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    Ruqyah -

    Ibn Abbas' Hadeeth on Ruqyah
    Explanation of the Hadeeth
    By: Shaykh Ibn 'Uthaymeen
    From "Kitab al-Tauhid"

    Narrated Ibn Abbas, radhyAllahu 'anhu: Allah's Messenger, sallallahu 'alayhi wasalam, said, "Nations were displayed before me, one or two Prophets would pass by along with a few followers. A Prophet would pass by accompanied by nobody. Then a big crowd of people passed in front of me and I asked, 'Who are they? Are they my followers?' It was said, 'No. It is Musa (Moses) and his followers.' It was said to me, 'Look at the horizon.' Behold! There was a multitued of people filling the horizon. Then it was said to me, 'Look there and there about the stretching sky!' Behold! There was a multitude filling the horizon. It was said to me, 'This is your nation out of whom seventy thousand shall enter Paradise without reckoning.'" Then the Prophet, salllallahu 'alayhi wasalam, entered his house without telling his companions who they (the 70,000) were. So the people started talking about the issue and said, "It is we who have believed in Allah and followed His Messenger; therefore those people are either ourselves or our children who are born in the Islamic era, for we were born in the Period of Ignorance." When the Prophet, sallallahu 'alayhi wasalam, heard of that, he came out and said, "Those people are those who do not treat themselves with Ruqya, nor do they believe in bad or good omen (from birds etc.) nor do they get themselves branded (cauterized), but they put their trust (only) in their Lord." On that 'Ukasha bin Mihsan said, "Am I one of them, O Allah's Messenger?" The Prophet, sallallahu 'alayhi wasalam, said, "yes", then another person got up and said, "Am I one of them?" The Prophet, sallallahu 'alayhi wasalam, said, "Ukasha has preceded you."
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    Why people who ask for Ruqyah of a lesser status

    Why will the people who ask others for Ruqyah be of a lesser status?

    We want to understand the hadeeth of Ibn 'Abbas (may Allah be pleased with them both) in which the Prophet, sallallahu 'alayhi wasalam) says of the seventy thousand who will enter Paradise without being called to account that they "do not ask for ruqyah (seek healing through spiritual means, e.g., by recitation of Qur'an, etc.)..."(Reported by al-Bukhaari, no. 6472 and 6541; Muslim, no. 220). Does this hadeeth include all kinds of treatment? If this is not the case, what is the difference between (medical) treatment and ruqyah, because both of them may effect a cure? How are we to understand the Prophet's command to 'Aa'ishah and others to seek healing from al-'ayn (the evil eye) through ruqyah? If we know that a person has been afflicted by the evil eye, should we tell him to seek healing through ruqyah or should we tell him to bear it with patience and hope for reward from Allah?

    Praise be to Allah.
    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, sallallahu 'alayhi wasalam, commanded us and taught us to seek treatment, as he said: "Allaah has not created any disease withoutalso creating the cure; some know it and some do not." [Reported by al-Bukhaari, no 5678].

    Ruqyah and seeking medical treatment differ in two ways:

    The first difference is that a person will feel greater attachment to the one who does ruqyah than to the one who offers medical treatment, because if Allah 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) o Allaah" and so on, which may lead him to shirk (associating partners with Allah). Hence it was followed by the

    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, sallallahu 'alayhi wasalam, 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 peole 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 tht 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 Allah, 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, sallallahy 'alayhi waslam, 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 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 (
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      Kitab al-Tauhid on Ruqyah

      Kitab al-Tauhid on 'Ruqyah'
      p. 28-29
      Husain bin Abdur-Rahman narrated:
      Once when I was with Sa'id bin Jubair, he asked, "Who among you did see the shooting star last night?" I answered, 'I had seen it,' and then explained that I was not at the prayer at the time because I had been stung by a poisonous scorpion. He said, "What did you then do?" I replied, "I used Ruqyah* to cure it!" He said, "What compelled you to do that?" I said, "A Hadith I heard from Ash-Sha'bi." He asked, "Which Hadith Sha'bi narrated?" I replied, "He reported from Buraidah bin Al-Husaib, who said that Ruqyah is not allowed except for the treatment of 'evil eye' ('Ain) and (poisonous) sting." He (Sa'id bin Jubair) said, "He has done well by stopping on what he has heard (i.e. to act according to the knowledge as opposed to ignorance).
      However Ibn Abbas narrated us the above hadeeth.

      *Translator's footnote: To translate Ruqyah as 'incantation' may bing to mind connotations of magic and sorcery which are forbidden in Islam. To use the term "By spiritual means" may not convey the meaning in full. [See Ismail L. Faruq's Translation] Ruqyah is when a person recites part of the Qur'an such as Al-Fatihah or makes supplication using words transmitted from the authentic Hadith of the Prophet (sallallahu 'alayhi wasalam) upon someone. What appears to be a blanket forbiddance of doing so except for the two exceptions mentione is actually a strong pronouncement of its allowance in these cases. It is confirmed in the authentic Seerah tht the Prophet, sallallahu 'alayhi wasalam, himself allowed Ruqyah in other instances, but he admonished against a person doing so for other than himself. [Ref. Fath-ul-Majid]
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