DESCRIPTION OF RUQYAH.

description of ruqyah

DESCRIPTION OF RUQYAH.

CONTENT.

1) THE VIRTUES OF RUQYAH & DU’AA’S TO BE RECITED THEREIN.

2) THE REASON WHY THOSE WHO ASK FOR RUQYAH ARE NOT INCLUDED IN THE SEVENTY THOUSAND WILL ENTER PARADISE WITHOUT BEING BROUGHT TO ACCOUNT.

3) IT IS PERMISSIBLE TO PERFORM RUQYAH FOR A SICK PERSON WHO IS A KAAFIR?

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1) THE VIRTUES OF RUQYAH & DU’AA’S TO BE RECITED THEREIN. :-

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 Allaah be upon him) recited ruqyah for himself, and some of his companions recited ruqyah for themselves.

Narrated `Aisha:Whenever Allah’s Messenger (p.b.u.h) became sick, he would recite Mu’awwidhat (Surat Al-Falaq and Surat An- Nas) and then blow his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings.

SAHIH BUKHARI (Vol. 6, Book 61, Hadith 535)

‘A’isha reported that when Allah’s Messenger (may peace be upon him) fell ill, he recited over his body Mu’awwidhatan and blew over him and when his sickness was aggravated I used to recite over him and rub him with his band with the hope that it was more blessed.

SAHIH MUSLIM (Book 26, Hadith 5440)

DU’AA’ THAT IS PRESCRIBED FOR THE MUSLIM TO SAY IF HE WANTS TO RECITE RUQYAH FOR HIMSELF OR FOR SOMEONE ELSE. :-

TO RECITE SURAH AL-FATIHA. :-

Narrated Abu Sa`id:A group of the companions of Allah’s Messenger (p.b.u.h) proceeded on a journey till they dismounted near one of the Arab tribes and requested them to entertain them as their guests, but they (the tribe people) refused to entertain them. Then the chief of that tribe was bitten by a snake (or stung by a scorpion) and he was given all sorts of treatment, but all in vain. Some of them said, “Will you go to the group (those travelers) who have dismounted near you and see if one of them has something useful?” They came to them and said, “O the group! Our leader has been bitten by a snake (or stung by a scorpion) and we have treated him with everything but nothing benefited him Has anyone of you anything useful?” One of them replied, “Yes, by Allah, I know how to treat with a Ruqya. But. by Allah, we wanted you to receive us as your guests but you refused. I will not treat your patient with a Ruqya till you fix for us something as wages.” Consequently they agreed to give those travellers a flock of sheep. The man went with them (the people of the tribe) and started spitting (on the bite) and reciting Surat-al-Fatiha till the patient was healed and started walking as if he had not been sick. When the tribe people paid them their wages they had agreed upon, some of them (the Prophet’s companions) said, “Distribute (the sheep).” But the one who treated with the Ruqya said, “Do not do that till we go to Allah’s Apostle and mention to him what has happened, and see what he will order us.” So they came to Allah’s Messenger (p.b.u.h) and mentioned the story to him and he said, “How do you know that Surat-al-Fatiha is a Ruqya? You have done the right thing. Divide (what you have got) and assign for me a share with you.”

SAHIH BUKHARI (Vol. 7, Book 71, Hadith 645)

TO RECITE MU’AWWIDHAT (SURAT AL-FALAQ AND SURAT AN- NAS). :-


Narrated `Aisha:Whenever Allah’s Messenger (p.b.u.h) became sick, he would recite Mu’awwidhat (Surat Al-Falaq and Surat An- Nas) and then blow his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings.

SAHIH BUKHARI (Vol. 6, Book 61, Hadith 535)

‘A’isha reported that when Allah’s Messenger (may peace be upon him) fell ill, he recited over his body Mu’awwidhatan and blew over him and when his sickness was aggravated I used to recite over him and rub him with his band with the hope that it was more blessed.

SAHIH MUSLIM (Book 26, Hadith 5440)

DU’AA’S THAT HAVE BEEN NARRATED IN SUNNAH INCLUDE THE FOLLOWING. :-


Uthman b. Abu al-‘As Al-Thaqafi reported that he made a complaint of pain to Allah’s Messenger (may peace be upon him) that he felt in his body at the time he had become Muslim. Thereupon Allah’s Messenger (may peace be upon him) said:Place your hand at the place where you feel pain in your body and say Bismillah (in the name of Allah) three times and seven times

أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ

A’udhu billahi wa qudratihi min sharri ma ajidu wa uhadhiru

(I seek refuge with Allah and with His Power from the evil that I find and that I fear).

SAHIH MUSLIM (Book 26, Hadith 5462)

AL-TIRMIDHI ADDED.

‘Uthman bin Abi Al-‘As narrated:”The Messenger of Allah (S.A.W) came to me while I had a pain that almost ruined me. So,the Messenger of Allah(S.A.W) said: ‘Rub it with your right hand seven times and say A’udhu bi ‘Izzatillah Wa Qudratihi wa Sultanihi min sharri ma ajid.” (“I seek refuge in Allah’s might, power, an authority, from the evil of what I suffer.)“He said: “So I did it, and Allah removed what I had, and I never seized telling my family and others to do it.” (Sahih)

SUNAN TIRMIDHI (Vol. 4, Book 2, Hadith 2080)

Narrated Ibn `Abbas:The Prophet (p.b.u.h) used to seek Refuge with Allah for Al-Hasan and Al-Husain and say: “Your forefather (i.e. Abraham) used to seek Refuge with Allah for Ishmael and Isaac by reciting the following:


أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لاَمَّةٍ

A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah


‘O Allah! I seek Refuge with Your Perfect Words from every devil and from poisonous pests and from every evil, harmful, envious eye.’ ”

SAHIH BUKHARI (Vol. 4, Book 55, Hadith 590)

Narrated `Aisha:Allah’s Messenger (p.b.u.h) used to treat with a Ruqya saying,


امْسَحِ الْبَاسَ رَبَّ النَّاسِ، بِيَدِكَ الشِّفَاءُ، لاَ كَاشِفَ لَهُ إِلاَّ أَنْتَ

“O the Lord of the people! Remove the trouble The cure is in Your Hands, and there is none except You who can remove it (the disease) . ”

SAHIH BUKHARI (Vol. 7, Book 71, Hadith 640)

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2) THE REASON WHY THOSE WHO ASK FOR RUQYAH ARE NOT INCLUDED IN THE SEVENTY THOUSAND WILL ENTER PARADISE WITHOUT BEING BROUGHT TO ACCOUNT. :-

Narrated Ibn `Abbas:Allah’s Messenger (p.b.u.h) said, “Seventy thousand people of my followers will enter Paradise without accounts, and they are those who do not practice Ar-Ruqya and do not see an evil omen in things, and put their trust in their Lord.

SAHIH BUKHARI (Vol. 8, Book 76, Hadith 479)

‘Imran b. Husain reported:Verily the Messenger of Allah (may peace be upon him) said: Seventy thousand men of my Ummah would enter Paradise without rendering account. They (the companions of the Holy Prophet) said: Who would be those, Messenger of Allah? He (the Holy Prophet) said: They would be those who neither practise ruqya, not take omens, nor do they cauterise, but they repose their trust in their Lord.


SAHIH MUSLIM (Book 1, Hadith 423)

RESPONSE.

The phrase in the hadeeth about the seventy thousand who will enter Paradise without being called to account, that they “do not ask for ruqyah” means that they do not seek it from others. But the Prophet (peace and blessings of Allaah be upon him) commanded us and taught us to seek treatment, as he said

It was narrated that Abu’l-Dardaa’ (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah created the disease and the remedy, so treat disease but do not treat it with things which are haraam.’”

AL-MU’JAM AL-KABEER AL-TABARAANI (HADITH 20153)

SOURCE OF AL-MU’JAM AL-KABEER AL-TABARAANI :-

http://www.islamweb.net/hadith/display_hbook.php?indexstartno=0&hflag=&pid=290831&bk_no=477&startno=75

RUQYAH AND SEEKING MEDICAL TREATMENT DIFFER IN TWO WAYS.

The first difference is that a person will feel a greater attachment to the one who does ruqyah than to the one who offers medical treatment, because if Allaah decrees that he should be healed through ruqyah, the bond between the person who did the ruqyah and the person who was sick is a spiritual bond, as the cure did not come about through physical means. The fact that it is a spiritual bond may be a source of fitnah (temptation or trial), as he may say, “he is one of the awliya’ (close friends) of Allaah” and so on, which may lead him to shirk (associating partners with Allaah). Hence it was followed by the words “… and who put their trust in their Lord.”

The second difference is that a sick person may ask for ruqyah from someone who is not qualified to do it, because the latter is not using something tangible that can be identified. So the person who has been asked to do ruqyah may do it, and the sick person may be healed coincidentally, not as a result of the ruqyah which was not done according to sharee’ah, but at the same time as the ruqyah is done, so people may suffer fitnah because of this, and think that this is a person whose du’aa’s are answered and whose ruqyah is blessed, when this is not the case.For this reason the Prophet (peace and blessings of Allaah be upon him) said, “… those who do not ask for ruqyah..” and did not say “those who do not seek treatment. Seeking treatment is essential, but it is better not to seek ruqyah. However, if a person comes forward and recites something over you and you do not stop him, this does not mean that you are not counted among the people mentioned in the hadeeth, because you did not ask for ruqyah. By the same token, if you do ruqyah for your brother, you are doing him a favour, and this does not rule you out from being one of the seventy thousand. Thus we say that the extra phrase reported in Saheeh Muslim, “… and they did not do ruqyah…” is a dubious addition that is not saheeh. The correct wording is only “Those who did not ask for ruqyah.”

With regard to seeking ruqyah from a scholar, if he is known as such then you can ask him for ruqyah, because if he treats a person with ruqyah, they will benefit from it, by the grace of Allaah, as is the case with doctors who treat people.

With regard to the question of whether we should treat the person who is afflicted by the evil eye with ruqyah or tell him to bear it with patience, the Messenger (peace and blessings of Allaah be upon him) taught us the way to seek healing from the evil eye, when he told the one who had put the evil eye on one of his companions to do ghusl and wudoo’, then to take some of the water and pour it over the one who was afflicted until he recovered.

(LIQA’ AL-BAAB AL-MAFTOOH BY IBN ‘UTHAYMEEN, 55/121)

SHAYKH AL-ISLAM IBN TAYMIYAH SAID :-

These people are praised because they did not ask anyone to recite ruqyah for them, and ruqyah is a type of du’aa’, so they did not ask others to pray for them. The phrase “and they did not recite ruqyah” which is mentioned in the hadeeth 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 Allaah 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’aa’ for himself and others; this is something that is enjoined, for all the Prophets asked of Allaah and prayed to Him, as Allaah tells us in the stories of Adam, Ibraaheem, Moosa and others.

(MAJMOO’ AL-FATAAWA, 1/182)

IBN AL-QAYYIM SAID :-

This phrase is inserted in the hadeeth, but it is a mistake on the part of some of the narrators.

(HAADI AL-ARWAAH, 1/89)
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3) IT IS PERMISSIBLE TO PERFORM RUQYAH FOR A SICK PERSON WHO IS A KAAFIR? :-


There is no reason why one cannot do this. Allaah has created healing in the Qur’aan, as He has created healing in honey and oil and other things. These are means of healing and Allaah is the Healer, so there is nothing wrong with performing ruqyah for this person, especially since you hope that this kaafir may become a Muslim.There is also a report in a saheeh hadeeth that supports that idea that it is permissible to perform ruqyah for a non-Muslim.

Narrated Abu Sa`id:A group of the companions of Allah’s Messenger (p.b.u.h) proceeded on a journey till they dismounted near one of the Arab tribes and requested them to entertain them as their guests, but they (the tribe people) refused to entertain them. Then the chief of that tribe was bitten by a snake (or stung by a scorpion) and he was given all sorts of treatment, but all in vain. Some of them said, “Will you go to the group (those travelers) who have dismounted near you and see if one of them has something useful?” They came to them and said, “O the group! Our leader has been bitten by a snake (or stung by a scorpion) and we have treated him with everything but nothing benefited him Has anyone of you anything useful?” One of them replied, “Yes, by Allah, I know how to treat with a Ruqya. But. by Allah, we wanted you to receive us as your guests but you refused. I will not treat your patient with a Ruqya till you fix for us something as wages.” Consequently they agreed to give those travellers a flock of sheep. The man went with them (the people of the tribe) and started spitting (on the bite) and reciting Surat-al-Fatiha till the patient was healed and started walking as if he had not been sick. When the tribe people paid them their wages they had agreed upon, some of them (the Prophet’s companions) said, “Distribute (the sheep).” But the one who treated with the Ruqya said, “Do not do that till we go to Allah’s Apostle and mention to him what has happened, and see what he will order us.” So they came to Allah’s Messenger (p.b.u.h) and mentioned the story to him and he said, “How do you know that Surat-al-Fatiha is a Ruqya? You have done the right thing. Divide (what you have got) and assign for me a share with you.”

SAHIH BUKHARI (Vol. 7, Book 71, Hadith 645)

There is no dispute among the fuqahaa concerning the fact that it is permissible for a Muslim to perform ruqyah for a kaafir. They take as evidence the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) which has been quoted above. … Their evidence is that the tribe near whom they camped and from whom they sought hospitality were kuffaar, and the Prophet (peace and blessings of Allaah be upon him) did not denounce that.

(AL-MAWSOO’AH AL-FIQHIYYAH)

Posted on March 16, 2013, in OTHERS. Bookmark the permalink. Leave a comment.

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