Definition & Conditions of Ruqya

 

Ruqya in Islam is the recitation of Qur’an, supplication and seeking of refuge in Allah using His Names and Attributes. All of which are used as a means of treatment for a person suffering from evil eye, envy, possession, sihr and other illnesses such as fever etc.

 

Types of Ruqya

 

Ruqya is two types types:

1. Ruqya ash-Shariyyah
2. Ruqya ash-Shirkiyah

 

Ruqya ash-Shariyyah:

 

This Ruqya that is free from shirk and involves the recitation of Qur’an, seeking assistance and refuge in Allah alone as mentioned above. Ruqya ash-Shariyyah meets 3 conditions. And it is from the consensus of the scholars that the legalisation of Ruqya is achieved when 3 conditions are met:

1. It must be with the words of Allah (Qur’an), his names and his attributes.
2. It must be in the Arabic language or a language that is understood.
3. To believe Ruqya has no benefit by itself, but the benefits and cure are from Allah.

(These conditions can be found in ‘fath al-Bari’ and the saying of ‘Ibn taymiyyah’ concerning healing the one who’s possessed.)
Therefore, Ruqya ash-Shariyyah is permissible and legal in Islam as the Prophet (SAW) himself performed this type of Ruqya and commanded others to do so.

 

Narrated by Muslim: ‘Awf Bin Malik al-Ashja’i (RA) narrated that he said to the Prophet (Peace and Blessing upon Him), “O Allah’s Messenger! We used to apply ruqya during Jahiliyyah. What do you think of that?” He (Peace and Blessing upon Him) replied: ‘Present your ruqya to me. There is nothing wrong with it as long as they do not involve shirk.’

There are two types of ruqya: ruqya which is prescribed in the Qur’an and the prophetic narration, and the second which is shirk.

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Ruqya ash-Shirkiyah

 

Ruqya ash-Shirkiyah: This type of ruqya leads to sin and destruction upon the individual as it involves calling upon other than Allah with assistance sought from jinn, magicians, horoscopes (moon and stars) and charms & amulets etc. Therefore Ruqya ash-Shirkiyah contains shirk/associating partners with Allah, making its practice completely forbidden in Islam, which is evident from the above hadeeth of the Prophet (SAW).

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The scholars mention that Ruqya is not a practice that is only performed by a particular individual, rather any individual can perform Ruqya to themselves and to others. It is also possible that a man can do Ruqya to a woman and a wife can do Ruqya to her husband and there is no doubt that piety brings goodness. Allah (SWT) says in the Quran:

“Verily Allah accepts from the Muttaqeen” (Al-Ma’edah:27)

 

There was a debate about those who read Qur’an to treat people with ruqya. Some people said that it is not permissible for ordinary people to use the Qur’an to treat people with ruqya; this should only be done by those who are well-versed in knowledge of sharee’ah. Others say that it is sufficient for the one who wants to use ruqya to have memorized the Book of Allah, to have a sound belief, to be righteous and to have taqwa.

 

The correct view is that it is permissible for every reader who can recite the Qur’an well and who understands its meanings, has a sound belief, does righteous deeds and is of upright conduct to use ruqya. It is not essential for him to have knowledge of minor matters or to have studied all branches of knowledge in depth. This is because of the story of Abu Sa’eed and the man who had been stung by a scorpion, “… and we did not know that he ever did ruqya before that incident”, as is stated in the hadith. (Narrated by al-Bukhaari, 2276; Muslim, 2201). The raaqi must have a good intention and want to benefit the Muslim; he should not be concerned with money or payment, so that his reading will be more beneficial.

And Allah knows best.

From Al-Lu’lu’ al-Makeen min Fataawaa Ibn Jibreen, p. 22.