سنن ابي داود
Abu Dawud
كتاب الطبMedicine (Kitab Al-Tibb)
باب كَيْفَ الرُّقَىChapter: How Ruqyah is to be used.
Hadith 3896
اُردوEn
حَدَّثَنَا مُسَدَّدٌ ، حَدَّثَنَا يَحْيَى ، عَنْ زَكَرِيَّا ، قَالَ : حَدَّثَنِي عَامِرٌ ، عَنْ خَارِجَةَ بْنِ الصَّلْتِ التَّمِيمِيِّ ، عَنْ عَمِّهِ ، " أَنَّهُ أَتَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْلَمَ ، ثُمَّ أَقْبَلَ رَاجِعًا مِنْ عِنْدِهِ فَمَرَّ عَلَى قَوْمٍ عِنْدَهُمْ رَجُلٌ مَجْنُونٌ مُوثَقٌ بِالْحَدِيدِ ، فَقَالَ أَهْلُهُ : إِنَّا حُدِّثْنَا أَنَّ صَاحِبَكُمْ هَذَا قَدْ جَاءَ بِخَيْرٍ فَهَلْ عِنْدَكَ شَيْءٌ تُدَاوِيهِ ، فَرَقَيْتُهُ بِفَاتِحَةِ الْكِتَابِ ، فَبَرَأَ فَأَعْطَوْنِي مِائَةَ شَاةٍ ، فَأَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرْتُهُ ، فَقَالَ : هَلْ إِلَّا هَذَا " ، وَقَالَ مُسَدَّدٌ فِي مَوْضِعٍ آخَرَ : هَلْ قُلْتَ غَيْرَ هَذَا ؟ ، قُلْتُ : لَا ، قَالَ : خُذْهَا فَلَعَمْرِي لَمَنْ أَكَلَ بِرُقْيَةِ بَاطِلٍ ، لَقَدْ أَكَلْتَ بِرُقْيَةِ حَقٍّ .
Narrated Alaqah ibn Sahar at-Tamimi: Alaqah came to the Messenger of Allah ﷺ and embraced Islam. He then came back from him and passed some people who had a lunatic fettered in chains. His people said: We are told that your companion has brought some good. Have you something with which you can cure him? I then recited Surat al-Fatihah and he was cured. They gave me one hundred sheep. I then came to the Messenger of Allah ﷺ and informed him of it. He asked: Is it only this? The narrator, Musaddad, said in his other version: Did you say anything other than this? I said: No. He said: Take it, for by my life, some accept if for a worthless chain, but you have done so for a genuine one.
Related hadith on this topic
Explanation & Benefits
Hafiz Abu Yahya Nurpuri
Fiqh al-Hadith:
This hadith has been declared “authentic” (sahih) by Imam Ibn Hibban [6110], while Imam Hakim [159/1-160] and Hafiz Nawawi [الاذکار :1/ 355] rahimahumullah have also declared its chain to be “authentic.”
➊ The renowned jurist and hadith scholar, Imam Abu Dawud, Sulayman bin Ash‘ath, Subhatani rahimahullah, mentioned this hadith in «كتاب البيوع» “The Book of Buying and Selling” and in «ابواب الاجارة» “Statements Regarding Wages,” and established the following chapter heading:
«باب فى كسب الأطباء.» “The Statement Regarding the Earnings of Physicians.”
➋ Imam Ibn Hibban rahimahullah established the chapter heading in these words:
«ذكر إباحة أخذ الراقي الأجرة علي رقيته.»
“The Statement Regarding the Permissibility for the One Who Performs Ruqyah to Take a Wage for His Ruqyah.” [صحيح ابن حبان:474/13، موسسة الرسالة، بيروت،1988ء]
➌ Hafiz Muhammad bin ‘Abd al-Wahid, Diya’ al-Din, Maqdisi rahimahullah also mentioned it in «كتاب البيوع» (The Statement Regarding Buying and Selling), and his chapter heading is:
«باب أجر الراقي.» “The Statement Regarding the Wage of the One Who Performs Ruqyah.” [السنن والأحکام عن المصطفٰی علیہ أفضل الصلاة و السلام: 470/4، دار ماجد العسيري، المملكة العربية السعودية،2004ء]
➍ The renowned Hanafi, Allamah Abu Muhammad, Mahmud bin Ahmad, ‘Ayni (762–855 AH), despite being opposed to taking wages for religious matters, after mentioning this hadith, writes:
«ويستنبط منه أحكام، جواز أخذ الأجرة علی القرآن.»
“Several rulings are derived from this hadith. Among them is that it is permissible to take a wage for (reciting) the Noble Qur’an.” [نخب الأفكار في تنقيح مباني الأخبار في شرح معاني الأثار:357/16، وزارة الأوقاف والشؤون الإسلامیة، قطر، 2008ء]
This hadith has been declared “authentic” (sahih) by Imam Ibn Hibban [6110], while Imam Hakim [159/1-160] and Hafiz Nawawi [الاذکار :1/ 355] rahimahumullah have also declared its chain to be “authentic.”
➊ The renowned jurist and hadith scholar, Imam Abu Dawud, Sulayman bin Ash‘ath, Subhatani rahimahullah, mentioned this hadith in «كتاب البيوع» “The Book of Buying and Selling” and in «ابواب الاجارة» “Statements Regarding Wages,” and established the following chapter heading:
«باب فى كسب الأطباء.» “The Statement Regarding the Earnings of Physicians.”
➋ Imam Ibn Hibban rahimahullah established the chapter heading in these words:
«ذكر إباحة أخذ الراقي الأجرة علي رقيته.»
“The Statement Regarding the Permissibility for the One Who Performs Ruqyah to Take a Wage for His Ruqyah.” [صحيح ابن حبان:474/13، موسسة الرسالة، بيروت،1988ء]
➌ Hafiz Muhammad bin ‘Abd al-Wahid, Diya’ al-Din, Maqdisi rahimahullah also mentioned it in «كتاب البيوع» (The Statement Regarding Buying and Selling), and his chapter heading is:
«باب أجر الراقي.» “The Statement Regarding the Wage of the One Who Performs Ruqyah.” [السنن والأحکام عن المصطفٰی علیہ أفضل الصلاة و السلام: 470/4، دار ماجد العسيري، المملكة العربية السعودية،2004ء]
➍ The renowned Hanafi, Allamah Abu Muhammad, Mahmud bin Ahmad, ‘Ayni (762–855 AH), despite being opposed to taking wages for religious matters, after mentioning this hadith, writes:
«ويستنبط منه أحكام، جواز أخذ الأجرة علی القرآن.»
“Several rulings are derived from this hadith. Among them is that it is permissible to take a wage for (reciting) the Noble Qur’an.” [نخب الأفكار في تنقيح مباني الأخبار في شرح معاني الأثار:357/16، وزارة الأوقاف والشؤون الإسلامیة، قطر، 2008ء]
Source: Monthly Magazine al-Sunnah Jhelum, Issue No. 79, Page: 28
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The Messenger of Allah (sallallahu alayhi wa sallam) swearing an oath by his own life is his unique characteristic.
It is mentioned in the Noble Qur’an:
“By your life, indeed they were, in their intoxication, wandering blindly.” (: al-Hijr:76)
For details, refer to the benefits and issues of the previous hadith: 3460.
The Messenger of Allah (sallallahu alayhi wa sallam) swearing an oath by his own life is his unique characteristic.
It is mentioned in the Noble Qur’an:
“By your life, indeed they were, in their intoxication, wandering blindly.” (: al-Hijr:76)
For details, refer to the benefits and issues of the previous hadith: 3460.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3896
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
(Medicine) Treatment and healing are a legislated and permissible profession and a lawful means of earning.
In this, reciting over someone (ruqyah) using the Qur’an can also be included.
➋
Reciting Surah Al-Fatihah and other Qur’anic verses as a means of healing (ruqyah) is permissible.
And blowing over the body, when it includes some saliva, is also allowed.
➌
The compensation received for this is also lawful and pure.
However, making (spiritual healing alone) a profession is not established from the Salaf.
➍
The noble Companions, radi Allahu anhum ajma‘in, used to be extremely cautious regarding their sustenance.
And this is necessary for every Muslim: that he should consume only lawful (halal) sustenance.
➎
The Messenger of Allah, sallallahu alayhi wa sallam, swearing by his own life is something specific to him.
He, sallallahu alayhi wa sallam, swore by his own life just as it is in the Noble Qur’an:
(LA‘AMRUKA INNAHUM LAFĪ SAKRATIHIM YA‘MAHŪN) () “By your life! Indeed, they are wandering blindly in their intoxication.”
➊
(Medicine) Treatment and healing are a legislated and permissible profession and a lawful means of earning.
In this, reciting over someone (ruqyah) using the Qur’an can also be included.
➋
Reciting Surah Al-Fatihah and other Qur’anic verses as a means of healing (ruqyah) is permissible.
And blowing over the body, when it includes some saliva, is also allowed.
➌
The compensation received for this is also lawful and pure.
However, making (spiritual healing alone) a profession is not established from the Salaf.
➍
The noble Companions, radi Allahu anhum ajma‘in, used to be extremely cautious regarding their sustenance.
And this is necessary for every Muslim: that he should consume only lawful (halal) sustenance.
➎
The Messenger of Allah, sallallahu alayhi wa sallam, swearing by his own life is something specific to him.
He, sallallahu alayhi wa sallam, swore by his own life just as it is in the Noble Qur’an:
(LA‘AMRUKA INNAHUM LAFĪ SAKRATIHIM YA‘MAHŪN) () “By your life! Indeed, they are wandering blindly in their intoxication.”
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3420
