Posts Tagged ‘Ruqya’

It Is Not Allowed to Open Specialist Clinics for Ruqya Treatment

March 28, 2014 Leave a comment



What do you think of opening specialist clinics for Ruqya treatment?



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-Mutaqa mm Fatawa Al-Fawzan (Al-Fawzan’s Selected Fatwas), Vol. 2, p. 148


Ruqyas vs. Trust in Allah

March 6, 2014 Leave a comment



Does treatment with Ruqyas contradict trusting in Allah?



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 [sallallahu alaihi wasallam] . He [sallallahu alaihi wasallam] 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 Annas Suras, and he used to do recitations unto his companions when they fell ill.


[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.]

Writing Qur’anic Verses on Utensils for Treatment Purposes

February 25, 2014 Leave a comment



Is it allowed to write Qur‘anic verses, such as Al-Kursi Ayah, on utensils for treatment purposes?



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 Qur‘anic 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-Uthaymeen,The Precious Collection, VoL2, p.243]

What is the validity of doing Nafth unto water?

February 9, 2014 Leave a comment


[Nafth =puffing out breath with little saliva]



What is the validity of doing Nafth unto water?



There are two types of Nafth.

One type is intended to seek the blessing of the one who does Nafth. This is definitely forbidden as a type of Shirk, for one‘s saliva is not a source of blessing. In fact, blessing is not to be sought in anybody‘s traces except in Prophet Muhammad‘s. It was true in his lifetime, and is still true on condition that his traces are there. Um-Salama kept some hair of the Prophet‘s in a silver container, and when a patient asked her for treatment, she washed the hair with water which was given to the patient to drink.

Except for the Prophet‘s case, no blessing is to be sought through anybody‘s saliva, sweat, garment, etc. Therefore, Nafth on water is considered a type of Shirk if the  aim is to get the blessing of the Raqi‘s saliva, for if one attributes I causes to other than Allah, it is considered a type of Shirk.



In the other type of Nafth, the Raqi does Nafth on a container of water on which Qur‘anic recitations were done. For example, Al-Fatiha — what a great cure Al-Fattha is – can be recited, and then Nafth can be done. This type of Ruqya was done by some Salaf, and it has proved effective by Allah‘s permission. When the Prophet went to bed, he used to recite Al Ikhlaas, AlFalaq and Aimas Suras, and to do Nafth into his own palms, which he passed over his face and over whatever parts of his body his palms would reach.


[Ifta‘ Permanent Committee, Fatwas on Treatment Using the Qur‘an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, pp.9-10]


Raqis without Religious Academic Qualifications

December 2, 2013 Leave a comment



A controversy has arisen regarding who is qualified to recite the Qur‘an for Ruqyas. Some argued that none but those who have Shari‘ah knowledge must be allowed to perform Ruqyas. Others argued that being able to recite the Qur‘an and having a sound faith, righteousness and piety are sufficient qualifications for Ruqya performance. Could you explain the Islamic ruling regarding this issue? May Allah reward you.



The ruling in this regard is that Ruqyas are valid if performed by those whose faith is sound, whose deeds and behaviour are good and who can recite and understand the Qur‘an well, without having to possess knowledge or practice of Shari‘ah.


This can be implied from Abu Saeed‘s story of the man who treated with Ruqya a person stung by a scorpion. AbuSaeed mentioned that the man was not known to have performed Ruqyas before.


Also, the Raqi should purify his intention, should have the interests of patients at heart and should not be concerned with making money so that treatment can be most beneficial.


A Fatawa by Al-Jibreen, signed by him

The Validity of Ruqyas During Haidh [menstruation] or Janabah

November 23, 2013 Leave a comment



Is it allowed to perform Ruqyas unto a female patient who is possessed or is cast by an evil eye during Haidh, or unto a male patient during Janabah?



Basically, in cases of major Hadath (unclean state), such as Janabah and Haidh, Taharah (purification of the body by washing all of it with clean water) is required for reading the Qur‘an.


As far as patients are concerned, their Tahara perfects Ruqyas. However, if a lady falls ill during Haidh and suffers as a result, she is allowed to receive a Ryqua irrespective of the source of suffering, be it possession, magic or an evil eye.

Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), p. 195.

Having a Group of women for Ruqyas

November 19, 2013 Leave a comment



Is a man Raqi allowed to perform an Ruqya unto a group of women in one place, where their Mahrams (relatives forbidden in marriage) are available in case their own women go epileptic or faint?



It is not forbidden for a man Raqi to perform a group Ruqya for an assembly of women. It is the presence of a man and a non-Mahram woman on their own that is forbidden. Accoding to the hadith, ―If a man and a woman (who are not Mahrams) get together on their own, Satan comes in.[ 1] for such a task, the Raqi must be a trustworthy person of religious commitment, faith and righteousness.


He has to limit his Ruqya to recitation and prayers behind a screen, and he must not directly touch the woman‘s body. It is recommended that the patients‘ Mahrams be present in case help is needed. [2]




[1] Sunan Al-Tirmidhi, Kitab Al-Fitan (Book of Temptations) Hadith No. 2165.

[2] A Fatawa by Al-Jibreen, signed by him.


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