Dr. Khaled al-Jeraisy Language: English | Format: PDF | Pages: 324 | Size: 3 MB
Bismil-lahir-Rahmanir-Raheem (In the name of Allah, the Beneficent, the Merciful).
Praise be to Allah, Lord of the Worlds;
the good end is destined for the Pious; Prayers and Peace be upon our
Imam and ideal model, Prophet Muhammad, his kin, his companions and his
followers up to the Day of Resurrection.
Nowadays, the issue of treatment with
legal Ruqyas is the centre of debate because of: the increase in
diseases related to the evil eye, witchcraft and possession, which
modern medicine has failed to treat; the revival of legal Ruqya
treatment; the emergence of a lot of sorcerers and soothsayers. No
doubt, practitioners of legal Ruqyas ought to be supported and rewarded,
while sorcerers and soothsayers ought to be punished and humiliated.
Unfortunately, people have confused the
legal Raqis and the sorcerers because of their ignorance either of
Shari’ ah rules in general, or of the legal requirements of Ruqyas in
particular. In such a confused state of affairs, the good have had to
suffer because of the bad.
Against that background, some zealous
youth have dedicated themselves to eradicating sorcery and soothsaying
practices, but regrettably they took Fatwa responsibilities into their
own hands and involved themselves into intricacies of issuing verdicts.
In matters open for Ijtihad, those
zealots have gone to extremes without due consideration to the views of
the Ifta’ Ulama, about whom Allah says, “Ask the followers of the
Remembrance if ye know not!”1 m In their haste, they have brought into
disrepute some of the Raqis who are renowned for their knowledge, piety,
righteousness and mastery of Qur’anic recitations and who are devoted
to the service of fellow Muslims in accordance with the Prophet’s
saying, “Whoever can benefit his brother should do so.” Distortion of
reputation is one of the major sins as mentioned in the Hadith, “One of
the major sins is going to lengths unjustly distorting the reputation of
a fellow Muslim.” In another version, the Hadith reads, “The most
prevalent type of usury is going to lengths unjustly distorting the
reputation of a fellow Muslim.” The Prophet also says, “Muslims are
forbidden to harm other Muslims in all things: blood, wealth and
reputation.”
Such fanaticism not only challenges the
established rules of conduct in Ijtihad, which gives enough room for
differences, but also encourages the secularists who accuse Islam and
Muslims of being reactionary and backward and who regard treatment with
legal Ruqyas as a myth to be eradicated. Their over-zealous behaviour
gives the opportunity to some hypocrites and envious ones to infiltrate
them for the sake of working against those keen on doing good, on
righteousness and on reform.
It is for all the above-mentioned reasons
that I have decided to give the whole issue its due clarification by
gathering the Fatwas of major Ulama in one volume. In addition, several
other questions and queries asked by those who are involved in the
practice of legal Ruqyas and who are known for their piety and
righteousness have been answered by the Ulama and included in the Fatwa
collection.
In conclusion, I ask Allah to grant
Muslim patients prompt healing and to guide us to the straight path. May
His prayers and peace be upon His Prophet Muhammad, his kin and his
Companions.
This book is an assortment of fatawa
(legal rulings) by Shaykhs Bin Baz, Uthaymeen, ibn Jibreen, and others.
The reader will find in this book a valuable combination of verdicts
relevant to important issues. The answers to some of the issues reflect
an approach that has been customarily followed; it has proved
practically beneficial, and it does not contradict any Shari’ah ruling
or general Islamic rules.
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Contents:
Ruqyas
1.1. Touching the Painful Spot during the Ruqya… 27
1.2. Repeating Specific Qur‘anic Verses for a Specific Number of times during the Ruqya…. 28
1.3. Diagnosis of Illness…………………………… 30
1.4. Requirements of Ruqya Performers ………….. 30
1.5. Performing a Ruqya on a Group in One Place over the Loudspeaker ……………………….. 32
1.6. Use of Informal Language in Ruqyas……….. 33
1.7. Reciting Specific Ayahs a Specific Number of Times for treating Specific Diseases………… 34
1.8. Slandering the Raqi after Alleged High Payment……………………………………… 36
1.9. Having a Group of Women for Ruqyas……… 37
1.10. Those who Dom Not Believe the Qur‘an is a Healing ………………………………………… 38
1.11. Prophet Muhammad‘s صلى الله عليه وسلم Ruqyas …………… 39
1.12. No Payment of Fees Without Cure……………. 41
1.13. The Body Parts Through Which Devils Enter and Possess Humans…………………………… 42
1.14. Drinking Water Recited unto, Washing the Body with it & Performing Ruqyas unto those in Menstruation ……………………………….. 43
1.15. Islamic View of Popular Practitioners………… 44
1.16. The Validity of Ruqyas During Haidh or Janabah………………………………………… 45
1.17. The Means to Protection from Satan ………… 45
1.18. Raqis Without Religious Academic Qualifications………………………………….. 46
1.19. Repeating the Ruqya a Hundred Times……….. 47
1.20. Receiving Non-Conditional Fees, but for Charity Purpuses………………………………. 47
1.21. Doing Recitations unto Water, Oil and Ointment & Using Saffron in Writing Prayers… 49
1.22. Using Prayers other the Prophet‘s…………… 50
1.23. Covering the Eyes of the Raqi Treating a Female…………………………………………. 52
1.24. How to do Nafth on Getting Satan‘s Whispers During Salat…………………………………… 53
1.25. Doing Ruqyas unto others, While Disliking it for Oneself…………………………………….. 54
1.26. Ruqya Treatment is Possible in the Absence of Medical Treatment. …………………………… 55
1.27. Treatment Lies in Remembrance of Allah, Patience, etc. ………………………………….. 56
1.28. Doing Recitations unto Water Tanks………… 57
1.29. Using Any Ruqyas Provided they are void of Shirk …………………………………………… 58
1.30. Carrying Qur‘anic Ayahs, Putting them in Cars to help Achieve Success ……………………… 59
1.31. Taking Ruqya Wages to Avoid Asking others for Help………………………………………… 65
1.32. The Validity of Ruqyas………………………… 67
1.33. The Validity of a Scorpion Sting Ruqya Common Among Bedouins…………………… 68
1.34. Reciting on Zamzam Water by a Specific Person for Healing Purposes …………………. 69
1.35. Treatment of Psychological Depression………. 72
1.36. Putting Written Qur‘anic Verses into Water to be Drunk ……………………………………… 74
1.37. Seeking Treatment by Soothsayers …………… 76
1.38. Putting written Ayahs under Pillows or Doors… 77
1.39. Reciting Al-Ikhlaas, Al-Falaq and Annas Suras for Treatment …………………………………. 79
1.40. Treatment of Possession by Burning …………. 80
1.41. Seeking Treating by a Sayyid (Master), While Believing in Allah as the Healer………………. 81
1.42. Going to Church for Treating Insanity ……….. 81
1.43. That Jibreel Descends When Treating Some Jinn-Possessed Cases is unfounded…………… 82
1.44. Commonly used Scorpion Sting Ruqya……….. 83
1.45. Putting up a copy of the Qur‘an if Afraid of Devils …………………………………………. 83
1.46. Ruqyas using the Qur‘an and Established Preyears ……………………………………….. 84
1.47. How Satan Approaches Man …………………. 85
1.48. The Legality of Ruqyas and Amulets ………… 86
1.49. Doing Qur‘anic Recitations on a Patient for Allah‘s Sake…………………………………… 86
1.50. The Legality of Beating and Strangling During Ruqyas………………………………………… 87
1.51. Treating Patients Suffering from Forgetfulness.. 88
1.52. Writing Ruqyas for People under the Effect of Magic and Disease…………………………….. 90
1.53. Treating Rabt (Impotence Due to Bewitchment) 91
1.54. Empolyment of the Jinn & Confining Patients… 93
1.55. Warning Against Non-Shar‘I Ruqyas ………. 95
1.56. Treatment of Psychological Diseases with Ruqyas ………………………………………… 98
1.57. Doing Nafth on Water ………………………… 100
1.58. Performing Ruqyas without having a Religious Academic Qualification ………………………. 101
1.59. Uncovering Painful Spots Before Raqis …….. 102
1.60. Writing Qur‘anic Verses on Utensils for Treatment Purposes …………………………… 102
1.61. Ruqyas vs. Trust in Allah……………………… 103
1.62. Bad Omens in Houses…………………………. 104
1.63. How to Reconcile the Prohibition of Seeking Blessing from Saliva
other than the Prophet‘s with the Hadith ―In the name of Allah, with the
earth of our land….‖? ……………………………………… 105
1.64. Seeking Treatment from those who Perform Legal Ruqyas …………………………………. 106
1.65. Writing Qur‘anic Verses on Leaves to be Soaked in water to Drink and to Rub Painful Spots with …………………………………….. 107
1.66. Legal Methods of Protection from and Treatment of Bewitchment……………………. 108
1.67. Doing Ruqyas with the Qur‘an & Taking Wages in Return………………………………. 109
1.68. Amulets for Treatment of Diseases……………. 110
1.69. Nafth on Water is Part of a Ruqyas …………… 110
1.70. Writing Qur‘anic Verses in a Bowl to be Washed with water be Drunk by Patients…… 112
1.71. Transporting Zamzam Water to other Countries for Treatment Purposes ……………………….. 113
1.72. The Muslim‘s Treatment of Himself by Means of Recitation and Nafth into Water …………… 113
1.73. Writing Qur‘anic Verses on something Clean and washing it with Water to be Drunk by Patients ………………………………………… 114
1.74. It is not Allowed to Open Specialist Clinics for Ruqyas Treatment …………………………….. 115
1.75. Protection from Satan‘s Whispers ……………. 116
1.76. In the Qur‘an and the Sunnah are Prayers for Treating all Deases…………………………….. 117
1.77. This Du‘a is considered Shirk…………………. 120
1.78. Selling Ruqyas and Amulets ………………….. 121
1.79. Using the Qur‘an in Treating Physical Illness… 123
1.80. This Statement about Az-Zalzalah Sura is False 124
1.81. How to Protect yourself from Witchcraft and Envy…………………………………………… 125
1.82. Legal Treatment of Witchcraft ……………… 126
1.83. Is it allowed to Uncover Women for Ruqya Purposes?……………………………………………….. 129
1.84. Legal Means to Foiling Witchcraft …………… 130
1.85. How the Believer can Protect Himself from Shirk …………………………………………… 131
The Evil Eye and Envy
2.1. Using the Evil Eye Ruqya for a Car… 137
2.2. Asking the Eye-Caster for ash-Water and How he should Respond 138
2.3. How Witchcraft and Evil Eyes Work 139
2.4. Unintentional Casting of Evil Eyes 140
2.5. Relation between Love of Dressing Well and Envy 141
2.6. Guarding against Evil Eyes vs. Trust in Allah 141
2.7. Disbelievers Cast Evil Eyes 143
2.8. Some People can Effectively Cast Evil Eyes anytime they want 143
2.9. Is the Evil Eye Effective? Does this contradict the Qur‘an? 144
2.10. How to Treat Evil Eye Effects & Guarding against the Evil Eye vs. Trust in Allah 145
2.11. Extra Reward for death due to the Evil Eye 148
2.12. Throwing what you are Eating if someone is looking at you 148
2.13. The Truth of the Evil Eye 149
2.14. Evil Eye Treatment with Incense Burning 152
2.15. Jealousy 153
2.16. The Difference between Witchcraft and the Evil Eye & Treatment of Eye-Casters and Eye-Receivers 154
2.17. Envy Treatment and Prevention 155
2.18. How to Protect Oneself and Family from Envy 156
2.19. Can the Jinn Cast Evil Eyes on Humans? 157
2.20. Knocking on wood for Protection from the Evil Eye 158
2.21. The Legal Position of the Eye-Caster and the Eye-Receiver 159
Witchcraft and Soothsaying
3.1. Seeking the Jinn‘s Help to Know the Unseen 163
3.2. Seeking Treatment by Soothsayers and Magicians 167
3.3. Treating the Effects of Magic by Counter-Magic 167
3.4. Slaughtering Animals & Using Silver Rings for Treatment 168
3.5. Slaughtering a Sacrifice for Treating Azzar 169
3.6. Writing Satan‘s Names and Allah‘s Fairest Names for Body Protection 170
3.7. Slaughtering Certain Animals with Specific Descriptions for Treating Illnesses 171
3.8. Devil-Possession and Male Rabt are Real 172
3.9. Driving out Devils and Taking their Pledge not to Approach a Human 173
3.10. Prohibition of Seeking Treatment by those who Appeal to other than Allah 174
3.11. ―Learn witchcraft, but do no apply it‖ Is Neither a sound nor a Weak Hadith 175
3.12. Treatment with forbidden things or by Means of offering Sacrifices to other than Allah 176
3.13. Enquiring if one‘s Daughter-in-Law is a Foe 176
3.14. Witchcraft Types & the Verdict on Sorcerers 178
3.15. The Death Penalty for the Sorcerer for Apostasy or a Criminal Offence 179
3.16. Attempts to Bewitch the Prophet 180
3.17. Witchcraft is Real 181
3.18. Treating Bewitchment by Annashrah (Counter-Magic) 182
3.19. Lerning Sihr (Witchcraft) 183
3.20. Fortune-Telling and Consulting Fortune-Tellers 184
3.21. Consulting Sorcerers 186
3.22. Going to Fortune-Tellers, asking them Questions and Believing them 188
3.23. Asking for the Name of the Patient‘s Mother Indicates Jinn Involvement 193
3.24. Seeking treatment by Soothsayers and Believing them 194
3.25. Sorcery, Soothsaying and Related Matters 195
3.26. Does learning Arithmetic and Astronomy Belong to Soothsaying? 203
3.27. Slaughtering Animals as a Sacrifice to other than Allah 204
3.28. Sihr, Kahanah, Tanjeem and ‗Arrafah: Differences and Verdicts 206
3.29. The Attempt to Bewitch the Prophet and How he Reacted 208
3.30. Witchcraft Reality & How much of it is Allowed 209
3.31. Visiting Sorcerers to have Witchcraft Performed & Torturing Animals till Death 210
3.32. Ibn-Katheer‘s View on witchcraft 211
3.33. Consulting Someone, then discovering he is a Soothsayer 212
3.34. Witchcraft is Devil‘s work, and Whoever does it is a Mushrik 213
3.35. Is Witchcraft Real? 215
3.36. Insanity & the Jinn 215
3.37. This is Not Prophet Yunus‘s Way 217
3.38. This Practice is Munkar (Abminable) 218
3.39. The Poison Pot 219
3.40. Ayyub‘s Well is Untrue 220
3.41. Sihr is to be Treated only with Legal Ruqyas 220
3.42. No Consultation of Soothsayers at all 221
3.43. Al-Hajj Knot 223
3.44. A Wife Bewitching her Husband 224
3.45. Usband-Wife Love/Hatred Amulets are Sihr 226
3.46. Both Atf and Sarf are Prohobited 227
About the Jinn
4.1. Satan‘s Whispers & what Must be done about them 229
4.2. The Inability of the Jinn to take the Wolf Shape 231
4.3. The Possibility of Intercourse between the Possessed and the Possessor 232
4.4. Making the Jinn possess a Human, but Exit with Conditions 233
4.5. Muslim Jinn must not be Employed in Illness Diagnosis 234
4.6. If One feels he is having Intercourse, it might be Jinn‘s Work 235
4.7. Like Humans, the Jinn have Animals of their Own 235
4.8. Evocation of Spirits is Evocation of Devils 236
4.9. A Human with Jinn Ancestors? This is not True 238
4.10. Jinn Kidnapping Humans 239
4.11. Jinn Trying Humans 239
4.12. Can the Jinn Threaten the Raqi by Telephone or other Means? 240
4.13. Ordinary Humans cannot see the Jinn 241
4.14. Some Sorcerers and Soothsayers can see the Jinn because they have served the Jinn 242
4.15. Evocation of the Jinn to Bring out Hidden Treasures 242
4.16. The Jinn: Reality, Effects and Treatment 244
4.17. How the Jinn can Harm Humans & Prevention Methods 246
4.18. The Validity of the Jinn entering Humans 248
4.19. Devil Possession and Treatment 249
4.20. The Effect of Humans on the Jinn 255
4.21. The Jinn Control Humans and order them to Violate Shari‘ah: 256
4.22. Jinn Aggression against Human & Methods of Protection 257
4.23. Forms of Disturbance the Jinn do to Humans 259
4.24. The Jinn and the Humans can Harm or Kill Each other Unintentionally or Intentionally 261
4.25. The Ruling on the So-Called Spirit Evocation 265
4.26. Jinn Possession Humans and Speaking to them 273
4.27. Denial of the Existence of Jinn & How such Denial Affects Faith 283
4.28. Guarding a Body with a copy of the Qur‘an 286
Amulets
5.1. The Ruling on Qur‘anic Amulets and Incantations 287
5.2. Hanging Written Ayahs and other Writings on Newly Born Babies 288
5.3. Hanging Qur‘anic Writings on House Walls 289
5.4. Wearing Incantations with Prayers, Qur‘anic Writings and Invocations of Pious People 290
5.5. Carrying Al-Hassn Al-Hasseen and Hirz Al-Gulshin 291
5.6. Putting a Piece of Cloth or Leather on a Newly Born Baby‘s Tummy 292
5.7. Writers of Qur‘anic Amulets 293
5.8. Charging Fees for Writing Amulets 294
5.9. Those Who Write Amulets for Patients and Instruct them to Wear them 294
5.10. Having Amulet Writers as Imams (Prayer Leaders) 295
5.11. Praying with Amulets on 296
5.12. Writing Refuge-Seeking Invocations 296
5.13. Reconciling the Hadith ―Ruqyas, amulets and love charms are acts
of Shirk.‖ With the Hadith ―Whoever can benefit his brother should do
so.‖ 298
5.14. The Meaning of the Hadith (―Ruqyas, amulets and love charms are acts of Shirk‖) 300
5.15. The Ruling on Amulets from the Qur‘an and other sources 301
5.16. A word on the Mu‘adhdhid (Armband) 302
5.17. The Brass Bracelet 307
5.18. Wearing a Bracelet for Curing Rheumatism 309
5.19. The legality of having a Prayer Leader who makes Amulets and does Witchcraft 311
5.20. Wearing Strings made from Animals Hair Around the Neck 313
5.21. Hanging Qur‘anic Amulets around Kids‘ Necks 315
5.22. Psychological Disturbance Cannot be treated by means of Amulets 316
5.23. The legality of metal Amulets Bearing Qur‘anic Verses 316
5.24. Extracting Hidden Amulets 319
5.25. The Ruling on Writing to Scare Birds and Protect Crops 320
Glossary of Arabic Words 323
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