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11115
Publication : 30-09-2000
Views : 14848EN
Question
What is the ruling on reciting Qur’aan when doing ruqyah, via a loudspeaker or over the phone when one is far away?
Answer
Praise be to Allah.
Ruqyah for the sick must be done directly, not via a loudspeaker or over the phone, because this is contrary to the way the Prophet (peace and blessings of Allaah be upon him), his companions (may Allaah be pleased with them) and those who followed them in truth did ruqyah. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours (i.e., Islam) that is not a part of it, will have it rejected.”
And Allaah knows best.[Translator’s note: ruqyah i.e., reciting Qur’aan and du’aa’s over the sick for the purpose of seeking healing]
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Publication : 14-10-2019
Views : 29135EN
Question
Does one who listens to a ruqyah on his cell phone come under the heading of those who seek ruqyah, or is that only the one who goes to the raaqi (practitioner of ruqyah), as it says in the hadith: “Seventy thousand of my ummah will be admitted to Paradise without being brought to account; they are the ones who did not ask for ruqyah or believe in omens or use cautery, and they put their trust in their Lord”?
Answer
Praise be to Allah.
Firstly:
Muslim (218) narrated from ‘Imraan ibn Husayn (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Seventy thousand of my ummah will enter Paradise without being brought to account.” They said: Who are they, O Messenger of Allah? He said: “They are the ones who do not ask others to perform ruqyah for them, or believe in omens, or use cautery, and they put their trust in their Lord.”
It was also narrated by Muslim (220) from Ibn ‘Abbaas (may Allah be pleased with him): ““They are the ones who did not perform ruqyah”. The scholars determined that this version was a mistake on the part of the narrator, and that the correct version is “[they] do not ask others to perform ruqyah for them”.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
He did not say “[they] did not perform ruqyah”; although that was narrated via some isnaads by Muslim, it is a mistake, because the Prophet (blessings and peace of Allah be upon him) performed ruqyah himself, as did others, but he did not ask anyone to do that for him. Asking someone else to do ruqyah is effectively asking someone else to offer supplication. This is in contrast to the one who performs ruqyah for someone else, who is offering supplication for him.
End quote from Iqtidaa’ as-Siraat al-Mustaqeem (p. 488).
And he (may Allah have mercy on him) said:
The difference between the one who performs ruqyah and the one who asks someone else to perform ruqyah is that the latter is seeking it from another person and turning to someone other than Allah in his heart, whereas the one who performs ruqyah is doing good and benefiting others. End quote.
Al-Mustadrak ‘ala Majmoo‘ Fataawa Ibn Taymiyah (1/18).
Based on that, those who meet the description of these seventy thousand are those who do not ask anyone to perform ruqyah for them.
As for the one who does ruqyah for himself, or for someone else, there is nothing disliked about that.
Secondly:
With regard to listening to ruqyah on a tape or mobile phone or other device, what appears to us to be the case is that this does not come under the heading of asking for ruqyah.
Listening to ruqyah in this manner is beneficial, in sha Allah. Many people have benefited from it, although the best is for the individual to recite Qur’an himself, or for someone else to recite it over him.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) issued a fatwa stating that the recitation of Soorat al-Baqarah over the radio serves the purpose of driving the Shaytaan away from the house.
Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (24/413).
And Allah knows best.
Question
Is there a specific time during the day for doing ruqyah? I heard that it should be done after sunrise, or after ‘Asr. Is this true? If it is not, then when is the correct time, and how long does the ruqyah remain in effect?
Answer
Related
Praise be to Allah.
Firstly:
Ruqyah as prescribed in Islamic teaching is mustahabb. The Prophet (blessings and peace of Allah be upon him) did ruqyah for himself, and his companions (may Allah be pleased with them) did ruqyah for themselves. It is one of the Islamically-prescribed remedies that a person may use to protect himself from physical and psychological harm, and harm caused by the devils.
There is no specific time for doing ruqyah; rather it may be done at any time of the night or day, but if a person tries to do it at times when supplications are answered – such as the last part of the night – then that is good, in sha Allah, but it is not because ruqyah is connected to a specific time; rather it is because ruqyah is in fact a du‘aa’ (supplication) and turning to Allah, so if one seeks out a time when supplications are answered, that is good. The same applies to all times in which it is hoped that supplications will be answered.
However it is prescribed at all times, and the reports in the Sunnah which mention it did not limit it to one time and not another.
Al-Bukhaari (4439) and Muslim (2192) narrated from ‘Aa’ishah (may Allah be pleased with her) that when the Messenger of Allah (blessings and peace of Allah be upon him) fell ill, he would blow on himself and recite the Mu‘awwidhaat, and wipe his hand over him. She said: When he became ill with what would be his final illness, I began to blow on him and recite the Mu‘awwidhaat that he used to recite and blow on himself, and wipe over the Messenger of Allah (blessings and peace of Allah be upon him) with his own hand.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
This indicates that ruqyah is something proven by the texts, and it is a refutation of those Muslims who reject it; it also indicates that ruqyah may be done by reciting Qur’an.
End quote from at-Tamheed (8/129).
Muslim (2185) narrated from ‘Aa’ishah that she said: When the Messenger of Allah (S) fell sick, Jibreel (peace be upon him) would recite ruqyah for him, saying: “Bismillahi yubreek, wa min kulli daa’in yashfeek, wa min sharri haasidin idha hasad, wa sharri kulli dhi ‘ayn (In the name of Allah, may He cure you, from every disease may He heal you, from the evil of the envier when he envies and from the evil of every evil eye).”
And Muslim (2186) narrated from Abu Sa‘eed that Jibreel came to the Prophet (blessings and peace of Allah be upon him) and said: O Muhammad, are you ill” He said, “Yes.” He said, “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).”
Al-Bukhaari (5742) narrated that ‘Abd al-‘Azeez ibn Suhayb said: Thaabit and I went to Anas ibn Maalik and Thaabit said: O Abu Hamzah, I am sick. Anas said: Shall I not do ruqyah for you with the ruqyah of the Messenger of Allah (blessings and peace of Allah be upon him)? He said: Yes. He said: Allaahumma Rabb an-naas, mudhhib al-ba’s, ishfi anta ash-Shaafi, laa shaafiya illa anta, shifaa’an laa yughaadir saqaman (O Allah, Lord of mankind, the One Who relieves hardship, grant healing, for there is no healer but You, a healing that leaves no trace of sickness) .
Secondly:
It is mustahabb to do ruqyah before sleeping, because of the report narrated by al-Bukhaari (5017) from ‘Aa’ishah, that when the Prophet (blessings and peace of Allah be upon him) went to his bed every night, he would hold his hands together, then he would spit dryly into them and recite into them “Qul huwa Allahu ahad”, “Qul a‘oodhu bi Rabb il-Falaq” and “Qul a‘oodhu bi Rabb il-Naas” [i.e., the last three soorahs of the Qur’an], then he would wipe whatever he could of his body with his hands, starting with his head and face, and the front of his body. He would do that three times.
Thirdly:
Islamic teaching does not specify a particular length of time for ruqyah remaining effective. What is prescribed, if a person falls sick, is for him to do ruqyah for himself, and to continue to do so until he recovers, by Allah’s leave, just as he would continue to take medicine until he recovers, by Allah’s leave.
What is said about ruqyah remaining effective for ten days, and the like, is a view for which there is no evidence. Rather what is prescribed for the Muslim, if he falls sick, is to recite ruqya over himself until he recovers.
See also the answer to question no. 3476.
And Allah knows best.
The correct way to perform ruqyah for a small child
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Publication : 12-11-2012
Views : 111458EN
Question
I have a daughter who is a little over one year old. After I have finished reciting the adhkaar of the morning and evening, I blow on her. Is that permissible? Is this the correct way to perform ruqyah for a small child?.
Answer
Praise be to Allah.
The correct way to perform ruqyah for a small child in order to protect him is what the Prophet (blessings and peace of Allah be upon him) used to do for his (grand)sons al-Hasan and al-Husayn (may Allah be pleased with them).
Al-Bukhaari (3371) narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) used to seek refuge with Allah for al-Hasan and al-Husayn, and he said: “Your father (Ibraaheem) used to seek refuge with (these words) for Ismaa‘eel and Ishaaq: A‘oodhu bi kalimaat Illaahi’t-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah from every devil and every vermin, and from every bad eye)”.
Ibn Hajar said in Fath al-Baari (6/410):
The word “haammah (vermin)” refers to poisonous things.
The words “from every bad eye” – al-Khattaabi said: What is meant by this is every disease and ailment that may affect a person of insanity and confusion. End quote.
It is also mustahabb when performing ruqyah for children to recite al-Mu‘awwidhatayn (the last two soorahs of the Qur’an) over them and to wipe their bodies whilst reciting, or to recite them into one’s hands and blow in them, spitting lightly, then wipe them over whatever of their body one can reach, or to recite them into water and wipe them or wash them with it. The Prophet (blessings and peace of Allah be upon him) used to seek refuge for himself and others by means of these two soorahs.
It was narrated that Abu Sa‘eed al-Khudri (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) used to seek refuge with Allah from the jinn and people’s eyes (i.e., the evil eye) until the Mu‘aawidhatayn were revealed, then when they were revealed he began to recite them for protection and stopped reciting anything else.
Narrated by at-Tirmidhi (2058); classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Blowing with a little saliva after reciting the Mu‘aawidhatayn is taken from the practice of the Prophet (blessings and peace of Allah be upon him) just before going to sleep. He used to recite them into his hands and blow into them, then wipe his body with his hands. When he fell sick, ‘Aa’ishah used to do that for him, which indicates that in the case of a small child, his mother can recite the Mu‘aawidhatayn and blow (into her hands) and wipe his body with them.
It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: When the Messenger of Allah (blessings and peace of Allah be upon him) went to his bed, he would blow into his hands after reciting Qul Huwa Allaahu Ahad (Soorat al-Ikhlaas) and the Mu‘aawidhatayn, then he would wipe his face and whatever he could reach of his body with his hands. ‘Aa’ishah said: And when he fell sick, he would tell me to do that for him.
Narrated by al-Bukhaari (5748).
With regard to the adkhaar for the morning and evening, there is no report – as far as we know – to suggest that they may be recited over others with the intention of performing ruqyah, so we do not advise you to carry on doing that; rather you should limit it to what has been proven from the Prophet (blessings and peace of Allah be upon him), for that is sufficient. The best of guidance is the guidance of Muhammad (blessings and peace of Allah be upon him).
And Allah knows best.
How to Do Ruqyah For Yourself
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Publication : 23-09-2002
Views : 265187EN
Question
What are the virtues of a man reciting ruqyah for himself? What is the evidence for that? What should he say when he recites ruqyah for himself?.
Summary of answer
You can do ruqyah for yourself and it is a good Sunnah. Prophet Muhammad (peace and blessings of Allah be upon him) recited ruqyah for himself and some of his Companions recited ruqyah for themselves.
Answer
ContentsRelated
Praise be to Allah.
Can you do ruqyah for yourself?
There is nothing wrong with the Muslim reciting ruqyah for himself. That is permissible; indeed it is a good Sunnah, for the Messenger (peace and blessings of Allah be upon him) recited ruqyah for himself, and some of his Companions recited ruqyah for themselves.
‘Aishah (may Allah be pleased with her) said: When the Messenger of Allah (peace and blessings of Allah be upon him) was ill, he would recite al-Mu’awwidhat over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).” (Narrated by al-Bukhari, 4728; Muslim, 2192)
With regard to the hadith narrated by Muslim (220), according to which the Prophet (peace and blessings of Allah be upon him) described the seventy thousand of this ummah who will enter Paradise without being brought to account or punished, and in which it says: “They are those who did not recite ruqyah or ask for ruqyah to be done , and they did not believe in bad omens and they put their trust in their Lord” – the phrase “they did not recite ruqyah” is the words of the narrator, not of the Prophet (peace and blessings of Allah be upon him). Hence al-Bukhari narrated this hadith (no. 5420) and he did not mention this phrase.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
These people are praised because they did not ask anyone to recite ruqyah for them, and ruqyah is a type of du`a, so they did not ask others to pray for them. The phrase “and they did not recite ruqyah” which is mentioned in the hadith is a mistake (on the part of the narrator), for their ruqyah for themselves and for others is a good deed. The Prophet (peace and blessings of Allah be upon him) recited ruqyah for himself and for others; he did not ask anyone to recite ruqyah for him. His reciting ruqyah for himself and others was like his making du`a for himself and others; this is something that is enjoined, for all the Prophets asked of Allah and prayed to Him, as Allah tells us in the stories of Adam, Ibrahim, Musa and others.” (Majmu’ al-Fatawa, 1/182)
Ibn al-Qayyim (may Allah have mercy on him) said:
This phrase is inserted in the hadith, but it is a mistake on the part of some of the narrators. (Hadi al-Arwah, 1/89)
Ruqyah is one of the greatest remedies that the believer should use regularly.
What du`a to say in ruqyah?
With regard to the du`a that is prescribed for the Muslim to say if he wants to recite ruqyah for himself or for someone else, there are many such du`as, the greatest of which are al-Fatihah and al-Mu’awwidhat.
A group of the Companions of the Prophet (peace and blessings of Allah be upon him) set out on a journey and travelled until they came near one of the Arab tribes. They asked them for hospitality but they refused to do so. Then the leader of that tribe was stung, and they tried everything but nothing helped him. Then some of them said, Why don’t you go to those people who are staying (nearby)? Maybe some of them have something. So they went to them and said, O people, our leader has been stung and we have tried everything and nothing helped him. Do any of you have something? One of them said, Yes, by Allah. I will perform ruqyah for him, but by Allah we asked you for hospitality and you did not give us anything, so we will not perform ruqyah for you unless you give us something in return. So they agreed on a flock of sheep, then he started to blow on him and recite Al-hamdu Lillahi Rabb il-‘Alamin. Then he recovered quickly from his complaint and started walking, and there was nothing wrong with him. Then they gave them what they had agreed to, and some of them (the Sahabah) said, Let us share it out. The one who had performed ruqyah said, Do not do anything until we come to the Prophet (peace and blessings of Allah be upon him) and tell him what happened, and we will wait and see what he tells us to do. So they came to the Messenger of Allah (peace and blessings of Allah be upon him) and told him what had happened. He said, “How did you know that it is a ruqyah?” Then he said, “You did the right thing. Share them out, and give me a share.” And the Messenger of Allah (peace and blessings of Allah be upon him) smiled. (Narrated by al-Bukhari, 2276, and by Muslim, 2201).
‘Aishah (may Allah be pleased with her) said: “When the Messenger of Allah (peace and blessings of Allah be upon him) was ill, he would recite al-Mu’awwidhat over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).” (Narrated by al-Bukhari, 4728; Muslim, 2192)
Dua for Ruqyah from the Sunnah
The du`as that have been narrated in the Sunnah include the following:
- Muslim (2202) narrated from ‘Uthman ibn Abi’l-As that he complained to the Messenger of Allah (peace and blessings of Allah be upon him) about pain that he had felt in his body from the time he had become Muslim. The Messenger of Allah (peace and blessings of Allah be upon him) said to him: “Put your hand on the part of your body where you feel pain and say ‘Bismillah (in the name of Allah) three times, then say seven times, ‘A’udhu bi ‘izzat-illah wa qudratihi min sharri ma ajid wa uhadhir (I seek refuge in the glory and power of Allah from the evil of what I feel and worry about).”
Al-Tirmidhi (2080) added: He said, I did that, and Allah took away what I had been suffering, and I kept on enjoining my family and others to do that.” (Classed as sahih by al-Albani in Sahih al-Tirmidhi, 1696)
- Ibn ‘Abbas (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) used to seek refuge for al-Hasan and al-Husayn, and he would say: “Your father [ meaning Ibrahim, peace be upon him] used to seek refuge with Allah for Isma’il and Ishaq with these words: Audhu bi kalimat Allah al-tammah min kulli shaytanin wa hammah wa min kulli ‘aynin lammah (I seek refuge in the perfect words of Allah, from every devil and every poisonous reptile, and from every evil eye).’” (Narrated by al-Bukhari, 3191)
For more, please see this category: Reciting the Quran Over a Sick
And Allah knows best.
Ruling on writing verses for ruqyah on dissolvable paper
259398
Publication : 21-07-2021
Views : 6186EN
Question
I would like to ask whether it is permissible to write aayaat for the purpose of ruqya on a piece of paper with edible ink that is pure like saffron or other edible inks onto paper that can be dissolved into water and given to drink for a patient. I understand that it was a practice of the salaf to write aayah on water vessels and washed with water and then give to drink to the patient. So what I would like to produce is a product that has quranic verses written on them hat is dissolved in water to drink. I am aware that Ibn Baz (Rahimahullah) allowed this as mentioned by Ibn Al-Qayyim (Rahimahullah) in Zaad Al-Ma’aad. According to a study done by a Japanese doctor called Dr Masaru Emoto he found that water had the ability to retain information due to sound vibrations such as saying positive things to it which then altered the water molecules (such as saying bismillah). He also found that writing positive words on jars of water had the same effect. I would like to apply this principle based also on the practise of washing the ayah to instead writing ayaat on paper to be dissolved in the water as a form of medicine. I am unsure as to its permissibility. So I would appreciate any advice on this and also evidence that eludes to this.
Answer
Praise be to Allah.
Seeking healing by means of the Qur’an and Prophetic du‘aa’s is prescribed. Allah, may He be exalted, says (interpretation of the meaning):
“And We send down of the Qur’an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss” [al-Isra’ 17:82].
Seeking healing may be done by means of recitation, and by means of recitation over the sick person, or recitation over water which is then drunk or used to wash oneself, or writing in the vessel and the like and washing it with water which is then drunk, as was narrated from a number of the early generations.
Ibn al-Qayyim (may Allah have mercy on him) said in Zaad al-Ma‘aad (4/170), regarding ruqyah to treat the effects of the evil eye:
A number of the early generations thought that verses of the Qur’an should be written for him [the one who has been affected by the evil eye], then he should drink it. Mujaahid said: There is nothing wrong with writing Qur’an, washing it, and giving that water to the sick person to drink. Something similar was narrated from Abu Qilaabah.
It was narrated from Ibn ‘Abbaas (may Allah be pleased with him) that he issued instructions that some words of Qur’an be written [in a vessel] for a woman who is experiencing difficulty in childbirth, then those words should be washed with water and that water should be given to her to drink.
Ayyoob said: I saw Abu Qilaabah write some words of Qur’an, wash them off with water and give the water to a man to drink who was suffering some pain. End quote.
There is nothing wrong with writing that on dissolvable paper, with saffron and the like, so long as it is pure, whether it is written by hand or printed with a machine, if that will cause no harm.
What matters is that there should be some ink or substance that can be written with and will dissolve, not that it be engraved on a vessel or on a machine that is washed out with water, because there is no benefit in that.
And Allah knows best.
Loving leisure, preferring idleness and the perceived difficulty of tasks are what lead one to laziness. Bukhāri and Muslim reported from Anas ibn Mālik (radiAllāhu ‘anhu) that the Prophet (salAllāhu ‘alayhi wasallam) used to frequently say, “I seek refuge in Allāh from grief and distress, old age and laziness.” 1
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