Anxiety and sleeplessness, and seeking refuge from them Sunan Ibn Majah 3549

Sunan Ibn Majah 3549
Arabic hadith text
حَدَّثَنَا هَارُونُ بْنُ حَيَّانَ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَنْبَأَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، حَدَّثَنَا أَبُو جَنَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ أَبِيهِ أَبِي لَيْلَى، قَالَ كُنْتُ جَالِسًا عِنْدَ النَّبِيِّ ـ صلى الله عليه وسلم ـ إِذْ جَاءَهُ أَعْرَابِيٌّ فَقَالَ إِنَّ لِي أَخًا وَجِعًا ‏.‏ قَالَ ‏"‏ مَا وَجَعُ أَخِيكَ ‏"‏ ‏.‏ قَالَ بِهِ لَمَمٌ ‏.‏ قَالَ ‏"‏ اذْهَبْ فَأْتِنِي بِهِ ‏"‏ ‏.‏ قَالَ فَذَهَبَ فَجَاءَ بِهِ فَأَجْلَسَهُ بَيْنَ يَدَيْهِ فَسَمِعْتُهُعَوَّذَهُ بِفَاتِحَةِ الْكِتَابِ وَأَرْبَعِ آيَاتٍ مِنْ أَوَّلِ الْبَقَرَةِ وَآيَتَيْنِ مِنْ وَسَطِهَا وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ وَآيَةِ الْكُرْسِيِّ وَثَلاَثِ آيَاتٍ مِنْ خَاتِمَتِهَا وَآيَةٍ مِنْ آلِ عِمْرَانَ - أَحْسِبُهُ قَالَ ‏‏{شَهِدَ اللَّهُ أَنَّهُ لاَ إِلَهَ إِلاَّ هُوَ}‏ - وَآيَةٍ مِنَ الأَعْرَافِ ‏‏{إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ}‏ الآيَةَ وَآيَةٍ مِنَ الْمُؤْمِنِينَ ‏‏{وَمَنْ يَدْعُ مَعَ اللَّهِ إِلهًا آخَرَ لاَ بُرْهَانَ لَهُ بِهِ }‏ وَآيَةٍ مِنَ الْجِنِّ ‏‏{وَأَنَّهُ تَعَالَى جَدُّ رِبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلاَ وَلَدًا}‏ وَعَشْرِ آيَاتٍ مِنْ أَوَّلِ الصَّافَّاتِ وَثَلاَثِ آيَاتٍ مِنْ آخِرِ الْحَشْرِ وَ ‏‏{قُلْ هُوَ اللَّهُ أَحَدٌ }‏ وَالْمُعَوِّذَتَيْنِ ‏.‏ فَقَامَ الأَعْرَابِيُّ قَدْ بَرَأَ لَيْسَ بِهِ بَأْسٌ
Translation
It wasnarrated from ‘Abdur-Rahman bin Abi Laila that his father AbuLailasaid

“I was sitting with the Prophet (ﷺ) when a Bedouin cametohim and said: ‘I have a brother who is sick.’ He said: ‘What isthematter with your brother?’ He said: ‘He suffers from a slightmentalderangement.’ He said: ‘Go and bring him.’” He said:“(So he went) andhe brought him. He made him sit down in front ofhim and I heard himseeking refuge for him with Fatihatil-Kitab; fourVerses from thebeginning of Al-Baqarah, two Verses from its middle:‘And your Ilah(God) is One Ilah (God – Allah),’ [2:163] andAyat Al-Kursi; and threeVerses from its end; a Verse from Al ‘Imran,I think it was: ‘Allahbears witness that La ilaha illa Huwa (nonehas the right to beworshipped but He),’ [3:18] a Verse fromAl-A’raf: ‘Indeed, your Lordis Allah,’ [7:54] a Verse fromAl-Mu’minun: ‘And whoever invokes (orworships), besides Allah,any other ilah (god), of whom he has noproof,’[23:117] a Versefrom Al-Jinn: ‘And He, exalted is the Majestyof our Lord,’[72:3] ten Verses from the beginning of As-Saffat; threeVerses fromthe end of Al-Hashr; (then) ‘Say: He is Allah, (the) One,’[112:1] and Al-Mu’awwidhatain. Then the Bedouin stood up, healed,andthere was nothing wrong with him.”

Commentary

Overview & Central Theme

This profound hadith from Sunan Ibn Majah (3549) encapsulates the prophetic methodology of spiritual healing (ruqyah) through the Qur'an, demonstrating that the Book of Allah is the ultimate remedy for both physical and psychological ailments. The Prophet ﷺ, upon learning of a Bedouin's brother suffering from a "slight mental derangement" (a form of madness or severe anxiety), did not prescribe medicine but instead commanded that the afflicted person be brought before him. He then personally recited a comprehensive selection of Qur'anic verses—spanning key chapters and themes—as a means of seeking Allah's protection and cure. This narration highlights the integration of faith (iman) and practical action, showing that the Prophet ﷺ combined spiritual intervention with compassionate engagement. The central theme is the Qur'an as a complete healing (shifa') for what lies in the hearts and bodies of humanity, and the Sunnah's endorsement of using specific verses for ruqyah, provided they are recited with sincerity, proper intention, and reliance upon Allah alone.

Context & Linguistic Insights

The hadith's narrator, Ubayy ibn Ka'b (may Allah be pleased with him), was a foremost reciter of the Qur'an, and his presence underscores the importance of qualified individuals performing ruqyah. The Bedouin's description of his brother's condition as "a slight mental derangement" (لَمَمًا) is linguistically significant—the term "lamam" in Arabic refers to a touch or a slight affliction, often interpreted as a mild form of insanity or a condition caused by evil eye or jinn contact, as opposed to chronic madness (junun). The Prophet's command "Go and bring him" (اِئْتِ بِهِ) illustrates the urgency of direct spiritual intervention. The recitation included Fatihatil-Kitab (Al-Fatihah), which is described in another hadith as a ruqyah itself; four verses from the beginning of Al-Baqarah, including the verse "And your Ilah is One Ilah" (2:163); Ayat Al-Kursi (2:255), the greatest verse of the Qur'an; two verses from the middle of Al-Baqarah; three verses from its end; a verse from Al 'Imran (3:18) affirming Allah's oneness; a verse from Al-A'raf (7:54) declaring Allah as the Lord of creation; a verse from Al-Mu'minun (23:117) condemning shirk; a verse from Al-Jinn (72:3) exalting Allah's majesty; ten verses from the beginning of As-Saffat; three verses from the end of Al-Hashr; Surah Al-Ikhlas (112), and the Mu'awwidhatain (Al-Falaq and An-Nas). This selection systematically reinforces tawhid (monotheism), divine sovereignty, and refuge in Allah—key spiritual antidotes to psychological distress.

Key Scholarly Insights & Legal Benefits

  • Legitimacy of Ruqyah: The Prophet ﷺ himself performed ruqyah, establishing its permissibility and even recommendation (mustahabb) when done with Qur'anic verses, authentic supplications, and in Arabic, without any shirk or incomprehensible incantations. This hadith is a primary evidence for the validity of spiritual healing in Islam.
  • Comprehensive Cure: The selection of verses covers the foundations of faith—tawhid (oneness of Allah), prophethood, divine power over creation, and the reality of the Hereafter—demonstrating that spiritual ailments are cured by reinforcing one's connection to Allah and dispelling whispers of shaytan. This aligns with the Qur'anic declaration: "And We send down of the Qur'an that which is healing and mercy for the believers" (17:82).
  • Consensus on Tawhid-Based Healing: Classical scholars, including Imam Ibn al-Qayyim in Zad al-Ma'ad, emphasize that the most effective ruqyah is that which combines verses of tawhid, refuge-seeking, and affirmation of Allah's attributes, as exemplified in this hadith. The juristic consensus (ijma') holds that ruqyah is permissible, and the majority of scholars (including the Hanbalis and Shafi'is) regard it as recommended, provided the practitioner and patient maintain tawakkul (reliance on Allah).
"The Prophet ﷺ combined in this ruqyah the verses that affirm the oneness of Allah, His sole lordship, and His perfect attributes, along with seeking refuge in Him—because the diseases of the heart and mind are only cured by knowledge of Allah, love for Him, and reliance upon Him. This is the greatest medicine for every ailment." — Imam Ibn al-Qayyim al-Jawziyyah (Zad al-Ma'ad, vol. 4, p. 172)

Daily Life & Spiritual Application

In our contemporary lives, this hadith offers a timeless blueprint for addressing mental and emotional distress. First, it teaches us to take every ailment seriously, whether physical or psychological, and to respond with compassion and proactive care—just as the Prophet ﷺ did not dismiss the Bedouin's concern but called for the afflicted person. Second, it encourages us to integrate Qur'anic recitation into our daily routines as a preventive and curative measure: reciting Ayat Al-Kursi after every prayer, the Mu'awwidhatain morning and evening, and Surah Al-Fatihah for healing are all practical applications of this prophetic model. Third, it reminds us that true healing comes from Allah alone; while we may seek medical treatment, our hearts must remain attached to the Divine, recognizing that the Qur'an is a spiritual medicine that calms the soul, dispels anxiety, and fortifies our faith. For those suffering from mental health challenges, this hadith urges a holistic approach: combine professional medical and psychological care with sincere supplication, Qur'anic recitation, and trust in Allah's decree. Finally, the hadith inspires us to be a source of healing for others—whether through kind words, practical help, or spiritual support—embodying the prophetic mercy that the Prophet ﷺ showed to the Bedouin and his brother, and thus fulfilling our role as the best of communities, calling to goodness and compassion.