Is it permissible for the purpose of shar'i ruqyahto try to choose
verses, saheeh hadeeths and proven du'aa's? Or is it obligatory to
follow what is the proven in the saheeh hadeeths that speak
specifically of ruqyah as prescribed in sharee'ah?.
Praise be to Allaah.
If the one who performs ruqyah does so by reciting general verses of
the Qur'aan or general prayers seeking refuge with Allah or other
du'aa's for ruqyah,or whatever Allah may inspire him with of saheeh
du'aa's that are appropriate to the situation, without restricting it
to the specific ruqyahs that have been narrated, there is nothing
wrong with that in sha Allah, because of the general meaning of the
words ofthe Prophet (blessings and peace of Allah be upon him:
"Whoever among you is able to benefit his brother, let him do so."
Narrated by Ahmad, 13973; classed assaheeh by al-Albaani in Saheeh
al-Jaami', 6019
And the Prophet (blessings and peace of Allah be upon him) said:
"There is nothing wrongwith a ruqyah that does not involve shirk."
Narrated by Muslim, 2200.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The scholars are unanimously agreed that ruqya is permissible if three
conditions are met:
It should be done by reciting the words of Allah, may He be exalted,or
His names and attributes, and in Arabic or in a language the meaning
of which is understood, and with the belief that ruqyah has no effect
in and of itself; rather it is only effective by the will of Allah,
may He be exalted.
They differed as to whether that is a condition; the correct view is
that it is essentialto pay attention to the above-mentioned
conditions. In Saheeh Muslim it is narrated that'Awf ibn Maalik said:
We used to recite ruqyahs during the jaahiliyyah, and we said: O
Messenger of Allaah, what do you think aboutthat? He said: "Recite
your ruqyahs to me. There is nothing wrong with a ruqyah that does not
involve shirk."
And he narrated from Jaabir: The Messenger of Allaah (blessings and
peace of Allah be upon him) forbade ruqyah, then the family of 'Amr
ibn Hazm came to the Messenger of Allaah (blessings and peace of Allah
be upon him) and said: O Messenger of Allaah, we had a ruqyah that we
used to recite for scorpion stings, but you have forbidden ruqyah.
They recited it to him and he said: "I do not see anything wrong with
it. Whoever among you can benefit his brother, let him do so."
Some scholars adhered to this general meaning and regarded as
permissible any ruqyah that brings benefits evenif the meaning does
not make sense. But the hadeeth of 'Awf indicates that any ruqyah that
leads to shirk is forbidden, and anything that does not make sense
cannot be guaranteed not to lead to shirk, so it is forbidden as a
precaution. And the finalcondition is essential. … al-Qurtubi said:
Whatever (ruqyah) is by reciting the words or names of Allah is
permissible; if it is narrated in a report (from the Prophet
(blessings and peace of Allah be upon him)) it is mustahabb.
End quote from Fath al-Baari, 10/195
Al-Khattaabi (may Allah have mercy on him) said:
With regard to ruqyah, what is forbidden is thatwhich is not in
Arabic, because it is not known what it means and perhaps it may
involve witchcraft or kufr (disbelief). But if the meaning is clear
and it contains mention of Allah, may He be exalted,then it is
permissible to use it for ruqyah.
End quote from Ma'aalimas-Sunan, 4/226
Ibn 'Uthaymeen (may Allah have mercy on him) said:
Ruqyah is of four types: that which is mentioned in the Sunnah – it is
prescribed and mustahabb to use it as ruqyah; that which is shirk or
bid'ah – it is haraam to use it as ruqyah; that which is a permissible
du'aa' in which there is no shirk or bid'ah, but it is not something
that was narrated from the Prophet (blessings and peace of Allah be
upon him and his family) – it ispermissible to use this asruqyah.
Hence the Prophet (blessings and peace of Allah be upon him) said
concerning ruqyah: "There is nothing wrong with it so long as it is
not shirk."
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