Q: When the Messenger (peace be upon him) was asked about the seventy thousand people who would be made to enter Paradise without rendering any account, he said:
They are the ones who neither practice Ruqyah nor ask others to practice it, nor treat themselves by branding (cauterization) or see evil omens in things. Indeed, they used to put their trust (only) in their Lord.
(Related by
Ahmad)
According to another narration, he adds:
“They do not practice Ruqyah.”
Refer to Tafsir (exegesis of the meanings of the Qur'an) of
Ibn Kathir
(vol. II). Commenting on the Ayah (Qur'anic verse) that reads:
You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples.
Imam Al-Hafizh
ibn Hajar
mentioned a part of the Hadith related on the authority of
`Imran ibn Husayn
:
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.
In
Muslim
on the authority of
Yusuf ibn `Abdullah ibn Al-Harith,
Anas
said:
The Messenger of Allah (peace be upon him) allowed
applying Ruqyah to dispel the influence of the evil eye, a poisonous sting, and to cure small pustules.
The question is:
what is the meaning of: "They neither practice Ruqyah nor ask others to practice it."
in the first narration? Is applying Ruqyah exclusive to the evil eye, the sting of a poisonous animal, and small pustules?
(Part No. 1; Page No. 83
A:
It is authentically narrated in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) and other Hadith compilations on the authority of
Ibn `Abbas that the Prophet (peace be upon him) said at the end of the Hadith regarding those who will enter Paradise without being called to account or facing torment:
They are the ones who do not see evil omen in things or treat themselves through branding (cauterization) or requesting Ruqyah from others. Indeed, they used to put their trust (only) in their Lord.
This is the narration of
Al-Bukhari (vol. 7, p. 26.) It is also related by
Imam Ahmad in his Musnad (Hadith compilation) on the authority of
Ibn Mas`ud (vol. 1, pp. 401-403) in similar wording.As for the narration of
Muslim and other scholars of Hadith that mentioned, "Those who do not practice Ruqyah," Shaykh-ul-Islam
Ibn Taymiyyah (may Allah be Merciful to him) commented: "The phrase 'and they do not practice Ruqyah' which is mentioned in the Hadith is a mistake on the part of the narrator, and the Prophet (peace be upon him) did not say that. Rather, when he was asked about Ruqyah, he said:
He who is competent amongst you to benefit his brother should do so.
The Prophet (peace be upon him) also said:
There is no harm in practicing Ruqyah as long as it does not involve Shirk (associating others with Allah in His Divinity or worship).
Moreover, Jibril (Gabriel) applied Ruqyah to the Prophet (peace be upon him) and the Prophet (peace be upon him) applied it to his Companions.The Hadith addresses those who ask people to give them Ruqyah, for a Ruqyah seeker tends to be attached to the giver of Ruqyah; it is known that a sick person clings to anything that might contribute to his recovery. (Part No. 1; Page No. 84) Hence, the sick person immediately meets the orders of the practitioner of Ruqyah even if the former is not convinced with them. In this case he does not totally put his trust in Allah. Thus, Allah's Messenger described the seventy thousand people who would be made to enter Paradise without rendering any account or facing any torment as they fully put their trust in Allah, since they do not request others to give them Ruqyah, nor do they use cauterization, or see bad omens in things. Instead, they repose their trust in their Lord Allah. In doing so, they combine both perfect and infinite patience over afflictions and hardships as well as putting trust fully in Allah Alone and attaining His Pleasure and Reward. In fact, this does not contradict the act of utilizing the available means; they leave that as a sort of submission to the Divine Decree, finding pleasure in afflictions and realizing the perfect Tawhid (belief in the Oneness of Allah/ monotheism). Putting full trust in Allah (Glorified be He) along with seeking treatment, utilizing the available means and applying Ruqyah - all do not hinder putting one's trust in Allah, even Islam orders Muslims to practice Ruqyah with the belief that Allah is the Beneficent, the One Who can cause harm and the Creator of the means and the causes. A Muslim must believe that Allah has placed a remedy for every malady, as the authentic Sunnah states.The Prophet (peace be upon him) encouraged Muslims to practice Ruqyah against the evil eye and the sting of poisonous animals, saying:
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.
But this does not mean Ruqyah is restricted to these two reasons.
Al-Khattaby said in 'Ma`alim Al-Sunan' (vol. 4, p. 210): "It does not cancel the permissibility of practicing Ruqyah to treat other diseases and pains; it means that Ruqyah is more appealing and beneficial from evil eye and poison. Such a style of speaking
is common among people, since it is authentically reported that the Prophet, (peace be upon him) gave Ruqyah (Part No. 1; Page No. 85) to some of his Companions to treat them from pains. Also, it is narrated on the authority of
Abu Bakr ibn Sulayman ibn Abu Hathmah that
Al-Shifa' bint `Abdullah said:
One day, Allah's Messenger (peace be upon him) entered upon me while I was sitting with
Hafsah (may Allah be pleased with her) and said: "It will be a good thing if you teach Hafsah Ruqyah from small pustules
as you taught her writing."
(Related by
Abu Dawud in his Sunan (Hadith compilations classified by jurisprudential themes) and
Imam Ahmad in his Musnad (Hadith compilation) (vol. 6, p. 372))It is authentically narrated
on the authority of
`Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) ordered her to apply Ruqyah from the evil eye.
It is authentically narrated on the authority of
Um Salamah (may Allah be pleased with her) that the Prophet (peace be upon him) ordered them to give Ruqyah to a female-slave in her house. This affirms that it is not reprehensible for a Muslim to ask someone to give Ruqyah when needed.May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.
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