رَبَّنا اللهَ الذى فى السَّماء، تقدَّسَ اسْمُكَ، أَمْرُكَ فى السَّماء والأرضِ كما رَحْمَتُك فى السَّماءِ، فاجعل رحمتكَ فى الأرض، واغفر لنا حُوْبَنَا وخطايانا أنتَ ربُّ الطَّيِّبِين، أنْزِلْ رحمةً من رحمتك، وشفاءً من شفائك على هذا الوَجَع، فيَبْرأ بإذْنِ اللهِ

Prophets Guidance on treating sickness in general with (Ruqyah Ilaahiyyah) Islamic prayer formulas

فصل‏:‏ في هَدْيه صلى الله عليه وسلم في العلاج العام لكل شكوى بالرُّقية الإلهية

وَعَنْ أَبِي الدَّرْدَاءِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " مَنِ اشْتَكَى مِنْكُمْ شَيْئًا أَوِ اشْتَكَاهُ أَخٌ لَهُ فَلْيَقُلْ: رَبُّنَا اللَّهُ الَّذِي فِي السَّمَاءِ تَقَدَّسَ اسْمُكَ أَمرك فِي السَّمَاء وَالْأَرْض كَمَا أَن رَحْمَتُكَ فِي السَّمَاءِ فَاجْعَلْ رَحْمَتَكَ فِي الْأَرْضِ اغْفِرْ لَنَا حُوبَنَا وَخَطَايَانَا أَنْتَ رَبُّ الطَّيِبِينَ أَنْزِلْ رَحْمَةً مِنْ رَحْمَتِكَ وَشِفَاءً مِنْ شِفَائِكَ عَلَى هَذَا الْوَجَعِ. فَيَبْرَأُ ". رَوَاهُ أَبُو دَاوُدَ

Abu Darda Radi Allaho Anh said that he heard the Messenger of Allah صلى الله عليه وسلم say: "If anyone of you feels something (pain or illness), or if his brother feels something, he should say: 'Our Lord is Allah Who is in the heavens, Holy is Your name, Your command reigns in the heavens and the earth. As Your mercy is in the heavens, let Your mercy be on the earth. Forgive us our sins and faults. You are the Lord of the pure. Send down mercy from Your mercy and healing from Your healing on this pain, so that it may be healed (by the permission of Allah)." (Abu Dawud, Mishkat al-Masabih 1555)

وَفِي صَحِيحِ مسلم عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ جِبْرِيلَ- عَلَيْهِ السَّلَامُ- أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا مُحَمَّدُ! اشْتَكَيْتَ؟ فَقَالَ:  نَعَمْ» ، فَقَالَ جِبْرِيلُ- عَلَيْهِ السَّلَامُ-:بِاسْمِ اللَّهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ اللَّهُ يَشْفِيكَ باسم الله أرقيك

Additionally, in Sahih Muslim, it is narrated from Abu Sa'id al-Khudri that Jibreel (Gabriel), peace be upon him, came to the Prophet صلى الله عليه وسلم and asked: "O Muhammad, are you unwell?" The Prophet صلى الله عليه وسلم replied: "Yes." Jibreel then said: "In the name of Allah, I recite Ruqyah over you from everything that harms you, from the evil of every soul or envious eye. May Allah heal you. In the name of Allah, I recite Ruqyah over you."

رَوَاهُ أبو داود «لَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ، أَوْ حُمَةٍ، وَالْحُمَةُ: ذَوَاتُ السُّمُومِ كُلُّهَا

A Hadith narrated by Abu Dawud, states: "There is no Ruqyah except for the evil eye or venomous sting" (the term "Humah" refers to all venomous creatures)

Prophet Muhammad صلى الله عليه وسلم did not intend to negate the permissibility of Ruqyah for other ailments. Rather, what he meant is that there is no Ruqyah more appropriate or beneficial than for the evil eye and venomous stings. This is supported by the context of the Hadith. For example, when Sahl ibn Hunayf was afflicted by the evil eye, he asked the Prophet صلى الله عليه وسلم: "Is there any benefit in Ruqyah?" The Prophet صلى الله عليه وسلم replied: "There is no Ruqyah except for the evil eye or venomous sting." This statement highlights the effectiveness of Ruqyah particularly for these two ailments.

This interpretation is further supported by other general and specific Ahadith related to Ruqyah.

وَقَدْ رَوَى أبو داود مِنْ حَدِيثِ أنس قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا رُقْيَةَ إِلَّا من عين أو حمة أو دم يفرقأ 

For instance, Abu Dawud also narrated from Anas (may Allah be pleased with him) that the Messenger of Allah صلى الله عليه وسلم said: "There is no Ruqyah except for the evil eye, venomous sting, or blood disorders."

Additionally, Sahih Muslim narrates that the Messenger of Allah صلى الله عليه وسلم permitted Ruqyah for the evil eye, venomous sting, and skin disease (al-Namlah). 

Ibn Al-Qayyam also mentioned some amulets in his book زاد المعاد ~ Zaadul Ma’ad & we write them down as below :

Amulet for FEVER

كِتَابٌ لِلْحُمَّى: قَالَ المروزي: بَلَغَ أبا عبد الله أَنِّي حُمِمْتُ، فَكَتَبَ لِي مِنَ الْحُمَّى رُقْعَةً فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، بِسْمِ اللَّهِ، وَبِاللَّهِ، مُحَمَّدٌ رَسُولُ اللَّهِ، قُلْنَا: يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إبراهيم، وأرادوا به كيدا، فجعلناهم الأخسرين، اللَّهُمَّ رَبَّ جَبْرَائِيلَ، وَمِيكَائِيلَ، وَإِسْرَافِيلَ، اشْفِ صَاحِبَ هَذَا الْكِتَابِ بِحَوْلِكَ وَقُوَّتِكَ وَجَبَرُوتِكَ، إِلَهَ الْحَقِّ آمين من كتاب زاد المعاد لإبن القيم الجوزية

It is reported by Al-Marwazi that when Abu Abdullah (Imam Ahmad ibn Hanbal) heard that he had a fever, he wrote a note for him containing the following:

"In the name of Allah, the Most Merciful, the Most Compassionate. In the name of Allah, and by Allah. Muhammad is the Messenger of Allah. We said: 'O fire, be cool and peaceful upon Ibrahim. And they intended harm against him, but We made them the worst losers. O Allah, Lord of Jibreel (Gabriel), Mika'il (Michael), and Israfil, heal the bearer of this note by Your power, strength, and might. You are the true God. Ameen."

This prayer invokes Allah's protection and healing, referring to the story of Prophet Ibrahim's (Alaih as-Salam) safety from the fire as a way to ask for protection from fever.

Harb narrated that Imam Ahmad ibn Hanbal did not consider this matter too strict. When he was asked about amulets being hung after affliction (after the calamity had already occurred), he replied: "I hope there is no harm in it."

Al-Khallal added that Abdullah ibn Ahmad narrated: "I saw my father (Ahmad ibn Hanbal) writing amulets for people who were frightened or for those suffering from fever after they were afflicted." This reflects the opinions within Islamic jurisprudence regarding the permissibility of using amulets, especially when they contain Quranic verses or prophetic supplications.

Amulet for ease in CHILD-BIRTH :

كتاب لعسر الولادة: قَالَ الخلال: حَدَّثَنِي عبد الله بن أحمد، قَالَ: رَأَيْتُ أَبِي يَكْتُبُ لِلْمَرْأَةِ إِذَا عَسُرَ عَلَيْهَا وِلَادَتُهَا فِي جَامٍ أَبْيَضَ، أَوْ شَيْءٍ نَظِيفٍ، يَكْتُبُ حَدِيثَ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ: لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ، سُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيمِ، الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا ساعَةً مِنْ نَهارٍ بَلاغٌ ، كَأَنَّهُمْ يَوْمَ يَرَوْنَها لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحاها  / وَكُلُّ مَا تَقَدَّمَ مِنَ الرُّقَى، فَإِنَّ كِتَابَتَهُ نَافِعَةٌ. / وَرَخَّصَ جَمَاعَةٌ مِنَ السَّلَفِ فِي كِتَابَةِ بَعْضِ الْقُرْآنِ وَشُرْبِهِ، وَجَعْلِ ذَلِكَ مِنَ الشِّفَاءِ الَّذِي جَعَلَ اللَّهُ فِيهِ. كِتَابٌ آخَرُ لِذَلِكَ: يُكْتَبُ فِي إِنَاءٍ نَظِيفٍ: إِذَا السَّماءُ انْشَقَّتْ وَأَذِنَتْ لِرَبِّها وَحُقَّتْ، وَإِذَا الْأَرْضُ مُدَّتْ وَأَلْقَتْ ما فِيها وَتَخَلَّتْ، وَتَشْرَبُ مِنْهُ الْحَامِلُ، وَيُرَشُّ عَلَى بَطْنِهَا.

Al-Khallal narrated that Abdullah ibn Ahmad said: "I saw my father (Ahmad ibn Hanbal) writing for a woman who was experiencing difficulty in childbirth on a clean, white bowl or something similarly clean. He would write the following hadith of Ibn Abbas (may Allah be pleased with him):

'There is no god but Allah, the Gentle, the Generous. Glory be to Allah, Lord of the Great Throne. Praise be to Allah, the Lord of all the worlds.'

And the verse: 'On the Day they see what they are promised, it will be as if they had not remained [in the world] except for an hour of a day. This is a notification' (Surah Al-Ahqaf, 46:35)

And the verse: 'On the Day they see it, it will be as if they had not remained except for an afternoon or a morning thereof' (Surah An-Nazi'aat, 79:46)."

This practice highlights a common tradition of seeking healing or relief through supplications, particularly in cases of difficulty in childbirth, by using Quranic verses or prophetic supplications written with saffron on clean materials.

The practice of writing verses or supplications for healing is further supported by the consensus of some of the early scholars (Salaf), who permitted writing portions of the Quran and drinking it as a remedy, believing in the healing power that Allah has placed in it.

Another method for assisting with childbirth is mentioned as writing the following verses from Surah Al-Inshiqaq (84:1-4) on a clean container:

"When the sky has split open, and has listened to its Lord and was obligated (to do so), and when the earth has been extended and has cast out that within it and relinquished (it)."

The pregnant woman should drink from this water and have some of it sprinkled on her abdomen as a means of seeking relief during labor.

Amulet for the treatment of Nosebleeds:

كِتَابٌ للرّعاف: كَانَ شَيْخُ الْإِسْلَامِ ابْنُ تَيْمِيَّةَ رَحِمَهُ اللَّهُ يكتب على جبهته: وَقِيلَ يا أَرْضُ ابْلَعِي ماءَكِ، وَيا سَماءُ أَقْلِعِي وَغِيضَ الْماءُ وَقُضِيَ الْأَمْرُ وَسَمِعْتُهُ يَقُولُ: كَتَبْتُهَا لِغَيْرِ وَاحِدٍ فَبَرَأَ، فَقَالَ: وَلَا يَجُوزُ كِتَابَتُهَا بِدَمِ الرَّاعِفِ، كَمَا يَفْعَلُهُ الْجُهَّالُ، فَإِنَّ الدَّمَ نَجِسٌ، فَلَا يَجُوزُ أَنْ يُكْتَبَ بِهِ كَلَامُ اللَّهِ تَعَالَى.

كِتَابٌ آخَرُ لَهُ:  يَمْحُوا اللَّهُ مَا يَشاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتابِ

For the treatment of nosebleeds, it is narrated that Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) used to write the following verse on the forehead:

"And it was said, 'O earth, swallow your water, and O sky, withhold [your rain].' And the water subsided, and the matter was accomplished." (Surah Hud, 11:44).

Ibn Taymiyyah mentioned that he had written this for several people, and they were cured. He also emphasized that it is not permissible to write this or any part of Allah's words using the blood from a nosebleed, as some ignorant people do, because blood is impure, and it is not allowed to use impure substances to write the words of Allah.

Another method for treatment is reciting the following verse : "Allah eliminates what He wills or confirms, and with Him is the Mother of the Book."(Ra’ad, 13:39).

Amulet for inflammation or Rash :

كِتَابٌ آخَرُ لِلْحَزَّازِ: يُكْتَبُ عَلَيْهِ: فَأَصابَها إِعْصارٌ فِيهِ نارٌ، فَاحْتَرَقَتْ. وكِتَابٌ آخَرُ لَهُ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ، وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ عِنْدَ اصفرار الشمس يكتب عليه

For Hazzaz (a skin condition, likely an inflammation or rash), the following verse is written on the affected area: "A whirlwind containing fire struck it, and it burned." (Surah Al-Baqarah, 2:266).

Another method for rash involves writing at the time of sunset: "O you who have believed, Fear Allah and believe in His Messenger; He will give you a double portion of His mercy and provide for you a light by which you will walk, and forgive you; and Allah is Forgiving and Merciful." (Surah Al-Hadid, 57:28).

Amulet for Sciatica :

كِتَابٌ آخَرُ لِعِرْقِ النَّسَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، اللَّهُمَّ رَبَّ كُلِّ شَيْءٍ، وَمَلِيكَ كُلِّ شَيْءٍ، وَخَالِقَ كُلِّ شَيْءٍ، أَنْتَ خَلَقْتَنِي، وَأَنْتَ خَلَقْتَ النَّسَا، فَلَا تُسَلِّطْهُ عَلَيَّ بِأَذًى، وَلَا تُسَلِّطْنِي عَلَيْهِ بِقَطْعٍ، وَاشْفِنِي شِفَاءً لَا يُغَادِرُ سَقَمًا، لَا شَافِيَ إِلَّا أَنْتَ

"In the name of Allah, the Most Merciful, the Most Compassionate. O Allah, Lord of all things, Sovereign of all things, Creator of all things. You created me, and You created the sciatic nerve. Do not let it overpower me with harm, and do not let me overpower it by severing it. Heal me with a healing that leaves no illness behind, for there is no healer except You."

Amulet for throbbing or painful vein

كتاب للعرق الضارب: رَوَى الترمذي فِي جَامِعِهِ : مِنْ حَدِيثِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعَلِّمُهُمْ مِنَ الْحُمَّى، وَمِنَ الْأَوْجَاعِ كُلِّهَا أَنْ يَقُولُوا: «بِسْمِ اللَّهِ الْكَبِيرِ، أَعُوذُ بِاللَّهِ الْعَظِيمِ مِنْ شَرِّ كُلِّ عِرْقٍ نَعَّارٍ، وَمِنْ شَرِّ حَرِّ النَّارِ»

Narrated by Al-Tirmidhi from Ibn Abbas (may Allah be pleased with him), that the Messenger of Allah صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  used to teach them to say for fever and for all types of pain:

"In the name of Allah, the Great. I seek refuge in Allah, the Magnificent, from the evil of every throbbing vein and from the evil of the heat of the fire."

This supplication is a means of seeking Allah's protection and healing from intense pain, such as that caused by an inflamed or painful vein, and from the discomfort associated with fever or burning sensations.

Amulet for Toothache :

كتاب لوجع الضرس: يُكْتَبُ عَلَى الْخَدِّ الَّذِي يَلِي الْوَجَعَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: قُلْ هُوَ الَّذِي أَنْشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصارَ وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ، وَإِنْ شَاءَ كَتَبَ: وَلَهُ مَا سَكَنَ فِي اللَّيْلِ وَالنَّهارِ وَهُوَ السَّمِيعُ الْعَلِيمُ

For toothache, it is recommended to write on the cheek corresponding to the side of the pain:

"In the name of Allah, the Most Merciful, the Most Compassionate: Say, 'It is He who Created you and made for you hearing and vision and hearts; little are you grateful.'" (Surah Al-Mulk, 67:23)

Additionally, one may write: "And to Him belongs whatever rests in the night and the day, and He is the Hearing, the Knowing." (Surah Al-An'am, 6:13)

Amulet for a boil (abscess) :

These verses are used as a supplication and written for healing purposes, with the belief that invoking Allah’s words bring relief from the pain.

كتاب للخراج: يكتب عليه: وَيَسْئَلُونَكَ عَنِ الْجِبالِ فَقُلْ يَنْسِفُها رَبِّي نَسْفاً فَيَذَرُها قَاعًا صَفْصَفاً لَا تَرى فِيها عِوَجاً وَلا أَمْتاً

For the treatment of a boil (abscess), it is recommended to write the following verses on it:

"And they ask you about the mountains, so say, 'My Lord will blow them away with a blast. And He will leave the earth a level plain; you will not see therein a depression or an elevation.' (Surah Taha, 20:105-107)

These verses are written with the intention of invoking Allah's power to remove the boil, just as He will remove mountains on the Day of Judgment, leaving the land flat and smooth.