Listen to Ruqyah for a few hours a day. Ideally one should stop other activities and focus on the Ruqyah until they get better. This may take a several days or even longer depending on the severity of the illness/magic/evil eye.
If reciting or listening to Ruqyah is not making a difference, then one should question their yaqīn (conviction) and niyyah (intention). One should also do istighfār (seek forgiveness from Allah ﷻ) as there may be a sin which is preventing Allah’s ﷻ help. Istighfār opens all closed doors.
The best gauge for knowing whether one is afflicted is the Qur’ān. Nothing can hide from the powerful and supreme words of the Almighty ﷻ. One may feel pain while reciting or listening to Ruqyah. One may also feel restless or scared. Other symptoms may include itching, vomiting, diarrhoea, fever, sweating, an urge to urinate or feeling sleepy. If these symptoms arise, continue reciting or listening to Ruqyah, especially the āyāt that exacerbate these symptoms.
Magic and evil eye can often cause physical illnesses. These need to be treated medically alongside the Ruqyah. Along with conventional medicine, one should adopt a healthy lifestyle and implement the sunnah prescription of eating less but more wholesome foods. Our consumption and the means to obtain it should also be halāl. After Ruqyah, one may feel weak. Eating foods which are high in energy, including Talbīnah (barley porridge) is therefore helpful.
Question: In some cases, especially when patients are great in number, a Raqi gathers his patients together in one place and recites the Ruqya over the loudspeaker. What is the validity of performing a group Ruqya, and what is the validity of using the loudspeaker?
Answer: Some Raqis are reported to have performed such Ruqyas, and the results were beneficial for many patients. In such cases, on the one hand, as the possessed listen to the Qur‘anic verses and prayers, the devils possessing them suffer and, as a result, are driven out. On the other hand, since the Qur‘an itself is a healing, the listener is affected by its healing power, even in the absence of Nafth (the Raqi‘s puffing out of breath out in hi hands during Ruqya). However, in a recommended Ruqya, the Raqi should be close enough to the patient to execute the acts of recitation, Nafth and rubbing in such a proper manner that the patient can get the utmost benefit out of the Ruqya. Accordingly, if possible, each patient should be treated individually. If not, group Ruqyas as mentioned above could be done though not expected to be as effective as individual ones. *1 Wallahu-A‘lam.
(1) A Fatawa by Al-Jibreen, sighed by him.
Questions: Is a man Raqi allowed to perform an Ruqya unto a group of women in one place, where their Mahrams (relatives forbidden in marriage) are available in case their own women go epileptic or faint?
Answer: It is not forbidden for a man Raqi to perform a group Ruqya for an assembly of women. It is a a presence of a man and a non- Mahram woman on their own that is forbidden. According to the Hadith “if a man and a woman (who are not Mahrams) get together on their own Satan comes in”. *2 For such a task the Raqi must be a trustworthy person Of religious commitment, faith and righteousness. He has to limit his Ruqya to recitation and prayers behind a screen, and he must not directly touch the women’s body. It is recommended that the patients Mahrams be present in case help is needed. *3 (Wallahu-A’lam)
(2) Sunaj Al-Tirmidhi, Kitab Al-Fitan (Book of Temptations) Hadith No. 2165.
(3) A Fatawa by Al-Jibreen, sighed by him.
Question: What about those who do not believe in the healing power of the Qur‘an, who consider treatment by it as a myth and who believe that proper treatment has to be done only by material means as in medical practice?
Answer:To believe that the Qur‘an is not a healing contradicts the Qur‘an and the Hadith. In the Qur‘an, Allah says, ―(82) and we reveal of the Qur‘an that which is a healing and a mercy to believers.‖ 1 He says also, ―(44) Say: It [the Qur‘an] is for those who believe [in it] a guidance and a healing.‖ 2 The Hadith reports the case of the Sahabi (the Prophet‘s Companion) who treated a patient stung by a scorpion. The patient was cured and was able to walk without any suffering after the Ruqya treatment. *3 Many other successful cases have been reported. Experience tells us that some illnesses which are too difficult for skilful doctors to treat by known medical means (medications and operations) have been – by Allah‘s permission – effectively treated with Ruqyas. Obviously, some medical doctors, by the nature of their training, are likely to deny that people can be possessed by the devil or be affected by magic or envy. Since such causes cannot be materially identified by ordinary medical tools, such as the stethoscope, the microscope and x-rays, patients are judged as Physically sound in spite of their epileptic fits, fainting and inner suffering, which disturb them and cause sleeplessness and restlessness.
However, once those very patients are treated by means of legal ruqyas, their suffering is – by Allah‘s permission – removed. How effective Ruqyas are is related to the religious states of Raqis and patients. Regarding the Raqi, much depends on his mastery of relevant prayers and Qur‘anic verses and on his faith, honesty, purity of intention and avoidance of suspicious deeds. Patients, on the other hand, must be committed Muslims, who believe in the oneness of Allah and shun sins. Such qualities of Raqis and patients should – by Allah‘s permission – produce good results. *4
(4) A Fatawa by Al-Jibreen, sighed by him.
Question: In one of your Fatawas concerning receiving fees for Ryqyas, you said, ―There is no objection to taking fees for performing a Ruqya on condition that cure occurs.‖ Is this condition applicable to the medical doctor? Compared to the licence to take fees for recitation, is it allowed to take fees for doing incantations with written Qur‘anic verses and for recitation unto oil and health water?
Answer: As Abu-Saeed Al-Khudri narrated, one of the Prophet‘s companions performed a Ruqya on a tribe‘s chief after agreement on a charge worth a flock of sheep if cured. Regarding the wages (sheep) received for the Ruqya, the Prophet صلى الله عليه وسلم said to those companions, ―Divide the sheep among you, and allocate a share to me.‖ *5 He also said, ―The most worthy of charging fees is Allah‘s Book.‖
Concerning the doctor, if he emands fixed fees, cure becomes a condition, except in the case of agreement of paying the expenses of treatment and medicines. Concerning incantations, they are basically Ruqyas, i.e. recitations with Nafth unto the patient, and so is writing Qur‘anic verses in Saffron water on paper; they can be compared to medicines, and, therefore, fees can be charged for doing them. Similarly, the actual price of oil or health water on which recitation is done can be charged without additions. *7
(5) Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5749 & Sahih Muslim, Kitab Asslam (Book of Peace), Hadith No. 2201.
(6) Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5737.
(7) A Fatawa by Al-Jibreen, signed by him.
Question: How does Islam view popular practitioners?
Answer: The Prophet صلى الله عليه وسلم says, ―For every disease Allah has created a remedy, the knowledge of which some people can discover, while others cannot.‖ *8 Accordingly, popular practitioners have had the experience of using certain remedies, and in their practice they have consulted medical information complied by knowledgeable scholars. In fact, medical practice as such has been known for ages. At the time of the Prophet صلى الله عليه وسلم, certain people specialized in it. They had knowledge of medicines in terms of ingredients, properties and usage. They regarded such medicines as a means to healing, and believed in Allah as the creator of all means.
Thus, it is legitimate to acquire and use such knowledge. For detailed information, one can read these books: Attib Annabawi (The Prophet‘s صلى الله عليه وسلم Medicine) by Ibn-Al-Qayyim and by Aththahabi, Al-Adab Ashshar‘iyyah (Legal Manners) by Ibn-Muflih and Tas-heel Al-Manafi‘ (Facilitating Benefits), etc. *9
(8) Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5678.
(9) Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), p. 209.
Question: A controversy has arisen regarding who is qualified to recite the Qur‘an for Ruqyas. Some argued that none but those who have Shari‘ah knowledge must be allowed to perform Ruqyas. Others argued that being able to recite the Qur‘an and having a sound faith, righteousness and piety are sufficient qualifications for Ruqya performance. Could you explain the Islamic ruling regarding this issue? May Allah reward you.
Answer: The ruling in this regard is that Ruqyas are valid if performed by those whose faith is sound, whose deeds and behaviour are good and who can recite and understand the Qur‘an well, without having to possess knowledge or practice of Shari‘ah. This can be implied from Abu Saeed‘s story of the man who treated with Ruqya a person stung by a scorpion. AbuSaeed mentioned that the man was not known to have performed Ruqyas before. Also, the Raqi should purify his intention, should have the interests of patients at heart and should not be concerned with making money so that treatment can be most beneficial. *10
(10) A Fatawa by Al-Jibreen, signed by him.
Question: Some Raqis do recitations unto water, oil, ointment or cream. They also write prayers in saffron on a piece of paper, soak the piece of paper in water and have the patients drink the water or wash their bodies with it. Pieces of paper with such payers are called Aza‘im (incantations). What is the validity of making and using such Aza‘im?
Answer: According to a Hadith interpreted by Muhammad Ibn-Abdilwahab, the Prophet صلى الله عليه وسلم said, ―Aza‘im, Tama‘im (amulets) and Tawlas (love incantations, worn by wives seeking their husbands‘ love) are forms of Shirk (having associates with Allah).‖ *11 Only non-Shirk Ruqyas are allowed.
The Prophet صلى الله عليه وسلم is confirmed to have said, ―Let me check your Ruqyas. They are valid so long as they are void of Shirk.‖ *12 He is also reported to have said, ―Whoever can benefit his brethren should do so.‖ *13 The Prophet صلى الله عليه وسلم performed Ruqyas on some of his companions, and he himself – having had a spell cast on him by a Jew – received a Ruqya from Angel Jibreel (Gabriel) – may Allah‘s peace be upon him. He used to do Ruqyas on himself by doing Nafth into his palms and reciting the Kursi Ayah and the Suras of Al-Ikhlaas, Annas and Al-Falaq, then passing his palms over the parts of his body he could reach in front.
It is also true that the Salaf recited Qur‘anic verses unto water and drank or washed with it seeking alleviation or elimination of pain, for the Qur‘an, being Allah‘s Words, is a healing; ― (44) Say: It [the Qur‘an] is for those who believe [in it] a guidance and a healing.‖ *14 Similarly, it is allowed to use Allah‘s Words and His Prophet‘s for recitation unto water to be drunk or washed with, oil or cream to rub the body with, or food to be eaten.
Not only can Ruqyas be recited unto such things, but they can also be written on pieces of paper, and then washed in water to be drunk by patients for treatment. It does not matter what material is used for writing, be it saffron, water or others. What matters is that they fulfill the Prophet‘s demand that ―Ruqyas are valid so long as they are void of Shirk.‖ In other words, they must comply with the Qur‘an and the Sunnah. *15
(11) Sunaj Abu-Daweed, Kitab Attib (Book of Medicine), Hadith No. 38833.
(12) Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2200.
(13) Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2199.
(14) Fussilat sura, Ayah 44.
(15) A Fatawa by Al-Jibreen, signed by him.
Question A: Is it allowed to administer treatment with any type of Ruqya?
Answer A: It is allowed to administer treatment with a Ruqya so long as it is void of Shirk, and vice versa. Qur‘anic verses and the prayers proven to have been said by the Prophet صلى الله عليه وسلم are examples of valid (non-Shirk) Ruqyas, whereas invoking names of Jinn or supposedly righteous people is an example of Shirk. Incomprehensible Ruqyas are to be avoided lest they should contain Shirk elements. According to the Prophet صلى الله عليه وسلم, ―Ruqyas are valid so long as they are void of Shirk.‖ *16 Question B: Is it allowed to invoke Allah‘s Attributes for Treatment?
Answer B: It is allowed to do so, for Allah sa1‘s, ―(180) Allah‘s are the fairest names. Invoke Him by them.‖ *17 In some of his Ruqyas, the Prophet صلى الله عليه وسلم recited Allah‘s Attributes to invoke His blessings, as in these prayers: ―O Allah, Lord of mankind, I pray You to remove the suffering. I pray You, as You are the Healer, and there is no healing but Yours, to bring about a healing that leaves behind no ailment.‖ *18 May Allah‘s prayers and peace be upon Prophet Mohammad صلى الله عليه وسلم, his kin and companions. *19
(16) Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2200.
(17) Al-A’raaf Sura, Ayah 180.
(18) Sahih Al-Bukhari, Kitab Al-Mardha (Book of the Ill), Hadith No. 5675 & Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2191.
(19) Permanent Ifta’ Committee, Islamic Research Journal, Vol 27, pp 63-64.
Question: A sick man asks for a Ruqya treatment. The Raqi writes some Qur‘anic verses. He gives the writing to the patient and tells him to soak it in water, and then drink the water. is this valid?
Answer: The Permanent Committee for Scientific Research and Ifta has already answered a similar question. This is the answer: The treatment by writing Qur‘anic verses on a piece of paper or a container, washing it with water, then drinking the water is valid. This is based on the general Qur‘anic statement, ―(82) And We reveal of the Qur‘an that which is a healing and a mercy for believers.‖ *20
The Qur‘an is a healing for psychological and physical diseases. In Ibn-Majah‘s Sunan and Al-Hakim‘s Al-Mustadrak, Ibn-Mas‘ud narrated that the Prophet صلى الله عليه وسلم said, ―Use the two cures: honey and the Qur‘an.‖ *21 According to Ibn-Majah, Au narrated that the Prophet صلى الله عليه وسلم said, ―The best cure is the Qur‘an.‖ *22
According to Ibn-Assinni *23, Ibn-Abbas said, If delivery is too difficult, take a clean pan and write on it (from within) these verses: ―(35) 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‖; *24 ―(46) On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof‘; *25 ―(111) In their history verily there is a lesson for men of understanding.‖ *26 Then, wash the pan with water. Some of the wash wash water is to be given to the woman in labour to drink, and some to be sprinkled on her abdomen and face. As mentioned in Ibn-Al-Qayyim‘s Zad-Al-Ma’ad, Vol.3, p.381, Al-Khallal reported that Abdullah Ibn-Ahmad said, ―I saw my father – if he got a case of difficult delivery – write on a white bowl or something clean these prayers and Qur‘anic verses as related by Ibn-Abbas, ‗There is no God but Allah, the Gracious, the Generous; may Allah, Lord of the Glorious Throne, be exalted!‘ ‗(35) 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‘; *27 ‗(46) On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof.‘*28 ‖ Al-Khallal also reported that Abu-Bakr Al-Marwathi said, ―Abu-Abdillah was approached by some man who said: O Abu-Abdillah, will you write (a Ruqya) for a woman who has been in difficult labour for the last two days? Abu-Abdillah replied: Let him bring a big bowl and some saffron. I have seen him write for more than one person.‖
According to Ibn-Al-Qayyim, a group of Salaf recommend the drinking of the wash water of soaked written Qur‘anic verses; similarly, Mujahid saw it valid to write Qur‘anic verses, wash the writing with water, and have patients drink it; and Abu-Qulabah made a similar recommendation. *29
(20) Al-Israa’ Sura 82.
(21) Sunan Ibn-Majah, Kitab Attib (Book of Medicine), Hadith No. 3452.
(22) Sunaj Ibn-Majah, Kitab Attib (Book of Medicine), Hadith No. 3501.
(23) Ibn-Assiny’s Al-Yawm Wal-Laylah, Hadith No. 619.
(24) Al-Ahqaaf Sura, Ayah 35.
(25) An-Nazi’at Sura, Ayah 46.
(26) Yusuf Sura, Ayah 111.
(27) Al-Ahqaaf Sura, Ayah 35.
(28) An-Nazi’at Sura, Ayah 46.
(29) Ifta’ Permanent Committee, Islamic Research Journal, Vol. 27, pp. 51-52.
One who does not want to listen to Ruqyah should be compelled as the shaytān is stopping them from seeking treatment. If it’s still difficult, then one can recite on their behalf and blow on water and oil. The afflicted person should be made to drink and use these.
The Qur’ān has many āyāt of Ruqyah. The strongest are Sūrah al-Fātihah, Āyah al-Kursī and the last 3 Sūrahs of the Qur’ān. Listen to these for hours if possible. If certain āyāt elicit greater symptoms, then these should be repeated at least 7 times if possible. One can also add other verses which mention the Greatness and the Oneness of Allah such as 2:164, 3:18, 7:54, 23:118, 72:3, 37:1-10, 59:24, Sūrah al-Mulk and al-Rahmān.
The morning and evening adhkār (Sunnah remembrances after Fajr and ‘Asr) are the best means of safeguarding oneself from evil eye, magic and other afflictions. If someone is already afflicted, then these adhkar should also be read along with the Ruqyah treatment.
The morning and evening adhkār are highly important and should never be abandoned. One who is cured by Ruqyah will always remain exposed to evil afflictions if they neglect these adhkar.
Blowing with the saliva is an important part of the Ruqyah. This physical element should not be underestimated, as Ibn al-Qayyim explains in Zād al-Ma‘ād. “Blowing is done by both pure and evil souls, as Allah ﷻ said: ‘And from the evil of the blowers in knots.’ (113:4) Those who do magic tie knots and blow onto them words of magic, mixing them with their saliva which work on the victims even in their absence. However, the pure souls counter this by blowing with the powerful words of the Almighty ﷻ. This is because the pure souls and the majestic words of the Almighty ﷻ clash with and destroy the ‘evil’ from the evil souls (whether they are magicians, evil jinns or enviers).”
A Ruqyah bath is where one bathes in water that has been recited upon. Whilst reciting Ruqyah over the water, one should keep their mouth close to the water, breathe into the water and repeatedly blow over it. Baths should be done daily for positive results. For more severe afflictions, daily baths should continue until symptoms subside.
Question: What is the validity of doing Nafth unto water?
Answer: There are two types of Nafth. One type is intended to seek the blessing of the one who does Nafth. This is definitely forbidden as a type of Shirk, for one‘s saliva is not a source of blessing. In fact, blessing is not to be sought in anybody‘s traces except in Prophet Muhammad‘s. It was true in his lifetime, and is still true on condition that his traces are there. Um-Salama kept some hair of the Prophet‘s in a silver container, and when a patient asked her for treatment, she washed the hair with water which was given to the patient to drink. Except for the Prophet‘s case, no blessing is to be sought through anybody‘s saliva, sweat, garment, etc. Therefore, Nafth on water is considered a type of Shirk if the aim is to get the blessing of the Raqi‘s saliva, for if one attributes I causes to other than Allah, it is considered a type of Shirk.
In the other type of Nafth, the Raqi does Nafth on a container of water on which Qur‘anic recitations were done. For example, Al-Fatiha — what a great cure Al-Fattha is – can be recited, and then Nafth can be done. This type of Ruqya was done by some Salaf, and it has proved effective by Allah‘s permission. When the Prophet went to bed, he used to recite Al-Ikhlaas, AlFalaq and Aimas Suras, and to do Nafth into his own palms, which he passed over his face and over whatever parts of his body his palms would reach. *30
(30) Ifta‘ Permanent Committee, Fatwas on Treatment Using the Qur‘an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, pp.9-10.
Question: Some patients take from a righteous man some Qur‘anic writings as a treatment for diseases from which they are suffering The Qur‘anic verses are written on a piece of paper The paper is to be soaked in water till the writing dissolves The patient drinks from the water three times and rubs the painful spot with the rest of the water. What is the legality of such a practice?
Answer: Priority should be given to performing recitations and Nafth on the patient‘s body or painful spot, this is the legal Ruqya If the recitation is done onto water, and the patient drinks the water, it is valid as well, for this is in accordance with the Hadith However, several Ulama have allowed the practice of writing Qur‘anic verses on a leaf to be soaked in water, in which the writing dissolves, and the solution is drunk This is based on the generality of seeking treatment by means of the Glorious Qur‘an, for Allah says that it is a healing. Thus, that practice is valid with the Will of Allah. Yet, the preferred option is direct recitation on patients or water to be drunk. *31
(31) Al-Fawzan’s Selected Fatwas, Vol.1, p. 72.
Question: What is the ruling on seeking treatment by soothsayers and magicians?
Answer: It is forbidden to approach soothsayers and magicians for treatment. It is a much greater sin if one believes them, as the Prophet صلى الله عليه وسلم says, ―If one visits a soothsayer to enquire about something, his prayers will not be accepted for forty days.‖ *32 Prohibition of seeking soothsayers‘ help is also demonstrated by this Hadith, ―If one consults a soothsayer and believes him, one disbelieves in what has been revealed to Muhammad.‖ *33 There are other Hadiths about banning dealing with soothsayers. *34
(32) Op. Cit.
(33) Op. Cit.
(34) Ifta’a Permanent Committee, Islamic Research Journal, Issue 21, p. 51.
Question: My wife is suffering from a disease called Azzar, a type of epilepsy, which she caught as a result of her befriending some people who have it. If those people love or befriend a person, the person catches the disease, but is not healed until one of those people undertakes the treatment. The problem is that my wife wants me to slaughter a lamb as a sacrifice to Allah so as to cure her of her illness, but I am not sure if it is meant really for Allah‘s sake, or for one of those people. Therefore, I have refused to do what my wife wants. Nonetheless, she has mortgaged her jewels in order to have the sacrifice done. Is this allowed? What do I have to do? Please, give us the answer. May Allah reward you!
Answer: Offering sacrifices to other than Allah is considered an act of major Shirk. The Prophet صلى الله عليه وسلم cursed those who do it. Therefore, you must not offer that sacrifice for your wife‘s treatment. The appropriate treatment is by means of allowed medications, Shar‘i Ruqyas, Qur‘anic readings and established prayers. You have to advise your wife to abandon the sacrifice to other than Allah and to seek, instead, legitimate means of treatment. May Allah bring about an easy healing, and may He guide her. *35
(35) Ifta’a Permanent Committee, Islamic Research Journal, Issue 28, p. 86.
Question: A man fell ill, and his illness grew worse. He went to all available doctors, but to no avail; Allah did not destine his cure through them. However, the man went to one of those who invoke the help and blessings of the dead, and Allah allowed him to be cured at the hands of such an idolater. Is it allowed to seek treatment by such a man? Incidents like that have become frequent, so they have been taken as a proof of the man‘s ability to cure people by means of Shirk acts. What is the religious ruling on that?
Answer: It is prohibited to seek treatment by those who do Shirk acts, such as praying to the dead and appealing for their aid in healing their patients. The prohibition stands regardless of any benefit that may be gained. However, that treatment may coincide with Allah‘s destiny. Such coincidence may be mistaken as a result of the Shirk acts. The patient‘s illness may be the work of devils who tempt him to seek help from their associates in return for stopping the harm they are inflicting on him. *36
(36) Ifta’a Permanent Committee, Islamic Research Journal, Issue 27, p. 65.
Question: What is the ruling regarding Annashrah, treatment of bewitchment by counter-magic?
Answer: There are two types of treatment of bewitchment: The first type uses the Glorious Qur‘an and established prayers as well as allowed medications. It is legitimate because it brings about benefits, but no harm. This explains why it is needed.
The second type involves forbidden means, such as counter-magic. Some Ulama have allowed it, if necessary. Others have banned it altogether, and they base their verdict on a statement by the Prophet صلى الله عليه وسلم when asked about Annashrah, he replied, ―It is devil‘s work.‖ *37 Therefore, treating bewitchment by counter-magic is prohibited. Instead, one has to seek Allah‘s help through supplication with humility to remove witchcraft‘s harmful effects. Allah says, ―And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the supplicant when he crieth unto Me.‖ *38 Allah also says, ―Is not He (best) who answereth the wronged one when he crieth unto Him and removeth the evil, and hath made you viceroys of the earth? Is there any God beside Allah? Little do they reflect!‖ *39 & *40
(37) Op. Cit.
(38) Al-Baqara Sura, Ayah 186.
(39) An-Naml Sura, Ayah 62.
(40) Ifta’a Permanent Committee, Fatwas on Treatment Using the Qur’an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, p. 55.
Question: There are those who treat according to what is called popular medicine. When someone goes to a popular practitioner for treatment, he is told to write his name and his mother‘s and to return the following day. When the patient goes back, the popular practitioner informs him of the diagnosis and the cure. The practitioner claims to use Allah‘s words for treatment. What is the ruling concerning these people and concerning going to them for treatment?
Answer: Obviously, whoever does what you have mentioned utilizes the Jinn, and claims to know the unseen. Therefore, one must not go to such people for treatment or any other questions, for the Prophet صلى الله عليه وسلم says, ―If one consults a soothsayer, his prayers will not be accepted for forty days. *41
In a number of Hadiths, the Prophet صلى الله عليه وسلم prohibits believing and contacting astrologers, soothsayers and sorcerers; he says, ―Whoever contacts a soothsayer and believes what he says has disbelieved in what has been revealed to Muhammad صلى الله عليه وسلم .‖ *42 If one claims to have knowledge of the unseen by means of stones, shells or lines, or by asking the patient about his name or the names of his relatives, this is an indication that he belongs to the horde of soothsayers and sorcerers, whose activities the Prophet صلى الله عليه وسلم condemns and bans. We have to guard against such people and shun seeking treatment by them, even if they claim to use the Qur‘an. Such people are accustomed to cheating, so one must not believe them. Once discovered, they must be reported to the concerned authorities so that they can be duly punished, and fellow Muslims can avoid their evil and corruption.
Allah is the only one we can ask for help, and there is no influence or power except with Allah. *43
(41) Op. Cit.
(42) Op. Cit.
(43) Kitab Adda’wah (Book of the Call), Ibn-Baz’s Fatwas, Vol. 2 pp. 22-23.
Question: Can a Raqi use one of the Muslim Jinn to check if a patient is, for example, possessed?
Answer: I do not recommend this should be done. It is customary that the Jinn serve humans in return for the latter’s obedience to do something forbidden or commit a sin. The Jinn generally do not approach humans unless the former are devils or the latter approach them. However, it has been reported by some righteous people that the Muslim Jinn sometimes speak to them, and may answer their questions. It is worth emphasizing that those righteous people are not accused of performing any acts of Shirk or sorcery. If such communication is true, there is no objection to asking the Muslim Jinn questions, but one does not have to believe all what they say.
Wa-Allahu-A’ lam (and the whole truth is with Allah). *44
(44) A Fatwa by Al-Jibreen, Signed by him.
Question: One Raqi has reported that after the successful performance of a Ruqya treatment, the dismissed Jinni rang him the same evening so as to disturb him. Is such a thing possible?
Answer: Yes, it is possible, for the Jinn have some advantage over people, and if they can cause disturbance to humans, they will do it. The Raqis who treat humans with Jinn cases are most likely to be affected by threats to them or to their own relatives.
Nevertheless, those who seek protection with Allah by means of Qur’anic recitations, prayers and preventative medications will not be harmed by those Jinn, except by Allah’s permission. The protective and preventative treatments of the evil of the Jinn are well known, particularly to those practising Shar’i Ruqyas.
Wa-Allahu-A’lam (and the whole truth is with Allah). *45
(45) A Fatwa by Al-Jibreen, Signed by him.