Proof for Ruqyah
Book References:
The Gift of the Most Merciful in Healing Jinns’ Illnesses, by Hamdi Addemerdach.
The Cutting Sword.
Ruqya in the Light of the Belief of Ahl al-Sunnah wal-Jamaa, and the Rule of Dedicating Oneself to It and Taking It as a Job, by Dr Ali Nufayyi Al’ilyani.
Guide of the Healers with the Holy Quran, by Riadh Mohammad Samaha.
The Quranic Way for Healing Sorcery and Satanic Possession, by Usama Muhammad Al’awdi.
Commentary on the Last Ten Surahs.
Protection of Man from Jinns and Shaytan, by Waheed Abdussalam Bali.
Collection of Fatwas from the Saudi Arabian Committee of Fatwas.
Question 1: Is Ruqya "Tawqeefiyya" or Not?
Answer:
B3P8: Imam Malik reported that Abu Bakr Assiddeeq entered on Aisha, who was ill, and a Jewish woman was performing ruqya on her. Abu Bakr said: “Make her ruqya with the Book of Allah,” referring to the Torah, indicating that Jews and Christians have their own ruqyas. Al-Maziri notes differing opinions on ruqya from the people of the Book: some authorise it, while Malik dislikes it (makrooh) due to concerns it could be from altered parts of the Torah. Those who authorise it compare it to medicine, and its acceptance depends on the people and situation. Fath al-Bari.
Muslim reports: The Prophet صلى الله عليه و سلم forbade ruqyas. The family of Amr Ibn Hazm approached the Prophet (صلى الله عليه و سلم) and said: “O Prophet of Allah, we had a ruqya that we recited for scorpions, and you have forbidden ruqyas.” They recited it to him, and he said: “I see nothing wrong. Whoever can help his brother should do so.”
B3P41: Ibn Hajar states that scholars agree ruqyas are permissible under three conditions: they must be with the Words of Allah, His Names, or His Attributes; in Arabic or other comprehensive languages; and it must be believed that ruqya acts only by Allah’s will.
B3P47: “Are ruqyas fixed (tawqeefiyya)? What the Prophet صلى الله عليه و سلم taught should not be changed. If someone has experienced a ruqya not reported but found it beneficial and it contains nothing forbidden, it seems permissible.” Fath al-Bari also mentions that ruqya is similar to medicine and the Prophet صلى الله عليه و سلم accepted ruqyas that do not involve shirk.
B3P52: Al-Hakim reported that a “namla” (a cut on the foot) appeared on an Ansari. He was told that Shifa Bint Abdallah could perform ruqya for it. When asked, she said: “By Allah! I haven’t performed ruqya since embracing Islam.” The Ansari went to the Prophet (صلى الله عليه و سلم), who then called Shifa and instructed her to recite ruqya. This story meets the conditions of the two sheikhs, and Al-Bani listed it as authentic. The ruqya was: “The bride feasts, colours her hair, and applies kohl to her eyes; she does all that is required but does not disobey her husband.”
B3P54: The best practice (azeema) is to use only the Book of Allah and the Sunnah of the Prophet صلى الله عليه و سلم. Ibn Atteen said: “The scholars of the Ummah dislike (karaha) ruqyas other than those from the Book of Allah.” Ash-Shafi’i said: “People of the Book can perform ruqya on Muslims with the Book of Allah and the remembrance of Allah.”
B3P55: “If we accept the ruqya of pre-Islamic idolaters as long as it does not involve shirk and has proven beneficial, then the people of the Book are more likely to be accepted.”
B3P72: “Opening (Hall): Remedies for impotence include using fire and a digger (see further in The Cutting Sword) and noshra is to boil water with flowers to bathe. These are human experiences similar to the ruqya for ‘namla’ or scorpions.”
B4P55: “Extracting sorcery is rare.” This statement contradicts The Cutting Sword and presents an alternative method for healing.
B4P40: Shaykh al-Islam Ibn Taymiyyah used to write on the forehead of a person with a bleeding nose: “And it was said: ‘Earth! Swallow your water! Sky! Stop!’ And the water ceased, and the matter was resolved.” Ibn al-Qayyim heard him say: “I have written to many people and they were cured.”
B4P47: According to Saeed Ibn Jubayr, Ibn Abbas said: when a woman faces difficulty in delivery, write some verses on a clean bowl, make her drink it, and spray under her waist. Waqii added: make her drink and spray under her waist. Mujahid said: there is nothing wrong in writing Quran for the ill person to bathe and drink. Ayyub said: I have seen Abu Qulaba write Quranic verses, wash them with water, and give it to an ill person to drink.
B1P53: “The unveiling (kashf) by sight: this is a unique method taught by my Almighty Lord, which has yielded great results.”
B5P180: “Write verses on a belt and the woman should attach it to her waist.”
B5P221: “Write on the afflicted part.” “You can write or read these verses.”
B5P79: “Recite the Verse of the Throne with the intention of imprisoning the jinn in the body.”
B5P142: The method of lighting a fire, heating a digger with it, and then urinating on it for impotence, according to Fath al-Bari.
B5P197: “Write on a cloth and burn it so that the person smells the smoke. The jinn will be burnt immediately.”
B5P245: Muslim and Ibn Majah report that Jabir was called to perform ruqya on a woman in Medina who had been bitten by a scorpion. He initially refused, and the Prophet (صلى الله عليه و سلم) was informed. The Prophet called him and Amr said: “You forbid ruqyas.” Jabir recited the ruqya, and the Prophet said: “There is no harm; these are engagements. Perform ruqya with it.”
B8P41: Authorisation for non-Sunnah ruqyas is acceptable as long as there is no shirk involved.
B8P75: Forbidding ruqyas not reported in the Sunnah.
Question 2: What Can We Ask Jinns?
Answer:
B1P37: Ibn Taymiyyah answers: If one believes everything the jinn says and venerates the informer, it is forbidden. However, if one asks to test the jinn's status and to ascertain the truth from falsehood, it is permissible. Listening to what they say, like listening to what unbelievers and perverse individuals say, is allowed to gauge their information without absolute belief or outright rejection unless proven otherwise, as stated in the Almighty’s words: “If a perverse person brings you news, verify it.”
Abu Musa narrates that Umar was delayed, and there was a woman with a jinn connected to her (qareen). Umar asked the jinn, who said he had left sharing the sadaqa camels. In another story, Umar sent an army, and a man arrived in Medina claiming they had defeated their enemies, spreading the news. Umar inquired and was informed of the situation. He responded: “That is Abul-Haytham”—a Muslim jinn—“and the human announcer will come later,” which he did some days later (The argument and proof of possession by jinn, Ibn Taymiyyah, P21-22).
B1P39: The hidden (ghayb) refers to the future that is impossible to know, whereas the hidden aspects of the present and past, even if unknown to some, are known to others.
B4P52: Ahmad Ibn Sulayman Annajjad reported that a jinn came to marry one of their women. When asked about his favourite meal, he said: “Rice.” They brought rice, and he saw the bits lifted with no one visible. He asked: “Do you have sects within you?” The jinn replied: “Yes.” He then asked: “How do you view Rafida among you?” The jinn said: “They are the worst.” This demonstrates that interacting with jinns can provide insights into their world.
B7P66: “I once said to a jinn: ‘Extend this arm,’ and he extended it. Three strong young men tried to bend it and could not. I said: ‘Leave it,’ and it returned to its natural state.”
B8P202: It is not forbidden to ask questions to Muslim jinns.
B8P208: A jinn threatened a raqi by telephone.
Question 3: Is It Permissible to Seek Ruqya from a Known Sorcerer?
Answer:
B1P67: It is forbidden to seek help from a sorcerer or an astrologer who may offer ruqya. This is supported by hadiths such as:
B1P68: The Prophet صلى الله عليه و سلم said: “Whoever goes to a fortune-teller or soothsayer and believes in what he says has disbelieved in what was revealed to Muhammad.”
B1P69: In another narration, “Whoever seeks advice from a fortune-teller or an astrologer and believes in his words, has disbelieved in what was revealed to Muhammad صلى الله عليه و سلم.” (reported by Al-Hakim, Al-Sahih Al-Jaami’).
B1P70: It is also reported: “Ruqya from sorcerers is forbidden as they often mix truth with falsehood, making it difficult to differentiate between them.”
Question 4: Is It Permissible to Perform Ruqya Without a Specific Illness?
Answer:
B1P70: Ruqya can be performed even without a specific illness. Ibn Taymiyyah stated that ruqya should be recited for protection against harm and to ensure wellbeing.
B2P14: This practice is supported by evidence from the Prophet صلى الله عليه و سلم, who used ruqya as a preventative measure against illness and harm.
B2P17: Ibn Hajar and other scholars mentioned that performing ruqya proactively is acceptable, as long as it aligns with Islamic teachings and does not involve anything forbidden.