az-Zalzalah, the foetus will be miscarried because of reading this
soorah. She also says that if she goes for ruqyah as prescribed in
Islam, she had to tell the raaqi that she is pregnant so that he can
avoid reciting Soorat az-Zalzalah over her, so that the foetus will
not be miscarried. Is this true? May Allah reward you with the best of
rewards and benefit the ummah by means of you.
Praise be to Allah.
The Muslim should not believe that any harm may be caused by reciting
some soorahs ofthe Qur'an; this notion is contrary to the words of
Allah, may He be glorified and exalted (interpretation of the
meaning): "Say: It is for those who believe, a guide and a healing"
[Fussilat 41:44].
There is nothing in the books of the fuqaha' or scholars, or in the
reports from the righteous early generations that anyoneused to warn
pregnant women against reading Soorat az-Zalzalah; rather those who
had memorised the Holy Qur'an, both men and women, have always been
eager to complete the recitation of the Qur'an within the periodin
which they usually do that, without any exception. The one who dares
to warn against reading a specific soorah -- even in a specific
situation -- has dared to do something serious.
Yes, it cannot be denied that this soorah or others may be
beneficialin making it easier for the pregnant woman to deliver the
baby if that isproven by experience, but that does not imply the
opposite, that it could lead to miscarriage at the beginning of the
pregnancy, because there can be no evil or harm in the words of Allah,
may He be glorified and exalted, under any circumstances.
Ibn al-Qayyim (may Allah have mercy on him) said:
Chapter on difficult birth: al-Khallaal said: 'Abdullah ibn Ahmad told
me: I saw my father writing for women who had difficulty in giving
birth, on a white cup or something clean; he would write the hadeethof
Ibn 'Abbaas (may Allahbe pleased with him): "There is no god but
Allah, the Most Forbearing, the Most Generous; Glory be to Allah, the
Lord of the Mighty Throne; praise beto Allah the Lord of the Worlds.
'On the Day when they will see that (torment) with which they are
promised (i.e. threatened, it will be) as if they had not stayed more
than an hour in a single day. (O mankind! This Quran is sufficient as)
a clear Message (or proclamation to save yourself from destruction)'
[al-Ahqaaf 46:35]; 'as if they had not tarried (in this world) except
an afternoon or a morning' [Naazi'aat 79:46]."
Al-Khallaal said: Abu Bakral-Marwazi told us that aman came to Abu
'Abdullah and said: O Abu 'Abdullah, will you write something for a
woman who has been having difficulties in labour for two days?
He said: Tell him to bringa large cup and some saffron. And I saw him
writing for more than one person and narrating from 'Ikrimah that Ibn
'Abbaas said: 'Eesa (blessings and peace of Allah be upon our Prophet
and upon him) passed by a cow that was having difficulty giving birth
and she said: O Word of Allah, pray to Allah to relieve me of the
difficulty I am in.
He said: O Creator of a soul from another soul, the One who delivers
one soul from another, deliver her. Then she delivered her calf and
stood up and began to smell him. He said: So if awoman is having
difficulty in childbirth, write this for her. And the ruqyah mentioned
above, if you write it for her it will be beneficial. End quote.
Zaad al-Ma'aad, 4/326
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked the
following question:
Are there any verses thatcould be recited in orderto make childbirth
easierfor the woman?
He replied:
I do not know anything of that nature from the Sunnah, but if one
recites over the woman whose labour has begunverses that speak of
ease, such as "Allaah intends for you ease, and He does not want to
make things difficult for you"[al-Baqarah 2:185]; or that speak of
pregnancy and childbirth, such as: "nor does a female conceive (within
her womb), nor brings forth (young), except by His Knowledge"
[Fussilat 41:47]; or "When the earth is shaken with its (final)
earthquake, And when the earth throws out its burdens" [az-Zalzalah
99:1-2], – that will be beneficial, by Allah's leave. All of theQur'an
is healing; if the reciter and the one over whom it is recited both
believe in its effects, then it will inevitably have an effect,
because Allah, may He be exalted,says (interpretation of the meaning):
"And We send down from the Qur'an that which is a healing and a mercy
to those who believe (in Islamic Monotheism and act on it), and it
increases the Zalimoon (polytheists and wrong-doers) nothing but loss"
[al-Isra' 17:82].
This verse is general in meaning: healing and mercy includes healing
of hearts from the diseases of doubts and whims and desires, as well
as healing of bodiesfrom chronic diseases.
End quote from Fataawa Noor 'ala ad-Darb, Fataawa
al-'Aqeedah/al-'Ibaadah,tape no. 257, side A.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) also said:
As for experience, if you go through an experience and you reach a
conclusion that has a basis in Islamic texts, then this is a
confirmation of what is in the texts. But if the conclusion refers to
something that is not mentioned in the texts, then there are two
scenarios: if this conclusion is based on empirical science, then
undoubtedly it is valid and is to be taken into account; if, however,
it has to do with shar 'i matters, then it is not to be taken into
account (because there is no reference to it in the Islamic texts).
There is a basis for seeking healing by means of the Holy Qur'an,
because Allah, may He be exalted, says (interpretation of the
meaning):
"And We send down from the Quran that which is a healing and a mercy
to those who believe"
[al-Isra' 17:82].
There is a basis for this, so if some particular verses of the Qur'an
are tried for some disease and prove to be beneficial, this experience
is confirmation of what it says in the Qur'an about it being a healing
for people.
With regard to matters other than worship, it is undoubtedly subject
to experience and empirical science. If a person, for example, has
knowledge and experience of what the earth produces of herbs and the
like, and he goes out to the countryside and gathers what he thinks is
beneficial and tries it, then whatever conclusions he reaches may be
valid.
End quote from al-Liqa' ash-Shahri, no. 37, question no. 26
To sum up: none of the soorahs of the Qur'an can harm a pregnant or
breastfeeding woman oranyone else; rather they are good and
beneficial, and bring barakah (blessing) to the one who recites them
and the one who listens to them, by Allah's leave.
And Allah knows best.
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