Dr. Khalid Aljuraisy Language: English | Format: PDF | Pages: 292 | Size: 24 MB
Praise be to Allah, the Kind the Ever
Caring (1), the Able, the Merciful, the Owner of the dominion. It is who
answers the prayers of those in urgent need, who heals His slaves whom
He tries with illness.
Praise is due to Him for His great blessings and generosity.
We testify that there is no God but
Allah, alone without partners, and we testify that Muhammad is His slave
and messenger, whom He has sent as a mercy to all mankind.
May Allah’s peace and blessings be upon Prophet Muhammad, his kin, his sahaabah (companions) and he dedicated followers.
Regrettably, some Muslims have neglected
ruqyas. Others may have never thought about them at all. They may even
see them as nonsense (2). However, the faithful believe that ruqyas are a
worthy means of immense benefit for healing all physical and
non-physical illnesses. Shari’ah statements confirm the permissibility
of seeking healing by Qur’anic recitations and the Prophet’s established
prayers. For example, Allah says, “…Say: It [the Qur’an) is for those
who believe [in it] guidance and a healing.” [41/44] Also, according to
the Hadith, “When Allah’s Messenger became ill, Gibreel (Angel Gabriel)
would do (this) ruqya unto him: In the name of Allah, may He grant you
healing. May He cure you of all illnesses, of the evil of whoever envies
you, and of evil eyes.”(3)
Evidently, the ruqya literature has wide
range of ruqyas. Basically, if a ruqya is permissible and it established
to be beneficial, it is used. For example, some rqaais (performers of
ruqya) use short surahs (Qur’anic chapters), such as Surat Al-Faatihah.
Others may use a long one, such as Surat Al-Baqarah. Also, a selection
of surahs can be used, e.g. Al-Faathiah plus Al-Falaq and An-Naas. Some
may even use only one Ayah, e.g. Ayat Al-Kursi. Sometimes, water, oil or
honey is used. The raaqi recites the ruqya unto clean water to be drunk
by the patient, unto oil to be rubbed onto the body, or unto honey to
be eaten.
In all the above-mentioned examples, the raaqi uses a permissible ruqya
which he believes to be beneficial; and suitable for a Particular
patient. This is based on the Prophet’s saying, “Let me see your ruqyas.
Ruqyas are valid provided that they are void of shirk.”(4) The Prophet
also says. “I see no harm (in ruqyas). Let whoever can benefit his
fellow Muslim do so.”(5)
Evidently, some imams among the salaf
(early righteous Muslims) used for ruqya Ayahs that had not been
designated for ruqya earlier. For example, as mentioned by Ibn-Alqayyim
in Attib Annabawi (Prophetic Medicine), for women having difficult
labour, Imam Ahmad used to write as ruqya on white paper or something
clean the following supplications, from the Hadith and the Qur’an:
– “There is no God but Allah, the
Almighty, the Forbearing. Blessed be Allah, the Lord of the Glorious
Throne. Praise be to Allah, Lord of the worlds.” (6)
– “On the day when they see that which they are promised (it will seem
to them) as though they had tarried but an hour of daylight. A clear
message. Shall any be destroyed save evil living folk?” [69/35]
– On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof.” [79/46]
According to Ibn-Alqayyim, some the salaf (early Muslims) –
Ibn-Taymiyyah among them – mentioned that Imam Ahmad had written that
ruqya for several cases of difficult delivery.
It would be impracticable to detail salaf
statements with respect to the ruqyas they based on ijtihad. Therefore,
not only have I selected the Ayahs specified by evidence as ruqya, but
have also included other prayers believed to be beneficial for the
treatment of sihr (witchcraft), possession, the evil eye and other
illnesses, physical as well as non-physical.
______________________
(1) There is controversy over the name
“Hannaan” (the Kindest, the most Caring, the most loving) regarding
whether it is one of Allah’s fairest names. One can see related
arguments and evidence in the following references: Musnad Al-Imaam
Ahmad, Hadiths No 3/158 and No3/230 & Al-Haakim’s Al-Mustadrak,
Hadith No. 1/17. & Majmuu’ Al-Fataawaa, 10/285 & Mu’jam
Al-Manaahi Allafdhiyyah, p. 241. & Al-Bayhaqi’s Al-Asmaa’
was-Sifaat, pp 74-75 & Ibn-Uthaimeen’s Al-Majmuu’ Aththameen, pp
3/57-58
(2) For the meaning of the Arabic name “Khuraafah”, a check Arraazi’s the Arabic dictionary Mukhtaar Assahhaah.
(3) Sahih Muslim Hadith No. 2185.
(4) Sahih Muslim Hadith No. 2200.
(5) Sahih Muslim Hadith No. 2199.
(6) Sahih Al-Bukhari, Hadith No. 6345. & Sahih Muslim Hadith No. 2730. & Musnad Al-Imaam Ahmad, Hadiths No. 1/91.
Contents:
Foreword
Introduction
The Evil Eye and witchcraft: Reality and Ways of Treatment
Ruqya Definition and Types
Requirements of Valid Ruqya
Maximizing Ruqya Benefits
Recovery Enhancers
Ten Things for Combating the Evil Eye, Envy and Sorcery
Important Things for Enduring Afflictions
Ruqya Guidelines
Section (1): A Brief Ruqya
Section (2): A Medium Ruqya
Section (3): A Long Ruqya
Appendix 1: Additional Treatment Recipes: with Water, Sidr Leaves, Olive Oil and Honey
Appendix 2: Prayers for Remembrance and Protection
Appendix 3: Common Symptoms of Sihr Possession and the Evil Eye
Conclusion
Endnotes
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