Prevention and Protection

The final chapter of Bali's work shifts emphasis from treatment to prevention, reflecting the Islamic principle that avoiding affliction is superior to remedying it after the fact. The Prophet, peace be upon him, established a comprehensive system of protective practices — dhikr, du'a, recitation, and behavioral guidelines — that collectively form a spiritual shield around the believing Muslim. Bali presents these practices not as magical incantations but as expressions of tawakkul (reliance on Allah) that activate divine protection when performed with sincere faith.

The morning and evening adhkar constitute the backbone of daily protection. The Prophet designated specific supplications to be recited after Fajr and after Asr (or at sunset), forming a spiritual armor for the day and night. These include the three Quls (Surah al-Ikhlas, al-Falaq, an-Nas) recited three times each, Ayat al-Kursi, the last two verses of Surah al-Baqarah, and specific supplications such as 'Bismillahilladhi la yadurru ma'asmihi shay'un' (In the name of Allah, with whose name nothing in the earth or sky can cause harm). A Muslim who maintains these adhkar consistently is, by the Prophet's explicit promise, protected from many forms of spiritual harm.

Bali also covers protective practices for specific vulnerable moments. Entering the bathroom requires a specific dua to ward off jinn that inhabit such places. Relations between spouses should begin with 'Bismillah, Allahumma jannibnash-Shaytana wa jannibish-Shaytana ma razaqtana' to protect any child conceived from jinn influence. Entering the home with salaam and Bismillah, sleeping on the right side with Ayat al-Kursi, and maintaining wudu throughout the day are all prophetically established means of maintaining a state of spiritual protection.

Surah al-Baqarah deserves special mention as a protective measure for the home. Its regular recitation drives away Shaytan from the household and creates an environment of barakah. Many Islamic scholars and practitioners of ruqyah recommend playing recorded recitation of the surah throughout the home, particularly during evenings and nights. While this does not replace personal recitation, it contributes to maintaining a Quranically saturated environment.

Bali dedicates a section to protecting children, who are particularly vulnerable. The Prophet used to seek protection for al-Hasan and al-Husayn by reciting: 'U'eedhukuma bi kalimatillahit-tammati min kulli shaytanin wa hammah, wa min kulli 'aynin lammah' (I seek protection for you both in the perfect words of Allah, from every devil and every harmful thing, and from every envious eye). Parents are strongly encouraged to maintain this practice for their children and to keep them protected from people whose admiration might cause the evil eye.

The chapter closes with a reflection on the spiritual state of the one who consistently practices protection. Such a person is not obsessively fearful of spiritual harm but deeply connected to Allah through regular remembrance. Protection from jinn, magic, and the evil eye is, in the end, a byproduct of iman and consistent practice of Islam. The greatest protection is taqwa — God-consciousness — which the Quran repeatedly identifies as the shield against all enemies, seen and unseen.