PART 3 – RUQYAS
23. Covering the Eyes of the Raqi Treating a Female
Question:
There is a Raqi we know as a pious, righteous man. He knows the Qur‘an by heart and his faith and behaviour have never been questioned. He uses the Qur‘an and the Sunnah in performing Ruqyas. Sometimes he has female patients, some of whom may be possessed or mad. Parts of their bodies may be unintentionally exposed during the Ruqya, and pain may move to various parts of their bodies. Therefore, before reciting, the Raqi covers his eyes with a bandage so as not to see exposed parts and so as to be able to continue recitation on the painful spots. This is all done in the presence of the female‘s Mahram (a relative she is forbidden to marry at all times). What is the validity of Raqi’s actions?
Answer:
For treating female patients with Ruqyas, the best choice is to have it done by a female Raqi, or by a pious, righteous Mabram who is well versed in the Qur‘an. In the absence of either option, Raqi, who puts a bandage on his eyes, can perform the Ruqya, provided that there is no chance of temptation and that he does not touch the patient‘s skin, otherwise it suffices to recite on some water or oil. Then, her own family can have her drink it and / or rub her body with it. This treatment can be sufficient. (A Fatwa by Al-Jibreen, signed by him.)
24. How to Do Nafth on Getting Satan’s Whispers During Salat
Question:
Some of the Prophet‘s companions complained to him of being distracted by Satan during Salat (prayers of the compulsory type). In response, the Prophet صلى الله عليه وسلم instructed them to say the prayer of seeking refuge in Allah from Satan and to do Nafth three times.
Could you explain how Nafth can be done in such a situation and what if it occurs a lot?
Answer:
Firstly, at the beginning of Salat and recitation one must seek refuge from Satan.
Secondly, one must be wholeheartedly aware of what he is saying during Salat. One must reflect on whatever he is reciting and whatever he is praying for. When he remembers Allah, he must reflect on the meanings of his prayers. This way, one becomes absorbed by such reflections instead.
Thirdly, in case Satan‘s whispering does occur, one has to pray for seeking refuge afresh – even if silently, i.e. with one‘s heart — and do Nafth three times to his left.
Nafth is the blowing of a puff of air mixed with little saliva from the mouth. It is this Nafth that a Raqi does on patients, hoping to keep Satan away. (Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), p. 213-214.)
25. Doing Ruqyas unto Others, While Disliking It for Oneself
Question:
We have read in Sheikh Muhammad Ibn-Abdilwahab‘s Kitab Attawheed (The Book of Oneness) the Prophet‘s Hadith about “the seventy thousand Muslims who are going to enter Paradise without being questioned,” for “they do not do Ruqyas”. Nevertheless, we have read in Ibn-Al-Qayyim‘s Zad Al-Ma’ad that the Prophet صلى الله عليه وسلم perform Ruqyas on some of his companions, and he said some prayers in that regard.
Does the Prophet‘s action annul the above-mentioned Hadith, or does it apply only to the Prophet صلى الله عليه وسلم?
Answer:
I have read Kitab Attawheed, but I have not come across that statement (“they do not do Ruqyah”). Maybe the copy you have read is an unauthorised one. This is what we have read in Kitab At Tawheed: “They are the ones who do not seek Ruqyah by others, do not get treatment by branding themselves and do not draw evil omens (from birds), but trust only in their Lord.” (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5752 & Sahih Muslim, Kitab Al-Iman (Book of Faith), Hadith No. 220.) However, if the statement exists in some copies, it may have been taken from a “weak” Hadith, (This expression is mentioned in Muslim’s narration.) for the Hadith is related in the Two Sahihs (Sahih Al-Bukhari and Sahih Muslim) in a variety of forms, one of which reads, ―They do not do Ruqyas, nor do they seek any for themselves.‖ This statement is considered by the Ulama (Muslim scholars) to be a mistake made by some narrators. Accordingly, the correct statement must read, “They do not seek Ruqyas (to be done unto themselves by others)”.
The fact that you benefit others through Ruqyas does not harm you in any way. In fact, it is a source of reward to you from Allah. According to the Hadith narrated by Jabir Ibn Abdillah, the Prophet صلى الله عليه وسلم said, “Whoever can benefit his brethren should do so.” (Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2199.)
However, that you ask others to perform a Ruqya on you implies that your trust in Allah, the One and Only God, is not strong enough. Raqis are allowed to perform Ruqyah unto others, but it would not be appropriate for them to seek such treatment for themselves from others. (Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), pp. 192-194.)
26. Ruqya Treatment Is Possible in the Absence of Medical Treatment
Question:
Some woman fell ill, and she did not know the cause of her illness. When ordinary medical practice failed to treat her, she sought treatment with a Ruqya. When Raqi saw her, he told her that her housemaid had put a needle in her bed. He requested to enter the. bedroom in order to perfume it with incense, and claimed that she would subsequently — with Allah‘s permission – be cured of her illness.
Is his diagnosis right? How could he know of the needle? Would he be in contact with Jinn? Should he be allowed to enter the bedroom?
Answer:
Only Allah knows the truth. However, the Raqi has to be checked: is he a good man? In other words, does he observe required worship duties? Does he have adequate knowledge of the Qur‘an? Does he apply that knowledge? Does he possess the right type of religious knowledge, i.e., is it consistent with the Salafi faith? If so, the diagnosis may be interpreted as something extraordinary or some type of revelation, or he may have identified some relevant signs If the answers to these questions are positive, there is no reason why he should not be permitted to enter the room and carry out the treatment, including the perfuming of the room with incense Perfuming with incense can be effective, for it may drive Jinn and devils out, or improve the atmosphere, which may bring about a state of awakening and activity. (Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), p. 207-208.)
If the answers are negative, or if he is involved in witchcraft, no treatment must be sought from him, nor must he be allowed to enter the room.
27. Treatment Lies in Remembrance of Allah, Patience, etc
Question:
Some man fell ill, but ordinary medical treatment did not work with him. When he got treatment with a Ruqya, his condition improved, but afterwards he relapsed. He is now asking, “What is the treatment in my case?”
Answer:
Generally speaking, treatment requires two things The first one is the trust in and the love of what is good The second is that one ought to patiently endure his suffering and to consider it as a test for measuring one’s patience by Allah If one patiently endures suffering, one receives support and reward from Allah, for He says, “(10) Verily the steadfast will be paid their wages without stint” (Az-Zumar Sura, Ayah 10.)
In this patient‘s particular case, we recommend the following:
Firstly, he should do as many good deeds as possible, such as Salat, supplications, reading the Qur‘ an and other forms of worship.
Secondly, he should attend assemblies for Allah‘s remembrance and religious seminars, such activities bring about comfort on the one hand, and keep alien thoughts away from him on the other.
Thirdly, he should keep doing useful things, which can be a source of comfort to him For instance, he could listen to audio material or read material of an Islamic nature, such as sermons, teachings, verdicts, stories and parables etc.
If he does all the above, the general and the particular, and gets treatment with Ruqyas according to the Qur‘an and the Sunnah, we trust that Allah will ease his suffering. (Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), p. 210-211.)
28. Doing Recitations on Water Tanks
Question:
Some Raqis do recitation only once, then do Nafth into a number of water or oil containers Others do recitation unto the water tank in the house or on a lorry, and then give the water to their patients.
Is it valid to do such things, and how effective are they?
Answer:
Such things are not valid, and those Raqis are not to be encouraged to do them For a Ruqya to be beneficial in such cases, the amount should be as little as one or two containers, after each Ayah is recited, Nafth is to be done on one container then the other Thus, it seems not beneficial to recite unto a number of containers or tanks as mentioned Obviously, such Ruqyas are often meant to make money in a deceptive way, which is forbidden. (A Fatwa by Al-Jibreen, signed by him.)
29. Using Any Ruqyas Provided They Are Void of Shirk
Question A:
Is it allowed to administer treatment with any type of Ruqya?
Answer A:
It is allowed to administer treatment with a Ruqya so long as it is void of Shirk, and vice versa. Quranic verses and the prayers proven to have been said by the Prophet صلى الله عليه وسلم are examples of valid (non-Shirk) Ruqyas, whereas invoking names of Jinn or supposedly righteous people is an example of Shirk. Incomprehensible Ruqyas are to be avoided lest they should contain Shirk elements. 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.)
Question B:
Is it allowed to invoke Allah‘s Attributes for Treatment?
Answer B:
It is allowed to do so, for Allah sa1‘s, “(180) Allah‘s are the fairest names. Invoke Him by them.” (Al-A’raaf Sura, Ayah 180.) In some of his Ruqyas, the Prophet صلى الله عليه وسلم recited Allah‘s Attributes to invoke His blessings, as in these prayers: “O Allah, Lord of mankind, I pray You to remove the suffering. I pray to 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 the Ill), Hadith No. 5675 & Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2191.)May Allah‘s prayers and peace be upon Prophet Mohammad صلى الله عليه وسلم, his kin and companions. (Permanent Ifta’ Committee, Islamic Research Journal, Vol 27, pp 63-64.)
30. Carrying Qur’anic Ayahs, Putting Them in Cars to Help Achieve Success
Question A:
What is the ruling on carrying in one‘s pocket or car written Quranic verses, e.g. small copies of the Qur‘an, as protection from envy, evil eyes or other forms of evil? Underlying this action is the belief that such verses are Allah‘s holy Words, hence the belief in their protective power derives from true faith in Him.
Question B:
What is the ruling on carrying Hijabs (amulets) on which are written Qur‘ anic verses for protection from envy and evil eyes, for achievement of success, or for curing some disease or magic?
Question C:
What is the ruling on hanging written Quranic verses around one‘s neck by means of a gold chain or some other means for the purpose of protection from evil?
Answers:
Allah has sent down the Qur‘an so that people can recite it as a form of worship, reflect on the meanings of its Ayahs and be aware of its teachings, which they are required to observe. The Qur‘an is, thus, remembrance to which believers‘ hearts soften and their skins shiver. It is also a cure for ignorance and going astray. It purifies souls from the evils of Shirk and sins. Allah has intended it as a guide and mercy to those who receive it with open hearts and ears and bear witness to it. In this regard Allah says:
“(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.)
“(23) Allah hath (now) revealed the fairest of statements, a Scripture consistent, (wherein promises of reward are) paired with threats of those who fear their lord, so that their flesh and their hearts soften to Allah‘s reminder. Such is Allah‘s guidance, where he guides whom He will. ..” (Az-Zumar Sura, Ayah 23.)
“(37) Lo! Therein verily is a reminder for him who hath a [3j heart, or gives ear with full intelligence. (Qaaf Sura, Ayah 37.)
The Qur‘an is a miracle from Allah to testily to – Muhammad s prophethood and message as a mercy and a reminder to all mankind. These are examples of what Allah says about this:
(51) And they say: Why are not portents sent down upon him from his Lord? Say: Portents are with Allah only, and I am but a plain warner. (51) Is it not enough for them that We have sent down unto thee the Scripture which is read unto them? Lo! Herein verily is mercy, and a reminder for folk who believe.” (Al-Ankabut, Ayahs 50-51.) He also says, “(1)…These are verses of the Scripture that maketh plain,” (Yusuf Sura, Ayah 1.) and says, “(1)… These are verses of the wise Scripture” (Yunus Sura, Ayah 1.)
The Qur‘an is basically a source of teachings and laws It is also a magnificent miracle and strong evidence to support the Prophet صلى الله عليه وسلم However, it is true that he used to treat himself with a Ruqya from the Qur‘an; he would recite the Surah of Al- Ikhlaas, Al —Falaq and Annas. Also, he allowed the performance of Ruqyas provided they were non-Shirk, such as those using the Qur‘an and other Islamic prayers. Not only did he approve of his companions‘ performance of Ruqyas, but also allowed taking wages in return. The following are some Hadiths of the Prophet‘s on Ruqyas:
Awf Ibn-Malik narrated,‖ We used to do Ruqyas before Islam, so we went to the Prophet صلى الله عليه وسلم and said to him, `What do you think (of doing them)? He said to us, `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.)
Abu-Saeed Al-Khudri narrated, A group of the Companions of, Allah’s Prophet proceeded on a journey till they arrived near one of the Arab tribes and requested them to be the tribe s guests, but they refused The chief of the tribe was stung / bitten (by a scorpion / snake) and was given all sorts of treatment, but all in vain. Some of the tribesmen said, Will you go to that group camping nearby to see if one of them has something useful? They went to them and said, “O the group! Our chief has been stung, and we have treated him with everything, but nothing benefited him. Has anyone of you anything useful? One of the group replied, `Yes, by Allah, I know how to treat with a Ruqya But, by Allah, we wanted you to receive us as your guests, but you refused I will not treat your patient till you fix for us something as wages‘ The tribesmen agreed to give the group a flock of sheep The man went with them and started doing Nafth (unto the bite / sting) and reciting Al-Fatiha till the patient was healed and started walking as if he had not been sick When the tribesmen paid the due wages, some of the group said, `Distribute (the sheep).‘ The one who performed the Ruqya said, `Do not do that till we see Allah‘s Prophet صلى الله عليه وسلم. They went to him and told him about what had happened. On hearing it, he said, ‗How do you know it (the Fatiha) is a Ruqya?‘ and added, `You have done the right thing. Divide (the sheep) and assign a share for me.‘ “ (Sahih Al-Bukhari, Kitab Al-Mardha (Book of the Ill), Hadith No. 5749 & Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2101.)
Aisha narrated, “Whenever Allah‘s Apostle went to bed, he used to do Nafth into his palms reciting Al-Ikhlaas, Al-Falaq and Annas, then pass them over his face and those parts of his body that his hands could reach. And when he fell ill, he used to order me to do that for him.” (Sahih Al-Bukhari, Kitab Fadha’il Al-Qur’an (Book of the Virtues of the Qur’an), Hadith No. 5017.) She also narrated, “The Prophet صلى الله عليه وسلم used to treat some of his wives by passing his right hand over the place of ailment saying `O Allah, Lord of mankind! I beg You to remove the suffering, and I beg You, for You are the Healer and there is no healing but Yours, to bring about a healing that will leave 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.)
Thus, on the one hand, the Prophet‘s Sunnah concerning legal Ruqyas is exemplified by the Hadiths mentioned above as well as others. On the other hand, in spite of being the one unto whom the Qur‘an was sent down and being the most knowing of its teachings and status, the Prophet صلى الله عليه وسلم was never reported to have worn any such thing as Qur‘anic amulet or incantation, nor put it in his clothes or travel bags for purposes of protection from any kind of evil, or purposes of achieving gains, e.g., victory at war, comfortable journeys, etc. Never is he reported to have done that for anybody either.
Naturally, if wearing or keeping such things were valid, the Prophet صلى الله عليه وسلم would have done and observed doing it and would have conveyed and explained it to the Ummah (Muslims), for Allah ordered him, “(67) O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou will not have conveyed His message.” (Al-Ma’idah Sura, Ayah 67.) Had he done that or informed his companions of it, they would have followed his example and would have communicated it to others, and it would, subsequently, have reached us. It is taken for granted that the Prophet‘s Companions are the most dedicated to following and communicating Shari‘ah and the most observant of its teachings in word and in deed. Therefore, keeping a copy of the Qur‘an in one‘s pocket, car, baggage, furniture, safe, etc. for purposes of protection from evil or purposes of achieving gains is not allowed. Likewise, wearing Quranic amulets, for instance around the neck by means of chains of silver, gold or other materials, is not allowed, for it is a violation of the Prophet‘s Sunnah as followed by his Companions, and it falls within a category of acts condemned by the Prophet صلى الله عليه وسلم in the following Hadiths:
“If one wears an amulet, may Allah not help him fulfill his wish.” (Musnad Ahmad, No. 154/4.)
“Whoever wears an amulet has committed an act of Shirk.” (Musnad Ahmad, No. 154/4.)
“Verily, (illegal) Ruqyas, amulets, and love charms are acts of Shirk.” (Sunnan Abu-Dawood, Kitab At Tib (Book of Medicine), Hadith No. 3883.)
The above-mentioned Hadiths explicitly maintain that only legal/non-Shirk Ruqyas are allowed, whereas all amulets are not. This is consistent with the views of Ibn-Mas‘ud, Abdullah Ibn-Abbas, some other Companions of the Prophet صلى الله عليه وسلم as well as some Tabi’in, such as Ibn-Mas’ud companions, one of whom is Ibraheem Ibn-Yazeed Al-Nakh‘i.
However, some Ulama (scholars) argue that non-Shirk amulets, which have Qur‘anic verses and Allah‘s Attributes, can be used for protection and other purposes. Their argument rests on the example of the Prophet‘s condemnation of all Ruqyas except the non-Shirk ones. Like non-Shirk Ruqyas, non-Shirk amulets can bypass that condemnation. It is argued that since Allah‘s Words, the Qur‘an and His Attributes are non-Shirk, they can be used as amulets or other forms to carry, hang or keep for blessing‘s sake. This argument was attributed to a group of people, among whom was Abdullah Ibn-Amr Ibn-Al-Aas, but there is no evidence to relate that to him, particularly as Mohamed Ibn Is-haq, who is considered a fabricator, is one of the narrators.
Even if it were proven to have been Abdullah Ibn-Amr Ibn-Al-Aas‘s argument, it could not justify wearing amulets. Examination of its original context reveals that Qur‘anic recitation was being taught to older boys by heart, while to younger ones by writing on slates. Obviously, the slates used to be hung around their necks so that they could read the writings several times till they learn them by heart, i.e., that was done for learning purposes, not for protection from some evil or envy. Thus, that particular act in that particular teaching-learning context is not relevant to amulets at all.
In his book Fat-h Al-Mamajeed, Sheikh Abdurrahman Ibn-Hassan advocates Ibn-Mas’ud and his companion‘s position prohibiting amulets in general. In defence of this, Ibn-Hassan puts forward three reasons. Firstly, the prohibition statement is general, so it has no exceptions. Secondly, prohibition of Qur‘anic amulets is a strong case for prohibiting minor ones, thus blocking a Shirk avenue. Thirdly, if worn, Quranic amulets would likely be brought into undeservedly degrading situations, particularly in such places as toilets. (Fatwa of the Ifta’ Permanent Committee, Vol. 1, pp. 197-210.)
31. Taking Ruqya Wages to Avoid Asking Others for Help
Question:
I work as a preacher and Imam (prayer leader) in a mosque where I have established a library, which has a good number of valuable Sunnah books. There, I also teach Hadith, Fiqh (Islamic jurisprudence), Tawheed (Oneness of Allah), and Tafseer (Meanings of the Qur‘ an). In addition, I treat with legal Ruqyas according to the Prophet‘s Sunnah, as he did unto his wives and his companions, and as Angel Jibreel — may His peace be upon him — did unto him. When doing Ruqyah, I never violate the Sunnah. The Ruqyas I often use are taken from Ibn-Taymiya‘s books, such as Idhah Addalalah Fi Umoom Al Risalah, and Ibn-Al-Qayyim‘s books, such as Zad Al-Mi’ad. As you know, Ruqya treatment is an established element of Sunnah.
I am not denying that I take wages for treating Ruqyas. This is based — as you very well know – on the Hadith narrated by Abu-Saeed Al-Khudri (Op. Cit.) regarding the license to perform Ruqyas and charge fees in return. One reason why I accept fees is that I do not want to be dependent on others for a living, particularly that I am blind, have family responsibilities and do not have a regular job. Another reason is my awareness of its legality. Nonetheless, there are those who, out of ignorance, object to my taking such fees, yet, do not present evidence to support their objection.
I beg you to clarify this issue so that I can be enlightened with respect to my duties and to such unqualified objections.
Should you see that what I am doing is wrong, I trust you will convincingly make that clear to me, and I promise to abide by your verdict.
Answer:
If – as you have stated – you are treating with legal Ruqyas, if your Ruqyas are consistent with the Prophet‘s established Sunnah, and if you consult Ibn-Taymiya‘s and Ibn- Qayyim‘s writings – may Allah have mercy on their souls – as well as other writings by Ahlus-Sunnah-wal-Jama‘ah, what you are doing is valid and should be appreciated As for Ruqya wages, you are allowed to take them as verified by the Hadith to which you have referred.
May Allah reward you for what you are doing in the line of preaching, guiding, teaching, leading prayers, establishing a library with valuable books written by Ahlus-Sunnah-wal Jama‘a and serving your brethren. May He guide you to more good deeds and make you dependent on nobody but Him Allah – may He be praised – is near mankind, and He hears all prayers May His prayers be upon Prophet Muhammad صلى الله عليه وسلم, his kin and his Companions. (Permanent Ifta’ Committee, Islamic Research Journal, Issue 27, p. 58 – 57.)
32. The Validity of Ruqyah
Question:
What is the Islamic position regarding Ruqyas9 I have heard about the Prophet‘s companion who treated a patient with a Ruqya, and he was given some sheep in return This was approved by the Prophet صلى الله عليه وسلم, who said, “Assign a share for me with You.” (Op. Cit.) The Prophet صلى الله عليه وسلم is also reported to have performed Ruqyas. He used to pass his hand over the painful spot and pray: `Lord of Mankind, I beg You to remove the suffering” (Op. Cit.) I have also learnt that when describing the seventy thousand who will enter Paradise without judgment, he said, “They are those who do not perform Ruqyas nor do they seek Ruqyah for themselves.” (Op. Cit.) It is also said that Ruqyas are considered Shirk. I beg to have that matter clarified so that I can be aware of the legality of Ruqyas.
Answer
It is allowed to perform Ruqyas using Quranic verses and legal prayers as approved by the Prophet صلى الله عليه وسلم in his saying, “Ruqyas are valid so long as they are void of Shirk,” (Op. Cit.) as well as in other Hadiths. (Op. Cit.)
33. The Validity of a Scorpion Sting Ruqya Common Among Bedouins
Question
The following is a Ruqya commonly used by Bedouins for the treatment or scorpion stings (translator‘s note it begins with Al-Fatiha Sura, but the rest as in the Arabic original text is incomprehensible):
“Praise be to Allah, Lord of the Worlds, The Beneficent, the Merciful, Owner of the Day of Judgment Thee (alone) we worship, Thee alone we ask for help Show us the straight path, The path of those whom Thou hast favored; Not (the path) of those who earn Thine anger nor of those who go astray.” (Al-Fatiha Sura, Ayahs 2-7.) Salaf Jamal Eddin for snake bites, shala‘ shala‘at, gave such a loud scream that it split the latitude, God inspired it, and immediately sent the reading of Sulaiman Ibn-Dawood Al-Rifa‘ i received sent awakened by Missalama‘s God, its height reaches the throne, and down to earth shaking not to be eliminated by mudslides, rain, sun, moon, or who has witnessed that camels eat the ten, nor does a female is transported without a male and who disobeys his Lord is a disbeliever, I am invoking Allah unto you all harm with Allah‘s strong incantations first by Allah second by Allah third by Allah fourth by Allah fifth by Allah sixth by Allah seventh by Allah eighth by Allah ninth by Allah Tenth by Allah and by Allah‘s unending names, I am invoking of the Sunday pictures none but Allah the One, I am invoking of the Monday pictures and said of Allah good, I am invoking of the Tuesday pictures and the pictures of angels and prophets, I am invoking of the Wednesday pictures and Allah is good, I am invoking of the Thursday pictures and I seek refuge from Satan, I am invoking of the pictures of Friday and those of the listening angels, and I am invoking of the Saturday pictures and Allah is generous and consistent. Emerge from the brain into the bones and from the bones to the nerve … – (translator‘s note: the above is about a third of the Bedouin Ruqya, and it is entirely incomprehensible).
Answer:
Such a Ruqya cannot be valid since it contains unknown names as well as incomprehensible expressions. According to the Hadith narrated by Ibn-Mas‘ud, the Prophet صلى الله عليه وسلم is reported to have said, “(Illegal) Ruqyas, amulets and Tawlahs (love charms) are forms of Shirk.” (Op. Cit) & (Fatwa of the Ifta’ Permanent Committee, Vol, 1, pp. 168-171)
By Khaled al-Jeraisy
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