Category: Introduction to Ruqyah
Section: What is Ruqyah ?
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‘Ruqyah ’ is the practice of treating illnesses through Qur’anic ayat and invocations as prescribed by the Messenger of Allah (ﷺ). It provides a cure for evil eye, magic and physical ailments.The Qur’an offers perfect solace to a believer – both spiritually and physically. Ruqyah should therefore play an essential role in our lives. Allah (ﷻ) says: وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِيْنَ Translation: “We send down in the Qur’an that which is a cure and a mercy for the believers.” (17:81-2)As well providing a cure, Ruqyah is an excellent way for the believers to build their Iman and reaffirm their tawhid for Allah (ﷻ). Seeking treatment through the Qur’an demonstrates complete belief in the Book of Allah (ﷻ).The Messenger of Allah (ﷺ) said: “Make good use of the two cures: honey and the Qur’an.” (Ibn Majah)‘A’ishah (RA) said: “When the Messenger of Allah (ﷺ) was ill, Jibril (‘alayhis-salam) performed Ruqyah on him.” (Muslim)In another hadith, ‘A’ishah (RA) informs us that the Messenger of Allah (ﷺ) entered upon her and found a woman treating her with Ruqyah (through other than the words of Allah (ﷻ)). He (ﷺ) said: “Treat her with the book of Allah (ﷻ).” (Ibn Hibban)She also said: “The Messenger of Allah (ﷺ) used to command me to perform Ruqyah from the evil eye.” (Muslim)Upon another occasion, the Messenger of Allah (ﷺ) saw a girl whose face had changed colour in the house of Umm Salamah (RA), so he (ﷺ) said: “Seek Ruqyah for her, because she has been affected by the evil eye.” (Bukhari)‘A’ishah (RA) also narrated that whenever the Messenger of Allah (ﷺ) would become sick, he would recite [the last 3 Surahs of the Qur’an] and then blow over his body.She says: “During his last illness from which he passed away, the Messenger of Allah (ﷺ) used to blow over himself. But when his sickness intensified, I used to (recite and then) blow over him using his own hands because of their blessings.” (Bukhari)In another hadith, she mentions that whenever anyone from his family would become ill, he (ﷺ) would blow over them with these three Surahs. (Muslim)The Ruqyah that is acceptable in the Sharee'ah is that which fulfills three conditions:1. The Ruqyah must be done with the Quran, with the Names and Attributes of Allaah The Almighty, or with a supplication reported on the authority of the Prophet, sallallaahu ‘alayhi wa sallam.2. The Ruqyah must be composed of comprehensive Arabic words because it is not appropriate to use a language other than Arabic in supplication. It is only permissible for those who are not fluent in Arabic. Using foreign words in Ruqyah is unacceptable. This was stated by Shaykh Al-Islam Ibn Taymiyyah, may Allaah have mercy upon him.3. It must be known that Ruqyah has no effect on its own, but it is effective only by the will of Allaah The Almighty.Once these three conditions are fulfilled, it becomes a valid Ruqyah. The Prophet, sallallaahu ‘alayhi wa sallam, mentioned that Ruqyah is permissible, provided that it does not include any of the features of Shirk (polytheism). [Muslim]
Section: The Method Of Ruqyah
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The 3 RequirementsThere are many actions and incantations associated with Ruqyah which are not valid and contradict the teachings of the Shari’ah.Ibn Hajar (ra) outlined three principles for Ruqyah, which must be adhered to in order for Ruqyah to be valid. They are:The Ruqyah must be with Allah’s words or His Names and Attributes.The Ruqyah should be in Arabic or of an understandable meaning (You shouldn’t write or say something which is illegible or obscure).You should believe that they do not have an effect in of themselves, but rather the effect of the Ruqyah only occurs by the will of Allah. (Fath al-Bari)
Section: Conditions for Ruqyah to be successful
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IntentionRuqyah is a du’a. The intention should always be to ask Allah to remove the evil by the words of the Qur’an.
Conviction (yaqin)One should recite loudly and clearly, with firm conviction and belief in Allah, who Alone gives cure.
Patience & ConsistencyLike all treatment, consistency is key. Daily recitation, du‘a’ and other treatments must be maintained for positive results.
Conviction (yaqin)One should recite loudly and clearly, with firm conviction and belief in Allah, who Alone gives cure.
Patience & ConsistencyLike all treatment, consistency is key. Daily recitation, du‘a’ and other treatments must be maintained for positive results.
Section: Before Ruqyah
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Make wuḍu, offer two rak‘ats and make sincere du‘a’. Du‘a’, especially in tahajjud, brings great reprieve and assistance from Allah (ﷻ).Make abundant and sincere istighfar (seeking forgiveness from Allah ﷻ), and stay away from sins. One should restore people’s rights if they have wronged anyone or taken anything unjustly.Give Sadaqah as it wards off calamity (Bayhaqi). The Messenger of Allah (ﷺ) said: “Treat your sick by giving Sadaqah.” (Bayhaqi)Remove animate pictures from the home. Any amulets (ta‘widh) which contain illegible text or invokes upon other than Allah should also be taken out and disposed of in a river.Remain in a state of wuḍu through the day and also sleep with wuḍu.
Section: During Ruqyah
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Begin Ruqyah by sending Salawat (salutations) upon the Prophet (ﷺ). Recite the Ruqyah loudly, clearly and with concentration, at least 3 or 7 times.One may recite directly into the hands, blowing into them and rubbing them over the body. One can also recite whilst placing the hands over the part of the body that is in pain.One may recite and blow on water. Keep the mouth close to the water, breathe into it and repeatedly blow over it. This can be used for drinking and bathing. Olive oil and other Sunnah medicines can be recited upon and applied to the body.When reciting on others, place the hand on the forehead of the affected person (mahram only), or on the part of the body in pain, recite and blow.If one cannot recite, then Ruqyah can be listened to. This should be done with full concentration. One should listen carefully and ensure that they do not fall asleep.
Section: Why Blow with Your Saliva?
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Ruqyah comes from the heart and mouth of the reciter, so if it is accompanied with some of his saliva and breath, that will maximise the strength and effectiveness of the remedy. The stronger the heart of the person is, the stronger the Ruqyah he recites becomes.Combining both Ruqyah (from the heart and mouth) and spitting with one’s saliva (aspects of the inner self) form a powerful antidote to the evil of the magicians and devils.There is another secret behind blowing when performing Ruqyah : blowing is done by both pure and evil souls, as Allah said: وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ﴿٤﴾ Translation: “And from the evil of the blowers in knots.” (113:4)Those who do magic tie knots and blow onto them words of magic, mixing them with their saliva which work on the victims even in their absence. However, the pure souls counter this by blowing with the powerful words of the Almighty. (Adapted from Zad al-Ma‘ad)‘If one’s faith, soul, and spirit are strong, and if he internalises the meaning and essence of Surah al-Fatihah, recites it and then blows on the affected person followed by his spittle, this will counter the effects incurred by evil beings. And Allah knows best.’ (Ibn al-Qayyim, Zad al-Ma‘ad)
Section: Blowing in Water
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One may pray and blow into water as a form of remedy. In the authentic narration of Muṣannaf ibn Abi Shaybah, ‘A’ishah (RA) permitted that water can be prayed on and then given to the sick to drink or to be poured over them.Salih (rahimahullah), the son of Imam Ahmad (rahimahullah), said: “Whenever I became ill, my father would take a cup of water and recite over it, then tell me to drink some of it and wash my hands and face in it.” (Manaqib al-Imam Ahmad)
Section: FAQ's About Ruqya
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Can anyone do Ruqyah or is it only for certain people?There is a misconception that Ruqyah is exclusive to certain individuals.Ruqyah can and should be performed by every Muslim.
Is reciting Ruqyah better than listening to it?One should recite themselves if they can do so in the proper manner. However Ruqyah may need to be done for long periods of time and one may be unable to recite for such durations. One can therefore listen to a Ruqyah audio or have someone recite over them.
How long should the Ruqyah be recited or listened to?Listen to Ruqyah for a few hours a day. Ideally one should stop other activities and focus on the Ruqyah until they get better. This may take a several days or even longer depending on the severity of the illness/magic/evil eye.
Reciting or listening to the Ruqyah is not making a difference.If reciting or listening to Ruqyah is not making a difference, then one should question their yaqin (conviction) and niyyah (intention). One should also do istighfar (seek forgiveness from Allah ﷻ) as there may be a sin which is preventing Allah’s (ﷻ) help. Istighfar opens all closed doors.
How does one know if they’re afflicted with evil eye, etc?The best gauge for knowing whether one is afflicted is the Qur’an. Nothing can hide from the powerful and supreme words of the Almighty (ﷻ).One may feel pain while reciting or listening to Ruqyah. One may also feel restless or scared. Other symptoms may include itching, vomiting, diarrhoea, fever, sweating, an urge to urinate or feeling sleepy. If these symptoms arise, continue reciting or listening to Ruqyah, especially the ayat that exacerbate these symptoms.
The person afflicted refuses to recite or listen to the Ruqyah.One who does not want to listen to Ruqyah should be compelled as the shaytan is stopping them from seeking treatment. If it’s still difficult, then one can recite on their behalf and blow on water and oil. The afflicted person should be made to drink and use these.
Should illnesses be treated with Ruqyah only?Magic and evil eye can often cause physical illnesses. These need to be treated medically alongside the Ruqyah. Along with conventional medicine, one should adopt a healthy lifestyle and implement the sunnah prescription of eating less but more wholesome foods. Our consumption and the means to obtain it should also be halal. After Ruqyah, one may feel weak. Eating foods which are high in energy, including Talbinah (barley porridge) is therefore helpful.
Are there specific ayat in the Qur’an that have more impact?The Qur’an has many ayat of Ruqyah. The strongest are Surah al-Fatihah, Ayah al-Kursi and the last 3 Surahs of the Qur’an. Listen to these for hours if possible. If certain ayat elicit greater symptoms, then these should be repeated at least 7 times if possible. One can also add other verses which mention the Greatness and the Oneness of Allah such as 2:164, 3:18, 7:54, 23:118, 72:3, 37:1-10, 59:24, Surah al-Mulk and al-Rahman.
Do the Sunnah morning and evening adhkar help?The morning and evening adhkar (Sunnah remembrances after Fajr and ‘Asr) are the best means of safeguarding oneself from evil eye, magic and other afflictions. If someone is already afflicted, then these adhkar should also be read along with the Ruqyah treatment.The morning and evening adhkar are highly important and should never be abandoned. One who is cured by Ruqyah will always remain exposed to evil afflictions if they neglect these adhkar.
Why should one blow after reciting Ruqyah ?Blowing with the saliva is an important part of the Ruqyah. This physical element should not be underestimated, as Ibn al-Qayyim (rahimahullah) explains in Zad al-Ma‘ad. “Blowing is done by both pure and evil souls, as Allah (ﷻ) said: ‘And from the evil of the blowers in knots.’ (113:4)Those who do magic tie knots and blow onto them words of magic, mixing them with their saliva which work on the victims even in their absence. However, the pure souls counter this by blowing with the powerful words of the Almighty (ﷻ). This is because the pure souls and the majestic words of the Almighty (ﷻ) clash with and destroy the ‘evil’ from the evil souls (whether they are magicians, evil jinns or enviers).”
What is a Ruqyah bath?A Ruqyah bath is where one bathes in water that has been recited upon. Whilst reciting Ruqyah over the water, one should keep their mouth close to the water, breathe into the water and repeatedly blow over it. Baths should be done daily for positive results. For more severe afflictions, daily baths should continue until symptoms subside.
Is reciting Ruqyah better than listening to it?One should recite themselves if they can do so in the proper manner. However Ruqyah may need to be done for long periods of time and one may be unable to recite for such durations. One can therefore listen to a Ruqyah audio or have someone recite over them.
How long should the Ruqyah be recited or listened to?Listen to Ruqyah for a few hours a day. Ideally one should stop other activities and focus on the Ruqyah until they get better. This may take a several days or even longer depending on the severity of the illness/magic/evil eye.
Reciting or listening to the Ruqyah is not making a difference.If reciting or listening to Ruqyah is not making a difference, then one should question their yaqin (conviction) and niyyah (intention). One should also do istighfar (seek forgiveness from Allah ﷻ) as there may be a sin which is preventing Allah’s (ﷻ) help. Istighfar opens all closed doors.
How does one know if they’re afflicted with evil eye, etc?The best gauge for knowing whether one is afflicted is the Qur’an. Nothing can hide from the powerful and supreme words of the Almighty (ﷻ).One may feel pain while reciting or listening to Ruqyah. One may also feel restless or scared. Other symptoms may include itching, vomiting, diarrhoea, fever, sweating, an urge to urinate or feeling sleepy. If these symptoms arise, continue reciting or listening to Ruqyah, especially the ayat that exacerbate these symptoms.
The person afflicted refuses to recite or listen to the Ruqyah.One who does not want to listen to Ruqyah should be compelled as the shaytan is stopping them from seeking treatment. If it’s still difficult, then one can recite on their behalf and blow on water and oil. The afflicted person should be made to drink and use these.
Should illnesses be treated with Ruqyah only?Magic and evil eye can often cause physical illnesses. These need to be treated medically alongside the Ruqyah. Along with conventional medicine, one should adopt a healthy lifestyle and implement the sunnah prescription of eating less but more wholesome foods. Our consumption and the means to obtain it should also be halal. After Ruqyah, one may feel weak. Eating foods which are high in energy, including Talbinah (barley porridge) is therefore helpful.
Are there specific ayat in the Qur’an that have more impact?The Qur’an has many ayat of Ruqyah. The strongest are Surah al-Fatihah, Ayah al-Kursi and the last 3 Surahs of the Qur’an. Listen to these for hours if possible. If certain ayat elicit greater symptoms, then these should be repeated at least 7 times if possible. One can also add other verses which mention the Greatness and the Oneness of Allah such as 2:164, 3:18, 7:54, 23:118, 72:3, 37:1-10, 59:24, Surah al-Mulk and al-Rahman.
Do the Sunnah morning and evening adhkar help?The morning and evening adhkar (Sunnah remembrances after Fajr and ‘Asr) are the best means of safeguarding oneself from evil eye, magic and other afflictions. If someone is already afflicted, then these adhkar should also be read along with the Ruqyah treatment.The morning and evening adhkar are highly important and should never be abandoned. One who is cured by Ruqyah will always remain exposed to evil afflictions if they neglect these adhkar.
Why should one blow after reciting Ruqyah ?Blowing with the saliva is an important part of the Ruqyah. This physical element should not be underestimated, as Ibn al-Qayyim (rahimahullah) explains in Zad al-Ma‘ad. “Blowing is done by both pure and evil souls, as Allah (ﷻ) said: ‘And from the evil of the blowers in knots.’ (113:4)Those who do magic tie knots and blow onto them words of magic, mixing them with their saliva which work on the victims even in their absence. However, the pure souls counter this by blowing with the powerful words of the Almighty (ﷻ). This is because the pure souls and the majestic words of the Almighty (ﷻ) clash with and destroy the ‘evil’ from the evil souls (whether they are magicians, evil jinns or enviers).”
What is a Ruqyah bath?A Ruqyah bath is where one bathes in water that has been recited upon. Whilst reciting Ruqyah over the water, one should keep their mouth close to the water, breathe into the water and repeatedly blow over it. Baths should be done daily for positive results. For more severe afflictions, daily baths should continue until symptoms subside.
Section: Prerequisites of writing Ruqyah and drinking it’s water
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Scholars have varying opinions regarding the permissibility of writing verses from the Quran on a piece of paper, tablet, dish or vessel and then washing it with water and giving this water to the patient to drink as a remedy. Some of them considered it an innovation in religion, such as the Maaliki scholar Ibn Al-‘Arabi, may Allaah have mercy upon him, whereas some of the righteous predecessors held that it was permissible and they quoted a narration on the authority of Ibn ‘Abbaas, may Allaah be pleased with him.In this regard, the Hanbali scholar, Ibn Al-Qayyim, may Allaah have mercy upon him, mentioned on the authority of Mujaahid and Abu Qilaabah, may Allaah have mercy upon them, that a group of the righteous predecessors were of the view that it was permissible to write verses from the Quran, wash them with water and then let the patient drink it. Another scholar supporting this view was the Shaafi‘i scholar, An-Nawawi, may Allaah have mercy upon him. He mentioned that Al-Hasan Al-Basri, Mujaahid, Abu Qilaabah and Al-Awzaa‘i, may Allaah have mercy upon them, held that it was permissible, whereas An-Nakha‘i, may Allaah have mercy upon him, considered it to be disliked. An-Nawawi, may Allaah have mercy upon him, added that it was permissible according to the requisites of the Shaafi‘i School of Fiqh, and that Al-Qaadhi Husayn, Al-Baghawi and others, may Allaah have mercy upon them, held it to be permissible.Ibn Taymiyyah, may Allaah have mercy upon him, quoted the view of Ahmad, may Allaah have mercy upon him, and mentioned that it was permissible to write some verses from the Quran using permissible ink and wash them with water and then let the patient drink it. Referring to this, ‘Abdullaah ibn Ahmad, may Allaah have mercy upon him, reported on the authority of his father (i.e. Ahmad ibn Hanbal, may Allaah have mercy upon him) that Ibn ‘Abbaas, may Allaah be pleased with him, said that when a woman faces difficulty in childbirth, the following may be written for her: بِسْمِ اللهِ، لَا إِلَهَ إِلَّا اللهُ الْحَلِيْمُ الْكَرِيْمُ، سُبْحَانَ اللهِ رَبِّ الْعَرْشِ الْعَظِيْمِ، اَلْحَمْد للهِ رَبِّ الْعَالَمِيْنَ Transliteration: "Bismillaah. Laa ilaaha illa Allaah Al-Haleem Al-Kareem. Subhaanallaah Rabil-‘Arsh Al-‘Atheem. Al-Hamdulillaahi Rabil-‘Aalameen.Translation: In the name of Allaah, none is worthy of worship but Allaah, the Forbearing the Generous. Exalted is Allaah the Lord of the Great Throne. All perfect praise be to Allaah, The Lord of the worlds. كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا ﴿٤٦﴾ Translation: It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof. [Quran 79: 46] فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِّن نَّهَارٍ ۚ بَلَاغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ ﴿٣٥﴾ Translation: On the Day they see that which they are promised - as though they had not remained [in the world] except an hour of a day. [This is] notification. And will [any] be destroyed except the defiantly disobedient people? [Quran 46: 35]He, may Allaah have mercy upon him, also reported on the authority of his father, may Allaah have mercy upon him, that it was permissible to write verses from the Quran on a clean vessel, wash it with water and let the patient drink it. Wakee', may Allaah have mercy upon him, added to the narration of Ibn ‘Abbaas, may Allaah be pleased with him, that the woman drinks from the water and the part of her body below the navel is sprinkled with it.Consequently, we see that it is permissible to do this when the following prerequisites are satisfied: Using pure ink when writing the Quran and writing it on a pure object. One should not write the verses with blood, as some ignorant people do, because blood is impure and the Book of Allaah and His verses are not to be exposed to impurities.The Hanbali scholar, Ibn Muflih , may Allaah have mercy upon him, mentioned that Ibn Taymiyyah, may Allaah have mercy upon him, used to write on the forehead of the patient in cases of nosebleeding: وَقِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ ۖ وَقِيلَ بُعْدًا لِّلْقَوْمِ الظَّالِمِينَ ﴿٤٤﴾ Translation: And it was said, "O earth, swallow your water, and O sky, withhold [your rain]." And the water subsided, and the matter was accomplished. [Quran 11: 44] Ibn Muflih, may Allaah have mercy upon him, added that it was not permissible to write it with blood because blood is impure and the words of Allaah The Almighty must not be written with it.Furthermore, it is better to drink the water than use it to perform Ghusl (ritual bathing). It was reported on the authority of Imaam Ahmad, may Allaah have mercy upon him, that it was disliked to use this water to perform Ghusl. The Hanbali Scholar, Ibn Muflih, may Allaah have mercy upon him, mentioned that Al-Khallaal, may Allaah have mercy upon him, explained that the reason behind this ruling was that the water used in Ghusl moves in sewers in dirty places, therefore, Quranic water must be safeguarded from this, whereas drinking it is not disliked since it is therapeutic.Another prerequisite is that the written item must be from the Quran, Athkaar (remembrances and mentionings of Allaah) or comprehensible supplications. Using talismans, polytheistic spells or incomprehensible words are not permissible. It was reported on the authority of ‘Awf ibn Maalik, may Allaah be pleased with him, that he asked the Prophet, sallallahu ‘alayhi wa sallam, about the Ruqyah s of the pre-Islamic era, and the Prophet, sallallahu ‘alayhi wa sallam, answered that they were permissible as long as they did not include any form of polytheism. [Muslim and Abu Daawood]Quoting this Hadeeth, Ash-Shawkaani, may Allaah have mercy upon him, mentioned that it was permissible to make Ruqyah and seek remedy with things that bring no harm and do not contradict the Sharee'ah, even if they are not the Names of Allaah The Almighty or verses of the Quran. However, they must be comprehensible; otherwise, they might include polytheism.
Section: The correct way to perform Ruqyah for a small child
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The correct way to perform Ruqyah for a small child in order to protect him is what the Prophet (ﷺ) 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 (RA) said: The Prophet (ﷺ) 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: أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ Transliteration: A‘oodhu bi kalimaat Illaahi’t-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah.Translation: 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 (R) 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 (ﷺ) used to seek refuge for himself and others by means of these two soorahs.It was narrated that Abu Sa‘eed al-Khudri (RA) said: The Messenger of Allah (ﷺ) 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 (ﷺ) 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 (ﷺ) 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 (ﷺ), for that is sufficient. The best of guidance is the guidance of Muhammad (ﷺ).
Section: Are physical medicines better, or Ruqyah and spiritual medicine?
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There is no doubt that man suffers psychological diseases, such as anxiety about the future and grief for the past. Psychological diseases may have a greater impact on the body than physical diseases. Treating these diseases by means of something prescribed in sharee’ah – i.e., Ruqyah – is more successful than treating them by means of physical medicines, as is well known.Among the means of treating them: the saheeh haseeth narrated from Ibn Mas’ood (may Allaah be pleased with him): “There is no believer who is stricken by anxiety, distress or grief, and he says, ‘Allaahumma inni ‘abduka ibnu ‘abdika ibnu amatika, naasiyati bi yadika, maadin fiyya hukmuka, ‘adlun fiyya qadaa’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw ‘allamtahu ahadan min khalqika aw anzaltahu fi kitaabika aw asta’tharta bihi fi ‘ilm il-ghaybi ‘indaka an taj’ala al-Qur’aan al-‘azeem rabee’a qalbi wa noora sadri wa jalaa’a huzni wa dhahaaba hammi wa ghammi (O Allaah, I am Your slave, son of Your slave, son of Your maidservant. My forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You have named Yourself with, or taught to any of Your creation, or revealed in Your Book, or You have preserved in the knowledge of the Unseen with You, that You make the Holy Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety and distress)’, but Allaah will relieve him.” This is one of the medicines prescribed in sharee’ah.Similarly, one may say, لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ Translation: none has the right to be worshipped but You (O Allaah), Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers. [cf. al-Anbiyaa’ 21:87]If you want to know more, please refer to the writings of the scholars on the topic of adhkaar (dhikr, remembering Allaah), such as al-Waabil al-Sayyib by Ibn al-Qayyim, al-Kalim al-Tayyib by Shaykh al-Islam Ibn Taymiyyah, al-Adhkaar by al-Nawawi, and Zaad al-Ma’aad, by Ibn al-Qayyim.But when faith grows weak, the soul’s acceptance of remedies prescribed in sharee’ah also grows weak. People nowadays have begun to rely on physical medicines more than on the spiritual remedies prescribed in Islam. But when faith is strong, the spiritual remedies prescribed in Islam have a more complete effect; their effect may be faster than that of physical medicines. We are all aware of the story of the man whom the Messenger SAWS (ﷺ) sent on a campaign. He camped near some Arabs, but those people near whom he camped did not show him any hospitality. Allaah willed that their chief should be stung by a snake, and they said to one another, “Go to those people who are camped (near us), maybe you will find a raaqi (one who recites Ruqyah, i.e., incantations or prayers for healing) with them.” The Sahaabah said to them, “We will not recite Ruqyah for your chief until you give us such and such number of sheep.” They said, “We agree.” Then one of the Sahaabah went and recited over the one who had been stung; he recited Soorat al-Faatihah only, then that person who had been stung got up as if he was released from a chain. This recitation of al-Faatihah had such an effect in this man because it came from a heart that was filled with faith. When they came back, the Prophet SAWS (ﷺ) said, “How did you know that it is a Ruqyah ?”But in our own times there is this weakness of religious commitment and faith, and people have started to rely on outward physical matters, and this is causing them further suffering.On the other hand there are those who cheat people and deceive them, claiming to be pious reciters of Qur’aan, but they consume people’s wealth unlawfully. People are of two extremes, one which thinks that recitation of Qur’aan has no effect at all, and the other extreme composed of cheaters who deceive people by reciting devious recitations, and some are moderate. [Shaykh Ibn ‘Uthaymeen, Fataawa Islamiyyah, 4/465, 466 ]But as there is no contradiction between using permissible physical medicines as prescribed by doctors and using spiritual medicines such as Ruqyah and seeking refuge with Allaah and other du’aa’s that are proven in sound reports, the two may be combined, as the Prophet SAWS (ﷺ) did. It was proven that he used both kinds of treatment, and he said, “Strive to pursue that which will benefit you and seek refuge with Allaah, and do not feel helpless.” And he said: “Seek treatment, O slaves of Allaah, but do not seek treatment with things which are haraam.”