Will you give information about nightmare?

- Is there such a thing? How can we protect ourselves from it?
- I also went to a psychologist about the nightmare, but there was no solution. I also want to go to a good hodja who is competent, but my family does not let me.
- To what extent can unseen creatures such as nightmares and djinn harm us and in which situations do they harm us?

Dear Brother / Sister,

This phenomenon is called a nightmare or a hairy creature. This phenomenon is real. However, there is nothing dangerous about it. It is the appearance of some jinn in different forms to some people who are magnetically sensitive. Jinn can communicate with people who have a sensitive body and magnetic properties. In the same place, only one person might notice them and others might not understand. It means that you have a magnetic condition. There is nothing dangerous.

Our recommendations for issues like this are as follows:

1. Making wudu, performing a two-rak’ah prayer and going to bed with wudu.

2. Going to sleep after saying Subhanallah 33 times, Alhamdulillah 33 times and Allahu Akbar 34 times.

3. Reading Ayatul-Kursiyy seven times and blowing on the right, left, back, front, bottom and top and going to sleep without blowing after the seventh.

4. Reading the chapters of al-Fatiha, an-Nas, al-Falaq and al-Ikhlas.

5. Reading the Jawshan prayer and keeping the Jawshan prayer on your body.

It is religiously permissible to pray for protection from things such as fear, and to write and carry things such as verses and hadiths on you. Abdullah bin Umar narrates the following from the Prophet (pbuh):

“If one of you becomes frightened during sleep, let him say, ‘I seek refuge in Allah’s perfect words from His anger, His punishment, and the evil of His creatures, from the whisperings of the devils, and that they should come.’ Then, nothing shall harm him.”

Abdullah bin Amr taught it to those of his children who attained maturity, and he wrote it on a sheet and then hang it around the neck those who did not attain maturity. (Tirmidhi, Daawat, 94)
However, it is absolutely forbidden to be engaged with the people who exploit these things and turn them into a profession by working together with gullible women.

It is written in our hadith books that when the Prophet (pbuh) read the chapters or verses such as Ayatul-Kursiyy, al-Falaq, an-Nas, and al-Fatiha, he would blow on his right, left, front, back, hands and on anyone who was sick. The reason for this is that just as people take material measures to protect themselves from material diseases, they should also take such measures to protect themselves from spiritual and harmful things. Allah, who created us, shows us through our Prophet (pbuh) one of the ways to protect ourselves.

We present one of the hadiths that explains the issue with its interpretation:

Aisha (radiyallahu anha) narrates:

“When the Prophet (pbuh) went to bed, he would blow on his hands and read the Muawwidhatayn (chapters of al-Falaq and an-Nas) and Qul Huwallahu Ahad, then wipe his hands over his face and body, repeating it three times. When he was ill, he would order me to do the same to him.” (Bukhari, Fadailul-Quran, 14, Tibb, 39; Da’awat 12; Muslim, Salam 50, (2192); Muwatta, Ayn 15, (2942); Tirmidhi, Da’awat 21, (3399); Abu Dawud, Tibb 19, (3902)]

INTERPRETATION:

1. It is reported in reliable narrations that the Prophet (peace be upon him) recited the Quran for healing during his illness. In fact, it is stated in the verses that the Quran is a material and spiritual healing for believers:

“We send down (stage by stage) in the Qur’an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.” (al-Isra, 17/82). 

“O mankind! There hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy.” (Yunus, 10/57)

2.  Ibn Hajar quotes different versions of the narration in order to give information about the nature of the “breath” that the Prophet (peace and blessings be upon him) blew on his body. He would first cup his hands together, blow on his hands, then recite, and then blow on his hands while reciting. Ibn Hajar states that this blowing could be without saliva or with a little saliva. The chapters of al-Falaq, an-Nas and al-Ikhlas were recited for this purpose.

The wiping was done with the thought of blessings. The Messenger of Allah (peace and blessings be upon him) would first wipe his head and face with his hands, and then wipe his whole body as far as he could reach. Aisha (ra) states the following:

“When the Messenger of Allah (pbuh) caught disease that caused his death, I would recite and blow on him and wipe his body with his own hands because his hands were far superior to mine in terms of blessings.”

In another narration, it is stated that the Messenger of Allah (pbuh) came round while Aisha (ra) was wiping and praying for healing and he said: “No, I am no longer asking for healing; I am asking Allah for Rafiq al-A’la (the Loftiest Friend).”

3. Some narrations explain that the Prophet (peace and blessings be upon him) treated his family members by reciting from the Quran and by breathing. The Companions and Tabi’un also used the same method of treatment. Scholars unanimously agree that it is permissible.

4. Nawawi defines breath as “a light blowing without saliva” and states that it is mustahabb in ruqyah and that scholars unanimously agree that it is permissible. When Aisha (ra) was asked about the breath that the Prophet (peace and blessings be upon him) used in ruqyah, she answered as follows: “His breath was like the breath of the one who eats raisins; there was absolutely no saliva in it.” (see Nawawi, Sharhu Muslim, 14/183) It is stated that unintentional moisture that comes out with the breath is not considered saliva.

As it is understood from the statements above, it is permissible to carry amulets. However, it is better for a person who knows the prayers to recite them himself. Besides, there is no technique for reciting prayers; anyone can recite them. It is sunnah to blow to our right and left while reciting Ayatul-Kursiyy. However, there is no specific form or order for it.

References:

1. Prof. Dr. İbrahim Canan, Kütüb-i Sitte Muhtasarı, VII, 50, 51, Akçağ Basım Yayın, Ankara, 1988;
2. Halil Günenç, Günümüz meselelerine Fetvalar, II, 258, Yasin Yayınevi.

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