PART 8 – RUQYAS
69. Nafth on Water is Part of a Ruqya
Question:
Sheikh Mohammad Ibn-Ibraheem was asked about the validity of performing Nafth on water which the patient drinks seeking healing through the Raqi‘s saliva and prayers or Quranic recitations.
Answer:
Such Nafth is valid. The Ulama recommends it. This verdict is based on evidence from statements by the Prophet and arguments put forward by the Imams‘ authorities. This is the evidence:
In his Sahih, in the chapter on Nafth during Ruqyas, AlBukhari mentioned that Abu-Qatadah narrated that the Prophet said, “If you dream of something you hate, you should, as soon as you wake up, do Nafth three times, and seek protection from its evil, and you will not be harmed.” (Sahih Al-B ukhari, Kitab Attib (Book of Medicine), Hadith No. 5747 & Sahih Muslim, Kitab Arru‘ya (Book of Vision); Hadith No. 2261.) Also, Aisha narrated, “Whenever Allah‘s Prophet went to bed, he used to recite Al Ikhlas, A1-Falaq and Annas and then did Nafth into his palms and passed them over his face and those parts of his body that his hands could reach. (Op. Cit.)
Al-Bukhari mentions also the Hadith narrated by AbuSaeed regarding the Ruqya with Al-Fatiha. There is a version of the same Hadith in Sahih Muslim.(Op. Cit.) He mentions the Hadith reported by Aisha that the Prophet used to say, “In the name of our Lord, by the earth of our land and the saliva of some of us, the sick among us can be healed by the permission of our Lord.” (Sahih Al-B ukhari, Kitab Attib (Book of Medicine), Hadith No. 5747 & Sahih Muslim, Kitab Arru‘ya (Book of Vision); Hadith No. 2194.)
Annawawi maintains that Nafth is recommended in Ruqyas, there is agreement on allowing it and the Jumhur (among Sahaba, Tabi‘is and those after them) recommend it.
Al-Baydhaawi argues that medical investigations have concluded that saliva helps sooth affect one‘s temper, and that the earth of homeland has a good effect on temper and on overcoming harm. He also says that Ruqyas have such wonderful effects that one cannot explain them by ordinary means.
In Al-Had-y, Ibn-Al-Qayyim speaks in detail about the notions underlying Nafth and about its secrets. In the concluding section, he argues that the Raqi‘ s soul matches the evil souls, and it increases with its quality and gets support from Ruqyas and Nafth in eliminating the evil effects. In seeking support from Nafth, the Raqi can be compared to the evil soul using stings. The nature of Nafth makes it available to good souls as well as evil ones. That is why it is used by sorcerers as well as by the faithful.
According to Mahanna, Ahmad approves of the writing of Qur‘anic verses in a bowl to be washed with water to be drunk by the patient for treatment. Also Salih says that if he falls ill, his father performs Quranic recitations onto water, which he gives to him to drink and wash his hands and face with.
We hope all we have said has clarified to you the issue of Nafth on water to be drunk by the patient. (Mohammad Ibn-Ibraheem Al-Sheikh, Fatawa Al-Mar-a‗h Al-Muslimah (Fatwas for the Muslim Woman), VoL 1, pp.158-159.)
70. Writing Quranic Verses in a Bowl to be Washed with Water Which Patients Drink
Question:
Is it allowed to write Quranic verses in a bowl to be washed with water, which is then given to patients to drink?
Answer:
It is allowed to do that. In this respect, Ibn-Al-Qayyim mentioned that some of the Salaf recommended having Quranic verses written, then washed with water to be drunk by the patient. Also Mujahid recommends the same prescription, and so does Abu-Qulabah. Ibn-Abbas is reported to have ordered such a prescription for a pregnant woman in difficult labour. (Ibn-Assiny‘s Al-Yawm Wal-Laylah, Hadith No.619.)
71. Transporting Zamzam Water to Other Countries for Treatment Purposes
Question:
Is it allowed to transport Zamzam water to other countries for treatment purposes? If transported, will the water still retain its properties?
Answer:
Yes, it is allowed to take Zamzam water to other countries, and the water will retain its properties. (Muhammad Ibn-Ibraheem Al-Sheikh, Fatawa A1-Mar-a‘h Al-Muslimah (Fatwas for the Muslim Woman), Vol.1, p.169.)
72. The Muslim’s Treatment of Himself by Means of Recitation and Nafth into Water
According to Aisha, if the Prophet fell ill, he took Nafih (three times) into his own hands and recited the Surahs of Al Ikhlas, Al-Falaq and Annas. With every recitation and Nafth, he rubbed his body with his hands, starting with the head, the face and then the chest. Also, Jibreel – using water – treated him with this Ruqya, “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 spirit 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.)
He repeated it three times. This Ruqya is beneficial as well as legal.
As narrated by Abu-Dawood, when Thabit Ibn-Qais fell ill, the Prophet did recitation unto some water and had it poured on Thabit. The Prophet also treated some patients with this Ruqya, “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.) & (lbn-Baz’s Collection of Fatwas and Articles, Op. Cit., Vol.8 , P. 94.)
73. Writing Quranic Verses on Something Clean and Washing It with Water to Be Drunk by Patients
Question:
Is it allowed to treat patients by writing Qur‘anic verses on a clean wooden slate, then washing it with water to be drunk by them? Is it allowed to take wages for administering such treatment?
Answer:
It is considered, by some Ulama, a valid treatment to write Quranic verses on something clean and to wash the writing with water to be drunk by the patient. This belongs to treatment with Ruqya, as mentioned by scholars such as Ibn-Taimiyah (Ibn-Taimiyah’s Majmu’ Al-Fatawa (Collection of Fatwas), 19/64,65.) and Ibn-Al-Qayyim (Ibn-Al-Qayyim ‘s Zad Al-Ma ‘ad, 4/170, 171.). However, priority should be given to direct Ruqya, i.e. direct recitation and Nafth on the patient or on the painful spot; this is considered better.
As for taking wages for writing Ruqyas as mentioned above, it is allowed to do so, for the Prophet permitted it in case the Sahaba who took wages in return for the Ruqya performed on the stung chief. (Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5749 & Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2201.) & (Al-Multaqa mm Fatawa Al-Fawzan (Al-Fawzan’s Selected Fatwas), Vol. 2, p. 145.)
74. It Is Not Allowed to Open Specialist Clinics for Ruqya Treatment
Question:
What do you think of opening specialist clinics for Ruqya treatment?
Answer:
This should not be allowed, for it will open the door for temptations and cheating. Besides, the Righteous Salaf never did such a thing. Also, expansion of clinics of that type would be a source of evil and corruption because the unqualified and the greedy will be attracted to it as some type of lucrative business. Such people will also try to get as many customers as possible, even by unlawful means. To defend such business by saying that the Raqi in charge is a righteous man is unacceptable, for man is not immune from temptations. Even if the Raqi is really righteous, opening that door should not be allowed. (Al-Multaqa mm Fatawa Al-Fawzan (Al-Fawzan’s Selected Fatwas), Vol. 2, p. 148.)
75. Protection from Satan’s Whispers
Question:
I am a twenty-year-old girl. Thanks be to Allah, I believe in Him. For the last three or four years, I have been psychologically ill, suffering from Waswasah (evil whispers / promptings of Satan) so much that I feel I am nearing madness. So far, I have not been able to get rid of my illness. I want to know if Allah tests people by Satanic encounters. What does one have to do to get rid of Satan‘s whispers? I need your advice.
Answer:
In fact, Waswasah is a serious illness caused by Satan, who connives to disturb, mislead and distract people from the worship of Allah. Therefore, He commanded Prophet Muhammad to seek His protection from Waswasah. As expressed in Annas Sura:
“(1) Say: I seek refuge in the Lord of mankind, (2) The King of mankind, (3) The God of mankind, (4) From the evil of the sneaking whisperer, (5) Who whispereth in the hearts of mankind, (6) Of the jinn and of mankind.”
Thus, Satan does Waswasah to humans and believers in particular. However, it can be treated in two ways:
1. by paying no attention to it and completely dismissing it as something from Satan, who cannot harm; and
2. by occupying oneself with Allah‘s remembrance, which keeps Satan away. In the absence of such remembrance, Satan whispers, and hence Satan‘s description as “the sneaking whisperer”.
Thus, those exposed to Waswash have to follow the two ways mentioned above. In other words:
I. They must pay no attention to Waswasah, not let themselves get involved into it, and not be emotionally disturbed about it; ignoring it – with Allah‘s help – will keep it away, but getting disturbed and involved into it will keep it and leave Satan in control;
II. They must very often remember Allah, read the Qur‘an, ask Him for protection from Satan, and read Al-Kursi Ayah and Al-Falaq and Annas Suras; doing these frequently will – by Alla‘s permission – rid them of Satan and his Waswasah. (Fatwa Nurun Alad-Darb, Vol. 3, p. 33.)
76. In the Qur’an and the Sunnah Are Prayers For Treating All Diseases
Question:
My wife is ill and is afraid of everything, and she cannot stay on her own in the house. There is someone else with the same problem, and he cannot go to the mosque to pray in congregation. He is enquiring about a proper treatment that keeps him away from soothsayers and magicians. What is to be done?
Answer:
As mentioned by Sheikh Abdul-Aziz Ibn-Baz, the Saudi Grand Mufti and Head of the Major Ulama Board and the Administration of Academic Research and Ifta, Allah has not created a disease except with a corresponding cure, which becomes known to some, but unknown to others. Sheikh Ibn-Baz also stated that Allah, the most high, has made in the Qur‘an and the Sunnah treatment for all human sufferings, physical and psychological. Such treatment has benefited people and has yielded countless good results.
Sheikh Ibn-Baz mentioned that man may encounter certain phenomena that have clear causes, but he may become afraid and disturbed for no reason at all.
The Sheikh emphasized that Allah has made in the sayings of His Prophet good, security and healing, which only Allah can count.
For treatment, the Sheikh recommended the use of legal supplications, which bring about peace, security, comfort and protection from Satan‘s evil. Of these supplications is the Kursi Ayah. (Al-Baqarah Surah, Ayah No. 255) This Ayah is considered the greatest Verse in the Qur‘an, for it states the oneness and greatness of Allah and submission to Him; it rightly affirms that He is the ever-living, the eternal and the owner of everything, and that nothing is beyond His control – He is most exalted, most high. If recited after each of the five daily prayers and when going to bed, the Kursi Ayah provides – by Allah‘s permission – protection from all evil. In this regard, the Prophet said, “If one reads it, Allah appoints a guard to protect him, and no devil can approach him till he wakes up in the morning.” (Sahih Al-Bukhari, Book of Authorization and Book of the beginning of Creation, Hadith No. 3033.)
Therefore, the patient suffering from fear and disturbance is advised to recite the Kursi Ayah on going to bed and after each of the compulsory prayers. If he believes, in his own heart, what Allah‘s Messenger says, he will – by Allah‘s permission – have peace of mind and will not be harmed. As a result, he will realize the truth of the Prophet‘s sayings.
It is also recommended that every Muslim should recite, after each of the compulsory prayers, the Suras of Al-Ikhlaas (it equals a third of the Qur‘an), Al-Falaq and Annas. This is considered a source of healing, peace and tranquility. It is also recommended that these three Suras be recited three times each after the Fajr (dawn) and the Maghrib (sunset) prayers and on going to bed.
For the purpose of health, peace, tranquility and protection from evil – as mentioned in the Hadith – the Muslim is advised to seek refuge in Allah‘s perfect words; he should say, three times morning and evening, “I seek refuge in Allah‘s perfect words from the evil of what He has created.” (Sahih Muslim, Book of Thikr and Du’a, Hadith No. 2708.)
The Muslim is also advised to say three times in the morning and evening, “In the name of Allah, with Whose name nothing can cause harm on earth or in the heavens, and He is the all-Hearing all-Knowing.” (Sunan Al-tirmidhi, Book of Supplications, Hadith No. 3388, and Sunnan Ibn-Maj ah, Book of Du’a, Hadith No. 3869.) According to the Prophet , if one says that three times in the morning, nothing can harm him till the evening; if he says it in the evening, nothing can harm him till the morning.
Such supplications from the Qur‘an and the Sunnah are a source of peace and security and protection from all evil. All Muslims are called upon to observe saying them in time, while trusting in Allah, who controls, knows and is competent of everything, and trusting that he is the one who gives, prevents, harms and benefits, and to Whom everything belongs. (Ibn-Baz’s Collection of Fatwas and Articles, Op. Cit., Vol. 9 p. -411)
By Khaled al-Jeraisy
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