Ruqyahs and Amulets
Fatwa no. 18450
Q: Nowadays there are many people who pretend to have medical skills or knowledge, although they are not physicians recognized by the Ministry of Health. In view of the danger of this group to the Islamic ‘Aqidah (creed), I would like to hear the opinion of the Din (religion of Islam) on those who claim to treat people with the Qur’an and Sunnah (whatever is reported from the Prophet), who examine men and women who are ill, diagnose their illnesses, and prescribe treatments for them. They recite over water, honey, etc. For them, even though they do not know the fundamentals of the Din or the proper way of acting upon Qur’an and Sunnah? To give an example, I heard an audio cassette tape by a shaykh, who was saying that the treatment for anxiety is that the patient should read a Juz’ (a 30th of the Qur’an) every day and the Tafsir (explanation) of it by Ibn Kathir. How can the basis for this be from the Qur’an or Sunnah?
A: It is permissible to perform Ruqyah (reciting Qur'an and saying supplications over the sick seeking healing) for someone who is physically or psychologically ill, suffering from the evil eye, or other reasons. This is permissible, as long as nothing other than the Qur’an or authentically reported Du‘a’s (supplications) are used. This should be done by someone who is known to have sound ‘Aqidah, abides by the Shar‘iah (Islamic law), and is knowledgeable about medical matters relating to treatment with Mubah (permissible) methods.
Al-Hafizh Ibn Hajar (may Allah be merciful to him) said: "The Ijma‘ (consensus of the scholars) is held that it is permissible to recite Ruqyah subject to the fulfillment of three conditions:
1. It should be the Words of Allah (Exalted be He) or His Names and Attributes.
2. It should be performed in Arabic or another understandable language.
3. It should be believed that the Ruqyah is not effective in itself, but only according to what Allah (Exalted be He) predestined.
There is a difference of opinion regarding the conditions, but the preponderant opinion is that the conditions mentioned above have to be met. In "Sahih Muslim", there is a Hadith on the authority of `Awf ibn Malik (may Allah be pleased with him) who said, We used to perform Ruqyah (saying supplications over the sick seeking healing) in Jahiliyyah (pre-Islamic time of ignorance) and so we asked, “O Messenger of Allah! What is your opinion about that?” He (peace be upon him) said, “Present to me your Ruqyahs; there is nothing wrong with Ruqyah so long as it does not involve any Shirk (associating others with Allah in His Divinity or worship).”
There is also a Hadith on the authority of Jabir: The Messenger of Allah (peace be upon him) prohibited Ruqyah, so the people of ‘Amr ibn Hazm came to the Messenger of Allah (peace be upon him) and said, “O Messenger of Allah! We have a Ruqyah that we use for curing the sting of the scorpion, but you have prohibited Ruqyah.” They then recited it to him, and he said, “I do not see anything wrong in it; anyone of you who can benefit his brother let him benefit him.”
Some scholars have adhered to the generality of this Hadith and thus permitted every Ruqyah that has been tried and proven beneficial, even if its meaning is not understood; but the above-mentioned Hadith narrated by `Awf shows that any Ruqyah that leads to Shirk must be prohibited, and for any Ruqyah whose meaning is not understood it cannot be guaranteed that it will not lead to Shirk, and therefore, as a precautionary measure, it should not be used. The third condition must be met.
Even if the recitations whose meanings are unintelligible do not lead to Shirk they will open the door to charlatans and justification for the practices of sorcerers, Mubtadi`s (those who introduce innovations in religion), and quacks.
As for those who claim that they know the Ghayb (the Unseen) or who conjure up the Jinn (creatures created from fire) and their like from among the charlatans or the ignorant, whose reality or way of treatment is obscure, it is not permissible to go to them, ask them about anything, or receive their treatment. This is because the Prophet (peace be upon him) said, “Anyone who goes to a diviner and asks them about something, their Salah (Prayers) will not be accepted for forty nights.” (Related by Muslim) He (peace be upon him) also said, “Anyone who goes to a diviner or a soothsayer and believes in what they say has disbelieved in what was revealed to Muhammad.” (peace be upon him) (Related by Ahmad and Ahl-ul-Sunan [authors of Hadith compilations classified by jurisprudential themes] with a good Sanad [chain of narrators])
There are other Hadiths on this subject that all show that it is Haram (prohibited) to consult diviners and soothsayers and believe in them. They are people who claim to have knowledge of the Ghayb, who seek the help of the Jinn, or do certain actions or behave in a way that indicates this. Regarding such people and their like, the Prophet (peace be upon him) said in a well-known Hadith, related by Imam Ahmad and Abu Dawud with a good Sanad, on the authority of Jabir (may Allah be pleased with him), The Messenger of Allah (peace be upon him) was asked about Al-Nashrah (undoing a spell by means of another spell). He (peace be upon him) replied, “This is the work of Satan.”
Scholars explained that Nashrah is the undoing of magic by means of magic that was practiced in Jahiliyyah, and under its heading falls any treatment sought from soothsayers, diviners, liars, and charlatans.
However, the Prophet (peace be upon him) used to recite Ruqyah for his Sahabah (Companions). An example of this is the Hadith narrating that the Prophet (peace be upon him) used to say: “Our Lord Allah Who is in heaven, Holy is Your Name, Your Decree is in heaven and on earth; as Your Mercy is in heaven, make Your Mercy on earth. Forgive us our sins and errors. You are the Lord of the good; bestow mercy from Your Mercy, and healing from Your Healing on this pain that it be cured.” And the person would recover.
Another example of an Islamically permissible Du‘a’ is: “In the Name of Allah, I recite Ruqyah over you (to heal or protect you) from everything that is harming you, from the evil of every soul or envious eye. May Allah heal you. In the Name of Allah, I recite Ruqyah over you.” And: “Remove the harm, O Lord of mankind! Grant healing, for You are the Healer. There is no healing but Your healing; a healing that leaves no ailment.”
It is also permitted for someone to place their hand on the part of their body that is painful and say: “In the Name of Allah (three times). I seek refuge with Allah’s Glory and Power from the evil that I find and am wary of (seven times).” (Related by Muslim in his "Sahih [Book of Authentic Hadith]") There are also many others.
As for writing Ayahs (Qur'anic verses) or Adhkar (invocations) for a sick person to wear, this is not permissible, according to the most correct scholarly opinion, because the Prophet (peace be upon him) forbade this saying, “Incantations, amulets and love-charms are Shirk.” Lawful forms of Ruqyah are exceptions from this rule.
As for blowing on water, if this is done to bless the water with the saliva of the blower, it is Haram and one of the means to Shirk, because human saliva does not give blessings or cure illnesses. It was only the saliva of the Messenger (peace be upon him) whose blessing was sought.
In regard to blowing while making Du‘a’ or reciting Qur’an, for example, Surah Al-Fatihah, there is nothing wrong with this, for Al-Fatihah is the best Ruqyah for a sick person. The Sahabah of the Prophet (peace be upon him) did this when they performed Ruqyah for a man who had been stung and Allah cured him. When they told the Prophet (peace be upon him) about it, he (peace be upon him) approved it, saying, “You did the right thing.” This has, therefore, been tried and is beneficial, with the Permission of Allah. The Prophet (peace be upon him) used to blow in his palms when he went to bed, and recite: Say (O Muhammad صلى الله عليه وسلم): "He is Allâh, (the) One. , Say: "I seek refuge with (Allâh), the Lord of the daybreak, , and Say: "I seek refuge with (Allâh) the Lord of mankind, He (peace be upon him) would then wipe his face and whatever parts of his body he could reach three times.
Concerning what is mentioned in the question regarding the treatment for anxiety and that a person has to recite one Juz’ of the Qur’an and the Tafsir of it by Ibn Kathir, this has no origin in the Shari‘ah (Islamic law), although the whole of the Qur’an is a Ruqyah that Allah benefits people with.
However, specifying certain Ayahs to be used as Ruqyah for some illnesses, without any evidence for it, is not permitted. All the Qur’an is full of goodness and is a remedy for the believers. As mentioned above, Surah Al-Fatihah is the greatest Surah that can be recited for healing.
It must be born in mind that the Qur’an was not revealed to treat physical illnesses only; rather, it was revealed for serious reasons and important matters: to be a warning to existence, a source of guidance to Allah’s Straight Path and a criterion to judge between people concerning that over which they used to differ, and to warn against slipping into the path of Kufr (disbelief) and Kafirs (disbelievers). Through it also Allah helps His believing servants attain cure from any spiritual or physical disease.
He (Exalted be He) says: Say: “It is for those who believe, a guide and a healing." And: And We send down of the Qur’ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it), and it increases the Zâlimûn (polytheists and wrong-doers) nothing but loss.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta'
Bakr Abu Zayd
Salih Al-Fawzan
`Abdul-`Aziz Al Al-Shaykh
`Abdul-`Aziz ibn `Abdullah ibn Baz
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=10499&PageNo=1&BookID=7
