Muslims who will enter Jannah (Paradise) without being called to account – Imam Ibn Baz

Bismillaah

1- Muslims who will enter Jannah without being called to account

Q: Is it true that some Muslims will enter Jannah (Paradise) without being called to account?

A: Yes, it is true, The Prophet (sallallaahu alaihi wa sallam) is reported to have said:

(“All the nations were shown to me, and I saw a prophet accompanied by a small group of his followers, another with two or three people of his followers and a third not accompanied by any follower.”

At the end of the Hadith, the Prophet (sallallaahu alaihi wa sallam) said:

“Among my Ummah there are seventy thousand who would enter Jannah without being brought to account or being punished.”

When the Sahabah (Companions of the Prophet) asked who these people were, the Prophet (sallallaahu alaihi wa sallam) replied:

“They are those who do not seek Ruqyah (recitation for healing or protection); they are those who do not get themselves cauterized; and they are those who do not believe in bad omens; rather, they put their trust in their Lord.”

The Hadith implies that the Mu’min (believer), who continues obeying Allah’s commands and avoiding His prohibitions until death, will enter Jannah without being held accountable for their deeds and without suffering punishment.

Falling under this category are the Mu’mins who do not ask others to recite Ruqyah over them. There is nothing wrong, however, if they themselves are accustomed to reciting Ruqyahs over other Muslims. This is because one who recites Ruqyah basically does a good deed by asking Allah (Exalted be He) to cure the illness of the person for whom they recite the Ruqyah. This is based on the authentic Hadith in which the Prophet (sallallaahu alaihi wa sallam) is reported to have said: (Whosoever among you is able to benefit his fellow believer, let him do so.)

Istirqa‘ means to ask others to recite Ruqyah for you. For example, you may ask a person to recite Rygyah for you. It is better not to ask others for Ruqyah unless one happens to be suffering from an ailment, In this case, it is not wrong to ask others to recite Ruqyah. It has been reported that the Prophet (sallallaahu alaihi wa sallam) asked Aishah (may Allah be pleased with her) saying: (Seek healing through asking for Ruqyah) The Prophet (sallallaahu alaihi wa sallam) ordered her to treat herself by means of asking others for Ruqyah, He also ordered Asma’ bint Umays to recite Ruqyah to the children of Jafar when they were under the influence of the evil eye. The Prophet (sallallaahu alaihi wa sallam) is also reported to have said: (There is no Ruqyah (reciting Qur’an and supplicating over the sick seeking healing) better than that which is said as a treatment for an evil eye or (a sting of) a venomous animal.” It is not wrong to seek treatment by means of Istirqa’ when necessary. However, it is better not to resort to such means if it is possible to cure oneself by means of some other kind of medicine.

It is also better not to treat oneself by means of cauterization if another means of treatment is available. This is based on the Hadith in which the Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three; cauterization, drinking honey, and cupping, yet I hate to be cauterized.)

In another version it states: (..and I forbid my Ummah (nation) from cauterization.) This denotes that cauterization should be used as a last resort when all other means prove unsuccessful. It is better to seek treatment by other means if possible. The Prophet (sallallaahu alaihi wa sallam) is reported to have cauterized some of his Sahabah. However, cauterization may only be resorted to when necessary. It is, however, better to apply another means of treatment like drinking honey, cupping, or reciting the Qur’an, The Prophet’s (sallallaahu alaihi wa sallam) statement: (They are those who do not seek Ruqyah; they are those who do not get themselves cauterized…) does not denote that seeking Ruqyah or cauterization are prohibited; rather, it denotes that one may resort to other means of treatment in preference to these kinds. However, if one is forced by necessity to seek Ruqyah or cauterization, there is nothing wrong with that.

“They are these who do not believe in bad omens“: Believing in the occurrence of evil omens, a custom practiced by the pre-Islamic Arabs, constitutes an act of Shirk (associating others with Allah in His Divinity or worship).

Among the characteristics of the seventy thousand Muslims who will enter Jannah without being called to account is that they avoid the prohibited practice of believing in bad omens and the reprehensible practice of seeking Ruqyah and cauterization when there is no need for them.

The statement “They put their trust in their Lord,” means that such Muslims avoid these things because they put their trust in Allah (Exalted be He) and seek to attain His Pleasure. The statement implies that they steadfastly obedient to Allah (Exalted be He) and they avoid not only what He has declared as prohibited but also some of what He has declared as permissible if there is something better than it. By doing so, they hope for Allah’s Reward and fear His Punishment. They draw near to Him through doing deeds that He loves and do so with their hearts filled with trust and confidence in Him (Glorified and Exalted be He),

According to another similar Hadith, it was stated: (An extra number of seventy thousand Muslims will enter Jannah with every thousand…) According to another Hadith: (Allah promised to increase the number by as many as three Handfuls added by my Lord, Glorified be He.) This increase in number is known to none but Allah (Glorified and Exalted be He).

To summarize, every upright Mu’min who avoids Allah’s Prohibitions and does not allow themselves to go beyond the limits set by Allah (Exalted be He) will be counted among the seventy thousand Muslims who will enter Jannah without Allah calling them to account or consigning them to punishment.


Q: The Messenger of Allah (sallallaahu alaihi wa sallam) is reported to have said that seventy thousand Muslims will enter Jannah without being called to account and without suffering punishment. When the Sahabah (may Allah be pleased with them) inquired about their characteristics, the Messenger of Allah (sallallaahu alaihi wa sallam) told them that they are those who do not seek Ruqyah, those who do not get themselves cauterized, and those who do not believe in bad omen. We ask Your Eminence to clarify these characteristics so that we may develop them.

A: The Prophet (sallallaahu alaihi wa sallam) is reported to have said that seventy thousand people of his Ummah (nation) will enter Jannah without being called to account and without suffering punishment. In another Hadith, it was stated: (An extra number of seventy thousand Muslims will enter Jannah with every thousand.,.)

When the Prophet (sallallaahu alaihi wa sallam) was asked about their characteristics, he said: (They are those who do not seek Ruqyah from others, those who do not get themselves cauterized, and those who do not believe in bad omens; rather, they put their trust in their Lord.)

The Hadith refers to pious and faithful Muslims who adhere steadfastly to Allah’s Din (religion), those who worship Allah Alone, those who fulfill their religious duties, those who avoid His Prohibitions and strive hard to do good to the point that they decline to do what is permissible, yet undesirable, like seeking Ruqyah and cauterization. This perfects their Iman (faith). They do not ask others to make Ruqyah for them nor do they get themselves cauterized. It is better not to resort to seeking Ruqyah or cauterization unless under necessity. The Prophet (sallallaahu alaihi wa sallam) ordered ‘Aishah to treat herself by means of seeking Ruqyah. He also ordered Asma’ bint Umays to treat her children by means of seeking Ruqyah when they were under the influence of the evil eye. This indicates that seeking Ruqyah is permissible only when necessary. However, it is better not to treat oneself by means of Istirqa’ or cauterization if another means of treatment is available, Some of the Sahabah were treated by means of cauterization. Khabbab ibn Al-Arat and other Sahabah were also treated by means of cauterization, The Prophet (sallallaahu alaihi wa sallam) is also reported to have used cauterization as a means of treating the sickness of some of his Sahabah. Having oneself cauterized does not necessarily mean that one will not be counted among the seventy thousand people who will enter Jannah without being held accountable for their deeds. However, one of their good characteristics includes their uprightness, truly obeying Allah (Exalted be He) and avoiding disobedience to Him.


Q: What is the meaning of the following Hadith: The Messenger of Allah (sallallaahu alaihi wa sallam) once asked his Sahabah: “What are you talking about?” They asked him about those people who will enter Jannah without being called to account. Whereupon the Prophet (sallallaahu alaihi wa sallam) said: “They are those who do not seek Ruqyah, those who do not get themselves cauterized, and those who do not believe in bad omens; rather, they put their trust in their Lord.”

A: This has been reported in the Hadith about the seventy thousand Muslims who are destined to enter Jannah without being called to account. The Prophet (sallallaahu alaihi wa sallam) told his Sahabah that his Ummah were displayed before him. Among them were seventy thousand people who are destined to enter Jannah without being called to account and without suffering punishment, Some people said; “The Prophet (sallallaahu alaihi wa sallam) may be referring to those who were born Muslims.” Others said: “He may be referring to those who accompanied the Prophet (sallallaahu alaihi wa sallam) during the early days of Islam and did not associate any partners with Allah.” When the Prophet (sallallaahu alaihi wa sallam) entered upon them, he asked them about the topic they were discussing, When they told him that they were inquiring about the Muslims who will enter Jannah without being judged, the Prophet (sallallaahu alaihi wa sallam) said; (They are those who do not seek Ruqyah, those who do not get themselves cauterized, and those who do not believe in bad omens; rather, they put their trust in their Lord.)

In addition to the characteristics mentioned in the above Hadith, they also fear Allah, believe in Him and hold steadfastly to His Din (religion).

They are those who do not get themselves cauterized” means that they do not resort to cauterization when they are ill. Another great characteristic is that they put their trust in Allah (Exalted be He), However, it is permissible to treat sickness by means of cauterization or seeking Ruqyah as the Prophet (sallallaahu alaihi wa sallam) is reported to have permitted them both. He permitted “Aishah to treat herself by means of seeking Ruqyah. He also permitted the mother of Ja ‘far’s children to treat them by means of seeking Ruqyah. However, if another means of treatment is available, then it will be better not to resort to seeking Ruqyah or cauterization. The Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three: cauterization, drinking honey, and cupping, yet I do not like to be cauterized. )

Believing in bad omens is prohibited because it leads to pessimism. There is a narration from Imam Muslim that states: “They do not recite Ruqyah to others,” but its status has been classified as weak. Some narrators have mistaken seeking Ruqyah for Ruqyah. There is nothing wrong if the Muslim recites Ruqyah for his fellow Muslim, The Prophet (sallallaahu alaihi wa sallam) is reported to have said: (There is nothing wrong with Ruqyahs as long as they do not contain formulas that bear the meaning of Shirk.)

The Prophet (sallallaahu alaihi wa sallam) is reported to have recited Ruqyah to his Sahabah, “Aishah (may Allah be pleased with her) is also reported to have recited Ruqyah over the Prophet (sallallaahu alaihi wa sallam) when he fell sick. The Sahabah are also on reported to have recited Ruqyah to each other. There is nothing wrong with reciting Ruqyah.

It is better not to seek Ruqyah unless there is a necessity. This is based on the fact that the Prophet (sallallaahu alaihi wa sallam) ordered Aishah saying: “You may ask for someone to recite Ruqyah over you.” The Prophet (sallallaahu alaihi wa sallam) also said to the mother of the children of Ja ‘far “You may ask for someone to recite Ruqyah over them (her children).” There is nothing wrong to ask someone saying: “O so and so, recite the Qur’an over me so that Allah may cure my sickness. May Allah reward you greatly.” There is also nothing wrong to have oneself cauterized if there is need for that.


Q: Who are the people who will enter Jannah without being held accountable for their deeds? Are they those who do not recite Ruqyah for themselves nor for others? Kindly explain this to us. May Allah reward you with the best.

A: Those who follow Allah’s Din, fulfill His religious duties, and avoid His Prohibitions are destined to enter Jannah without being called to account or suffering punishment. Among them are the seventy thousand who do not seek Ruqyah, have themselves cauterized or believe in bad omens, but put their trust in Allah.

They also do not believe in bad omens because believing in them is prohibited. Moreover, they prefer to avoid cauterization as a form of treatment, This is because the Messenger of Allah (sallallaahu alaihi wa sallam) said that these are among the characteristics of the seventy thousand (who will enter Paradise without being called to account). It would be better to use another form of treatment instead of cauterization. The Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three: cauterization, cupping, and drinking honey, yet I do not like to be cauterized, ) The Prophet (sallallaahu alaihi wa sallam) is reported to have cauterized some of his Sahabah, Therefore, it is better not to treat oneself by means of cauterization, especially when another means of treatment is available. If no other means is available, then there is nothing wrong to resort to this. That does not necessarily mean that they will not be accounted among the seventy thousand. This is because the seventy thousand are those who adhere to the Din of Allah, avoid His Prohibitions, and fulfill the duties He prescribed. Among their good characteristics is that they do not seek Ruqyah. However, seeking Ruqyah does not necessarily mean that they will not be included among the seventy thousand. Seeking Ruqyah is to ask others to recite Ruqyah for you. There is nothing wrong to ask for Ruqyah if there is need for that. The Prophet (sallallaahu alaihi wa sallam) ordered ‘Aishah to treat herself by means of seeking Ruqyah, He also ordered the mother of the children of Ja far to treat her children by means of seeking Ruqyah, so there is nothing wrong with that.

There is also nothing wrong to have oneself cauterized if there is a need for that. This is based on the Hadith in which the Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three things: cauterization, cupping, and drinking honey.) This Hadith denotes that though it is permissible to seek treatment by means of cauterization, it is preferable not to resort to it, especially when some other sort of medicine is available.


(Part No. 1; Page No. 68-77)


Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com , Portal of the General Presidency

Related Links:

Dunya, Death & Hereafter : https://abdurrahman.org/finaljourney/

Treatment for Psychological Depressions and Disorders – Permanent Committee

 Fatwa no. 3828

Q: I am a Muslim woman in my twenties. I was married about a year and a half ago and thanks to Allah, I had a baby six months ago delivered naturally. A week after delivery, I began to suffer from severe depression, which had never happened to me before. I lost interest in everything, even taking care of the baby. I went to a psychiatrist and took medication until recently, but it was of no use and I became tired of long treatment. 

I ask Allah that you find an Islamically approved treatment for my distress and psychological depression, or the best remedy, so that I can return to my normal state and take care of my husband and baby, and be able to manage the affairs of my home. I heard sometime ago the Hadith, which states: The water of Zamzam is for whatever it is drunk for. I hope from Allah, then you, to clarify the meaning of this Hadith. Does it apply to my psychological case, or is it only for physical diseases? If Zamzam water is useful, by the Will of Allah, in treating my case, how can I get it? 

A: Put your trust in Allah and expect good from Him. Entrust your affairs to Him and do not despair of His Mercy and Benevolence.

There is no disease for which Allah has not also sent down the cure. You should make use of means and continue to consult specialized doctors.

Recite Surahs Al-Ikhlas, Al-Falaq and Al-Nas three times, blowing into your hands after each recitation and wiping your face and whatever parts of your body you can. Repeat this procedure day and night and before going to sleep.Recite Surah Al-Fatihah anytime of day or night, and Ayat-ul-Kursy (the Qur’anic Verse of the Throne, Surah Al-Baqarah, 2:255) before going to sleep. This is the best Ruqyah (Qur’an and supplications recited over the sick seeking healing) to protect oneself from evil.

You should also appeal to Allah with the Du‘a’ (Supplication) to be said at times of distress:

لَا إلَهَ إِلَّا اللهُ الْعَظيمُ الْحَلِيمْ، لَا إِلَهَ إِلَّا اللهُ رَبُّ العَرْشِ العَظِيمِ، لَا إِلَهَ إِلَّا الله رَبُّ السَّمَوّاتِ ورّبُّ الأَرْضِ ورَبُّ العَرْشِ الكَريم

La ilaha illa Allah al-`azim al-halim, la ilaha illa Allah rabbul-`arshi al-`azim, la ilaha illa Allah, rabbul-samawaati wa rabbul-ardi wa rabbul-`arshi al-karim [1]

(There is no god but Allah, the Most Great and the All-Forbearing. There is no god but Allah, the Lord of the Great Throne. There is no god but Allah, the Lord of the heavens and the earth and the Lord of the Noble Throne).

You may also heal and protect yourself through the Ruqyah of the Messenger of Allah (peace be upon him):

“Remove the affliction, O Lord of mankind, and bring about healing as You are the Healer. There is no healing but Your Healing; a healing that leaves behind no ailment” [2]

There are also many other Adhkar (invocations and remembrances said at certain times on a regular basis), Ruqyahs, and supplications stated in the Books of Hadith and Al-Nawawy mentioned them in his book Riyad Al-Salihin and Al-Adhkar.

As for what you mentioned about Zamzam water and the statement of the Prophet (peace be upon him): Zamzam water is for whatever it is drunk for. [3] This Hadith was related by Imam Ahmadand Ibn Majah on the authority of Jabir ibn `Abdullah from the Prophet (peace be upon him). It is a Hadith Hasan (a Hadith whose chain of narration contains a narrator with an exactitude weaker than that of authentic hadiths, but it is still free from eccentricity or blemish) and general in application. What is more authentic than it is the statement of the Prophet (peace be upon him) about Zamzam water: It is blessed; it is a food that nourishes and a cure for sickness. [4] (Related by Muslim and Abu Dawud; this is the wording of Abu Dawud) If you would like some Zamzam water, you can ask anyone performing Hajj from your country to bring you some.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

[1] Imam Ahmad, vol. 1, pp. 228, 259, 280, 284, 339, and 356, from the Hadith narrated by Ibn `Abbas (may Allah be pleased with him); related by Al-Bukhari, Fat-h-ul-Bary, nos. 6345, 6346, 7421, and 7431; Muslim, Sahih [Sharh Al-Nawawy], vol. 17, p. 47.

[2] Al-Bukhari, Sahih, Book on medicine, no. 5742; Al-Tirmidhy, Sunan, Book on funerals, no. 973; Abu Dawud, Sunan, Book on medicine, no. 3890; and Ahmad, Musnad, vol. 3, p. 151

[3] Related by Ahmad, vol. 3, p. 357; Ibn Majah no. 3062; Al-Bayhaqy, Sunan, vol. 5, p. 148, from a Hadith narrated by Jabir ibn `Abdullah (may Allah be pleased with him), and Al-Bayhaqy related from another narrator in Shu`ab Al-Iman, Talkhis Al-Habeir, vol. 2, p. 268, Al-Fawa*id by Ibn Al-Muqry, Fat-h-ul-Bary, vol. 10, p. 116; and Ibn Al-Qayyim ranked it as Hasan in Zad Al-Mi`ad, vol. 3, p. 406 – Al-Fiqi ed

[4] Related by Al-Tayalisy, Musnad, as in Al-Talkhis Al-Habeir, vol. 2, p. 269; with the wording: “Zamzam is blessed, as it is…,” Muslim, Sahih [Sharh Al-Nawawy], vol. 16, p. 30; Ahmad, Musnad, vol. 5, p. 175, with the wording: “It is blessed, it is food that nourishes,” from the Hadith narrated by Abu Dharr (may Allah be pleased with him); and Al-Tabarany, Al-Saghir, no. 295.

The Permanent Committee for Scholarly Research and Ifta’
Chairman : Shaykh Abdul-Aziz ibn Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=150&PageNo=1&BookID=7

Ruling on Ruqyah Clinics and adopting doing Ruqyah as a Profession– Shaykh Salih Fawzaan & Sheikh Saaleh as-Suhaymee

The following benefit posted by Abu Yusuf, Sagheer  on West London Dawah groups

As sallamualaikum wa rahmatullahi wa barakatuhu

Here are a couple of excerpts from the salafee scholars about issues pertaining to ruqyah which are very revealing about the state of the people in this day and age.

Sheikh Saaleh bin Fawzaan al-Fawzaan (hafidhahullah) was asked:

“What is your opinion on opening up clinics specialising in reciting (over people for ruqyah purposes)? “

So, the Sheikh replied:

This is not permissible to be done because it opens up the door of fitnah (tribulation) and it opens up the door of fraud for the fraudsters. And this was not from the action of the salaf that they opened up houses or opened up places for reciting (over people for ruqyah purposes).

And increasing in this (opening up clinics) brings about evil and corruption enters into it. And there enters into it (this activity) the one who does not do good because the people rush after greed and they want to attract the people to themselves, even if it is by doing things which are prohibited. And it is not to be said:

‘This is a righteous man (doing the ruqyah in this clinic)’

because a person is put to trial (through this) and refuge with Allah is sought. And even if he was righteous and he opened up this door (of opening up a clinic for ruqyah), it is (still) not permissible. “

(Al-Jinn Was-Sar’ Wa ‘Ilaajuhu [Fataawa from Sheikh Saaleh al-Fawzaan from the radio programme Noorun ‘Alaa-ad-darb – Collected and prepared by ‘Aadil bin ‘Alee al-Furaydaan] , Pp 18-19, Ad-Daar-ul-Athareeyah ‘, Cairo, 1st Edition, 1421/2010).

Sheikh Saaleh as-Suhaymee (hafidhahullah) was asked by a woman from Algeria about a man who proposed to her. This man is someone who preoccupies himself with performing ruqyah and does some strange things during the ruqyah. In his reply the Sheikh said:

“And I warn you against many from amongst those who do ruqyah, for indeed many from amongst them are not upon the guidance of Al-Mustapha (the chosen one) – sallalahu ‘alahi wa sallam. And indeed, the one who adopts doing ruqyah as a profession, then he is an innovator. (This is a) word by which I seek to get closer to Allah, because this (taking ruqyah as a profession) is not established from the salaf.

And as for the one who is requested by his brother to do ruqyah upon him, then:

“Whosoever is able to benefit his brother, then let him benefit him”

as the truthful and the one who is believed sallalahu ‘alahi wa sallam said. “

(sahab.net/forums/index.php?showtopic=148336  – posted on 6th November 2014 CE).

Coupled with some of the other emails I’ve sent out from the likes of Sheikh Muqbil (rahimahullah) and Sheikh Rabee (hafidhahullah) on this subject, there’s not much room left – inshallah – for all those ‘Jinn busters’ out there who have become superstars in the Muslim communities.

Sticking to the Sunnah is the only way out from all our problems.

May Allah save us from following our desires and from the deceptions of Iblees and his army of men and Jinn. Aameen.

Abu Yusuf, Sagheer

Supplication for the Sick

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 145
Supplication for the Sick

901. `Aishah (May Allah be pleased with him) reported: When a person complained to the Prophet (sallallaahu ’alayhi wa sallam) about an ailment or suffered from a sore or a wound, the Prophet (sallallaahu ’alayhi wa sallam) would touch the ground with his forefinger and then raise it (Sufyan bin `Uyainah, the narrator, demonstrated this with his forefinger) and would recite: `Bismil-lahi, turbatu ardina, biriqati ba`dina, yushfa bihi saqimuni, bi ‘idhni Rabbina’ (With the Name of Allah, the dust of our ground mixed with the saliva of some of us would cure our patient with the permission of our Rubb.”
[Al-Bukhari and Muslim].

902. `Aishah (May Allah be pleased with her) reported: When the Prophet (sallallaahu ’alayhi wa sallam) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: “Allahumma Rabban-nasi, adhhibil-ba’sa, washfi, Antash-Shafi, la shifa’a illa shifa’uka, shifaan la yughadiru saqaman [O Allah! the Rubb of mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You, which leaves behind no disease].”
[Al-Bukhari and Muslim].

903. Anas (May Allah be pleased with him) reported: I said to Thabit (May Allah had Mercy upon him) Should I not perform Ruqyah (i.e., recite supplication or Quranic Ayat and blow) over you, such supplication as was practised by the Messenger of Allah (sallallaahu ’alayhi wa sallam)?” He said: “Please do so.” Anas (May Allah be pleased with him) supplicated: “Allahumma Rabban-nasi, mudh-hibal-ba’si, ishfi Antash-Shafi, la shafiya illa Anta, shifa’an la yughadiru saqaman [O Allah! the Rubb of mankind! Take away this disease and cure (him or her). You are the Curer. There is no cure except through You. Cure (him or her), a cure that leaves no disease].”
[Al-Bukhari].

904. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) visited me during my illness and supplicated, “O Allah! Cure Sa`d. O Allah! Cure Sa`d. O’ Allah! Cure Sa`d.”
[Muslim].

905. Abu `Abdullah bin Abul-`as (May Allah be pleased with him) reported: I complained to the Messenger of Allah (sallallaahu ’alayhi wa sallam) about a pain I had in my body. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Place your hand where you feel pain and say: `Bismillah (With the Name of Allah)’ three times; and then repeat seven times: `A`udhu bi`izzatillahi wa qudratihi min sharri ma ajidu wa `uhadhiru (I seek refuge with Allah and with His Power from the evil that afflicts me and that which I apprehend).”’
[
Muslim].

906. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “He who visits a sick person who is not on the point of death and supplicates seven times: As’alullahal-`Azima Rabbal-`Arshil-`Azimi, an yashfiyaka (I beseech Allah the Great, the Rubb of the Great Throne, to heal you), Allah will certainly heal him from that sickness.”
[Abu Dawud and At-Tirmidhi].

907. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) visited a bedouin who was sick. Whenever he visited an ailing person, he would say, “La ba’sa, tahurun in sha’ Allah [No harm, (it will be a) purification (from sins), if Allah wills].”
[Al-Bukhari].

908. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Jibril (Gabriel) came to the Prophet (sallallaahu ’alayhi wa sallam) and said: “O Muhammad (sallallaahu ’alayhi wa sallam)! Do you feel sick?” He (sallallaahu ’alayhi wa sallam) said, “Yes.” Jibril supplicated thus (i.e., he performed Ruqyah): “Bismillahi arqika, min kulli shay’in yu’dhika, min sharri kulli nafsin aw `ayni hasidi, Allahu yashfika, bismillahi arqika. [With the Name of Allah. I recite over you (to cleanse you) from all that troubles you, and from every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with the Name of Allah, I recite over you].”
[Muslim].

909. Abu Sa`id Al-Khudri and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If a person says: `La ilaha illallahu wallahu Akbar (There is no true god except Allah and Allah is Greatest)’, his Rubb responds to him and affirms: `(Yes!) There is no true god except I, and I am the Greatest.’ When he says: `La ilaha illallahu Wahdahu la sharika Lahu (There is no true god except Allah, the One, He has no partner).’ Allah (SWT) affirms: `(Yes!) There is no true god except I. I have no partner.’ When he says: `La ilaha illallahu Lahul mulku wa Lahul-hamdu (the sovereignty belongs to Him and all the praise is due to Him).’ He (SWT) affirms: `(Yes!) There is no true god except I, Mine is the praise and to Me belongs the sovereignty.’ When he says: `La ilaha illallahu wa la hawla wa la quwwata illa Billah (There is no true god except Allah, and there is no might and power but with Allah).’ He (SWT) affirms: `(Yes!) There is no true god except I, and there is no might and power but with Me.”’ The Messenger of Allah (sallallaahu ’alayhi wa sallam) added, “He who recites this during his illness and dies, will not be touched by the Fire (Hell).”
[At-Tirmidhu].

Beware of incantations (Ruqyah) invloving Statements of Shirk- Ibn Baaz fatwas

Avoiding recitations for healing or protection that violate Shari`ah

From `Abdul-`Aziz ibn `Abdullah ibn Baz to all Muslims in the district of Al-Far` and other districts of Al-Madinah Al-Munawwarah, may Allah guide you to have insight into the religion of Islam, Amen.

May Allah’s peace, mercy and blessings be upon you. To proceed:

I have been informed that in your district there is an incantation against scorpions and other poisonous creatures, and that this incantation contains statements of Shirk (associating others with Allah in His Divinity or worship). That is why I see I have to warn you against such Ruqyahs (recitations for healing or protection).

The following is the text of some of such Ruqyahs referred to above:

(In the Name of Allah! O Allah’s Words! By the seven heavens and the revealed Ayahs that rule but not ruled! O Sulayman Al-Rifa`y! O fighter of scorpions’ poison! Call scorpions in the name of Al-Rifa`y, both female scorpions and male ones, both long scorpions and short ones, both red scorpions and white ones, and both big scorpions and small ones against the evil of scorpions creeping both in the evening and in the morning. I seek help against them from Allah, His Ayahs, ninety nine prophets, Fatimah, the Prophet’s daughter and her offspring).

These words are only some of the incantations I have been informed of. They have many formulas, which all involve Shirk. There could be no doubt that such incantations include statements of Shirk, such as, “By the seven heavens,” and, “O Sulayman Al-Rifa`y! O fighter of scorpions’ poison! Call scorpions in the name of Al-Rifa`y,” and, “I seek help against them from Allah, His Ayahs, ninety-nine prophets, and Fatimah, the Prophet’s daughter and her offspring.”

It is worth mentioning that the Glorious Qur’an and the Prophetic Sunnah stress that Allah Alone is the only One worthy of worship and no one should be invoked or asked for help except Allah (Exalted be He).

Allah (Glorified be He) says: You (Alone) we worship, and You (Alone) we ask for help (for each and everything).

Allah (Glorified be He) also says: And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.

The Prophet (peace be upon him) said: Du’a` (supplication) is (the essence of) worship.

He(peace be upon him) also said: If you beg, beg of Allah Alone; and if you need assistance, supplicate to Allah Alone for help.

There are many Ayahs (Qur’anic verses) and Prophetic Hadiths that stress this meaning. Moreover, Muslim scholars unanimously agree that appealing to the heavens, stars, idols, trees, and so on, for help is as an act of Shirk.

Similarly, they unanimously agree that it is not permissible to invoke the dead or seek their help whether they were prophets, righteous people or others. The Prophet (peace be upon him) said: When a man dies, his deeds come to an end, except for three: Sadaqah Jariyah (ongoing charity), knowledge by which people benefit, or a pious son who prays for him (the deceased).

The Ruqyah referred to above includes some statements like asking the heavens, the dead, including prophets, Al-Rifa`y, and others for help. All this is regarded as an act of Shirk. Thus, all Muslims should be cautious about such Ruqyahs and similar incantations that contain statements of Shirk. Moreover, Muslims should advise and warn one another against such Ruqyahs.

They should resort to legal Ruqyahs (i.e. reciting Qur’an and saying supplications over the sick seeking healing), such as Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255), Surah Al-Ikhlas, Surah Al-Falaq, Surah Al-Nas and other Ayahs.

This is in addition to supplications for refuge and protection prescribed by Shari`ah (Islamic law), such as seeking refuge with Allah’s Perfect Words from the evil of His creation. Also, a Muslim can say three times in the morning and in the evening: In the Name of Allah, with Whose Name nothing can be harmful on the earth or in the heaven, and He is the All-Hearer, the All-Knower. Also, there is the Islamic Ruqyah for the sick and for people who are stung in which a Muslim can say three times: Remove the affliction, O Lord of mankind, and bring about healing, as You are the Healer. There is no healing but Your Healing; a healing that leaves behind no ailment. In the Name of Allah I perform Ruqyah 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.

Similarly, reciting Surah Al-Fatihah over the sick and the people who are stung is one of the greatest causes of cure, especially when recitation is performed sincerely and truthfully asking Allah (Exalted be He) to grant healing with full faith that Allah (Exalted be He) is the Only One who Cures and that no one can cure people from a diseases except Him (Glorified be He).

I ask Allah to guide us and all Muslims to have insight into His Religion and to steadfastly adhere to it. I ask Him to protect us from all that violates His Laws. Indeed, He is the Most Generous and the Most Beneficent. May Allah’s Peace, Mercy and Blessings be upon you.

Posted from: http://alifta.com

Permissibility of performing Ruqyah on a disbeliever (Kafir) – Shaykh Rabee

Question: Is it permissible to perform ruqyah on a disbeliever?

Answer by Shaykh Rabee (hafidhahullaah):

It is permissible. Abu Sa’eed (radhi Allaahu anhu), performed ruqyah on a disbeliever when he went out with a military detachment and passed by a group of people by a well whom they asked permission to be hosted but this group refused to do so. Then when their leader was stung by a scorpion, they came and said: “Our leader has been stung. Do you have anyone that can treat him with ruqyah?”  The Companions replied: “By Allaah, we will not treat him with ruqyah until you give us compensation. We sought your permission but you refused to host us!” The group gave them a flock of sheep and the leader was treated with Surah Al-Faatihah and cured as if he was freed from shackles!

This shows you that the person who performed ruqyah was sincere. The Messenger of Allaah (peace be upon him) concurred with him and with his using Surah Al-Faatihah as a ruqyah.

Today, those who perform ruqyah take gifts and money from people even if they do not heal the people they treat!! A condition for the permissibility of taking compensation for ruqyah is that the sick person must be healed, as was the case in the afore-mentioned hadeeth where, upon receiving the ruqyah, the man was cured as if he had just been released from shackles. And as a result of this, the Companions took the flock of sheep as payment. But had the man not been cured, they would not have taken the flock.

However, today, the one who performs ruqyah is eager to take money. The sick and unfortunate go to him with their illnesses and misfortunes and they do not receive any help from him yet their money is seized. This money that they take is unlawful, may Allaah bless you.

Posted from the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh , Q&A Session on Ruqya with Shaykh Rabee

When ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another

From the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh p.37-39 

“When Shaikh Abdullah Al-Qar’aawee1 came to our region, many people were suffering from illnesses; they were bed-ridden and couldn’t get up. And what was this due to? It was due to the Jinn and so on and so forth. They would go out and come across the Jinn at night in trees and upon the roads and so on, and the devils would take over them. This is because they were ignorant. They didn’t have any understanding of Tawheed.

So when he (i.e. Shaikh Al-Qar’aawee) came and spread Tawheed, not ruqyah or anything else, may Allah bless you, all of these things came to an end. All of these (possessions and illnesses) came to an end once Tawheed and knowledge spread. When Tawheed and knowledge spread, these things go away and come to an end. And when ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another.

So I advised him to do as the good doers in the past did, which was to call to Tawheed and wage war against shirk and false superstitions such that the devils left them and they had no need for people to perform ruqyah on them from devils, sorcerers or anyone else….”

[1]Translator’s Note:Shaikh Abdullah Al-Qar’aawee was born in 1315H in Saudi Arabia where he played a great role in reviving the call to Islaam, particularly in its southern regions, making Saamitah the center of his efforts. He studied under such Scholars as Shaikh Muhammad bin Ibtaheem, the former muftee of Saudi Arabia, and produced students of his own such as Shaikh Haafidh Al-Hakamee. He passed away in 1389H, may Allah have mercy on him.

Ruqyah (Reciting Qur’an and Saying Supplications Over The Sick Seeking Healing) – Way Of Doing It – Permanent Committee

Reciting Surah Al-Ikhlas, Al-Mu`awwidhatayn, and Al-Fatihah as a cure for illness

Fatwa no. 446 :

Q: Is it lawful or not to recite Surah Al-Ikhlas, Al- Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and Al-Fatihah for the purpose of seeking healing? Did the Messenger (peace be upon him) or the Salaf (righteous predecessors) do so? Please, enlighten us.

A: Reciting Surah Al-Ikhlas, Mu‘awwidhatayn, Al-Fatihah and other Surahs is regarded as a permissible Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) which the Messenger of Allah (peace be upon him) legislated by performing it himself and approving it for his Sahabah (Companions).

Al-Bukhari and Muslim narrated in their two Sahih (authentic) Books of Hadith on the authority of Ma‘mar from Al-Zuhry from ‘Urwah that ‘Aisha (may Allah be pleased with her) said:

In his last illness, the Prophet (peace be upon him) used to blow breath (into his cupped hands) and recite Al-Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and then wipe over his body. But when his illness aggravated, I used to recite them over him and pass his own hand over his body for its blessing.

Ma‘mar asked Al-Zuhry  “How did he use to blow breath?” He said,

“He used blow into his hands and then pass them over his face.”

Al-Bukhari narrated on the authority of Abu Sa‘id Al-Khudry (may Allah be pleased with him):

Some of the Sahabah of the Prophet (peace be upon him) came across one of the Arab tribes, but they refused to extend to them hospitality. Then the leader of that tribe was stung, so they asked (the Sahabah), “Do you have any remedy or someone who can recite supplications over the sick as a cure?” They said, “You refused to offer us hospitality, so we will not do anything until you give us something in return.” And they agreed on a flock of sheep, so one of them (the Sahabah) started reciting Umm Al-Qur’an (Surah Al-Fatihah); gathering his saliva and spitting on it (the snake-bite), and the man got cured. Then they brought the sheep, but they (the Sahabah) said, “We will not take them until we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that it (Surah Al-Fatihah) is a Ruqyah? Take them (the sheep) and assign a share for me.”

The first Hadith indicates that the Prophet (peace be upon him) did recite Al-Mu‘awwidhatayn over himself during his illness, while the second shows his approval of his Sahabah’s recitation of Al-Fatihah as Ruqyah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’

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Abdullah ibn Sulayman Ibn Mani`     `Abdullah ibn `Abdul-Rahman Al-Ghudayyan     `Abdul-Razzaq `Afify