PART 2 – RUQYAS
11. Prophet Mohammad’s صلى الله عليه وسلم Ruqyah
Question:
What are Ruqyas reported to have been performed by Prophet Muhammad صلى الله عليه وسلم?
Answer:
It is reported that whenever the Prophet صلى الله عليه وسلم went to bed, he used to do the following: (a) put his palms together; (b) breathe out into them; c) read Al-Kursi Ayah and the Suras of Al-Falaq, Annas, Al-Kafiroon and Al-Ikhlaas three times; and (d) rub with his hands the front of his body, starting with the face down to the neck, the chest, the tummy and ending with the legs. When he fell ill, Aisha did that for him, rubbing him with his own hands for their blessing‘s sake. (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5748)
When a Sahabi recite Al-Fatiha as a Ruqya unto a patient stung by a scorpion, and the patient was cured, the Prophet صلى الله عليه وسلم said to the Raqi, “How did you come to know it is a Ryqya?! (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5749 & Sahih Muslim, Kitab Asslam (Book of Peace), Hadith No. 2201.) This confirms the recitation of Al-Fatiha for Ruqyas.
Seeking Allah‘s protection, the Prophet صلى الله عليه وسلم used to say, “I seek refuge in Allah from devils and from evil eyes.” Then, he would recite Al-Falaq and Naas Suras.(Sunan Al-Tirmidhi, Kitab Attib (Book of Medicine), Hadith No. 2058 & Sunan Ibn-Majah, Kitab Attib (Book of Medicine), hadith No. 3511.)When performing Ruqyas, he prayed for the patient, “In the name of Allah I am doing this Ruqya unto you to get rid of what is harming you and of the evil of spirits and envious eyes. May Allah cure you! In the name of Allah I am doing this Ruqya unto you.” (Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2186.)
Having banned the use of Shirk prayers for Ruqya, the Prophet صلى الله عليه وسلم taught these instead, “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 the healing that leaves behind no ailment.” (Sahih Al-Bukhari, Kitab Al-Mardha (Book of the Ill), Hadith No. 5675 & Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2191) He also used to say, “I seek refuge in Allah‘s perfect words from the evil of all what he has created (Sahih Muslim, Kitab Adhikr Wad-Du’a (Book of Remembrance and Supplications), Hadith No. 2708), from all devils and insects and from all envious eyes.” (Sahih Al-Bukhari, Kitab Ahadith Al-Anbiya‘ (Book of the Prophets‘ Sayings), Hadith No. 3371) He also said, “If one has pain, one should lay one‘s hand on the painful spot and say: I seek refuge in Allah‘s Dignity and Ability from the evil of what I am suffering and guarding against.” (Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2202.) & (A Fatwa by Al-Jibreen, signed by him.)
12. No Payment of Fees Without Cure
Question:
In one of your Fatwas concerning receiving fees for Ryqyas, you said, “There is no objection to taking fees for performing a Ruqya on condition that cure occurs.”
Is this condition applicable to the medical doctor? Compared to the licence to take fees for recitation, is it allowed to take fees for doing incantations with written Quranic verses and for recitation unto oil and health water?
Answer
As Abu-Saeed Al-Khudri narrated, one of the Prophet‘s companions performed a Ruqya on a tribe‘s chief after agreement on a charge worth a flock of sheep if cured. Regarding the wages (sheep) received for the Ruqya, the Prophet صلى الله عليه وسلم said to those companions, “Divide the sheep among you, and allocate a share to me.” (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5749 & Sahih Muslim, Kitab Asslam (Book of Peace), Hadith No. 2201.) He also said, “The most worthy of charging fees is Allah‘s Book.” (Sahih Al-Bukhari, Kitab At Tib (Book of Medicine), Hadith No. 5737.)
Concerning the doctor, if he demands fixed fees, cure becomes a condition, except in the case of agreement of paying the expenses of treatment and medicines. Concerning incantations, they are basically Ruqyas, i.e. recitations with Nafth unto the patient, and so is writing Quranic verses in Saffron water on paper; they can be compared to medicines, and, therefore, fees can be charged for doing them. Similarly, the actual price of oil or health water on which recitation is done can be charged without additions. (A Fatwa by Al-Jibreen, signed by him.)
13. The Body Parts Through Which Devils enter and Possess Humans
Question:
While performing Ruqyas, some Raqis command the devil to get out of the possessed patient. Sometimes the devil asks to exit through, for example, the eye or the ear, but the Raqi refuses lest the patient‘s ears or eyes should be harmed. Therefore, the Raqi instructs the devil to exit through the mouth or toes.
Is it right to believe that the devil‘s exit through the patient‘s ears or eyes can be harmful?
Answer:
It is true that the devil possesses the human and controls all his body. Obviously, it can enter through all body parts, and sometimes through certain parts such as fingers, toes, sense organs or private parts. The same can be said about its exit; for example, as it enters through one side, it can exit from the other side, or through a finger, a toe, the mouth, the nose or the ears.
Someone I trust told me about the case of a possessed girl. Under the pressure of the Ruqya, the devil asked to exit through the right hand‘s forefinger. Those who were observing the finger being dipped into dust, as the exiting was occurring, saw no harm done to the finger. This implies that no harm befalls the exit point. (A Fatwa by Al-Jibreen, signed by him.) Wallahu A‘lam.
14. Drinking Water Recited on, Washing the Body with it & Performing Ruqyas unto those in Menstruation
Question:
What is the validity of drinking or washing the body with the water on which Quranic verses have been recited? Is it allowed to perform Ruqyas unto those in Haidh (menstruation), Nifas (parturition) or Janabah (the state after intercourse when one has not washed yet)?
Answer:
In the case of Janabah, patients have to do Ghusl (have a bath/shower) so as to be ready for receiving Ruqya treatment, even if it is only drinking or washing with water on which recitation has been done. This is believed to render treatment more effective.
In the cases of Haidh and Nifas, females can use water recited unto, for delaying the Ruqya treatment till Haidh or Nifas is over can be harmful. (Al-Jibreen, Al-Kin Aththameen (The Precious Treasure).)
15. Islamic View of Popular Practitioners
Question:
How does Islam view popular practitioners?
Answer:
The Prophet صلى الله عليه وسلم says, “For every disease Allah has created a remedy, the knowledge of which some people can discover, while others cannot.” (Sahih Al-Bukhari, Kitab At Tib (Book of Medicine), Hadith No. 5678.) Accordingly, popular practitioners have had the experience of using certain remedies, and in their practice they have consulted medical information compiled by knowledgeable scholars. In fact, medical practice as such has been known for ages. At the time of the Prophet صلى الله عليه وسلم, certain people specialized in it. They had knowledge of medicines in terms of ingredients, properties and usage. They regarded such medicines as a means to healing, and believed in Allah as the creator of all means.
Thus, it is legitimate to acquire and use such knowledge. For detailed information, one can read these books: Attib Annabawi (The Prophet‘s صلى الله عليه وسلم Medicine) by Ibn-Al-Qayyim and by Aththahabi, Al-Adab Ashshar‘iyyah (Legal Manners) by Ibn-Muflih and Tas-heel Al-Manafi‘ (Facilitating Benefits), etc. (Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), p. 209.)
16. The Validity of Ruqyas During Haidh or Janabah
Question:
Is it allowed to perform Ruqyah unto a female patient who is possessed or is cast by an evil eye during Haidh, or unto a male patient during Janabah?
Answer:
Basically, in cases of major Hadath (unclean state), such as Janabah and Haidh, Taharah (purification of the body by washing all of it with clean water) is required for reading the Qur‘an. As far as patients are concerned, their Tahara perfects Ruqyas. However, if a lady falls ill during Haidh and suffers as a result, she is allowed to receive a Ryqua irrespective of the source of suffering, be it possession, magic or an evil eye. (Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), p. 195.)
17. The Means to Protection from Satan
Question:
What is the means by which man can be protected from Satan‘s deeds and whispers and which can keep faith intact and behavior sound and straight?
Answer:
There are two demands for this. Firstly, one has to continually pray to Allah for protection from Satan‘s evil deeds and whispers, while firmly believing that none but Allah gives refuge from such things. Secondly, one must resolve to rid oneself of the doubts and whispers raised against the source and validity of faith and acts of worship. One must firmly believe that his faith is the right one and that whatever whispers he gets are all from Satan, who always plans to lead people into confusion and to put on them an unbearable burden in order to feel tired of worship and to think that it is not valid. (Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), p. 212.)
18. Raqis without Religious Academic Qualifications
Question:
A controversy has arisen regarding who is qualified to recite the Quran for Ruqyas. Some argued that none but those who have Sharia knowledge must be allowed to perform Ruqyah. Others argued that being able to recite the Qur‘an and having a sound faith, righteousness and piety are sufficient qualifications for Ruqya performance.
Could you explain the Islamic ruling regarding this issue? May Allah reward you.
Answer:
The ruling in this regard is that Ruqyas are valid if performed by those whose faith is sound, whose deeds and behaviour are good and who can recite and understand the Qur‘an well, without having to possess knowledge or practice of Shari‘ah. This can be implied from Abu Saeed‘s story of the man who treated with Ruqya a person stung by a scorpion. AbuSaeed mentioned that the man was not known to have performed Ruqyas before. Also, the Raqi should purify his intention, should have the interests of patients at heart and should not be concerned with making money so that treatment can be most beneficial. (A Fatwa by Al-Jibreen, signed by him.)
19. Repeating the Ruqya a Hundred Times
Question:
There is a Raqi who has learnt the Qur‘an by heart, is known for his piety and righteousness, and uses for Ruqyas only the Qur‘an and the Prophet‘s tradition. However, he repeats the Ruqya too many times; for example, he may repeat the Fatiha a hundred times or more, while believing that the number of times is not in itself the source of healing.
What is the ruling regarding such repetition? Is it alien to Islam?
Answer:
There is no objection to repetition, whether it is counted or not, for the Qur‘an itself is a healing, a guidance and a mercy to those who believe in it. Therefore, the Raqi‘s use of the Qur‘an and the Prophet‘s tradition constitutes – by Allah‘s permission – a beneficial treatment, provided that both the Raqi and the patient are faithful, righteous persons. It is important that they be aware of the meanings of the verses and prayers being recited. (A Fatwa by Al-Jibreen, signed by him.)
20. Receiving Non-Conditional Fees, but for Charity Purposes
Question:
Is a Raqi who fulfils legal requirements in terms of faith, piety and righteousness allowed to receive fees for performing Ruqyas in accordance with the Qur‘an and the Sunnah (the Prophet‘s traditions) even though he does not demand or fix any charges, but uses what is given to him for his own expenses as well as charity purposes? What is the supporting evidence? If it is allowed, does it undermine the value of the Ruqya if the fees are fixed beforehand?
Answer:
There is no objection to taking fees for performing Ruqyas on condition that healing occurs. This ruling finds support in the story and Hadith related by Abu-Saeed Al-Khudri. According to Abu-Saeed, a group of the Prophet‘s Companions camped near a tribe and requested to be their guests, but the tribe refused. At that time, the chief of the tribe happened to be stung (or bitten), and he was given all sorts of treatment, but all in vain. Some of his tribesmen said, “Will you go to those travellers camping nearby and see if one of them has something useful?” When asked for help, one of the travellers replied, “Yes, by Allah, I know how to treat a Ruqya, but, by Allah, we asked you to receive us as your guests, but you refused. I will not treat your patient with a Ruqya till you fix for us something as wages.” Consequently, they agreed to give the travellers a flock of sheep. The man started doing Nafth (on the painful spot) and reciting Al-Fatihah till the patient was healed and started walking as if he had not been sick. (Al-Fatiha Sura, Ayah 2.) The group got their wages for the Ruqya. When told the story, the Prophet صلى الله عليه وسلم said to them,” . . . Divide (the sheep amongst you) and assign a share for me.” (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5749 & Sahih Muslim, Kitab Asslam (Book of Peace), Hadith No. 2201.)
Thus, the Prophet‘s approval of the travellers‘ behaviour and his demand for a share for himself represent the evidence that allows lying wage conditions for Ruqyas. The Ruqyas themselves must be of the legal type, otherwise they are invalid. Also, cure from ailment is necessary for payment of wages.
However, it is recommended that no wage conditions be laid for performing Ruqyas, and that they be done for helping fellow Muslims in sickness and suffering. If patients willingly decide to pay something, the Raqi can take it. If paid too much, he should return the extra. Should he decide to fix a wage beforehand, it should not be high, but reasonable enough to cover his basic expenses. (A Fatwa by Al-Jibreen, signed by him.)
21. Doing Recitations unto Water, Oil and Ointment & Using Saffron in Writing Prayers
Question:
Some Raqis do recitations unto water, oil, ointment or cream. They also write prayers in saffron on a piece of paper, soak the piece of paper in water and have the patients drink the water or wash their bodies with it. Pieces of paper with such players are called Aza‘im (incantations).
What is the validity of making and using such Aza‘im?
Answer:
According to a Hadith interpreted by Muhammad Ibn-Abdilwahab, the Prophet صلى الله عليه وسلم said, “Aza‘im, Tama‘im (amulets) and Tawlas (love incantations, worn by wives seeking their husbands‘ love) are forms of Shirk (having associates with Allah).” (Sunan Abu-Dawood, Kitab Attib (Book of Medicine), Hadith No. 38833.) Only non-Shirk Ruqyas are allowed.
The Prophet صلى الله عليه وسلم is confirmed to have said, “Let me check your Ruqyah. They are valid so long as they are void of Shirk.” (Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2200.) He is also reported to have said, “Whoever can benefit his brethren should do so.” (Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2199.) The Prophet صلى الله عليه وسلم perform Ruqyas in some of his companions, and he himself – having had a spell cast on him by a Jew – received a Ruqya from Angel Jibreel (Gabriel) – may Allah‘s peace be upon him. He used to do Ruqyah on himself by doing Nafth into his palms and reciting the Kursi Ayah and the Surahs of Al-Ikhlaas, Annas and Al-Falaq, then passing his palms over the parts of his body he could reach in front.
It is also true that the Salaf recite Quranic verses unto water and drank or washed with it seeking alleviation or elimination of pain, for the Qur‘an, being Allah‘s Words, is a healing; “ (44) Say: It [the Qur‘an] is for those who believe [in it] a guidance and a healing.” (Fussilat surah, Ayah 44.) Similarly, it is allowed to use Allah‘s Words and His Prophet‘s for recitation unto water to be drunk or washed with, oil or cream to rub the body with, or food to be eaten.
Not only can Ruqyas be recited unto such things, but they can also be written on pieces of paper, and then washed in water to be drunk by patients for treatment. It does not matter what material is used for writing, be it saffron, water or others. What matters is that they fulfill the Prophet‘s demand that “Ruqyas are valid so long as they are void of Shirk.” In other words, they must comply with the Qur‘an and the Sunnah. (A Fatwa by Al-Jibreen, signed by him.)
22. Using Prayers Other than the Prophet’s
Question:
Is a Ruqya valid if the Raqi uses prayers not known to have been used by the Prophet صلى الله عليه وسلم, even if they are void of Shirk?
Is it also valid if the Surah or Ayahs recited are not among those mentioned in the Sunnah, but are simply appreciated by the Raqi, who repeats them a certain number of times, believing that the number of times does not affect healing?
Answer:
Legally, Ruqyas are not restricted to specific Suras, Ayahs or prayers. The only restriction is that they are void of Shirk. According to the Prophet صلى الله عليه وسلم, “Ruqyas are valid so long as they are void of Shirk.” (Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2200.) For example, recitation must not be intended to Jinn or Satan, and sacrifices, however insignificant they might seem, must not be offered to other than Allah. Also, validity of Ruqyas requires that they do not involve non-Islamic activities, such as eating unclean food or neglecting prayers.
If void of Shirk and non-Islamic activities, Ruqyas are valid, for Allah describes all of the Qur‘an, not specific parts of it as a healing and a mercy for those who believe in it. He commands us, “(60) Pray unto me, and I will hear your prayers.” (Ghafir surah, Ayah 60.) He also commanded us, “(55) Call upon your Lord humbly and in secret.” (Al-A’raaf surah, Ayah 55.) Allah has not demanded that certain expressions be used for prayers. It is allowed to repeat the Ayahs and prayers several times, for Allah‘s Words are a healing. (A Fatwa by Al-Jibreen, signed by him.)
By Khaled al-Jeraisy
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