Is it true that asking for Ruqyah is "forbidden"?

If one re-examines the scholarly heritage (turath) of the scholars, one would hardly find a single reputable scholar who prohibits asking for ruqyah. Why not? There are several pieces of evidence showing that the Messenger of Allah commanded asking for ruqyah. Among them is the Prophet's own command to his wife, the woman he loved dearly, Aisha bint Abi Bakr. Aisha said,

“The Messenger of Allah (PBUH) used to command me to ask for ruqyah from ('ain) the evil eye.” (HR. Muslim: 2195) It is said that Aisha was known for often seeking ruqyah, as explained by Imam Abul Walid Al-Baji Al-Maliki,

“Aisha – may Allah be pleased with her – used to often ask for ruqyah. (Imam) Malik said in Al-‘Utbiyyah, “News reached me that Aisha once saw a small pimple on her hand, so she insisted on reciting protective prayers (ta’awwudh) over it. It was said to her, ‘It is just a small pimple.’ Aisha replied, ‘Indeed, Allah 'Azza wa Jalla can magnify what He wills from what is small, and diminish what He wills from what is great.’”” (Al-Muntaqa Syarh Al-Muwattha 7/261) Not only to Aisha, the command to "ask for ruqyah" was also directed by him to his other wife, Ummu Salamah. The Prophet once saw a young girl in Ummu Salamah's house whose face had a suf’ah (a yellowish-black discoloration). He then said,

“Ask for ruqyah for her. Because on her face is nadhrah (the effect of 'ain from the jinn).” (HR. Al-Bukhari: 5739 and Muslim: 2197) How can asking for ruqyah be forbidden, when the Messenger of Allah himself commanded some of his wives to ask for ruqyah? Could the Messenger of Allah command his own wives to do what he forbade?! Is there a contradiction between his commands?! Impossible! It is not possible for him to be wrong, but rather the minds of some people who "forbid asking for ruqyah" are mistaken. In fact, the Messenger of Allah commanded the companions to perform ruqyah for others or commanded them to ask for ruqyah from others. The Prophet even ate the wages resulting from the ruqyah performed by some of his companions when the companion was asked to perform ruqyah for a tribal elder. If asking for ruqyah was forbidden—or let's say makruh (disliked) or reprehensible—how could the Prophet accept, or even ask for a share of, the result of that ruqyah?! Not only that, it is established as authentic that the Messenger of Allah was once bewitched by a Jew. He was cured only after he was treated with ruqyah by the angel whom Allah sent down, and that was the reason for the revelation of Surah Al-Falaq and An-Nas. It was not through self-ruqyah. There is no guidance from him to rely solely on self-ruqyah, even though self-ruqyah is very beneficial for the body. This is because if the Messenger of Allah himself was cured by Allah after being treated with ruqyah by an angel, then what about us, whose piety and righteousness are far below him?! If someone asks, “Did the Messenger of Allah receive ruqyah, not ask for ruqyah?” The answer is, “True, he did not ask for ruqyah, and there were angels (including Gabriel) who willingly performed ruqyah for him without being asked. But what about us, who will care about our chaotic situation due to the disturbances of sorcery or the evil eye if we do not ask for it?” The Messenger of Allah never asked for ruqyah, yet he himself commanded his wives to ask for ruqyah as he ordered Aisha and Ummu Salamah. The Prophet never ordered his wives to rely solely on self-ruqyah. This is because he knew the danger of the evil eye and that ruqyahwas the only solution for it. That is why he commanded Aisha and Ummu Salamah to seek someone who could perform ruqyah. It is not much different with sorcery. Especially if the sorcery has reached the point of destroying a household ending in divorce, consuming wealth, harming children, even threatening lives and family safety, can we still arrogantly say, “No need to ask for ruqyah. Just self-ruqyah is enough!” If we can go to the doctor and ask to be treated and cared for by the doctor when sick without the slightest objection, even though the doctor is a creature, then what makes it difficult for us to ask someone to help us supplicate to Allah using His verses, names, attributes, and supplications from the Sunnah, and remedies resulting from the ijtihad (independent reasoning) of some of the Salaf scholars?! Are we more convinced by methods resulting from human discovery than by the cure outlined by Allah and His Messenger? Especially since the evil eye ('ain) and sorcery definitely cannot be handled by relying on observable human knowledge (such as medicine).

Following is the elaboration from the reputable scholars regarding asking for ruqyah. Is asking for ruqyah truly forbidden? What is its legal status? Certainly, this requires in-depth research of the books of the scholars and jurists (fuqaha). It is not built upon taqlid (blindly following) a certain ustadh or preacher who only relies on hearing the fatwasof some contemporary speakers, without weighing it against the explanation of the scholars whose academic capacity has been recognized from age to age. Al-Hafizh Ibn Abdil Barr narrated the existence of consensus (ijma’) among the scholars regarding the permissibility of ruqyah against the evil eye and stings,

“I do not know of any difference of opinion among the people of knowledge regarding the permissibility of asking for ruqyah from the evil eye ('ain) and stings (scorpion). That has been authentically established from the Prophet (PBUH) and the narrations (athar) regarding ruqyah are too numerous to count.” (At-Tamhid 23/155) As for ailments other than the evil eye and stings, the majority of scholars consider it permissible. Such as ruqyah for medical diseases or sorcery disturbances. Imam Ibn Abdil Barr Al-Maliki said,

“And the permissibility of seeking treatment (tadawi) and asking for ruqyah is the opinion of the jumhur (majority) of scholars.” (At-Tamhid 5/279) Imam An-Nawawi Ash-Shafi'i said,

“Many or most (scholars) said that it is permissible to ask for ruqyah for a healthy person if he fears being afflicted by undesirable things or danger (venomous creatures).” (Syarh Sahih Muslim 14/170) From the explanation of the scholars above, it is clear that asking for ruqyah is permissible. This is the opinion of the majority of scholars. So, how do the scholars address the Hadith about the 70,000 people from the Ummah of the Messenger of Allah who will enter Paradise without reckoning?

“70,000 from my Ummah will enter Paradise without reckoning. They are those who do not ask for ruqyah, do not take bad omens, and put their trust (tawakkul) in their Lord.” (HR. Al-Bukhari: 6427 and Muslim: 220 from Abdullah bin Abbas) This Hadith suggests that asking for ruqyah contradicts tawakkul (reliance on Allah). It is as if asking for ruqyah is opposed to the tawakkul of a believer. Certainly, this Hadith does not contain a prohibition against asking for ruqyah. This is because the Hadith only explains that one of the characteristics of those who enter Paradise without reckoning is that they do not ask for ruqyah. It does not mean that those who ask for ruqyah lose the chance to enter Paradise without reckoning. If that were the case, then Aisha and Ummu Salamah would also lose the chance to enter Paradise without reckoning, even though the Prophet's wives are guaranteed Paradise by the Messenger of Allah. This is what led the majority of scholars to harmonize the above Hadith with the action of the Messenger of Allah who commanded asking for ruqyah. Because it is impossible for his words to contradict each other. The scholars are divided into 2 opinions in addressing this Hadith.

The first opinion: The Hadith does not contradict the Hadith of the Messenger of Allah who commanded Aisha to ask for ruqyah, and asking for ruqyah does not diminish the tawakkul of a believer as long as the ruqyah does not violate the Sharia. What prevents a person from entering Paradise without reckoning is if he asks for ruqyah with a ruqyah that violates the Sharia. Although it is preferred not to ask for ruqyah if one is able. This opinion was affirmed by Imam Abu Al-Hasan Al-Qabisi Al-Maliki, the opinion of major Shafi'i scholars such as Imam Al-Bayhaqi, Imam Ibn Al-Athir, and Imam An-Nawawi and is the official (muktamad) view in the Shafi'i school, major Maliki scholars such as Imam Al-Maziri and Imam Ibn Al-'Arabi, major Hanafi scholars such as Imam Al-Kirmani and Al-Hafizh Al-‘Aini, and some Hanbalis as narrated from Imam Ahmad, Imam Ibn Al-Jawzi, and Imam Ibn Hubayrah.[1] An-Nawawi Ash-Shafi'i said,

“Then he (Imam Muslim) mentioned several Hadiths after it in the chapter on ruqyah and the other Hadith in the chapter on “those who enter Paradise without reckoning are those who do not perform ruqyah, do not ask for ruqyah, and they put their trust in their Lord.” It may be thought that the Hadith (about entering Paradise without reckoning) contradicts these Hadiths (about the recommendation to perform ruqyah and ask for ruqyah), but in fact, there is no contradiction. Rather, the praise for leaving ruqyah is intended for ruqyah that comes from the speech of the disbelievers, unknown ruqyah, ruqyah without using the Arabic language, and ruqyah whose meaning is not known. These are reprehensible because there is a possibility that their meaning contains disbelief (kufr) or is close to disbelief, or is disliked (by the Sharia). As for ruqyah with verses from the Qur'an and known forms of remembrance (dhikr), there is no prohibition in it. Rather, such ruqyah is a Sunnah.” (Syarh Sahih Muslim 14/168) Ibn Al-Jawzi Al-Hanbali said,

“Ahmad bin Hanbal said, ‘There is no harm in ruqyah for the evil eye ('ain).’ Muhanna once asked (Imam Ahmad) about a man visited by a woman afflicted with sorcery for the man to remove her sorcery (with ruqyah), he replied, ‘There is no harm.’” (Kashf Al-Mushkil 1/482) Al-Hafizh Al-‘Aini Al-Hanafi said, quoting the opinion of Ibn Al-Athir,

“(They do not ask for ruqyah), meaning they do not ask to be treated with ruqyah. Ruqyah is a protective supplication recited over a person suffering from an affliction like fever, epilepsy, and other such afflictions. Some Hadiths mention its permissibility and some Hadiths mention its prohibition. Among the Hadiths that permit it, is the Prophet's saying: 'Ask for ruqyah for her. Because on her is nadhrah ('ain resulting from the glance of the jinn).' Meaning, 'Search for someone to perform ruqyah for her!' As for the Hadith that prohibits, it is this saying: 'They do not ask for ruqyah.' The method of harmonizing (these pieces of evidence is) that the forbidden ruqyah is ruqyah without using the Arabic language, without using the names of Allah and His attributes, and His speech in His revealed books, or the belief that ruqyahwill inevitably prevent harm. As for the commanded ruqyah, it is ruqyah with the core verses of the Qur'an and the like.” (Umdat Al-Qari 23/69) Ibn Al-‘Arabi Al-Maliki said,

“My view on this matter is that if a person sees the causes (of a disease occurring) and fears being afflicted by that disease, then it is permissible for him to sever the cause by seeking treatment (tadawi). For severing the cause severs the effect. If seeking treatment reduces the level (of tawakkul) and asking for ruqyah impeaches the status (of tawakkul), the Prophet would never have asked for ruqyah, nor performed ruqyah, nor sought treatment, nor treated.” (Al-Masalik 7/452)

Evidence & Argumentation

The evidence for this opinion is the Prophet's command to Aisha and Ummu Salamah to ask for ruqyah as mentioned above, and the narration of Abu Khizamah,

“The Messenger of Allah (PBUH) was asked, ‘What do you think about the medicine we use to treat ourselves, the ruqyah we use to seek healing, and the shields we use to defend ourselves (in war)? Do they repel anything of Allah's decree (qadar)?’ He replied, ‘They are part of Allah's decree.’” (HR. At-Tirmidhi: 2148 and Ibn Majah: 3437) This shows that the effort to defend oneself or treat a disease is not a defiance of Allah's decree. In fact, it is part of Allah's decree and certainly does not contradict the quality of tawakkul, which means submitting all affairs to Allah and His decree. The submission of affairs and reliance upon Him does not negate the effort to achieve the best result. Anas bin Malik narrated,

“A man said, ‘O Messenger of Allah, should I tie it (the mount) and rely (on Allah), or leave it untied and rely (on Allah)?’ The Prophet replied, ‘Tie it and rely (on Allah)!’” (HR. At-Tirmidhi: 2517) This shows that striving to avert harm does not contradict tawakkul. Asking for ruqyah and seeking treatment or pursuing healing methods permissible by the Sharia does not diminish or impeach the perfection of tawakkul at all. In fact, it is part of tawakkul itself because ruqyah is an effort to supplicate to Allah for healing using His verses and praying to Him.

The second opinion: Asking for ruqyah is permissible (boleh), but it diminishes the perfection of tawakkul, and consequently prevents one from entering Paradise without reckoning. However, the one who performs it is not sinful. This is the view favored by Imam Ibn Abdil Barr and Qadhi Iyadh from the Malikis, the opinion of Imam Al-Mudhhiri and Al-Imam Al-Kawrani from the Hanafis, Shaykhul Islam Ibn Taymiyyah and Imam Ibn Al-Qayyim from the Hanbalis, and the apparent view of Said bin Jubayr.[2] Qadhi Iyadh said, refuting the explanation of Imam Al-Maziri,

“He only informed that they have a distinct advantage and virtue in that they enter Paradise without reckoning and because their faces shine like the light of the full moon. So it was asked, ‘Who are they, O Messenger of Allah?’ He replied, ‘Those who do not use cauterization (kay)…’ The Hadith. He informed that these people have an additional distinction over the general believers and characteristics by which they are distinguished. If the meaning were as he (Al-Maziri) interpreted it previously, these people would not have been singled out with this distinction?!” (Ikmal Al-Mu’lim1/601-602) Al-Kawrani Al-Hanafi said,

“Some commentators said, meaning they do not do it (use cauterization) without necessity, and they do not ask for ruqyahthat contains Jahiliyyah (pre-Islamic) incantations. They eventually were stuck with the conclusion that their number must be very large among this Ummah, so what is the point of mentioning 70,000?! He only replied, ‘Wallahu a’lam (and Allah knows best), although it is possible that 70,000 is meant to denote a large number, not a specific count.’ All of this is confusion. Rather, these are the most perfect believers who confined their view to the ultimate outcome (musabbab) and cut off their reliance on the means (asbab), even if they are permissible. It is surprising how they neglect the end of the Hadith, which is his saying: ‘And they put their trust in their Lord.’ (Ukkaashah) with a dammah on the ‘ayn and it is permissible to lighten (without tashdid) the letter kaf. If you say, ‘Engaging in the means does not negate tawakkul. The Prophets and the Awliya (saints) used to engage in the means for their livelihood.’ I reply, ‘That is true, and it does not negate the content of this Hadith; because tawakkul is not the sole cause, but only a part of the cause, the totality of which is not using cauterization, not taking bad omens, and not asking for ruqyah.’” (Al-Kawthar Al-Jari 1/200-201) Ibn Taymiyyah said,

“However, there is a difference between what a servant is commanded to do and what a servant is permitted to do. Do you not see that he said in the Hadith about the 70,000 people who will enter Paradise without reckoning that they do not ask for ruqyah, even though asking for ruqyah is permissible (ja’iz)? We have elaborated on this in other places.” (Majmu’ Al-Fatawa 1/134) However, Ibn Taymiyyah and his student Ibn Al-Qayyim Al-Jawziyyah differentiated between performing ruqyah and asking for ruqyah. According to them, what diminishes the perfection of tawakkul is asking for ruqyah, not performing ruqyah. Meaning, performing ruqyah (self-ruqyah or for others) does not diminish the perfection of tawakkul, whereas asking for ruqyah is permissible but diminishes the perfection of tawakkul. Ibn Al-Qayyim said,

“The performer of ruqyah is like one who gives charity sincerely, while the one who asks for ruqyah is like a beggar (asker). The Prophet (PBUH) performed ruqyah, but never asked for ruqyah.” (Zad Al-Ma’ad 1/476) However, this opinion of Ibn Taymiyyah and Ibn Al-Qayyim needs to be reviewed. Even if the Prophet never explicitly asked for ruqyah, he himself commanded his two wives (Aisha and Ummu Salamah) to ask for ruqyah. Would he willingly place his two wives in the position of a “beggar,” even though he is a Prophet?! It is well known that the Prophet's family (including his wives) are forbidden from eating charity—let alone asking for it. This is a very incorrect analogy. As for the majority of scholars other than these two, they do not differentiate between the ruling of performing ruqyah and asking for ruqyah, including the Hanbali school as explained by Ibn Muflih.[3] This means that according to the majority of scholars, the ruling for performing ruqyah is the same as asking for ruqyah. If we view it as preferable not to ask for ruqyah, we should also view it as preferable not to perform self-ruqyah. In fact, we should also view it as preferable not to seek treatment at all in any form, whether medical or non-medical, in order to enter Paradise without reckoning. This is if we follow the view of the majority of scholars. The argumentation of the majority of scholars is based on the Hadith of Ibn Abbas concerning the woman whom the Messenger of Allah promised Paradise (without reckoning). Atha bin Abi Rabah narrated,

“Ibn Abbas said to me, ‘Shall I show you a woman from the people of Paradise?’ I said, ‘Yes.’ Ibn Abbas said, ‘This black woman came to the Prophet (PBUH) and said, ‘I suffer from epilepsy and my awrah becomes exposed, so pray to Allah for me.’ The Prophet asked, ‘If you wish, you can be patient and Paradise will be yours, and if you wish, I will pray to Allah to cure you.’ She said, ‘I choose to be patient.’ She then said, ‘But my awrah becomes exposed, so pray to Allah that it does not become exposed.’ He then prayed for her.” (HR. Al-Bukhari: 5652 and Muslim: 2576) This Hadith clearly explains that entering Paradise without reckoning can truly be attained by those who are truly patient with the tribulation that befalls them without seeking treatment and without pursuing any means of healing, even just through supplication. This Hadith serves as a refutation against those who differentiate between the status of performing ruqyahand asking for ruqyah. This is because the Messenger of Allah did not direct the woman to pray for herself. Rather, the Messenger of Allah offered her the choice to be patient with the disease in her body and not seek any treatment at all.

Is it Necessary to Enter Paradise Without Reckoning?

Some people with limited intellect stubbornly refuse to ask for ruqyah under the pretext of being able to enter Paradise without reckoning. A ridiculous reason that is baseless. They do not know that entering Paradise without reckoning is a gift from Allah to whomever He wills. It is not attained through effort or a specific deed, or by abstaining from asking for ruqyah. This is because we do not find a single supplication taught by the Prophet asking us to be admitted into Paradise without reckoning. On the contrary, the Prophet guided us to pray to be reckoned with a light reckoning, not to enter Paradise without reckoning. Aisha narrated,

“I heard the Prophet (PBUH) say in some of his prayers, ‘O Allah, reckon me with a light reckoning.’” (HR. Ahmad in Al-Musnad: 24215) If the Prophet, who is guaranteed to enter Paradise without reckoning, prayed to be reckoned with a light reckoning and did not guide to any prayer or deed to enter Paradise without reckoning, then who are we compared to him? If the Messenger of Allah commanded Aisha and Ummu Salamah, his wives and closest family, to ask for ruqyah, even though he is the most knowledgeable, pious, and most reliant on Allah on the face of the earth, then who are we to bravely say that "asking for ruqyah" destroys tawakkul or even forbid it?! If we refer to the Hadith about the 70,000 who enter Paradise without reckoning, we will find that the condition is not only not asking for ruqyah, but also putting one's trust (tawakkul) in Allah. The question is, dare we guarantee that we have relied upon Allah by not asking for ruqyah, when on the other hand we have asked the doctor several times to treat us or our sick family members?! Wallahul musta’an (And Allah is the one whose help is sought)... In addition, there is another narration in that Hadith that the 70,000 people who enter Paradise without reckoning are specifically for the Muslims buried in the Baqi’ Al-Gharqad cemetery (an ancient cemetery during the Prophet's time in Medina), so that opportunity does not apply to all Muslims. It is narrated that the Messenger of Allah said,

“You will surely see from this graveyard Allah will resurrect 70,000 people on the Day of Resurrection in the form of the moon on the night of its fullness. They will enter Paradise without reckoning.” Ukkashah then stood up and said, “And me too, O Messenger of Allah?” The Prophet replied, “Yes, you too.” (HR. At-Tabarani in Al-Kabir: 445 from Ummu Qays binti Mihshan, the sister of Ukkashah)

Other Opinions

There are also other opinions that contradict the jumhur (majority) of scholars. These opinions are certainly odd (shadhdh) and almost contradict the evidence and the consensus of the scholars. The main evidence for both of these opinions is the same: the Hadith about the 70,000 people from the Ummah of the Messenger of Allah who will enter Paradise without reckoning. The difference is that the first opinion uses qiyas (analogy) for the Hadith to cover all forms of treatment, while the second opinion limits it only to ruqyah and the treatment method of cauterization (kay). Certainly, this second opinion does not differentiate the ruling between performing ruqyah (including self-ruqyah) and asking for ruqyah. As explained previously, the concept of differentiating between performing ruqyah and asking for ruqyah only originates from the ijtihad of Ibn Taymiyyah and his student Ibn Al-Qayyim Al-Jawziyyah.

The first opinion: It is disliked (makruh) to ask for ruqyah and seek treatment in any form. Ibn Abdil Barr said,

“The scholars differed in this chapter. A group among them went to the opinion of the dislikedness (karahiyah) of ruqyah and seeking treatment. They said, it is obligatory for a believer to leave all of that in reliance upon Allah Ta'ala, trusting in Him, and depending on Him, and submitting to His decree, while knowing that ruqyah will not benefit him and leaving it will not harm him. For Allah already knows the days of sickness and the days of health, and these will not be increased by ruqyah or treatments.” (At-Tamhid 5/265) Ibn Abdil Barr said, refuting this opinion, even though he does not fault those who choose not to seek treatment at all,

“Whoever claims that there is no meaning to ruqyah and seeking refuge (with Allah) and prohibits seeking treatment and asking to be treated or the like of what is sought for well-being from Allah, then he has departed from the custom of the Muslims and opposed their way.” (At-Tamhid 5/278)

The second opinion: It is disliked (makruh) to ask for ruqyah and to use cauterization (kay), but not other forms of treatment. This is the opinion attributed to Dawud Adh-Dhahiri, the leading figure of the Zhahiri school.[4] Ibn Abdil Barr said,

“Because of this virtue, some people of knowledge hold the opinion of the dislikedness of ruqyah and cauterization (iktia'). The narrations concerning this are numerous and authentically established from the Prophet (PBUH). Among those who hold this opinion are Dawud bin Ali and a group of scholars of fiqh and athar.” (At-Tamhid 5/267-268) This opinion of the Zhahiri school is also followed by the author of Fath Al-Majid[5],