اللَّهُمَّ إنِّي أسْألُكَ بأنّي أشْهَدُ أنَّكَ أنتَ الله لا إلهَ إلاَّ أنتَ الأحَدُ الصَّمَدُ الذي لَمْ يَلِدْ ولَمْ يولَدْ ولَمْ يِكُن لهُ كُفٌواُ أحَدُ

The beauty of Quran, when it starts with Fatihah & ends with the valuable last 3 Surah. Fatihah is the medicine for all diseases, including spiritual & physical ailments. The story of Sahabah when they treated the tribe's chief with Fatihah reflects the following :

1. Prophet Muhammad Sallallaho Alaihe Wasallam allowed Sahabah to take wages on reciting Fatihah as Ruqyah, & when he said to keep his share, he only wanted to encourage Sahabah that what they had done was correct, depending on the condition that the tribe had refused to give them shelter.
2. Quran & Fatihah are the medicine even for Non-Muslims

Can you understand the fact, why Fatihah is made compulsory to be recited in every Rak'ah of every prayer ?

Prophet’s Guidance on treating one bitten (by an animal) by reciting Al-Fatihah

فَصْلٌ فِي هَدْيِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي رُقْيَةِ اللَّدِيغِ بِالْفَاتِحَةِ

 أخرجا فى "الصحيحين" من حديث أبى سعيد الخدرى، قال: "انْطلَقَ نَفَرٌ من أصحابِ النبىِّ صلى الله عليه وسلم فى سفرةٍ سافرُوها حتى نزلوا على حىٍّ مِن أحياءِ العرب، فاسْتَضَافوهم، فأبَوْا أن يُضَيِّفُوهُم، فلُدِغَ سَيِّدُ ذلك الحىِّ، فَسَعَوْا له بكُلِّ شىء لا يَنْفَعُه شىء، فقال بعضهم: لو أتيتُم هؤلاءِ الرَّهطَ الذين نزلوا لعلهم أن يكون عند بعضهم شىء. فأتوهم، فقالوا: يا أيُّهَا الرَّهطُ ؛ إنَّ سَيِّدَنا لُدِغَ، وسَعينا له بكُلِّ شىء لا يَنْفَعُهُ، فَهَلْ عِنْدَ أحدٍ منكم من شىء ؟ فقال بعضُهم: نعم واللهِ إنى لأَرْقى، ولكن اسْتَضَفْناكُمْ، فلم تَضيِّفُونَا، فما أنا بَرَاقٍ حتى تَجْعَلُوا لنا جُعْلاً، فصالَحُوهم على قطيعٍ من الغنم، فانطلَقَ يَتْفُل عليه، ويقرأ: {الحَمْدُ للهِ رَبِّ الْعَالَمِينَ}، فكأنما أُنشِطَ من عِقَالٍ، فانطلق يمشى وما به قَلَبَةٌ، قال: فأوفَوْهُم جُعْلَهُم الذى صالحوهم عليه، فقال بعضُهم: اقتسِمُوا، فقال الذى رَقَى: لا تفعلوا حتى نأتىَ رسولَ اللهِ صلى الله عليه وسلم، فنذكُرَ له الذى كان، فننظُرَ ما يأمرُنا، فَقَدِمُوا على رسول الله صلى الله عليه وسلم، فذكروا له ذلك، فقال: "وما يُدْريكَ أنَّها رُقْيَةٌ" ؟، ثم قال: "قد أصَبْتُم، اقسِمُوا واضْرِبوا لى مَعَكُم سهماً

Prophet’s Guidance on Reciting Al-Fatihah as a Cure for Snakebite

Ibn al-Qayyam wrote : Both Al-Bukhari and Muslim narrated from Abu Sa’id Al-Khudri, who said: A group of the Sahaabah set out on a journey and stopped at a camp of some Arab tribes. They asked for hospitality, but the tribe refused to host them. Then, the chief of that tribe was bitten (by a snake or scorpion), and they tried everything to cure him, but nothing worked.

Some of them said, “Why don’t you go to these people who have camped here? Maybe one of them has something (a cure).” So, they went to the Sahaabah (companions of Prophet Muhammad صلى الله عليه وسلم) and said, “O people, our chief has been bitten, and we’ve tried everything, but nothing has helped him. Do any of you have something (to heal him)?”

One of the Sahaabah replied, “Yes, by Allah, I can perform a Ruqyah (healing recitation). But since you did not offer us hospitality, I won’t recite for him unless you agree to give us a reward.” They agreed on a flock of sheep as payment, and the Sahaabi went to the chief, recited “Alhamdulillahi Rabbil 'Alamin” (All praise is due to Allah, Lord of the worlds – Al-Fatihah) and blew on him. It was as if the man was freed from shackles, as he stood up and began to walk with no trace of pain.

They gave them the reward they agreed upon, and one of them suggested, “Let’s divide the sheep.” But the one who performed the Ruqyah said, “Do not do so until we go to the Messenger of Allah صلى الله عليه وسلم.

So they told Prophet Muhammad صلى الله عليه وسلم what had happened, and he said, "How did you know that it (Al-Fatihah) is a Ruqyah (healing recitation)?" Then he said, "You did the right thing. Divide (the reward) among yourselves and give me a share with you."

Ibn Majah narrated in his Sunan from a Hadith of Ali Radi Allaho Anh, who said: The Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم said, "The best cure is the Qur’an."

It is well-known that some words have unique properties and proven benefits. So, what can be expected from the words of the Lord of the Worlds, whose superiority over all other speech is like the superiority of Allah over His creation? The Qur’an is complete healing, a powerful protection, a guiding light, and a universal mercy. If it were to descend upon a mountain, it would split from the awe of its greatness and majesty. Allah Almighty said,

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

"And We reveal of the Qur’an that which is a healing and a mercy for the believers" (Surah Al-Isra 17:82). Here, "of" (مِن) refers to the Qur'an as a whole, not merely a part, according to the most accurate interpretation, just as in Allah's saying,

وَعَدَ اللهُ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرَاً عَظِيماً

"Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward" (Surah Al-Fath 48:29), where "among them" means all those who believe and do righteous deeds.

What then can be expected of the Opening Chapter (Al-Fatihah), which has no parallel in the Qur’an, the Torah, the Gospel, or the Psalms? Al-Fatihah encompasses the meanings of all of Allah's books. It includes the core names of the Lord—Allah, the Lord, and the Merciful—and affirms the Afterlife. It mentions both forms of TAUHEED: the Oneness of Lordship and the Oneness of Divinity. It acknowledges our need for the Lord in seeking help and guidance, exclusively dedicating these requests to Him.

It includes the best and most beneficial supplication: the plea for guidance to the Straight Path, which implies complete knowledge of, devotion to, and worship of Allah by following His commands, avoiding His prohibitions, and remaining steadfast in this until death. It also describes the different categories of people: those blessed with knowledge of the truth, adherence to it, love for it, and preference for it; those who have earned anger by turning away from the truth after recognizing it; and those who are misguided due to their lack of knowledge of it.

These are the categories of creation, and within Al-Fatihah are also embedded the affirmations of divine decree, divine law, Allah’s names and attributes, the afterlife, prophethood, purification of the soul, the rectification of hearts, and mention of Allah’s justice and goodness. It also contains a refutation of all people of innovation and falsehood.

A Surah (chapter) with such profound meanings is certainly deserving to be used as a healing remedy and a Ruqyah (protective recitation) for those afflicted by stings or illness.

In summary, what Al-Fatihah encompasses is pure devotion to Allah, praise for Him, the surrender of all matters to Him, seeking help from Him, reliance on Him, and asking Him for all-encompassing blessings, namely guidance, which brings blessings and repels harm; makes it one of the greatest sufficient and healing remedies.

It has been said that the most potent verses for Ruqyah are:

إيَّاكَ نَعْبُدُ وَإيَّاكَ نَسْتَعِينُ

“You alone we worship, and You alone we ask for help” (Al-Fatihah 1:5), as these two phrases are the strongest parts of this remedy. They embody complete surrender, reliance, seeking refuge, and asking for assistance, bringing together the highest aim; worship of the Lord alone, and the noblest means, which is seeking His help in worship.

There was a time in Makkah when I fell ill, with no access to a doctor or medicine. So, I would treat myself with Al-Fatihah, taking a sip of Zamzam water, reciting Al-Fatihah over it repeatedly, then drinking it. I found complete healing from this, and afterward, I began to rely on it frequently for many ailments, and I would benefit greatly from it.

In the effect of Ruqyah (healing recitation) using Al-Fatihah and other verses as a treatment for poisonous creatures, there is a remarkable hidden secret. Poisonous creatures exert their harmful effect through the malevolent nature of their souls, as previously mentioned. Their weapon is the venom they inject, which they do not release until they are provoked or angered. When they become angry, their venom is stirred up, and they project it through their stingers or fangs.

Allah the Exalted has made a remedy for every illness and an opposite for everything. The soul of the healer (the one performing Ruqyah) acts upon the soul of the person being treated, creating an interaction between them, much like the interaction between illness and medicine. The healer’s soul and its strength through Ruqyah become empowered against the illness, thus pushing it away by Allah’s permission.

The effectiveness of medicines and cures relies on action and reaction, just as there is an interaction between physical illness and natural remedies, so too there is an interaction between spiritual illness and spiritual cures. The spiritual and physical components work together. Blowing and lightly spitting (as done in Ruqyah) harness the power of moisture, air, and breath, directly enhancing the effect of the recitation, remembrance, and supplication. The Ruqyah emanates from the healer's heart and mouth, and when it is accompanied by some part of the healer's essence—saliva, breath, and air—it enhances the healing effect.

When the Ruqyah (healing recitation) is accompanied by blowing (lightly spitting), it has a more complete effect, with stronger influence and impact. This combination creates a synergistic effect, much like the effect achieved when different medicines are combined.

In summary, the healer’s spirit confronts those malevolent spirits and enhances its own effectiveness through the strength of his soul, using Ruqyah and blowing to remove the negative impact. The stronger the healer’s soul, the more complete the Ruqyah’s effect, as the healer’s blowing mirrors the stings or venomous attacks of those harmful spirits.

There is another secret in blowing, as it is something that both good and evil spirits use. For this reason, magicians use blowing as well as the believers. Allah said, وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

 “And from the evil of the blowers in knots” (Surah Al-Falaq 113:4). This is because the soul is affected by anger and hostility, sending its breath like arrows supported by blowing and spitting, which includes some saliva mixed with an impactful essence. Sorcerers use blowing in a clear way, even if it doesn’t touch the body of the victim; rather, they blow on a knot, tie it, and speak their incantations, which takes effect through the mediation of evil spirits, affecting the bewitched person.

The pure, good spirit, on the other hand, counters this effect through defense and recitation of Ruqyah, supported by blowing. Whichever spirit is stronger prevails. The confrontation and combat of spirits mirror the confrontation and combat of bodies, and the spirit’s weapons resemble physical ones. However, the essence of combat and confrontation truly belongs to the spirits, with the body and its weapons serving as their instruments and soldiers.

Those dominated by sensory perception may not feel the effects and actions of spirits due to their reliance on the physical senses, distancing them from the world of spirits and its laws and actions. The point is that when the soul is strong, fully attuned to the meanings of Al-Fatihah, and assisted by blowing and spitting, it counteracts the effect produced by malevolent spirits and removes it. And Allah knows the best.

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