PART 1 – RUQYAS
1. Touching the Painful Spot During the Ruqya
Question:
There is someone who performs legal Ruqyas in accordance with Prophet Muhammad‘s Sunnah, as mentioned by Ibn-Taimiyah and Ibn-Al-Qayyim. The patients receiving his Ruqyas suffer from physical diseases, such as cancer and ulcers. That Raqi (performer of Ruqyas) recites some Qur‘anic verses, Ruqyas proven to have been recited by Prophet Muhammad صلى الله عليه وسلم and other practiced Ryquas that are Islamically Valid. After locating the painful spot, the Raqi does what the Prophet صلى الله عليه وسلم used to do when performing Ruqyas unto his own family: he recites the Ruqyas, does Nafth (puffing out breath with little saliva) into his right hand, and rubs the painful spot while uttering these prayers; ―O Allah, Lord of mankind! I beg You to remove the suffering. I beg You, as you are the Healer, and there is no healing but yours, to bring about a healing that leaves behind no ailment.” (Sahih Al-Bukhari, Kitab Al-Mardha (Book of Patients), Hadith No. 5675 & Sahih Muslim, Kitab Assalam (Book of peace), Hadith No. 2191) On another occasion, when Uthman Ibn-Abil-Aas complained of a pain from which he had been suffering since adopting Islam, the Prophet صلى الله عليه وسلم instructed him, “Put your hand on the painful spot and say, “In the name of Allah‘ three times, then say, “I seek refuge in Allah‘s Might and Ability against the evil from which I am suffering and which I fear‘ seven times.”(Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2202)
Is it valid for the Raqi to put his hand on the painful spot while performing the Ruqya? Does the Prophet‘s instruction to Uthman to put his hand on the painful spot imply that putting the hand as such is a condition for cure? Evidently, it has been done a lot, and several patients have been cured that way by Allah‘s permission.
Answer:
The Ruqya done as mentioned above is valid; the Qur‘an has a healing effect, for it is described by Allah as cure when He says: – “(44) Say: It {the Qur‘an} is for those who believe [in it] a guidance and a healing.”(Fussilat surah, Ayah 44) It is also valid to put the hand on the painful spot and rub it gently after doing Nafth into the palms. It is also possible to do the recitation, then the Nafth directly all over the body and on the painful spot. The Ruqya basically involves acts of recitation, supplication, Nafth and passing the hand several times on the painful spot. Performance of these acts is expected to result in healing by Allah‘s permission. (A Fatwa by Al-Jibreen, signed by him.)
2. Repeating Specific Quranic Verses for a Specific Number of Times During the Ruqya
Question:
Some Raqis select specific Qur‘anic verses and recite for a specific number of times to treat certain diseases. However, the Raqis do not believe that the specific number of times is the cause of healing. What is the ruling on such a specification?
Answer:
Undoubtedly, the Qur‘an has a healing effect as stated by Allah in these verses:‖ (44) Say: It (the Qur‘an) is for those who believe [in it] a guidance and a healing.”; ” (Fussilat surah, Ayah 44.)”(57) O mankind! There hath come unto you an exhortation from your Lord, a balm for that which is in the breasts, a guidance and a mercy for believers” (Yunus Sura, Ayah 57.); (82) And We reveal of the Qur‘an that which is a healing and a mercy for believers”. (Al-Isra Surah, Ayah 82.)
These quotations refer to the healing effect of the Qur‘anic verses in general. However, some verses have a particularly curative effect, such as: Al-Fatiha, Al-Kursi Ayah, Al-Flaq Surah, Annas Sura, Al-Ikhlas Sura and the last two Ayahs of Al-Baqara Sura. Regarding Al-Fatiha, the Prophet صلى الله عليه وسلم is reported to have said to the man who recited it as a Ruqya, ―“How did you know it is a Ruqya?!” (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5736. & Sahih Muslim, Kitab Assalam (Book of Peace), hadith no. 2201.) Also, Al-Falaq and Annas sought refuge through anything like those Suras.” (Sunan an nasa’I, Kitab Al-Isti’adha (Book of Seeking Refuge).)With regard to repeating such Ayahs or Suras, it is recitation that matters, be it done once, or more. Nonetheless, the more the recitation and the more repeatedly it is done, the more effective the Ruqya should be. (A Fatwa by Al-Jibreen, signed by him.)
3. Diagnosis of Illness
Question:
Can the Raqi tell if an illness is devil possession or something else?
Answer:
Obviously, the experienced Raqi has examined and treated such varied cases as well as similar ones that he has become skilful at diagnosing psychological illness through his knowledge of their typical symptoms. However, not all Raqis do have such knowledge. Some Raqis may claim to have it, but in fact they do not, for they depend, when diagnosing, on mere guessing, not on proven knowledge. (A Fatwa by Al-Jibreen, signed by him.)
Wallahu-A’lam (The truth of the matter is only with Allah).
4. Requirements of Ruqya Performers
Question:
What are the qualities required of those who perform Ruqyas?
Answer:
For Ruqyas to be effective, the following requirements must be fulfilled:
Firstly, on the positive side, Raqis must be good, righteous, honest persons, who observe daily prayers and other religious duties and do good deeds. On the negative side, they must not be involved in minor or major sins, in deeds considered resentful or disobedient, or in activities alien to Islamic teachings. Their earnings have to be gained from legally acceptable sources, and not from forbidden or suspect ones.
In this regard, the Prophets said, “If you feed yourself from Halal (Islamically allowed) sources, your prayers will be answered.”(Al-Awsat by Attabarani, Hadith No. 5026) “He mentioned the example of the dusty thick-haired man who prolongs his travel, and who raises his hands up to heaven praying, ‗O, Lord! O, Lord!‘ How can his prayers be answered while he feeds and clothes himself from Haram (forbidden) sources! (Sahih Muslim, Kitab Azzakah (Book of Alms), Hadith No. 1015.) Thus, to earn prayers answered. In this respect, Raqis could, if necessary, take only basic expenses; this makes Ruqyah nearer to being beneficial.
Secondly, Raqis must have a good command of relevant Qur‘anic content, such as: Al-Fatiha Sura, Annas Sura, Al-Ikhlas Sura, the end of Al-Baqara Sura, the beginning and the end of Ala-Imran Sura, Al-Kursi Ayah, the end of Al-Tawaba Sura, the beginning of Yunus Sura, the beginning of Annal Sura, the end of Al-Israa Sura, the beginning of Ta-Ha Sura the end of Al-Muminun sura, the beginning of As-Saffat Sura, the beginning of Al-Mu‘min/Ghafir Sura, the end of Al-Jathiya Sura and the end of Al-Hashr Sura. They must also have good command of relevant Quranic supplications, such as those mentioned in Al-Kalim Al Tayyib and other books. In addition, they must be fully aware of the acts to be performed for Ruqya, such as recitation and Nafth (puffing out into their hands), and they should repeat the recitation three or more times.
Thirdly, the patient must be a committed Muslim and a pious, righteous person, who shuns sins, injustices and other forbidden activities; Allah says, “(82) We send [unto you] in the Qur‘an what is a healing and a mercy to believers, though it adds nothing but los to the unjust,”(Al-Israa Sura, Ayah 82.) and He says , “(44) Say: It [the Qur‘an] is for those who believe [in it] guidance and a healing.”(Fussilat surah, Ayah 44.) Therefore, Ruqyas are not often expected to produce the desired effects in the cases of those who are sinful, uncommitted and conceited, and in the cases of those who do not properly observe prayers, and who neglect other religious duties.
Fourthly, the patient must firmly believe that the Qur‘an is really a healing, a mercy and a useful treatment. In other words, a Ruqya is futile if the patient is not sure of its healing effect. For example, it is considered inappropriate of the patient to say, “Let us try the Ruqya. It may turn out to be beneficial, and if it does not, no harm done.” Instead, he/she must have a firm belief in its healing power, as revealed by Allah.
Once those requirements are fulfilled, Ruqyas should be beneficial by Alla‘s permission. (A Fatwa by Al-Jibreen, signed by him.)
Allahu-A‘lam.
5. Performing a Ruqya on a Group in one Place over the Loudspeaker
Question:
In some cases, especially when patients are great in number, a Raqi gathers his patients together in one place and recites the Ruqya over the loudspeaker.
What is the validity of performing a group Ruqya, and what is the validity of using the loudspeaker?
Answer:
Some Raqis are reported to have performed such Ruqyas, and the results were beneficial for many patients. In such cases, on the one hand, as the possessed listen to the Qur‘anic verses and prayers, the devils possessing them suffer and, as a result, are driven out. On the other hand, since the Qur‘an itself is a healing, the listener is affected by its healing power, even in the absence of Nafth (the Raqi‘s puffing out of breath out in his hands during Ruqya). However, in a recommended Ruqya, the Raqi should be close enough to the patient to execute the acts of recitation, Nafth and rubbing in such a proper manner that the patient can get the utmost benefit out of the Ruqya. Accordingly, if possible, each patient should be treated individually. If not, group Ruqyas as mentioned above could be done though not expected to be as effective as individual ones. (A Fatwa by Al-Jibreen, signed by him.) Wallahu-A‘lam.
6. Use of Informal Language in Ruqyas
Question:
Though known to be righteous, some Raqis, particularly among the elderly, use informal expressions when performing Ruqyas.
Does the use of such informal expressions undermine the Raqi or the Ruqya?
Answer:
So long as Raqi is righteous, knowledgeable and experienced, his performance is valid in spite of his informal expressions, for there are no restrictions on using them. In a case when such expressions are, for example, directly addressed to a possessor devil, they can be effective in driving it out of the possessed patient. Their informality does not undermine the validity of Ruqyas. However, it is recommended that standard well-known prayers and expressions be used if possible. (A Fatwa by Al-Jibreen, signed by him.)
7. Reciting Specific Ayahs a Specific Number of Times for Treating Specific Disease
Questions:
What is the validity of using specific Qur‘anic verses to be recited a specific number of times for treating specific diseases, as in using particular verses in treating cancer, while using others for another disease?
Answer:
Allah says, “(82) and We reveal of the Qur‘an that which is a healing and a mercy for believers though it increases the evildoers naught save ruin.” (Al-Isra Surah, Ayah 82.) This Quranic verse may seem to imply that only some verses are really inclusive, not exclusive; healing and mercy are typical qualities of the Qur‘an as a whole. However, it is evident that certain verses have been used for treating certain diseases. For example, Al-Fatiha is considered a treatment for scorpion stings, as confirmed by the Prophet صلى الله عليه وسلم when he said to a Raqi who used it, “How did you come to know it (Al-Fatiha) is a Ruqya?!” (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5736. & Sahih Muslim, Kitab Assalam (Book of Peace), hadith no. 2201.) The Prophet صلى الله عليه وسلم is reported to have also said, “Al-Fathia is a cure for all illnesses.” (Al-Darimi, Kitab Fadha’il Al-Qur’an (Book of the Virtues of the Qur’an), Hadith No. 3370.) Also, Al-Kursi Ayah is believed to be effective in protecting against Satan‘s whispers and temptations.(This is a reference to Abu-Hurayrah’s Hadith according to which: “…’ He (the devil) claimed that he would teach me (Abu-Hurayrah) some words by which Allah will benefit me, so I let him. Go.’ Allah’s Apostle asked, ‘What are they?’ I replied, ‘He said to me: Wherever you go to bed, recite Al-Kursi Ayah from the beginning to the end- ‘Allahu la ilaha illa huwa-l hay-ul-Qayyim…’ He further said to me: (If you do so), Allah will appoint a guard for you who will stay with you, and no devil will come near you till morning…” Shih Al-Bukhari, Kitab Al-Wikalah (Book of Authorization), Hadith No. 2311.) The Prophet‘s Sahaba (Companions) and the Tabi‘is (contemporaries of Sahaba) are reported to have used specific Qur‘anic verses and certain prayers recited by the Prophet صلى الله عليه وسلم . When tried on cases of magic and sexual impotence, the verses relating to magic in the Suras of Al-A‘raf, Yunus and Ta-Ha were found to be effective. Also, Al-Falaq and Annas Suras are particularly effective in seeking protection against evil. In this respect, repeated recitation and prayers for protection are recommended. The Prophet صلى الله عليه وسلم is reported to have regularly recited Al-Kursi Ayah and the Surah of Al-Ikhlaas, Al-Falaq and Annas while doing Nafth into his hands, then rubbed the front of his body with them. (Sahih Al-Bukhari, Kitab Fadha’il Al-Qur’an (Book of the Virtues of the Qur’an), Hadith No. 5017) Thus, none of those acts can be denied. (A Fatwa by Al-Jibreen, signed by him.) Wallahu-A‘lam.
8. Slandering The Raqi After Alleged High Payment
Question:
Having received a Ruqya from a Raqi known for righteousness and goodness, a patient paid some fees. Later, the patient began to think that he had paid too much, which led him to slander Raqi out of envy.
What is the Islamic ruling on this situation?
Answer:
Regarding matters of Ruqya fees, it is recommended to do it free of charge and seek Allah‘s reward through treating fellow Muslims and eliminating their suffering. The Raqi should not demand fees, but should leave it to his patients. If they pay him a lot, he should not take it all, and if they give him less, he should not ask for more. Such a moral state is conducive to effective Ruqyas. The patient, on the other hand, should not go back on what he has done once he voluntarily gives a payment as fees, a present or a donation. In this regard, the Prophet صلى الله عليه وسلم says, “Whoever seeks his gift back is like someone seeking back what he has vomited.” (Sahih Al-Bukhari, Kitab Al-Hibah (Book of Gifts), Hadith No. 2621 & Sahih Muslim, Kitab Al-Hibat (Book of Gifts), Hadith No. 1622) The same image is expressed by another Hadith, but the comparison is with a dog doing that.(Sahih Al-Bukhari, Kitab Al-Hibah (Book of Gifts), Hadith No. 2622) The narrator of the Hadith remarked that doing that with vomit was forbidden.
Regarding the matter of slandering the Raqi, it is considered an injustice, a lie and a false accusation, which is a cause for punishment, and so is the patient‘s envy. Condemning the Jews for their refusal to believe in Prophet Muhammad‘s صلى الله عليه وسلم message out of envy, Allah says, “(54) or are they jealous of mankind because of that which Allah o His bounty has bestowed upon them?”(An-Nisa’ Sura, Ayah 54.) As fire burns straw, so does envy with rewards. Therefore, the patient in that situation had better repent and abandon injustice and envy. (A Fatwa by Al-Jibreen, signed by him.)
9. Having a Group of women for Ruqyah
Questions:
Is a man Raqi allowed to perform an Ruqya unto a group of women in one place, where their Mahrams (relatives forbidden in marriage) are available in case their own women go epileptic or faint?
Answer:
It is not forbidden for a man Raqi to perform a group Ruqya for an assembly of women. It is the presence of a man and a non-Mahram woman on their own that is forbidden. According to the hadith, “If a man and a woman (who are not Mahrams) get together on their own, Satan comes in.’’ (Sunaj Al-Tirmidhi, Kitab Al-Fitan (Book of Temptations) Hadith No. 2165.) for such a task, the Raqi must be a trustworthy person of religious commitment, faith and righteousness. He has to limit his Ruqya to recitation and prayers behind a screen, and he must not directly touch the woman‘s body. It is recommended that the patients‘ Mahrams be present in case help is needed. (A Fatwa by Al-Jibreen, signed by him.) (Wallahu-A‘lam)
10. Those Who Do Not Believe the Quran is a Healing
Question:
What about those who do not believe in the healing power of the Qur‘an, who consider treatment by it as a myth and who believe that proper treatment has to be done only by material means as in medical practice?
Answer:
To believe that the Qur‘an is not a healing contradicts the Qur‘an and the Hadith. In the Qur‘an, Allah says, “(82) and we reveal of the Qur‘an that which is a healing and a mercy to believers.” (Al-Isra Surah, Ayah 82.) He also says, “(44) Say: It [the Qur‘an] is for those who believe [in it] guidance and a healing.” (Fussilat surah, Ayah 44) The Hadith reports the case of the Sahabi (the Prophet‘s Companion) who treated a patient stung by a scorpion. The patient was cured and was able to walk without any suffering after the Ruqya treatment. (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5749 & Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2201.) Many other successful cases have been reported.
Experience tells us that some illnesses which are too difficult for skilful doctors to treat by known medical means (medications and operations) have been – by Allah‘s permission – effectively treated with Ruqyas.
Obviously, some medical doctors, by the nature of their training, are likely to deny that people can be possessed by the devil or be affected by magic or envy. Since such causes cannot be materially identified by ordinary medical tools, such as the stethoscope, the microscope and x-rays, patients are judged as Physically sound in spite of their epileptic fits, fainting and inner suffering, which disturb them and cause sleeplessness and restlessness.
However, once those very patients are treated by means of legal ruqyas, their suffering is – by Allah‘s permission – removed. How effective Ruqyas are is related to the religious states of Raqis and patients. Regarding the Raqi, much depends on his mastery of relevant prayers and Qur‘anic verses and on his faith, honesty, purity of intention and avoidance of suspicious deeds. Patients, on the other hand, must be committed Muslims, who believe in the oneness of Allah and shun sins. Such qualities of Raqis and patients should – by Allah‘s permission – produce good results. (A Fatwa by Al-Jibreen, signed by him.)
By Khaled al-Jeraisy
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