Question & Answers regarding Ruqyah

What are the virtues of a man reciting Ruqyah for himself? What is the evidence for that? What should he say when he recites Ruqyah for himself?

There is nothing wrong with the Muslim reciting Ruqyah (protective and healing supplications) for himself. That is permissible; indeed it is a Sunnah, to recited Ruqyah for himself.

Hadees -1. Narrated by Abu Saeed رضي الله عنه that Nabi صلی اللہ علیہ وسلم use to seek refuge from Jinn & evil eye (nazar) of human, until Al-Mu’awwidhatain (Sura Falaq & Sura Naas) were revealed, so Nabi صلی اللہ علیہ وسلم used them & left other then Al-Mu’awwidhatain.  : Reference Tirmizi: 2198; Book No. 28; In English volume no.4 Book 2, Hadees no 2058.

Hadees –2. Narrated by A’isha رضي الله عنها that, “When Nabi صلی اللہ علیہ وسلم got ill, he would recite Al-Mu`awidhatayn (Sura Falaq and Naas) over himself and spit dryly. When his pain grew intense, I recited over him and wiped him with His own hand, seeking its blessing”. : Reference Bukhari: 5735; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 631.

With regard to the following Hadees: –

Hadees –3. Nabi صلی اللہ علیہ وسلم said that, the seventy thousand, of his Ummah (Ummatis), who will enter Paradise (Jannah) without being brought to account or punished, and in which it says: “They are those who did not recite Ruqyah or ask for Ruqyah to be done, and they did not believe in bad omens and they put their trust in their Lord”. The phrase “They did not recite Ruqyah” is the words of the narrator, not of the Nabi صلی اللہ علیہ وسلم. Hence Bukhari narrated this Hadees and did not mention this phrase. : Reference Bukhari: 5752; Book no. 76; In English volume no. 7; Book no. 65; Hadees no 648.   Ibn al-Qayyim (may Allah have mercy on him) said, “This phrase is inserted in the Hadees, but it is a mistake on the part of some of the narrators”. : Reference Hadi al-Arwah, 1/89.

“These people are praised because they did not ask anyone to recite Ruqyah for them, and Ruqyah is a type of Dua’, so they did not ask others to pray for them. The phrase “and they did not recite Ruqyah” which is mentioned in the Hadees is a mistake (on the part of the narrator), for their Ruqyah for themselves and for others is a good deed

Nabi صلی اللہ علیہ وسلم recited Ruqyah for Himself and for others but he did not ask anyone to recite Ruqyah for Him. His reciting Ruqyah for Himself and others, was like making Dua’ for himself and others; this is something that is enjoined, for all the Prophets asked Allah and prayed to Him, as Allah tells us in the stories of Adam, Ibrahim, Musa and others”.

Ruqyah is one of the greatest remedies that the believer should use regularly.

With regard to the Dua’ that is prescribed for the Muslim to recite, if he wants to recite Ruqyah for himself or for someone else, there are many such Surah the greatest of which are Al-Fatihah and Al-Mu`awidhatayn (Sura Falaq & Sura Naas).

Hadees –4. A group of the Companions of Nabi صلی اللہ علیہ وسلم set out on a journey and traveled until they came near one of the Arab tribes. They asked them for hospitality but they were refused.

Then the leader of that tribe was stung, and his people tried everything to cure him but nothing helped.

Then some of them said, “Why don’t you go to those people who are staying (nearby)? Maybe one of them has something”.  So they went to them and said, “O people, our leader has been stung and we have tried everything and nothing helped him. Do you have anything?” One of them said, “Yes, by Allah. I will perform Ruqyah for him, but by Allah we asked you for hospitality and you did not give us anything, so we will not perform Ruqyah for you unless you give us something in return”. So they agreed on a flock of sheep, then he started to blow on him and recite Al-hamdu Lillahi Rabb il-`Alameen.

Then he recovered quickly from his complaint and started walking, and he was completely cured.

After that they took the flock of sheep, and some of the companions of Nabi صلی اللہ علیہ وسلم said, “Let us share it out”. The one who had performed Ruqyah said, “Do not do anything until we come to Nabi صلی اللہ علیہ وسلم and tell him what happened, and we will wait and see what Nabi صلی اللہ علیہ وسلم tells us to do”.  So they came to the Nabi صلی اللہ علیہ وسلم and told him what had happened. Nabi صلی اللہ علیہ وسلم said, “How did you know that it is a Ruqyah?” Then Nabi صلی اللہ علیہ وسلم said, “You did the right thing, share them out, and give me a share”. & Nabi صلی اللہ علیہ وسلم smiled. : Reference Tirmizi: 2204 & 2205; Book No. 28; In English volume no.4 Book 2, Hadees no 2063 & 2064.

Hadees: – 5. Hazrat Usman Ibn Abil رضي الله عنه complained to Nabi صلی اللہ علیہ وسلم about pain that he had felt in his body from the time he had become Muslim. Nabi صلی اللہ علیہ وسلم said to him, “Put your hand on the part of your body where you feel pain and say ‘

Bismillah(In the name of Allah)three times,

Then say seven times,  أعوذُ بِعِزَّةِ الله وقُدرَتهِ منْ شَرِّ مِا أجدُ وأُحاَذِر

A`udhu bi `izzat-illah wa qudratihi min sharri ma ajid wa uhadhir

(I seek refuge in the glory and power of Allah from the evil of what I feel and worry about).

In Tirmizi it is added: He said, “I did that, and Allah removed what I had been suffering, and I continued to enjoin my family and others to do that”. : Reference Tirmizi: 2224; Book No. 28; In English volume no.4 Book 28, Hadees no 2080.

Hadees –6. Narrated Ibn Abbas رضي الله عنه that, for fever and all kinds of pain, Nabi صلی اللہ علیہ وسلم used to teach them to say:

‏ بِسْمِ اللَّهِ الْكَبِيرِ أَعُوذُ بِاللَّهِ الْعَظِيمِ مِنْ شَرِّ عِرْقٍ نَعَّارٍ وَمِنْ شَرِّ حَرِّ النَّارِ ‏

Bismillahil-kabir, a’udhu billahil-‘Azim min sharri ‘irqin na’ar wa, min sharri harrin- nar

(In the Name of Allah the Great, I seek refuge with Allah the Almighty from the evil of a vein gushing (with blood) and the evil of the heat of the Fire.”) :Reference Ibn Ma-jah: 3655; Book no. 31; In English volume no. 4 Book 31, Hadees no 3526.

Hadees –7. Hazrat Ibn Abbas رضي الله عنه says that, “Nabi صلی اللہ علیہ وسلم used to seek refuge for Al-Hasan and Al-Husain, and Nabi صلی اللہ علیہ وسلم use to say ‘Your father [ meaning Ibrahim, peace be upon him] used to seek refuge with Allah for Ismail and Ishaq with these words

“أعوذُ بكلماتِ اللهِ التامَّةِ، مِن كُلِّ شيطانٍ وهامَّةٍ، ومِن كُلِّ عَيْنٍ لامَّةٍ”.

A`udhu bi kalimat Allah al-tammah min kulli shaytanin wa hammah wa min kulli `aynin lammah

(I seek refuge in the perfect words of Allah, from every devil and every poisonous reptile, and from every evil eye)”.  : Reference Tirmizi: 2201; Book No. 28; In English volume no. 4 Book 2, Hadees no 2060. Allah Almighty knows best

What is the way to deal with sehar (black magic/witchcraft)?

Whoever is affected by sehar (black magic) should not treat it with sehar, because evil cannot be removed by evil, and kufr cannot be removed by kufr. Evil is removed by Haq (And Quran is Haq).

When Nabi صلی اللہ علیہ وسلم was asked about Al-Nushrah (treating sehar with sehar), Nabi صلی اللہ علیہ وسلم said, “This is the work of the Shaitaan”. : Reference Abu Dawud: 3868; Book no. 29; In English Book no. 28; Hadees no 3859. Nushrah means removing sehar from a person who has been affected by it by using more sehar. (Which is not allowed?)

But if, treated by means of the Qur’an and permissible medicines or good Ruqyah, there is nothing wrong with that, but treating it with sehar is not permitted, as previously stated, because sehar means worshipping the shayaateen (devils). The saherer (magician, practitioner of witchcraft) does sehar or learns sehar only after worshipping and serving the shayaateen, and drawing close to them by means of the things that they like. After that, they teach him the means of sehar.

One should seek treatment by means of reciting Qur’an and the prayers for refuge with Allah that are prescribed in Shar’eeyah, and permissible medicines, just as patients with all kinds of sicknesses are treated by doctors.

Do all the patients recover from Rukhya?

The patient may recover, but some may not recover, due to, if his appointed time (of death) has arrived or may be near or Allah does not will to give him recovery, or he may not recover and may die from this sickness, even though he may be treated by the most skilled physicians and knowledgeable doctors. When the appointed time of death comes, no medicine or treatment will be of any avail, because Allah says (interpretation of the meaning):

“And Allah grants respite to none when his appointed time (death) comes”[Al-Munafiqeen 63:11]

Please read the following Hadees: –

8. Narrated by Abu Khizamah رضي الله عنه that Nabi صلی اللہ علیہ وسلم was asked ‘Do you think that the medicines with which we treat ourselves, the Ruqyah by which we seek healing, and the means of protection that we seek, change the decree of Allah at all?’ Nabi صلی اللہ علیہ وسلم said: ‘They are part of the decree of Allah”. : Reference Ibn Majah: 3563; Book no. 31; In English volume no. 4, Book no. 31, Hadees no. 3437.

9. Narrated from Abdullah رضي الله عنه that Nabi صلی اللہ علیہ وسلم said, “Allah does not send down any disease, but He also sends down the cure for it.”  : Reference Ibn Majah: 3564; Book no. 31; In English volume no.4 ; Book no.31; Hadees no.3438.

10. Narrated that Usamah Bin Sharik رضي الله عنه said, “I saw the Bedouins asking Nabi صلی اللہ علیہ وسلم is there any harm in such and such, is there any harm in such and such?’ Nabi صلی اللہ علیہ وسلم replied to them: ‘O slaves of Allah! Allah has only made harm in that which transgresses the honor of one’s brother. That is what is sinful. They asked Oh! Rasool Allah صلی اللہ علیہ وسلم is there any sin if we do not seek treatment?’ Nabi صلی اللہ علیہ وسلم replied: ‘Seek treatment, O slaves of Allah! For Allah does not create any disease but He also creates with it the cure, except for old age.’ They asked, Oh! Rasool Allah صلی اللہ علیہ وسلم, what is the best thing that a person may be given?’ He said: ‘Good manners”. : Reference Ibn Majah: 3562; Book no. 31; In English volume no. 4; Book no. 31; Hadees no. 3436.

11. Narrated Abu Al-Darda رضي الله عنه that Nabi صلی اللہ علیہ وسلم Allah has sent down both the disease and the cure, and He has appointed a cure for every disease, so treat yourselves medically, but use nothing unlawful. : Reference Abu Dawud: 3874; Book no. 29; In English Book no 28; Hadees no. 3865.

12. Nabi صلی اللہ علیہ وسلم said Allah has not sent down a disease expect that He also sent down its cure; whoever knows it (the cure) knows it, & whoever is unaware of the cure, he is unaware of it; while those who are ignorant of the cure are ignorant. : Reference Mustadrak Hakim; Al-tibb: 8266.

13. Hazrat Raza Al-Ghanvi رضي الله عنه says that get Shifa from those, in which Allah’s praise are present like (Quranic verses) Alhamdulillah (sura Faateha) or Kul ho wal-allah ho A-had (sura Ikhlaas) (or other) & those who does not get Shifa (cure) with Quran then understand there is no Shifa in your destiny.  : Reference Jaa-me Sa-gheer: 977 & Fa-te Al-kabir 1740.

 14. Hazrat Abu Hurairah رضي الله عنه says that Rasool Allah صلی اللہ علیہ وسلم guided to get Shifa (cure) from Quran & if anyone does not get Shifa (cure) with Quran, then understand there is no Shifa in your destiny..  : Reference Jaa-me Sa-gheer: 977.

In regards with above both Hadees we should understand that we are guided to get Shifa from Quran & Names of Allah, or Dua in which there are praise about Allah & also should follow all guidance of Nabi صلی اللہ علیہ وسلم , & if anyone did not got Shifa in spite of Quranic treatment than understand that cure is not in your destiny.

What is the right treatment for sehar?

Among the treatments prescribed in Shar’eeyah, there are treatments of sehar with recitation of the Qur’an. The greatest sura in the Qur’an, which is Al-Faatihah, should be recited over the person who has been affected by sehar. This should be repeated several times.

1. Hazrat Raza Al-Ghanvi رضي الله عنه says that get Shifa from those, in which Allah’s praise are present like (Quranic verses) Alhamdulillah (sura Faateha) or Kul ho wal-allah ho A-had (sura Ikhlaas) (or other) & those who does not get Shifa (cure) with Quran then understand there is no Shifa in your destiny.  : Reference Jaa-me Sa-gheer: 977 & Fa-te Al-kabir 1740.

 2. Hazrat Abu Hurairah رضي الله عنه says that Rasool Allah صلی اللہ علیہ وسلم guided to get Shifa (cure) from Quran & if anyone does not get Shifa (cure) with Quran, then understand there is no Shifa in your destiny..  : Reference Jaa-me Sa-gheer: 977.

In regards with above both Hadees we should understand that we are guided to get Shifa from Quran & Names of Allah, or Dua in which there are praise about Allah & also should follow all guidance of Nabi صلی اللہ علیہ وسلم , & if anyone did not got Shifa in spite of Quranic treatment than understand that cure is not in your destiny.

Was Rukhya done by Sahabah? Please explain in detail with references?

Some of the Sahaba رضي الله عنه passed by some Bedouins whose sheikh, (their leader) was been bitten by a snake. They had done everything they could but not gotten better. They said to one of the Sahaba, “Is there any raaqi (one who performs Ruqyah) among you?” They said, “Yes”. So one of them recited Sura al-Fatiha over him, and he immediately got up full of energy as if nothing had happened; Allah healed him of the ill-effects of that snakebite. : Reference Tirmizi: 2204 & 2205; Book No. 28; In English volume no.4 Book 2, Hadees no 2063 & 2064.

Nabi صلی اللہ علیہ وسلم said, “There is nothing wrong with Ruqyah as long as it does not involve in shirk”. Rasool Allah صلی اللہ علیہ وسلم also performed Ruqyah and had it performed for him. There are lot of good in Ruqyah, and a great deal of benefit. Al-Faatihah, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, al-Mi’wadhatayn (Sura Falaq & Sura Naas) and other aayahs may be recited over the person who has been affected by sehar, as well as good Dua narrated in the Hadees from Nabi صلی اللہ علیہ وسلم. And a lot of Hadees are there which shows that Ruqyah was done by Sahabah.

Did Jibrail (a.s) do Rukhya for Nabi صلی اللہ علیہ وسلم?

Yes Jibrail (a.s) did Ruqyah for Nabi صلی اللہ علیہ وسلم as follows: –

Ruqyah performed by Jibrail (a.s) for Nabi صلی اللہ علیہ وسلم: –

1. Narrated by Umar رضي الله عنه   that he heard Junaid Bin Abu Umayyah say that he heard Ubadaih Bin Samit say that Jibrail (a.s) performed Ruqyah for Nabi صلی اللہ علیہ وسلم due to fever as

بِسْمِ اللَّهِ أَرْقِيكَ مِنْ كُلِّ شَىْءٍ يُؤْذِيكَ مِنْ حَسَدِ حَاسِدٍ وَمِنْ كُلِّ عَيْنٍ اللَّهُ يَشْفِيكَ ‏.‏

(“‘Bismillahi arqika, min kulli shay’in yu’dhika, min hasadi hasidin, wa min kulli ‘aynin, Allahu yashfika )

(In the Name of Allah I perform Ruqyah for you, from everything that is harming you; from the envy of the envier and from every evil eye, may Allah heal you).: Reference Ibn Ma-jah: 3657; Book no. 31; In English volume no. 4 Book 31, Hadees no 3527. This is a great Ruqyah which was narrated in a Saheeh Hadees from Nabi صلی اللہ علیہ وسلم.

The best Ruqyah done by Jibrail (a.s) for Nabi صلی اللہ علیہ وسلم : –

2. “No one who seeks refuge can ever find a refuge like them”.

نزل عليه بهما، فجعَلَ كُلَّما قرأ آية منهما انحلَّتْ عُقدة، حتى انحلَّتْ العُقَد كُلُّها، وكأنما أُنْشِطَ من عِقَال

It was reported that when Nabi صلی اللہ علیہ وسلم was the victim of SEHR ~ sorcery, the spell contained eleven knots tied each with a special incantation blown on it, and that whenever angel Jibrail (a.s) recited a verse from the Muawwazatain,(Sura Falaq & Sura Naas) a knot was untied, until all eleven knots were untied. Then, Nabi صلی اللہ علیہ وسلم was cured, as if being released from a restraining chain. : Reference Healing with Medicine of Prophet صلی اللہ علیہ وسلم by: Imam Ibn Qayyim Al-Jauziyah.

Ruqyah by Jibrail (a.s) for Nabi صلی اللہ علیہ وسلم: –

3. Narrated by A’isha رضي الله عنها that when Nabi صلی اللہ علیہ وسلم fell ill, Jibrail (Angle) use to recite this for Nabi صلی اللہ علیہ وسلم.

بِاسْمِ اللَّهِ يُبْرِيكَ وَمِنْ كُلِّ دَاءٍ يَشْفِيكَ وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ وَشَرِّ كُلِّ ذِي عَيْنٍ ‏.”‏ “

Bismillahi yubreeka w-meen kol-le da’a yash-feeka w-meen shar Haasidin e-za hasad w-shar kola zee ain.

(In the name of Allah, may He cure you from all kinds of illnesses and safeguard you from the evil of a jealous one when he feels jealous and from the evil influence of eye.”): Reference Muslim: 2185; Book no. 39; In English Book no. 26; Hadees no 5424.

4. Narrated Abu Hurairah رضي الله عنه that Nabi صلی اللہ علیہ وسلم came to visit me (when I was sick), and said to me: ‘Shall I not recite for you a Ruqyah that Jibrail brought to me?’ I said: ‘May my father and mother be ransomed for you! Yes, O Rasool Allah صلی اللہ علیہ وسلم!’ He صلی اللہ علیہ وسلم recite 3 times: –

‏ بِسْمِ اللَّهِ أَرْقِيكَ وَاللَّهُ يَشْفِيكَ مِنْ كُلِّ دَاءٍ فِيكَ مِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ ‏”‏”

Bismillah arqika, wallahu yashfika, min kulli da’in fika, min sharrin- naffathati fil-‘uqad, wa min sharri hasidin idha hasad

(In the Name of Allah I perform Ruqyah for you, from every disease that is in you, and from the evil of those who (practice witchcraft when they) blow in the knots, and from the evil of the envier when he envies), three times.” : Reference Ibn Ma-jah: 3653; Book no. 31; In English volume no. 4 Book 31, Hadees no 3524.

5. Narrated from Abu Saeed that Jibrail (a.s) came to Nabi صلی اللہ علیہ وسلم and said, “O Muhammad, you are ill. He صلی اللہ علیہ وسلم said: ‘Yes.’ He recited (Ruqyah): –

بِسْمِ اللَّهِ أَرْقِيكَ مِنْ كُلِّ شَىْءٍ يُؤْذِيكَ مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنٍ أَوْ حَاسِدٍ اللَّهُ يَشْفِيكَ بِسْمِ اللَّهِ أَرْقِيكَ ‏.‏

 (Bismillahi arqika, min kulli shay’in yu’dhika, min sharri kulli nafsin aw ‘aynin aw hasidin. Allahu yashfika, Bismillahi arqika)

(In the Name of Allah I perform Ruqyah for 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 perform Ruqyah for you).: Reference Ibn Ma-jah: 3652; Book no. 31; In English volume no. 4 Book 31, Hadees no 3523.

Is Ruqyah in Islam, done for snake bite or else?

It is prescribed to perform Ruqyah for the one, who has been bitten or stung, and the one who has been affected by sehar, and the one who is sick. There is nothing wrong with performing Ruqyah for one who is sick or has been affected by sehar or bitten or stung, by reciting good Dua, even if they were not transmitted from Nabi صلی اللہ علیہ وسلم so long as they do not contain anything that is haraam or Shirk in it, because of the general meaning of the Hadees of Nabi صلی اللہ علیہ وسلم, “There is nothing wrong with Ruqyah so long as it does not involve shirk”.

Allah can heal the sick, affected by sehar, and any other problem, without any Ruqyah and without any action on the part of other people, because He is Able to do all things, and He is Wise in that entire, He does. Allah says in His Holy Book:

“Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!”[Yaa-Seen 36:82]

To Him be praise and thanks for all that He wills and decrees, for He is wise in all that He does.

The sick person may not be healed if his appointed time (death) has come and it is decreed that he should die from this disease. Among the things that may be used in Ruqyah are the verses which speak of sehar, which may be recited into water. These are the verses about sehar bin Surah Al-A’raaf, where Allah says (interpretation of the meaning):

1. Surah 7. Al-A’raaf, Ayah 117 to 119.

وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَلْقِ عَصَاكَ ۖ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ

فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُوا يَعْمَلُونَ

فَغُلِبُوا هُنَالِكَ وَانْقَلَبُوا صَاغِرِينَ

“And we revealed to Moosa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed. Thus truth was confirmed, and all that they did was made of no effect. So they were defeated there and returned disgraced

2. Surah 10. Yunus, Ayah 79 to 82.

وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيمٍ

فَلَمَّا جَاءَ السَّحَرَةُ قَالَ لَهُمْ مُوسَىٰ أَلْقُوا مَا أَنْتُمْ مُلْقُونَ

فَلَمَّا أَلْقَوْا قَالَ مُوسَىٰ مَا جِئْتُمْ بِهِ السِّحْرُ ۖ إِنَّ اللَّهَ سَيُبْطِلُهُ ۖ إِنَّ اللَّهَ لَا يُصْلِحُ عَمَل الْمُفْسِدِينَ

وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ

And in Sura Yunus (interpretation of the meaning):“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’ Then when they had cast down, Moosa said: ‘What you have brought is sorcery; Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidoon. And Allah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).”

3. Surah 20. Ta-ha, Ayah 65 to 69.

قَالُوا يَا مُوسَىٰ إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَىٰ

قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَىٰ

فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَىٰ

قُلْنَا لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَىٰ

وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ

And in Sura Ta-Ha (interpretation of the meaning): “They said: ‘O Moosa! Either you throw first or we are the first to throw?’ Moosa said: ‘Nay, throw you (first)!’ Then behold! Their ropes and their sticks, by their magic, appeared to him as though they moved fast. So Moosa conceived fear in himself. We (Allah) said, ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.’”

These aayahs are among the things by which Allah made the Ruqyah against sehar, to be beneficial. If the qaari’ (reader) recites these verses into water, and also reads Sura al-Fatiha, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, and  Mi’wadhatayn (sura Naas & Sura Falaq) into the water, then pours it over the person who he thinks has been affected by sehar or is being prevented by magic from having intercourse with his wife, then he will be healed by Allah’s Leave. If seven lotus leaves are ground up and added to the water as well, this is appropriate, as was mentioned by Sheikh ‘Abd Al-Rahmaan Ibn Hasan (may Allah have mercy on him) in Fath al-Majeed, quoting from some of the scholars in the chapter entitled Ma jaa’a fi’l-Nushrah.

It is Mustahaab to recite the three sura, namely Qul Huwa Allaahu Ahad, Qul A’oodhu bi Rabb il Falaq andQul A’oodhu bi Rabb il-Naas. The point is that these and similar treatments which are used to treat this problem of sehar, may also be used to treat the one who is prevented by magic from having intercourse with his wife. This has been tried a great deal and Allah caused it to yield results. A person may be treated with Al-Faatihah alone and be healed, or with Qul Huwa Allaahu Ahad and Al-Mi’wadhatayn (sura Naas & sura Falaq) on their own, and be healed.

It is very important that the person performing this treatment and the person who is being treated should both have sincere faith and trust in Allah; they should know that He has control over all things and when He wills a thing to happen, it happens, and when He does not will a thing it does not happen. The matter is in His hand, whatever He wills happens and whatever He does not will does not happen. When both, the reader and the one for whom Ruqyah is done have faith and are sincere towards Allah, the sickness will disappear quickly by Allah’s Leave, and both physical and spiritual medicine will be beneficial. We ask Allah to help us all, to please Him, for He is All-Hearing and is Ever Near.

In the Book Fath Al-Bary, it is mentioned that Ruqyah (recitation for healing or protection) has very good effects. Please explain Ruqyah and its good effects?

Ruqyah means reciting Qur’an and saying supplications reported from Nabi صلی اللہ علیہ وسلم over the sick seeking to be cured; in addition to other good and lawful supplications.

It has very good curing effects. Nabi صلی اللہ علیہ وسلم used to recite over the sick and so did the Sahaba (Companions of the Prophet صلی اللہ علیہ وسلم).

1. For Example Nabi صلی اللہ علیہ وسلم recited as a Ruqyah

“‏ اللَّهُمَّ رَبَّ النَّاسِ أَذْهِبِ الْبَاسَ، اشْفِهِ وَأَنْتَ الشَّافِي، لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لاَ يُغَادِرُ سَقَمًا ‏”

 “Allaahumma Rabb al-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman.

(O Allah Lord of mankind remove the harm and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind)”. This may be repeated three times or more.  : Reference Abu Dawud: 3890; Book no. 29; In English Book no. 28; Hadees no. 3881.

2. Hazrat Ali رضي الله عنه narrated, saying “Whenever Nabi صلی اللہ علیہ وسلم would visit an ill person, he would recite: –

‏ اللَّهُمَّ أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ وَاشْفِ فَأَنْتَ الشَّافِي لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ شِفَاءً لاَ يُغَادِرُ سَقَمًا ‏”‏”

([Allāhumma] adh-hibil-ba’sa rabban-nās, washfi antash-shāfi, lā shifā’a illā shifā’uka shifā’an lā yughādiru saqama).”

[O Allah,] make the harm go away, Lord of mankind, and heal him, You are the Healer, there is no healing except your healing, a healing that does not leave any sickness.: Reference Tirmizi: 3565; Book No. 48, In English volume no. 6; Book no. 46, Hadees no 3565.

Masaru Emoto a Japanese researcher & scientist & his team said: “My Muslim colleague offered to recite Quranic verses over the water. He brought a tape-recorder and played some Quranic verses, and we got the most perfectly-shaped crystals. Then he played the 99 names of Allah (SWT). Each name produced a uniquely-shaped crystal. Then he began cursing the water. We said: Water, you are impure. You are not suited for consumption. The water, in this case, did not freeze, or produced an extremely ugly crystal.” When they uttered bad words like “war” or “fighting,” the water did not freeze, or else produced an ugly shape. When the man completed these experiments, which lasted 15 years, he published a five-volume book called Messages from Water. He wrote: “I have proven that water, that peculiar liquid, is capable of thinking, fathoming, feeling, getting excited, and expressing itself.”

He also found out that if someone recites the Quran on regular water, it gets the ability for the treatment of different diseases.

This scientist Masaru Emoto & his team also found out that, the Muslims recites BISMILLAH before eating/drinking. He says that after saying BISMILLAH on regular water, there are some strange changes happened in the quality of regular water. That make it best water.

Masaru Emoto is a Japanese author known for his claim that if human speech or thoughts are directed at water droplets before they are frozen, images of the resulting water crystals will be beautiful or ugly depending upon whether the words or thoughts were positive or negative. Emoto claims this can be achieved through prayer, music or by attaching written words to a container of water.

What are the rules for performing Ruqyah (recitation for healing or protection)? Is it permissible to make Ruqyah for more than one person? What do you advise to the patients?

Ruqyah has to be done using Quran and good supplications with the hope that Allah accepts and makes it beneficial.

The person performing Ruqyah should blow breath and recite over the sick, Surah Al-Faatihah or some Ayahs (Quranic verses), or Ayat-ul-Kursy (the Quranic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255), Surah Al-Ikhlaas or Al-Mu`awwidhatayn (Surahs Al-Falaq and Al-Nas). However, all the Quran is a healing.   And Quran Himself says, “It is for those who believe a guide and a healing”.

21. Ruqyah should be performed by reciting Qur’an and lawful supplications on the area of pain along with blowing breath over it, whether the aching area is the chest, head or leg. Al-Faatihah is to be recited along with as much Ayahs as one can. Then to supplicate to Allah saying:

بِسْمِ اللَّهِ أَرْقِيكَ مِنْ كُلِّ شَىْءٍ يُؤْذِيكَ مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنٍ أَوْ حَاسِدٍ اللَّهُ يَشْفِيكَ بِسْمِ اللَّهِ أَرْقِيكَ ‏.‏

Or to supplicate saying, “In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you”. : Reference Ibn Ma-jah: 3523; Book no. 31; In English volume no. 4; Book no. 31, Hadees no 3523.

Ruqyah for two or more people at one time: –

The person may recite and then blow breath over the aching area, whether it is their chest, hand, or head, according to the sickness. There is nothing wrong with to do Ruqyah for more than one person at one time, if more than one person needs to have Ruqyah performed for them, I do not know of anything wrong with reciting over more than one patient.

Which Ayahs did Nabi صلی اللہ علیہ وسلم use in performing Ruqyah for patients? How should they be recited? Should they be recited as Ruqyah just at the beginning of sickness or continue to be recited until the sickness is gone? What is your advice to the person performing Ruqyah?

 All the Glorious Quran is blessed and can be recited as Ruqyah. Al-Faatihah (Opening Chapter of the Quran), Ayat-ul-Kursy, Surah Al-Ikhlaas and Al-Mu`awwidhatayn can be recited as Ruqyah. Nabi صلی اللہ علیہ وسلم is reported to have used all these Ayahs and urged his followers to use them, especially Al-Faatihah because it is the Mother of the Quran and is the best Surah. Also, Ayat-ul-Kursy is the best Ayah.

Nabi صلی اللہ علیہ وسلم guided us to recite Ayat-ul-Kursy after every Salah (Prayer) and before sleeping & also used to recite Surah Al-Ikhlaas and Al-Mu`awwidhatayn (Sura Falaq & Sura Naas) three times before going to sleep.

Nabi صلی اللہ علیہ وسلم use to recite and blow in his hands and pass his hands on his head, face and the front part of his body & said, “Anyone who recites these three Surahs (Surahs Al-Ikhlaas, Al-Falaq, and Al-Naas) at the beginning of the night or day, nothing harmful will touch or befall them”. All this is Mashru` (Islamically permissible). It is also authentically reported that the Sahaba (Companions of Nabi صلی اللہ علیہ وسلم) used only Al-Faatihah for Ruqyah and Allah granted healing.

1. Narrated by Abu Saeed Al-Khudri رضي الله عنه that Nabi صلی اللہ علیہ وسلمsent us, thirty horsemen, on a military campaign. We camped near some people and asked them for hospitality but they refused. Then their leader was stung by a scorpion and they said: ‘Is there anyone among you who can recite Ruqyah for a scorpion sting?’ I said: ‘Yes, I can, but I will not recite Ruqyah for him until you give us some sheep.’ They said: ‘We will give you thirty sheep.’ So we accepted them, and I recited Al-Hamdu (i.e. Al-Fatihah) over him seven times. Then he recovered, and I took the sheep. Then some doubts occurred within us. Then we said: ‘Let us not hasten (to make a decision concerning the sheep) until we come to Nabi صلی اللہ علیہ وسلم ‘ So when we came back: ‘I told Him what I had done. He صلی اللہ علیہ وسلم said: ‘How did you know that it is a Ruqyah? Divide them up and give me a share as well.'” : Reference Ibn Ma-jah: 2239; Book no. 12; In English volume no. 3; Book no. 12, Hadees no 2156.

2. Narrated A’isha رضي الله عنها that when Nabi صلی اللہ علیہ وسلم use to go to bed, He used to recite Sura Ikhlaas, Falaq & Naas & blew on palms & passed them over His face & those parts of body to which his hands reached & if fell ill His use to order me to do the same for Him. : Reference Bukhari: 5748; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 644.

3. A long Hadees narrated by Abu Hurairah رضي الله عنه that if recited “When you go to bed, recite Ayat-ul- Kursi (2:255) for there will be a guardian appointed over you from Allah, and satan will not be able to approach you till morning.” & Nabi صلی اللہ علیہ وسلم confirmed that it is right.  : Reference Riyad As-Salihin: 1020; Book No. 9, In English; Book no. 9, Hadees no 30.

4. Narrated Abu Hurairah رضي الله عنه that Nabi صلی اللہ علیہ وسلم said: “Whoever recites Ha Mim Al-Mu’min – up to – To Him is the return (40:1-3) and Ayat Al-Kursi when he reaches (gets up in) the morning, he will be protected by them until the evening. And whoever recites them when he reaches the evening, he will be protected by them until the morning.” : Reference Tirmizi: 3120; Book No. 45, In English volume no.5; Book no. 42, Hadees no 2879.

5. Kharijah Bin Al-Salt quoted his parental uncle as saying that he passed (some person), He recited Surah Al-Fatihah over him for three days morning and evening. Whenever he finished it, he collected some of his saliva and spat it out, and he seemed as if he were set free from a bond. They gave him something as payment. He then came to Nabi صلی اللہ علیہ وسلم & said about it, & Nabi صلی اللہ علیہ وسلم said accept it, for by my life, some accept it, for a worthless charm, but you have done so far a genuine. : Reference Abu Dawud: 3420; Book no. 24; In English Book no. 23; Hadees no. 3413.

6. Abdullah Bin Khubaib رضي الله عنه reported that Nabi صلی اللہ علیہ وسلم said to me, “Recite Surah Al-Ikhlaas and Al- Mu’awwidhatain (Surah Al-Falaq and Surah An-Naas) three times at dawn and dusk. It will suffice you in all respects.” : Reference Riyad As-Salihin: 1456; Book No. 16, In English; Book 16, Hadees no 49.

7.  Narrated Saad رضي الله عنه that Nabi صلی اللہ علیہ وسلم said “Whoever takes seven ‘Ajwah dates in the morning will not be effected by magic or poison on that day.”  : Reference Bukhari: 5779; Book no. 76; In English volume no. 7; Book no. 71; Hadees no. 671.

Is it permissible when performing Ruqyah for a Muslim to recite passages of the Qur’an and some Prophetic supplications on water or some olive oil or dates or etc so that the patient drinks the water or bathes with it? If it is not permissible, what is the Shar`y Ruqyah and its conditions?

 There is nothing wrong with reciting Ruqyah over water which the patient drinks or washes themselves with. All this is permissible. Ruqyah should be performed for a patient by reciting and blowing over them; it can also be made over water which the patient then drinks or washes with. All this is permissible.

It is authentically reported Nabi صلی اللہ علیہ وسلم performed Ruqyah for Thabit ibn Qays ibn Shamas by reciting over water and then pouring it on him. If one performs Ruqyah for his brother on water, then makes him drink it or pours it on him, it is hoped that Allah will heal him and he will recover thereby. Also, if a patient performs Ruqyah for themselves by reciting over the sick part of the body, whether their hand, leg or chest, then blows over it and supplicates to Allah to heal them, this is all good. And It is good to add Dua of Nabi صلی اللہ علیہ وسلم. And to use olive oil or Sunnah medicine is also allowed to use. One can also use 7 dates also.

Please refer the following Hadees: –

1. Narrated Thabit Ibn Qays Ibn Shammas رضي الله عنه that Nabi صلی اللہ علیہ وسلم entered upon Thabit Ibn Qays (The version of Ahmad Ibn Salih) when he was ill, He صلی اللہ علیہ وسلم recited,

“‏ اكْشِفِ الْبَاسَ رَبَّ النَّاسِ ‏”

Remove the harm, O Lord of men,

He then took some dust of Bathan, and put it in a bowel, and then mixed it with water and blew in it, and poured it on him.  : Reference Abu Dawud: 3885; Book no. 29; In English Book no. 28; Hadees no 3876.

 My wife began visiting one of her neighbors as a kind of cordiality and keeping the social ties of neighborhood. After two visits, her neighbor suddenly asked my wife to perform Wudu’ (ablution) so she could use the water of my wife’s Wudu’ water to wash her leg with, which became swollen, as she thinks she has been afflicted by an evil eye. My wife performed Wudu’ at once as she did not understand what was going on. My wife came home weeping as it was the first time she had been subjected to this. I went to my neighbor and inquired about the matter, he said that his wife had been attacked by an evil eye and she took Wudu’ water from everyone who visited her.

The evil eye is real as Nabi صلی اللہ علیہ وسلم told.  Hadees is given below.

A man or woman can cast an envious eye. A woman may see something that belongs to her neighbor or other females that she likes and envy occurs. Similarly, a man may cast an envious look at his brother or neighbor or others. There is nothing wrong if a man or a woman is asked to perform Wudu’ for some person to wash with – all praise be to Allah. Moreover, one may unintentionally envy another, so one should not be upset. The evil eye is real, and may be cast on some person without intending to. One may look admiringly at another and envy occurs. They may like a person’s manner of walking, face etc. and so cast an envious eye which may result in harm to the person’s leg, head, or in a seizure, etc.

Therefore, there is no blame if a woman or a man asks another to perform Wudu’ or to wash their face or hands in order to use the water hoping that Allah will grant healing by it.

This occurred with Sah Ibn Hunayf Sahl Ibn Hunayf رضي الله عنه and `Amir Ibn Rabi`ah رضي الله عنه   during the time of the Nabi صلی اللہ علیہ وسلم Amir was asked by Nabi صلی اللہ علیہ وسلم to perform Wudu’ for Sahl and then the water was poured over him, thus, Allah healed him. The evil eye is real and there is no blame if one asks his or her sister to wash their hands, face or perform Wudu’ to pour the water over the area one thinks was affected by an evil eye. Hadees is given below.

1. Narrated by Abu Hurairah رضي الله عنه that Nabi صلی اللہ علیہ وسلم said that the evil eye is real & Aisha رضي الله عنها narrates that Nabi said Seek refuge with Allah, for the evil eye is real.   : Reference Ibn Ma-jah: 3636 & 3637; Book no. 31; In English volume no. 4 Book 31, Hadees no 3507 & 3508.

2. Nabi صلی اللہ علیہ وسلم said “Most of those who will die from my nation (ummat) after what Allah has decreed will be from the evil eye (Nazar)”.  : Reference Fath al-haqq al Mubeen, As-Sahih 747)

3. Hazrat Ibn Abbas رضي الله عنه says that Nabi صلی اللہ علیہ وسلم said, “The evil eye is true, and if there is anything that would precede pre-destiny, it would be the evil eye and when you are asked to take bath (as a cure) from the influence of an evil eye, you should take bath”.  : Reference Muslim: 2188; Book no. 39; In English Book no. 26; Hadees no 5427.

4. Narrated by Hazrat Abu Hurairah رضي الله عنه says that Nabi صلی اللہ علیہ وسلم said, “The evil eye is true & He prohibited tattooing”. : Reference Bukhari: 5740; Book no. 76; In English volume no. 7; Book no. 71; Hadees no 636.

5. Hazrat A’isha رضي الله عنها said, “The person who touches others with the evil eye was commanded to perform ablution (Wazoo) and the person whom he touched by the evil eye would wash himself with that water. : Reference Abu Dawud: 3880; Book no. 29; In English Book no. 28; Hadees no 3871.

6. Hazrat A’isha رضي الله عنها say that Nabi صلی اللہ علیہ وسلم commanded me, or commanded that we should use Ruqyah (Islamic prayer formulas) for the evil eye (Nazar). : Reference Bukhari: 5738; Book no. 76; In English volume no. 7; Book no.71; Hadees no 634.

7. Hazrat Asma Bint Umays رضي الله عنها said, “O Nabi صلی اللہ علیہ وسلم the children of Jafar رضي الله عنه   are usually touched by the evil eye. Should I perform Ruqyah (Islamic prayer formula) for them”? He صلی اللہ علیہ وسلم said: “Yes. If there is anything that precedes Pre-destiny, it would be the evil eye.  : Reference Tirmizi: 2199; Book No. 28; In English volume no.4 Book 2, Hadees no 2059.

8.  Abu Umamah Bin Sahl Bin Hunaif narrated that Amir Bin Rabee’ah رضي الله عنه  once saw Sahl Bin Hunaif رضي الله عنه take a bath and said, “By Allah! I have never observed the skin of a person that is softer than what I have just seen”. Sahl fell to the ground. Nabi صلی اللہ علیہ وسلم then came to Amir رضي الله عنه while angry and said to him, “Why would one of you kill his own brother? Why have you not said Tabarak Allah, (may Allah bless it)? Take a bath for it”. Amir then washed his face, hands, elbows, knees, feet and a part of his garment in a pot for what he had done and then poured the used water on Sahl. Soon after, Sahl started moving about with the people. : Reference Ibn Ma-jah: 3638; Book no. 31; In English volume no. 4 Book 31, Hadees no 3509.

9. Narrated by Ibn Abbas رضي الله عنه  that Nabi صلی اللہ علیہ وسلم said If there is anything that precedes Pre-destiny, it would be the evil eye. When one is touched by the evil eye, he should take a bath for it”. : Reference Tirmizi: 2203; Book No. 28; In English volume no.4 Book 2, Hadees no 2062.