rather than the mind allows him to communicate directly with God. With years of spiritual devotion to God, some spiritual Citation: Hussain NO, Dein S. An exploration of spiritual healing methods amongst the south-asian muslim community in the north of England. J His Arch & Anthropol Sci. 2018;3(2):158-169. DOI: 10.15406/jhaas.2018.03.00079

Healers believe they are able to understand or interpret the needs of their patients through signs, messages or disclosure of things unseen behind the veil picked up through a thought process which is more in tune with Gods spiritual messages than the average/lay person. Thus they can act as a mediator between God and the people. The word hakim is derived from hikmah (A), the traditional system of medicine practised mainly among Muslim countries in South Asia. This practice involves use of a variety of herbs and minerals, originates from Greek medicine and Hippocratic theory of four humours (blood, phlegm, black and yellow bile).

Traditional therapists are consulted and traditional remedies accessed when UK residents are visiting their ancestral countries such as those with heritage from the Indian sub-continent, Africa or the Middle East. Consultations may occur without the recipient being present, either someone solicits help on their behalf or remedies can be obtained via correspondence: tawiz (amulets), for example, can be sent by mail. With a quarter of the population of Bradford represented by Muslims, (the majority belonging to Pakistani/Kashmiri heritage) it is unique in culture and environment compared to other cities in the UK.

Similarly, unique cultural trends are prevalent in many life aspects of this population. There is a cosmopolitan outlook within communities in Bradford, with a recent influx of immigrants from Eastern Bloc countries and adherents of the Christian faith taking up housing within the formerly predominant Asian (and mostly Muslim) communities in the inner city. Therefore; in relation to this study, it is more accepted for certain members of the Muslim community to openly call upon religious or cultural healing methods and use alternative spiritual therapies in contrast to the indigenous population, which is more likely to access conventional medical therapies available on the NHS.

Recently the topic of ‘Islamic Spiritual Healing’ has been taken up by the NHS in Bradford District Care Foundation Trust through their Research and Design Department (R&D). To investigate further this study provides a diverse perspective of Islamic diagnosis and healing methods used by spiritual healers based or working in Bradford. Muslim therapists of different cultural backgrounds in the North of England were interviewed to identify trends and patterns in healing methods. To date subject relevant studies have examined explanatory models of health and illness among UK Muslims (mainly Bangladeshi) and their health seeking practices. Studies documentin the work of healers are sparse. The aim of the present study is to explore and provide some insight into different healing methods used by Muslim spiritual healers (SH) for ‘spirit possession’ amongst the Muslim Population in Bradford, West Yorkshire.

Methodology

This study utilised an ethnographic approach to understand the details of practises by Muslim healers in Bradford in diagnosing and treating both physical and mental illness in Bradford. The author (NH) conducted semi-structured interviews based on a topic guide (from a review of the literature) alongside participant observation of healers during consultations at their ‘surgeries’. This methodology allowed for the collection of experience near rich data.

Participants

The study comprises thirteen individuals: twelve male and one female therapist aged between 36-88, (mean age 58 years) who have been practicing as spiritual healers in Bradford offering a service to cure affliction of Jinn, Black Magic or Evil Eye (J,BM&EE).

Seven healers were of Pakistani origin, two Indian Gujarati, one Bangladeshi and three Arabs. Their clients/service users were mainly from Bradford, but sometimes further afield. Four other healers were approached but declined to participate for reasons unknown. Table 1 & Table 2 shows the nationalities or heritage of healers with their age and healing method.

Recruitment

An application for ethical clearance was granted in August 2013 from University of Durham. The primary researcher (NH) advertised the study in mosques, community centres and through word of mouth. By travelling around mosques in West-Yorkshire and offering prayers NH was able to identify local (affiliated or unaffiliated) spiritual healers by speaking to attendees. Some healers were known to NH so he approached them directly. Other’s information was passed to NH by service users at other therapists’ surgeries or from the Mosque.

The spiritual therapists were all working from a mosque or a ‘home surgery’ in Bradford and were interviewed there. Participants were contacted between August 2013 and September 2013 either by telephone or approached directly for a maximum period of 15 minutes to inform them of the project after which an information leaflet was either emailed or physically handed to the therapist.

The information sheet explained the purpose of the study. It explained that we were seeking spiritual healers to participate to gain a better understanding of ‘healing methods,’ within the Muslim community: that it would be a semi-structured interview with estimated duration of interview time (90 Minutes) and the option to decline participation without prejudice at any time during the process.

Participants were informed that here would be no reimbursement for time, no perceived risks could be foreseen and there was no personal gain for the researcher/s except to perhaps publish our findings in future for the benefit of gaining better understanding of healing methods within the Muslim community. Full anonymity and privacy was offered (and honoured) for during and after participation.

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Karobari bandish ka tor

 It is the time for lots of budding entrepreneurs who work their way to great heights but luck unfortunately does not always favor the hard working ones. We all have faced those unexplained downfalls in lives, smallest unnoticed buffering into a huge loss and suddenly everything is against us. 

These are not a mere coincidence, it can be caused by various factors of business astrology such as negative vibes from a person who wants your downfall, poor positioning of your stars, earning the terrible luck due to some pass mindless wrong doing. Sometimes our own loss of interest in the work can lead to our destruction. Ultimately we are humans controlled by an unseen force of celestial bodies deciding our fates. This problem does have a solution as these vibes or forces can be influenced by appropriate guidance by an experienced guru.

KAROBARI BANDISH

Karobari Bandish

KAROBARI BANDISH KE KAT

Business problem solution can be analyzed through business astrology. Surprised? Yes, it may seem meaningless but it is astounding to know the count of people who are happily successful in their business endeavors after this consultation. As explained earlier there are many factors to this. Instead of going through tedious internet searches and doubtfully approaching to the correct guide, you will find the famous astrologer the guide who will make the problems vanish.

There are various steps to the successful business problem solution. If you have a slightest intuition that you are going through unexplained failures in business it is advised to contact guru. Once contacted, all the queries related to this will be answered through online correspondence by famous business astrologer Rohani Amil. Difficult times call for clever judgments. Business is a field or rather sensitive area which should be guarded carefully until the harvest is reaped. Clever judgment is recognizing the evil at the correct time.

A problem in business is like a cancer. A serious condition which will eventually kill but proper treatment, care and medication the cancer is controlled and eliminated. Some precautions, measures and steps have to be taken by the business owners to evade the problem after finding out where it lies. Generally in astrological problems mis-positioning of Jupiter or Saturn in your birth house (or Raashi) can give rise to various difficulties. Famous business astrologer Rohani Amil has advised many such cases and brought them back from the brink of destruction.

Famous business astrologer Rohani Amil is well known personality in this field. Many people look up him for guidance and receive his suggestions to improve their lives. Apart from this he also solves various other problems. In the end, the question is why humans should suffer when they are doing their part of the duty.

Certain Taweezat and prayers are advised for business astrology but it is also highly advised to check for black magic which leads to problems in the business. Problem in business can be solved today at once by paying a visit to Rohani Amil, the famous astrologer. Throw your apprehension now about this and contact today to get immediate counseling session at dashing rates.

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What is Black Magic?

 Magic is an act of Negative energies. The act of doing it is a big sin and it is strictly stopped in Islam. The solution of black magic can be seen in Surah FaLaq,The main purpose of sharing this information through this article is to bring your attention towards the treatment of your problems. There can be a secret reason behind your problems is Black Magic.

Before indicating the signs of black magic I wanted to clear one thing that some people says that in this modern age where all the solutions of all diseases are possible through medicines then to believe on these things is a kind of backwardness and illiteracy. It is not necessary that magic can effect on every person and all the problems can be because of black magic. It is not right to consider that all the problems are just because of magic.

Black Magic Specialist

The reason behind these kind of problems is spiritual or medical can be explained by a tabeeb only. It is true that many diseases can be healed through medicines. But there are many disease are seen which are not getting healed through medicines, no medical test reveals the problem and then any person like us recites some verses of Quran in front of him and the disease gets healed. The meaning of saying is that the solution of medical problems is in medicines and the solution of spiritual problems is in spiritual treatment.

SOME SYMPTOMS OF BLACK MAGIC ARE INDICATED BELOW.

Changing the colure of eyes into grey colure

Having bad breath

Unexpected increase or decrease in weight

Unbearable headache

Having bad odour getting from body

Getting changes in voice

Getting a problem of not remembering anything

Getting forget everything at once

Getting changes in voices and languages

Drinking massive amount of water

Eating massive amount of food

Getting massive amount of changes in skin like dry skin, pimples, dark spots etc.

Harming yourself or putting cuts on different parts of body

Having blackouts

Having extreme body pain throughout the day

Want to cry unnecessary

To stay ill despite of clearing all the medical tests

Constant back pain

Constant pain in stomach, kidneys

Having a feeling of inclination of needles and nails

Having a feeling of running insects on body

Being fit by medical reports but not having ability of child in males

Feeling of being sleepy all time

Massive constant increase or decrease in blood pressure this can be happen because of jinnat

Having blood vomits after a feeling of being pressed something in heart or lungs (it is because of becoming a reason for sudden death)

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Surah Qaf

 Imam Ahmad recorded that `Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet recite during the `Id Prayer'' Abu Waqid said, "Surah Qaf and Surat Iqtarabat [i.e. Surat Al-Qamar (54)].'' Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet was one and the same. I memorized Surah,

[ق وَالْقُرْءَانِ الْمَجِيدِ ]

(Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people.'' Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu`man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah who used to recite it in every Friday Khutbah. 

Our oven and the oven of the Messenger was one and the same.'' Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah used to recite this Surah during large gatherings such as the `Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrec- tion, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best.

[بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ]

In the Name of Allah, the Most Gracious, the Most Merciful.

[ق وَالْقُرْءانِ الْمَجِيدِ- بَلْ عَجِبُواْ أَن جَآءهُمْ مُّنذِرٌ مّنْهُمْ فَقَالَ الْكَـفِرُونَ هَـذَا شَىْء عَجِيبٌ- أَءذَا مِتْنَا وَكُنَّا تُرَاباً ذَلِكَ رَجْعُ بَعِيدٌ- قَدْ عَلِمْنَا مَا تَنقُصُ الاْرْضَ مِنْهُمْ وَعِندَنَا كِتَـبٌ حَفِيظٌ- بَلْ كَذَّبُواْ بِالْحَقّ لَمَّا جَآءهُمْ فَهُمْ فِى أَمْرٍ مَّرِيجٍ-]

(1. Qaf. By the Glorious Qur'an.) (2. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!'') (3. "When we are dead and have become dust. (Shall we be resurrected) That is a far return.'') (4. We know that which the earth takes of them, and with Us is a Book preserved.) (5. Nay, but they have denied the truth when it has come to them, so they are in a Marij state.)

[ق]

(Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as,

[ص]

(Sad.) (38:1)

[ن]

(Nun. ) (68:1)

[الم ]

(Alif Lam Mim.) (2:1),

[حـم ]

(Ha Mim.) (40:1), and

[طس]

(Ta Sin) (28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

1. ق ۚ وَالْقُرْآنِ الْمَجِيدِ

2. بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ

3. أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ

4. قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِنْدَنَا كِتَابٌ حَفِيظٌ

5. بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ

6. أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِنْ فُرُوجٍ

7. وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ بَهِيجٍ

8. تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ

9. وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا فَأَنْبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ

10. وَالنَّخْلَ بَاسِقَاتٍ لَهَا طَلْعٌ نَضِيدٌ

11. رِزْقًا لِلْعِبَادِ ۖ وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا ۚ كَذَٰلِكَ الْخُرُوجُ

12. كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ

13. وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ

14. وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍ ۚ كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ

15. أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ

16. وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

17. إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ

18. مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

19. وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ

20. وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ

21. وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ

22. لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

23. وَقَالَ قَرِينُهُ هَٰذَا مَا لَدَيَّ عَتِيدٌ

24. أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ

25. مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ مُرِيبٍ

26. الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ

27. قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ

28. قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ

29. مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ

30. يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ

31. وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ

32. هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ

33. مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ

34. ادْخُلُوهَا بِسَلَامٍ ۖ ذَٰلِكَ يَوْمُ الْخُلُودِ

35. لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ

36. وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ

37. إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

38. وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ

39. فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ

40. وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ

41. وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ

42. يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ۚ ذَٰلِكَ يَوْمُ الْخُرُوجِ

43. إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ

44. يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ۚ ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ

45. نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ

In the name of Allah, Most Gracious, Most Merciful.

1. Qaf: By the Glorious Qur´an (Thou art Allah´s Messenger).
2. But they wonder that there has come to them a Warner from among themselves. So the Unbelievers say: "This is a wonderful thing!
3. "What! When we die and become dust, (shall we live again?) That is a (sort of) return far (from our understanding)."
4. We already know how much of them the earth takes away: With Us is a record guarding (the full account).
5. But they deny the Truth when it comes to them: so they are in a confused state.
6. Do they not look at the sky above them?- How We have made it and adorned it, and there are no flaws in it?
7. And the earth- We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)-
8. To be observed and commemorated by every devotee turning (to Allah).
9. And We send down from the sky rain charted with blessing, and We produce therewith gardens and Grain for harvests;
10. And tall (and stately) palm-trees, with shoots of fruit-stalks, piled one over another;-
11. As sustenance for (Allah´s) Servants;- and We give (new) life therewith to land that is dead: Thus will be the Resurrection.
12. Before them was denied (the Hereafter) by the People of Noah, the Companions of the Rass, the Thamud,
13. The ´Ad, Pharaoh, the brethren of Lut,
14. The Companions of the Wood, and the People of Tubba´; each one (of them) rejected the messengers, and My warning was duly fulfilled (in them).
15. Were We then weary with the first Creation, that they should be in confused doubt about a new Creation?
16. It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.
17. Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left.
18. Not a word does he utter but there is a sentinel by him, ready (to note it).
19. And the stupor of death will bring Truth (before his eyes): "This was the thing which thou wast trying to escape!"
20. And the Trumpet shall be blown: that will be the Day whereof Warning (had been given).
21. And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness.
22. (It will be said:) "Thou wast heedless of this; now have We removed thy veil, and sharp is thy sight this Day!"
23. And his Companion will say: "Here is (his Record) ready with me!"
24. (The sentence will be:) "Throw, throw into Hell every contumacious Rejecter (of Allah)!-
25. "Who forbade what was good, transgressed all bounds, cast doubts and suspicions;
26. "Who set up another god beside Allah: Throw him into a severe penalty."
27. His Companion will say: "Our Lord! I did not make him transgress, but he was (himself) far astray."
28. He will say: "Dispute not with each other in My Presence: I had already in advance sent you Warning.
29. "The Word changes not before Me, and I do not the least injustice to My Servants."
30. One Day We will ask Hell, "Art thou filled to the full?" It will say, "Are there any more (to come)?"
31. And the Garden will be brought nigh to the Righteous,- no more a thing distant.
32. (A voice will say:) "This is what was promised for you,- for every one who turned (to Allah) in sincere repentance, who kept (His Law),
33. "Who feared (Allah) Most Gracious Unseen, and brought a heart turned in devotion (to Him):
34. "Enter ye therein in Peace and Security; this is a Day of Eternal Life!"
35. There will be for them therein all that they wish,- and more besides in Our Presence.
36. But how many generations before them did We destroy (for their sins),- stronger in power than they? Then did they wander through the land: was there any place of escape (for them)?
37. Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth).
38. We created the heavens and the earth and all between them in Six Days, nor did any sense of weariness touch Us.
39. Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting.
40. And during part of the night, (also,) celebrate His praises, and (so likewise) after the postures of adoration.
41. And listen for the Day when the Caller will call out from a place quiet near,-
42. The Day when they will hear a (mighty) Blast in (very) truth: that will be the Day of Resurrection.
43. Verily it is We Who give Life and Death; and to Us is the Final Goal-
44. The Day when the Earth will be rent asunder, from (men) hurrying out: that will be a gathering together,- quite easy for Us.
45. We know best what they say; and thou art not one to overawe them by force. So admonish with the Qur´an such as fear My Warning!

 Bismillaahir Rahmaanir Raheem 

1. Qaaaf; wal Qur aanil Majeed
2. Bal 'ajibooo an jaa'ahum munzirum minhum faqaalal kaafiroona haazaa shai'un 'ajeeb
3. 'A-izaa mitnaa wa kunnaa turaaban zaalika raj'um ba'eed
4. Qad 'alimnaa maa tanqu-sul-ardu minhum wa 'indanaa Kitaabun Hafeez
5. Bal kazzaboo bilhaqqi lammaa jaaa'ahum fahum feee amrim mareej
6. Afalam yanzurooo ilas samaaa'i fawqahum kaifa banainaahaa wa zaiyannaahaa wa maa lahaa min furooj
7. Wal arda madadnaahaa wa alqainaa feehaa rawaasiya wa ambatnaa feehaa min kulli zawjim baheej
8. Tabsiratanw wa zikraa likulli 'abdim muneeb
9. Wa nazzalnaa minas samaaa'i maaa'am mubaarakan fa ambatnaa bihee jannaatinw wa habbal haseed
10. Wannakhla baasiqaatil laha tal'un nadeed
11. Rizqal lil'ibaad, wa ahyainaa bihee baldatam maitaa; kazaalikal khurooj
12. Kazzabat qablahum qawmu Noohinw wa Ashaabur Rassi wa Samood
13. Wa 'Aadunw wa Fir'awnu wa ikhwaanu loot
14. Wa Ashaabul Aykati wa qawmu Tubba'; kullun kazzabar Rusula fahaqqa wa'eed
15. Afa'a yeenaa bilkhalqil awwal; bal hum fee labsim min khalqin jadeed
16. Wa laqad khalaqnal insaana wa na'lamu maa tuwaswisu bihee nafsuhoo wa Nahnu aqrabu ilaihi min hablil wareed
17. 'Iz yatalaqqal mutalaqqi yaani 'anil yameeni wa 'anish shimaali qa'eed
18. Maa yalfizu min qawlin illaa ladaihi raqeebun 'ateed
19. Wa jaaa'at sakratul mawti bilhaqq; zaalika maa kunta minhu taheed
20. Wa nufikha fis Soor; zaalika yawmul wa'eed
21. Wa jaaa'at kullu nafsim ma'ahaa saaa'iqunw wa shaheed
22. Laqad kunta fee ghaf latim min haazaa fakashafnaa 'anka ghitaaa'aka fabasarukal yawma hadeed
23. Wa qaala qareenuhoo haazaa maa ladaiya 'ateed
24. Alqiyaa fee Jahannama kulla kaffaarin 'aneed
25. Mannaa'il lilkhayri mu'tadim mureeb
26. Allazee ja'ala ma'al laahi ilaahan aakhara fa alqiyaahu fil'azaabish shadeed
27. Qaala qareenuhoo Rabbanaa maaa atghaituhoo wa laakin kaana fee dalaalin ba'eed
28. Qaala laa takhtasimoo ladaayya wa qad qaddamtu ilaikum bilwa'eed
29. Maa yubaddalul qawlu ladaiya wa maaa ana bizal laamil lil'abeed
30. Yawma naqoolu li'jahannama halim talaati wa taqoolu hal mim mazeed
31. Wa uzlifatil jannatu lil muttaqeena ghaira ba'eed
32. Haaza maa too'adoona likulli awwaabin hafeez
33. Man khashiyar Rahmaana bilghaibi wa jaaa'a biqalbim muneeb
34. Udkhuloohaa bisalaamin zaalika yawmul khulood
35. Lahum maa yashaaa'oona feehaa wa ladainaa mazeed
36. Wa kam ahlaknaa qablahum min qarnin hum ashaddu minhum batshan fanaqqaboo fil bilaad, hal mim mahees
37. Inna fee zaalika lazikraa liman kaana lahoo qalbun aw alqas sam'a wa huwa shaheed
38. Wa laqad khalaqnas samaawaati wal arda wa maa bainahumaa fee sittati ayyaamin wa maa massanaa mil lughoob
39. Fasbir 'alaa maa yaqooloona wa sabbih bihamdi Rabbika qabla tuloo'ish shamsi wa qablal ghuroob
40. Wa minal laili fasabbih hu wa adbaaras sujood
41. Wastami' yawma yunaa dil munaadi mim makaanin qareeb
42. Yawma yasmaoonas sai hata bilhaqq zaalika yawmul khurooj
43. Innaa Nahnu nuhyee wa numeetu wa ilainal maseer
44. Yawma tashaqqaqul ardu 'anhum siraa'aa; zaalika hashrun 'alainaa yaseer
45. Nahnu a'lamu bimaa yaqooloona wa maaa anta 'alaihim bijabbaarin fazakkir bil quraani many yakhaafu wa'eed

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Surah Muzammil

Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

..يَا أَيُّهَا الْمُزَّمِّلُ﴿١﴾قُمِ اللَّيْلَ إِلَّا قَلِيلًا﴿٢﴾نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا﴿٣﴾أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

O you wrapped in garments (i.e. Prophet Muhammad SAW)! (1) Stand (to pray) all night, except a little. (2)Half of it, or a little less than that, (3) Or a little more; and recite the Quran (aloud) in a slow, (pleasant tone and) style.

In all the 114 surahs of Holy Quran, there are numerous hidden virtues for us and we cannot discriminate any of the surah from the other. Only in order to increase our knowledge we shall know that which Surah has what virtues for us. So this way when we Learn Quran we can get the most benefits out of it for ourselves, for our parents and for our loved ones.

The Arabic word Al Muzammil means “wrapped” or covered; this is one of the most beautiful names of Holy Prophet Mohammed (S.A.W), you know we also name our kids as Muzammil right?

Few Salient features of Surah Al Muzzammil:

– It is the 73rd Surah of the Holy Quran

– The short surah comprises of 20 verses in total that you can easily learn kids.

– The beautiful Surah’s name is also one of the 99 names of holy prophet Mohammed ﷺ

– The beautiful Surah was revealed in complete in one year

– This Surah touches upon the concepts of:

– Reading Namaz,

– Paying Zakat,

– Reading Quran,

– Doing good deeds,

– Torment on the judgment day,

– Seeking forgiveness of Allah and more

– Read Quran in Tarteel (slowly, distinctly)

Revealed in One Year 

The above mentioned hadith puts light on the importance and greatness of this beautiful surah Al Muzammil so learn Surahs of Quran kids and reap the benefits of reading them as our elders did.

Prophet used to read Surah Al Muzzammil

(Sunan Abi Dawud 1396)

Benefits of reading a single letter of Quran 

Read Quran as soon as you can

Once you start learning Quran, every surah and every ayah of the holy Quran will give you countless blessings. Not only surah Al Muzammil but every surah of the holy Quran has its own hidden virtues so start exploring this gift that have been given to you by your lord Almighty Allah. It is narrated in Sahih Bukhari that there are two blessings that many people lose: good health and free time; so try not to waste your free time and learn and recite Quran kids as much as possible.

Get Known about Surah Muzammil ki Fazilat, Benefits, Wazaaif and Lots More to get Countless Blessings Instantly:

The Holy Quran is divided into several Surahs or chapters for the proper understanding of the mankind. The Quran contains 114 total Surahs. All the Surahs have various hidden advantages for all the Muslims. Surah Muzammil is the 73^rd chapter or Surah of the Quran. There are 2 Rukus and 20 verses or Ayaats in this Surah. This Surah is on 29^th Para of the Holy Quran.

It is the Makki Surah of the Quran. As 19 verses of this Surah was revealed to the Holy Prophet (S.A.W) in Makkah.

Surah Muzammil meaning can be clearly understood by its name. As Al Muzammil is an Arabic word,  which means covered or wrapped. The beautiful name of this Surah is also the name of the Holy Prophet (S.A.W).

In this Surah, Allah Almighty explains the significance of night prayers. And in later verses of this Surah, Allah Almighty gives the command to the Holy Prophet (S.A.W) to remain patient to the nonbelievers.

In the Surah Muzammil, Allah Almighty explains the way to recite the Quran, i.e recite the Quran slowly. And Allah also gives the command to the Muslims to give Zakat or charity to the poor or needy people.

Benefits of Surah Muzammil:

Every Surah or even every verse in the Quran has numerous benefits for the mankind. Similarly, Surah Muzammil benefits are also very significant. These are the some of the important benefits of the Surah Muzammil.

• The person who recites this Surah daily will never face any kind of bad situations.
• If you recite this Surah daily, you will be protected from all types of mental illness.
• Recitation of this Surah will give you a pure
• If you recite this Surah after the Isha prayers or even in Tahajud, your heart will remain pure and even you will die in a pure state.
• If you recite this Surah and pray for something, you will get it from Allah Almighty.
• Recitation of this Surah will save you from the slavery of people in this world.
• If you recite this Surah for 100 times, you will seek the forgiveness of Allah Almighty for your sins or evil deeds.
• If you recite this Surah 100 times on Thursday night, Allah Almighty will provide you 100 rewards and will forgive your sins.

Surah Muzammil ki Fazilat can be understood by realizing the benefits of reciting this Surah. The Surah is very significant for the fulfillment of your dua’s or prayers.

Try to recite Surah Muzammil daily, it will increase your wealth and protect you from all the bad circumstances. Recitation of this Surah will not give you benefits only in this world, although it is also very significant for you on the day of judgment.

Understanding of Surah Muzammil:

It is highly significant for you to understand the meaning and purpose of every Surah of the Quran. For the complete and proper understanding of the Surah, you can read the translation of the Surah.

If you want to understand the actual meaning of this Surah, then you can read Surah Muzammil in Urdu. Because being a Muslim, it is essential for us to understand the meaning and purpose of each and every verse of the Quran. As the Quran explains every aspect of the life.

The Holy Quran gives you knowledge about everything. This Surah of the Quran also explains the basic concepts of Islam. For the proper and complete understanding of this Surah, you can read Surah Muzammil with Urdu translation. In this way, you can better understand the meaning and purpose of this Surah.

Surah Muzzamil with Urdu Translation Recited by Qari Obaid Ur Rehman:

Surah Muzammil English translation is also available on the internet. So, if you want to understand this Surah, then you can read or recite Surah Muzammil Full in Urdu as well as in the English language.

You can also read the complete Tafseer of Surah Muzammil to understand the exact meaning and purpose of this Surah. As, by reading the Tafseer, you can understand the deep and hidden message of Allah Almighty, which is given in this Surah. Try not only to recite the Surah but also to understand the meaning of the Surah.

By understanding the Quran, you will get success in all the paths of this life. As the Quran guides you to the right path. And this path will eventually bring you to the Heaven where Allah will shower all His blessings on you.

Surah Muzammil ka Amal is also done for the increase in wealth, job, and loans. All your hajats will be fulfilled if you recite this Surah daily after the prayers. Recite this Surah daily, and then pray to Allah, Allah Almighty will fulfill all your wishes and Hajats.

Surah Muzammil ka Wazifa it is usually done for the fulfillments of your Hajat. As, if you are facing the problem of unemployment or you have no job, then recite this Surah daily 3-7 times and pray to Allah Almighty. Allah will fulfill all your prays.

Many people recite this Surah to fulfill their dua’s. Recite this Surah daily and then prays to Allah Almighty. All your hajats and dua’s will be fulfilled by the Almighty Allah.

Conclusion:

As all the Surahs of the Quran has a deep meaning and have various benefits for all the humans. Similarly, Surah Muzammil also has a deep meaning, and it is important for you to understand the basic purpose of this Surah.

This Surah of the Quran is very beneficial for you not only in this life, but it will also provide you benefits in the hereafter. Try to understand the hidden meanings of every Surah of the Quran to achieve the success in this life and also in the hereafter.

So, try to recite this Surah daily after the prayers. If  you will pray to Allah Almighty for anything after reciting the Surah Muzammil, Allah will fulfill your dua.

Surah Muzammil

 Bismillaahir Rahmaanir Raheem

1. Ya aiyuhal muzzammil
2. Qumil laila illaa qaleelaa
3. Nisfahooo awinqus minhu qaleelaa
4. Aw zid 'alaihi wa rattilil Qur'aana tarteela
5. Innaa sanulqee 'alaika qawalan saqeelaa
6. Inn naashi'atal laili hiya ashadddu wat anw wa aqwamu qeelaa
7. Inna laka fin nahaari sabhan taweelaa
8. Wazkuris ma rabbika wa tabattal ilaihi tabteelaa
9. Rabbul mashriqi wal maghriibi laaa ilaaha illaa Huwa fattakhizhu wakeelaa
10. Wasbir 'alaa maa yaqoo loona wahjurhum hajran jameelaa
11. Wa zarnee walmukaz zibeena ulin na'mati wa mahhilhum qaleelaa
12. Inna ladainaaa ankaalanw wa jaheemaa
13. Wa ta'aaman zaa ghussa tinw wa'azaaban aleemaa
14. Yawma tarjuful ardu waljibaalu wa kaanatil jibaalu kaseebam maheelaa
15. Innaa arsalnaaa ilaikum rasoolan shahidan 'alikum kamaaa arsalnaaa ilaa Fir'awna Rasoolan
16. Fa'asaa Fir'awnur Rasoola fa akhaznaahu akhzanw wabeelaa
17. Fakaifa tattaqoona in kafartum yawmany yaj'alul wildaana sheeba
18. Assamaaa'u munfatirum bih; kaana wa'duhoo maf'oola
19. Inna haazihee tazkiratun fa man shaaa'at takhaza ilaa Rabbihee sabeelaa
20. Inna Rabbaka ya'lamu annaka taqoomu adnaa min sulusa yil laili wa nisfahoo wa sulusahoo wa taaa'ifatum minal lazeena ma'ak; wal laahu yuqaddirul laila wanna haar; 'alima al lan tuhsoohu fataaba  'alaikum faqra'oo maa tayassara minal quraan; 'alima an sa yakoonu minkum mardaa wa aakharoona yadriboona fil ardi yabtaghoona min fadlil laahi wa aakharoona yuqaatiloona fee sabeelil laahi faqra'oo ma tayassara minhu wa aqeemus salaata wa aatuz zakaata wa aqridul laaha qardan hasanaa; wa maa tuqadimoo li anfusikum min khairin tajidoohu 'indal laahi huwa khayranw wa a'zama ajraa; wastaghfirul laahaa innal laaha ghafoorur raheem.

ENGLISH -

1. O thou folded in garments!

2. Stand (to prayer) by night, but not all night,-

3. Half of it,- or a little less,

4. Or a little more; and recite the Qur'an in slow, measured rhythmic tones.

5. Soon shall We send down to thee a weighty Message.

6. Truly the rising by night is most potent for governing (the soul), and most suitable for (framing) the Word (of Prayer and Praise).

7. True, there is for thee by day prolonged occupation with ordinary duties:

8. But keep in remembrance the name of thy Lord and devote thyself to Him whole-heartedly.

9. (He is) Lord of the East and the West: there is no god but He: take Him therefore for (thy) Disposer of Affairs.

10. And have patience with what they say, and leave them with noble (dignity).

11. And leave Me (alone to deal with) those in possession of the good things of life, who (yet) deny the Truth; and bear with them for a little while.

12. With Us are Fetters (to bind them), and a Fire (to burn them),

13. And a Food that chokes, and a Penalty Grievous.

14. One Day the earth and the mountains will be in violent commotion. And the mountains will be as a heap of sand poured out and flowing down.

15. We have sent to you, (O men!) an apostle, to be a witness concerning you, even as We sent an apostle to Pharaoh.

16. But Pharaoh disobeyed the apostle; so We seized him with a heavy Punishment.

17. Then how shall ye, if ye deny ((Allah)), guard yourselves against a Day that will make children hoary-headed?-

18. Whereon the sky will be cleft asunder? His Promise needs must be accomplished.

19. Verily this is an Admonition: therefore, whoso will, let him take a (straight) path to his Lord!

20. Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others travelling through the land, seeking of Allah.s bounty; yet others fighting in Allah.s Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah.s Presence,- yea, better and greater, in Reward and seek ye the Grace of Allah. for Allah is Oft-Forgiving, Most Merciful.

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