PART 7 – RUQYAS
60. Writing Quranic Verses on Utensils for Treatment Purposes:
Question:
Is it allowed to write Quranic verses, such as Al-Kursi Ayah, on utensils for treatment purposes?
Answer:
We must be fully aware that Allah‘s Book has such dignity and pride that it must not be undermined by having it written on such things. How can a believer be at ease as Quranic verses, particularly, its greatest Ayah, are written on utensils to be thrown around and played with?! What a degrading position!
Indeed this is not to be allowed. If you have such utensils with Qur‘anic writings, you must have them erased. If they cannot be erased, they have to be buried in a clean place. This is safer than having Qur‘anic verses degraded, even if the intention is seeking cure. It has never been reported that the good Salaf – may Allah be pleased with them – did such writings. (Ibn-Uthaimeen,The Precious Collection, VoL2, p.243)
61. Ruqyas vs. Trust in Allah:
Question:
Does treatment with Ruqyas contradict trusting in Allah?
Answer:
To trust in Allah means to truthfully rely on Him believing that He is the only One Who can bring about benefit and prevent harm and to, simultaneously, take the necessary measures commanded by Him. To rely on Allah without taking the necessary steps is to undermine His Wisdom, for He linked effects to causes. In this regard a question arises: who is the person that relies most of all on Allah?
The answer to the question is Allah‘s Messenger . He used to take the measures necessary for avoiding harm. Preparing for war, he put his shield on to protect himself from arrows. In the Battle of Uhud he had two shields on in expectation of what was to come.
Thus, taking precautionary measures does not contradict trusting in Allah if one believes that such measures are effective only with His permission. Accordingly, one‘s recitation unto oneself or unto patients does not contradict trust in Allah. The Prophet himself used to perform Ruqya unto himself with AlFalaq and Naas Surah, and he used to do recitations unto his companions when they fell ill (Evidences have already been mentioned.) & (Ifta‘ Permanent Committee, Fatwas on Treatment Using the Qur‘an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, pp.15.)
62. Bad Omens in Houses:
Question:
Some people live in a house. There he has been inflicted with diseases and disasters. As a result, he and his family feel that the house is a bad omen. Is it allowed to move from such a house for that reason?
Answer:
Sometimes a bad omen may be in a house, a means of transport or a wife. As destined by Allah, such things may be associated with some harm or loss, etc. Therefore, one can, for example, sell the house or move to another one. May Allah bring about good things into the new house. The Prophet was reported to have said, “A bad omen is in three things: a house, a woman and a horse.” (Sahih Al-B ukhari, Kitab Attib (Book of Medicine), Hadith No. 5733. & Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2225.)
It is true that there can be a bad omen in some transport means, some wives and some houses. One must be aware that this is so by Allah‘s destiny for bringing about change, moving to another house. (Ibn-Uthaimeen, The Precious Collection, Voll,pp.70-71.)
63. How to Reconcile the Prohibition of Seeking Blessing from Saliva Other than the Prophet’s with the Hadith, “In the name of Allah, with the earth of our land….”
Question:
In an earlier Fatwa, we have stated that seeking blessing from saliva other than that of the Prophet * is forbidden as a type of Shirk, except a Qur‘anic Ruqya. This seems to contradict the Hadith reported by Aisha, ―In the name of Allah, with the earth j of our land and with the saliva of some of us, the sick among us can be cured with the permission of our Lord.‖ The Hadith is mentioned in Sahih Al-Bukhari and Sahih Muslim. Will you please explain that to us?
Answer:
Some scholars argue that the saliva mentioned is the Prophet‘s and the land is Medina. In this sense, there is no problem.
However, the Jumhur interpret the Hadith in general terms: the saliva is that of any Raqi, and the land is any land. They also maintain that the blessing is not sought from saliva in itself, but from the Ruqya with saliva and earth as part of seeking healing, not just seeking blessings.
The issue involved in the Fatwa you mentioned is seeking sheer blessing from saliva. Accordingly, there is no problem, for the two situations are different. (Ibn-Uthaymeen collection of Fatwas and Messages, Vol.1, pp.108-109.)
64. Seeking Treatment from Those Who Perform Legal Ruqyas
Question:
Nowadays we hear about people who use the Qur‘an in treating patients suffering from epilepsy, possession, the evil eye, etc. Some patients have found the treatment satisfactory. Is there any legal objection to their work? Is going to Raqis a sin? What are the requirements of a Raqi who performs Ruqyas with Qur‘anic verses? Has it ever been reported that some Salaf used the Qur‘an to treat patients suffering from epilepsy and magic?
Answer:
It is legitimate to treat patients suffering from epilepsy, possession and the evil eye by means of Ruqyas. Ruqyas involve performing recitations and Nafth on patients. Allowed Ruqyas are the ones using Quranic recitations and established prayers. Prohibited Ruqyas are the ones containing Shirk, such as praying to other than Allah and invoking Jinn, devils and mysterious names, which is typical of sorcerers and charlatans.
Ruqyas using the Qur‘an and established prayers are lawful, for Allah has made the Qur‘an a healing from physical and psychological diseases, provided that the Raqi and the patient have pure intentions and believe that all healing is Allah‘s and that Ruqyas with Allah‘s words are effective means.
It is legitimate to seek Qur‘anic treatment from Raqis if they are known for their sound beliefs and righteousness, and are known not to have done Shirk Ruqyas, or have invoked Jinn or devils; they treat only with legal Ruqyas.
Treatment with Quranic Ruqyas belongs to the Prophet‘s Sunnah, and was done by the Salaf. The Salaf used Quranic Ruqyas to treat patients suffering from epilepsy, evil eyes, magic, etc. They believed that Ruqyas are lawful beneficial means, and that only Allah is the Healer.
People must be alerted to the fact that some sorcerers and charlatans may mention some Quranic verses and established prayers, but they mix these with Shirk and invocation of Jinn and devils. This may deceive some ignorant patients, who may believe the Raqis are really doing Quranic Ruqyah. It is against such deceptive practices that people have to be on their guard. (Al-Fawzan’s Selected Fatwas, Vol.1, pp.54-56.)
65. Writing Quranic Verses on Leaves to Be Soaked in Water to Drink and to Rub Painful Spots with
Question
Some patients take from a righteous man some Quranic writings as a treatment for diseases from which they are suffering The Qur‘anic verses are written on a piece of paper The paper is to be soaked in water till the writing dissolves The patient drinks from the water three times and rubs the painful spot with the rest of the water. What is the legality of such a practice?
Answer:
Priority should be given to performing recitations and Nafth on the patient‘s body or painful spot, this is the legal Ruqya If the recitation is done onto water, and the patient drinks the water, it is valid as well, for this is in accordance with the Hadith.
However, several Ulama have allowed the practice of writing Quranic verses on a leaf to be soaked in water, in which the writing dissolves, and the solution is drunk This is based on the generality of seeking treatment by means of the Glorious Qur‘an, for Allah says that it is a healing. Thus, that practice is valid with the Will of Allah. Yet, the preferred option is direct recitation on patients or water to be drunk. (Al-Fawzan’s Selected Fatwas, Vol.1, p. 72.)
66. Shar’i Methods for Protection from and Treatment of Bewitchment
Question:
What are the legally recommended methods by which one can seek protection from bewitchment?
What is an appropriate treatment for getting rid of magic if one is bewitched?
Answer
Ibn-Taymiyah discussed the legal methods of treating bewitchment cases He mentioned two types according to the Prophet‘s Sunnah One method, which is more effective, is to extract the magic and neutralize it In the Prophet‘s case, he asked his Lord to guide him to the place of the magic. When told, he got it out from a water-well. After that the Prophet was active as if nothing had happened to him. . . . (Sahih Al Bukhari Kitab Ad-Dua (Book of Supplication) Hadith No 6391 & Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2189.)
The other method is by Allah‘s remembrance, saying established prayers and doing Quranic recitations unto the patient For example, Al-Fatiha, Al-Ikhlaas, Al-Falaq, Annas and any other Surah or Ayahs can be recited, followed by Nafth on the patient With Allah‘s permission healing takes place. (Al-Fawzan’s Selected Fatwas, Vol.2, p. 58.)
67. Doing Ruqyas with the Qur’an & Taking Wages in Return
Question:
Are there legal objections to Quranic Ruqyas? Is the Raqi allowed to take wages or presents for performing Ruqyas?
Answer:
Treatment with Quranic Ruqyas is allowed provided that it is consistent with the established Sunnah; according to it, recitation and Nafth are done on the patient or on the painful spot. They may also be done on water to be drunk by the patient. The Prophet conducted Ruqya treatment, was treated with it and instructed Muslims to do it.
Assyuti mentioned that the Ulama are agreed on that Ruqyas are allowed on three conditions: they must invoke nothing but Allah‘s Words, Names and Attributes; they must be comprehensible and in Arabic; and it must be believed that Ruqyas, in themselves, do not have any effect except with Allah‘s permission.
According to Mohammad Ibn-Abdul Wahhab, only the non- Shirk Ruqyas are allowed; they were prescribed by the Prophet as treatment for the evil eye, scorpion stings and snake bites. In these cases Ruqyas are beneficial with Allah‘s permission. Raqis can take wages for performing Ruqyas, for the Prophet approved of that on one occasion, when his companions charged fees for a Ruqya they had done unto a patient stung by a scorpion. He said to them, “The most deserving of wages is Allah‘s Book.” (Op. Cit.)(Kitab Ad Da’wah, (Book of the Call), Al-Fawzan‘s Fatwas, Vol.1, p.65)
68. Amulets for Treatment of Diseases
Question:
If we fall ill, we go to the Imam of the mosque and ask him to make amulets for treatment. Is this right or wrong?
Answer:
It is not allowed to ask the Imam for amulets for treatment. Instead, the right thing to do is to ask him to perform unto you a Qur‘anic Ruqya, which is beneficial and is validated by the Prophet‘s Sunnah. Besides, Raqi must be a trustworthy person regarding his faith.
However, making amulets to be hung on patients is not allowed. Originally, those amulets used to contain non-Qur‘anic material, i.e., Shirk prayers, names of devils and Jinn and incomprehensible unfamiliar expressions. Indeed all the Ulama agreed on the prohibition of such Shirk amulets.
In the case of the amulets with Quranic writings, they are not allowed to be hung for two reasons: one is that if allowed, they are likely to lead to Shirk; the other is the absence of evidence in their support. The available evidence allows doing Ruqyas by reciting unto patients. (Nurun Alad-Darb (Light on the Path), AlFawzan‘s Fatwas, Vol.3, pp.29-30.)
By Khaled al-Jeraisy
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