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.

http://www.subulassalaam.com/articles/article.cfm?article_id=149

Asking the people money for the purpose of Da’wah – Shaikh Rabee


Bismillaahir Rahmaanir Raheem!
Alhamdulillaah! Was-Salaatu Was-Salaamu ‘Ala Rasoolillaah!

As salaamu ‘alaykum wa rahmatullaahi wa barakaatuh,

This is a very important question and answer from Allaamah Shiekh Rabee, as we all would have seen innumerable times many daees or organizations in the name of salafee dawah seek for financial aid. I hope by the will of Allaah of that this beneficial answer will help the seeker and giver of charity.

It was asked to Allamah, Shaikh Rabee ibn Haadee Al Madhkhali [Translators note: the questioner is Ali Hudhaifi!!! a fervent supporter of the hizbi Abdur Rahman Al Adanee]: Our Shaikh Muqbil founded the da’wah salafiyyah here in Yemen based upon self sufficiency and he authored a book titled “The blameworthiness of asking”. Our question is: Some of the callers sometimes ask the people money for the purpose of Da’wah. So what is the criteria in asking from people for the purpose of da’wah?

The Shaikh answered:

In any case, May Allah have Mercy upon Shaikh Muqbil and I ask Allah to succeed him with good in Yemen and other than Yemen. For verily this person, may Allah have Mercy on him, reminds us of the asceticism of the salaf, their abstinence, their honour and rank, their refusal (to accept monies from the people) and their courage in speaking a statement of truth. And the Da’wah salafiyyah was elevated and spread in Yemen and (people) were cured by it and (he) left for them great goodness. We ask Allah to bless his students and to bring forth from them many like him (Shaikh Muqbil); for verily, by Allah, he was a model in piety, abstinence and refusal of worldly matters. And he was given insight (by Allah) when he used to refuse money and warned against asking people. And I am reminded that he used to launch a fierce attack on anyone who collected money in his (Shaikh Muqbil’s) name. So he used to not compromise in this matter, May Allah bless him. And is NOT a necessity to approach people asking them in the name of da’wah; the salaf never did that. And Ahmad ibn Hanbal rahimahullah, did he stretch out his hand asking the people for the purpose of da’wah? He used to refuse money – and he is cited as a model of abstinence in his refusal and dignity when he traveled to Abdur Razzaaq from Iraq to San’aa. On the way, he and his companion, Yahya ibn Ma’een, performed Hajj and found Abdur Razzaaq in Makkah. So ibn Ma’een said to Ahmad: “Here is Abdur Razzaaq. Allah has brought him to us so we do not need to travel.” Ahmad replied: “I have made the intention to travel to San’aa so I will not return.” Then he traveled to Sanaa and on the way he ran out of money. When his companions found out, they offered him monetary assistance. But Imam Ahmad refused and instead opted to work as a porter for the bedouin camel owners, carrying loads on his back – and he was an Imam rahimahullah. He saw that porterage, work and eating from the sweat of ones own hands was better by thousands of times than taking money from the people; because the upper hand is the one that gives and the lower hand is the one that receives. And Ahmad did not want his hand to be the lower one, may Allah be pleased with him. So I advise the scholars and the students of knowledge to return towards the biographies of the nobility of the salaf, and let them be aware that eagerness to seek money is from the most dangerous of dangers upon the Da’wah Salafiyyah. And the proof of that is that the current fitnah was sparked because of money when, may Allah bless you, some people started stretching their hands out to this Jam’iyyah and that Jam’iyyah (charity organization). So we seek refuge with Allah from the fitnah of money. Verily it is fitnah, by Allah. And by Allah, it is but a very small number of students who come out of the masjid and are self sufficient, noble and honoured. And (these) are better than millions and millions of those ‘students of money’ and those destroyed by the dunya (worldly matters). So we advise the salafi youth and the scholars from amongst them to return towards the biographies of the salaf. As they (the salaf) raised the banner of the sunnah, so to they also raised the banner of honour, nobility, asceticism, abstinence and the dislike of chasing after the dunya. By Allah, nothing has harmed the Da’wah Salafiyyah in Yemen more than the exposure of money and the panting after it and it has given rise to this fitnah now.

And money is a strong arrow in igniting the fire of trials. Unless there is repentance to Allah and returning to Allah and brotherhood for the sake of Allah. We advise them with calling one another to the truth and calling one another to patience in every difficulty of life. {And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones} (Al Baqarah:155). And by Allah, verily the salaf did not bring this da’wah to us by way of tender, soft money and vessels. But they brought it to us by their asceticism, abstinence and turning away (from wealth), may Allah be pleased with them. So we advise the salafees in every place and in Yemen especially – that Yemen which Allah has raised in it the banner of the Sunnah: That they guard this da’wah; and if money was to come to them, then it will spoil that which is between them so it is upon them to kick it away with their legs. And they should traverse upon their path honoured and enobled spreading the noble, clean da’wah of Allah.

– From the tape “Questions from the youth of Aden regarding the Fitnah of Abil Hassan”
________________

http://www.aloloom.net/vb/showthread.php?t=2520