Ten Errors in the Practice of Ruqya

Ten Errors in the Practice of Ruqya
Reference: alifta.net
Author: The Permanent Committee
Topic: Medicine
All Praise is due to Allah, and may the Salaat and Salaam be upon the last Messenger…to proceed:
The Permanent Committee for Scholarly Research and Fatwa have looked at what was sent to his Excellency, the Grand Mufti of Saudi Arabia, by the esteemed Minister of Islamic Affairs, Guidance and Da’wah, along with a report prepared by a representative of the Ministry of Islamic Affairs as well as a representative of the Committee for the Promotion of Virtue and the Prevention of Vice in Qaseem. These reports were subsequently referred to the Permanent Committee by the General Affairs Committee for the Major Scholars of Saudi Arabia with reference # 139 dated 8/1/1418 H. The documents consisted of a number of points that were responded to with the following:
1. Reading [Quran] over water mixed with saffron, then submerging leaves in the water and drying them [for future use]. Later, mixing the leaves with water and drinking it.
Comments: Reading over water that contains saffron, then submerging leaves in that water and later selling these leaves as a cure – this practice is not permissible, rather it must be prevented, because this is a method of cheating people out of their money through false means. This is not a form of permissible Ruqya which the scholars have deemed permissible – which is to write Ayaat from the Quran on a piece of paper or some other pure material, then washing the writing off and drinking the water.
2. Is it correct for a person who is afflicted with ‘Ayn (the evil eye) to have the person who afflicted him/her appear while the Raqee1 is reading over him/her. Also, is it correct for the Raqee to request the Jinn to show the sick person who it was that afflicted him with ‘Ayn?
Comments: The issue of the person behind the ‘Ayn appearing before the sick person during the reading session, or the Raqee ordering the Jinn to do so is from the work of the Shaytaan and is not permissible. This is a form of seeking aid from the Shayateen who would appear in the form of the person who afflicted the sick person with ‘Ayn. This practice is prohibited because; it involves seeking the aid of Shayateen, it causes enmity between people, it spreads fear amongst them and is therefore included in the statement of Allah the Exalted: {And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [Al-Jinn: 6]
3. The issue of touching a woman; whether it is touching her hand, forehead or neck without any barrier with the excuse of applying pressure upon the Jinn within her, especially since this takes place in hospitals by doctors, what are the regulations concerning this affair?
Comments: It is not permissible for the Raqee to touch any part of a woman he is performing Ruqyaa over because of the Fitnah involved with this practice. He is only to read over her without touching her. There is a difference between the work of a Raqee and the work of a Doctor, a doctor may be unable to heal an injured area except by touching it, in contrast to the Raqee, his practice only involves reading and lightly blowing, it does not depend on touching.
4. Bringing a large ring with Ayaat and Adhkaar related to magic, ‘Ayn and the Jinn written on it, submerging the ring in water mixed with saffron, then using the ring to stamp these Ayaat on papers which would later be mixed with water for drinking.
Comments: It is not permissible for the Raqee to write Ayaat and Adhkaar on rings, submerge them in water mixed with saffron, then use these rings as a stamp that takes the place of writing, the stamped papers are later washed and the water drank. This is because it is from the conditions of the legislated Ruqyaa, that both the Raqee and the one whom Ruqyaa is practiced upon, must have the intention of healing from the Book of Allah while these Ayaat are written.
5. The sick person smelling a wolf’s skin with the justification that this would bring the presence of a Jinn to light, because the Jinn, according to them, fears wolves, becomes nervous in their presence and escapes.
Comments: The Raqee using a wolf’s skin to have the ill person smell it to ascertain the presence of a Jinn is impermissible. This is because this is only mysticism and is based upon false beliefs. This practice must be completely prevented, their claim that the Jinn fear wolves is only superstition and is void of any evidence.
6. Reading the Quran during Ruqyaa with a speaker, or through a phone due to long distances, or reading over a large group of people at one time.
Comments: Ruqya must be performed upon the sick person directly, it cannot be done through the medium of a speaker or phone because this contradicts the practice of the Messenger of Allah and his companions, may Allah be pleased with them, and those who followed them upon goodness. The Messenger of Allah said:
“Whoever innovates something in this affair of ours will have it rejected.”
7. Seeking the aid of the Jinn in identifying ‘Ayn or magic, likewise believing the Jinn who is within the afflicted person with the justification of magic or ‘Ayn and building upon his claims.
Comments: It is not permissible to seek the aid of the Jinn to ascertain the type of affliction and how to cure it because seeking the aid of Jinn is Shirk. Allah the Elevated said:
{And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [Al-Jinn: 6]
He – the Majestic – also said:
{And on the Day when He will gather them (all) together (and say): “O assembly of jinn! Many did you mislead of men,” and their Awliyaa (friends and helpers) amongst men will say: “Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us.” He will say: “The Fire be your dwelling place, you will dwell therein forever, except as Allah may will. Certainly your Lord is All-Wise, All-Knowing.” [Al An’aam: 128]
The meaning of each of them taking pleasure with one another is that mankind glorified the Jinn, subjected themselves to them and sought refuge with them. The Jinn in return served them and brought them what they requested; amongst this is informing them of the type of sickness and its causes which only the Jinn can see. They may lie concerning this, indeed they are not to be trusted and it is not permissible to believe them.
8. The issue of playing an audio device with Quran for the sick person for a number of hours, and selecting specific verses about magic, ‘Ayn and Jinn to play.
Comments: Playing an audio file with Quran or Adhkar does not take the place of Ruqya, because Ruqya is a practice that requires belief and intention while it is being performed and when the afflicted person is being blown upon. This cannot be done using an audio device.
9. Writing verses of the Quran and various supplications on paper and sticking them on parts of the body of the afflicted person such as his chest, or folding them and placing them on the molars, or writing legislated supplications on a piece of paper, wrapping it with leather and placing it under the bed or in other places, or hanging amulets consisting of the Quran, Dhikr or supplications.
Comments: Sticking papers with Quran or supplications on them on the body, or placing them under beds or elsewhere is not permissible, because this is a form of hanging amulets that was prohibited in the Prophets statement:
“May Allah not complete the need of a person who hangs an amulet.”
And his statement:
“Indeed [the impermissible type of] Ruqaa, amulets and Tawlah [a form of magic] are Shirk.”
10. There are some supplications with no basis, such as ‘Hajar Yabis, Shihab Qaabis…’
Comments: This supplication has no basis and consists of transgression towards others who were not behind the eye, it is not permissible to use it due to the statement of the Prophet:
“Whoever innovates something in this affair of ours will have it rejected.”
And may the Salaat and Salaam be upon our prophet Muhammad, his family and companions.