Satan is the eternal and primordial enemy of mankind. Following the creation of our supreme ancestor, Hazrat Adam (علیہ السلام), and upon refusing to prostrate before him, Satan was cast out and banished from the Divine Court. Since that moment, he has firmly resolved to misguide the children of Adam from the straight path (Sirat-al-Mustaqeem), incite them toward the commission of sins (Ma'asi), and drag them into Hell alongside himself.
The nets of his cunning plots and deceptions number in the thousands. Some of these snares are dense, overt, and visible, while others are exceedingly subtle, intricate, and hidden—from which evasion and safety are absolutely impossible without the direct Assistance of Allah Ta'ala.
The Legend of Hazrat Ghaus-e-Azam (قدس سرہ العزیز)
It is narrated that after completing forty years of rigorous spiritual austerities (Riyazat), Hazrat Read more [...] The Deceptions and Artifices of Satan
Satan is the eternal and primordial enemy of mankind. Following the creation of our supreme ancestor, Hazrat Adam (علیہ السلام), and upon refusing to prostrate before him, Satan was cast out and banished from the Divine Court. Since that moment, he has firmly resolved to misguide the children of Adam from the straight path (Sirat-al-Mustaqeem), incite them toward the commission of sins (Ma'asi), and drag them into Hell alongside himself.
The nets of his cunning plots and deceptions number in the thousands. Some of these snares are dense, overt, and visible, while others are exceedingly subtle, intricate, and hidden—from which evasion and safety are absolutely impossible without the direct Assistance of Allah Ta'ala.
The Legend of Hazrat Ghaus-e-Azam (قدس سرہ العزیز)
It is narrated that after completing forty years of rigorous spiritual austerities (Riyazat), Hazrat Read more [...] 
In the contemporary era, every single individual is entangled in one distress or another. Someone faces livelihood issues, somewhere there is an impediment in marriage, another is a victim of a commercial Bandish (binding), while yet another is seeking deliverance from Aseebi (demonic/jinn) afflictions. It appears as though every person is Sihr-zada (spellbound). There is a Bandish on everyone; everyone's relative is consumed by jealousy (Hasad) and is getting Jadu (magic) executed upon them. The situation has degraded to the extent that even if a minor injury is sustained, it is suspected to be the result of Jadu. We too are a strange people; when we are prosperous, we do whatever our heart desires, but the moment we are surrounded by tribulations, we remember God. It is then that Istikhara is sought, and heaps of Bandishes and obstacles are uncovered. Then, Taweezat (amulets) are worn, 
The literal meaning of Istikhaara is: to seek goodness and welfare in a matter. In other words, it means turning toward Allah Ta'ala regarding one's permissible (Jaiz) affairs arising in daily life, and seeking goodness, well-being, and guidance from Allah in that specific task. On the other hand, with respect to its terminological definition, Istikhara means "supplicating for goodness and a better outcome in any matter, or seeking assistance from Allah Ta'ala in choosing between two options, whether to adopt a task or to abandon it."
Performing Istikhara is a Masnoon (Sunnah) act, the method and Dua of which are narrated from the Holy Prophet ﷺ in the Ahadith. The Holy Prophet ﷺ and the noble Companions (Sahaba Kiram رضوان اللہ علیھم اجمعین) used to teach Istikhara with great emphasis before initiating any task. Reflect upon the actual words of the Hadeeth:
Hazrat 
Nazar-e-Bad (the evil eye) is an ancient concept found across various nations of the world. During the early era of Islam (Sadr-e-Awwal), the enemies of Islam intended to enlist the services of those individuals from Arabia who were notorious for casting a destructive evil eye, in order to harm Islam. Their claim was that whichever object they looked upon with the intention to harm would be instantly destroyed. Allah Ta'ala safeguarded the Holy Prophet ﷺ from their malice, and all the tactics of these ill-intentioned individuals failed. Their malicious mischief has been described in the Holy Quran as follows:
وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ (Surah Al-Qalam, 68: 51) Translation: "And indeed, 
In multiple Ahadith, the Messenger of Allah ﷺ has strongly encouraged seeking treatment for illnesses. Thus, it is stated in one narration: تداووا؛ فإن الله لم یضع داء إلا وضع له شفاءًا (Mishkat al-Masabih ma'al Mirqat: 8/341)
Translation: "Seek medical treatment, for indeed Allah has not created any disease without creating the causes for its Shifa (cure) as well."
Furthermore, the Holy Prophet ﷺ himself outlined therapeutic measures for various ailments and, on multiple occasions, adopted the practical means (Asbab) of treatment himself.
It is narrated by Hazrat Sayyiduna Abu Hurairah (رضیَ اللہُ تعالٰی عنہ) that the Holy Prophet ﷺ stated: مَا اَنْزَلَ اللہُ دَآءً اِلَّا اَنْزَلَ لَہٗ شِفَآءً Translation: "Allah Ta'ala has not sent down any disease except that He has also sent down 
Amaliyaat has a deep and specific affinity with Dua (supplication) and Munajat (whispered prayers). The purpose of reciting Ayat, performing the Wird of Asma-e-Ilahi (Divine Names), or writing them and creating their Naqsh is to benefit from their blessings (Barakat) and spiritual grace (Faiz), just as we draw benefit from Faiz in Dua or Munajat.
Allah Ta'ala has declared: "ما خلقت ھذا باطل" ("You have not created all this in vain").
From this, it is absolutely clear that Allah has embedded both Faida (benefit) and Nuqsan (harm) within everything. However, whether a thing delivers benefit or harm depends entirely upon the Will of Allah. Whichever task Allah wishes to extract from a thing, it functions exactly in that manner. The actions of Zahr (poison) and Taryaq (antidote) operate strictly according to the Will and Masheeat (Divine Intent) of Allah. The function of Zahr is 
Allah Tabarak-wa-Ta'ala declares:
الَّذِیْنَ اِذَاۤ اَصَابَتْهُمْ مُّصِیْبَةٌۙ-قَالُوْۤا اِنَّا لِلّٰهِ وَ اِنَّاۤ اِلَیْهِ رٰجِعُوْنَ
(Surah Al-Baqarah: 156)
Translation: Those who, when a misfortune befalls them, say: "Indeed, we belong to Allah and indeed to Him we are returning."
The etiquette and methods for reciting this Ayat-e-Mubaraka have been established by the Sufiya-e-Kiram and Auliya-e-Izam, from which millions of human beings have benefited. If you are afflicted by any distress or calamity, bring the method detailed below into practice, placing full reliance upon Allah with complete sincerity of heart and intention. Insha-Allah Ta'ala, the problem will be resolved.
Observe a Roza (fast) on a Thursday during Urooj-e-Mah (the waxing phase of the moon). The period up to the 13th night