سنن ابي داود
Abu Dawud
كتاب الطبMedicine (Kitab Al-Tibb)
باب كَيْفَ الرُّقَىChapter: How Ruqyah is to be used.
Hadith 3901
اُردوEn
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ ، حَدَّثَنَا أَبِي . ح وحَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، قَالَ : حَدَّثَنَا شُعْبَةُ ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي السَّفَرِ ، عَنِ الشَّعْبِيِّ ، عَنْ خَارِجَةَ بْنِ الصَّلْتِ التَّمِيمِيِّ ، عَنْ عَمِّهِ ، قَالَ : " أَقْبَلْنَا مِنْ عِنْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأَتَيْنَا عَلَى حَيٍّ مِنْ الْعَرَبِ ، فَقَالُوا : إِنَّا أُنْبِئْنَا أَنَّكُمْ جِئْتُمْ مِنْ عِنْدِ هَذَا الرَّجُلِ بِخَيْرٍ ، فَهَلْ عِنْدَكُمْ مِنْ دَوَاءٍ أَوْ رُقْيَةٍ فَإِنَّ عِنْدَنَا مَعْتُوهًا فِي الْقُيُودِ ؟ ، قَالَ : فَقُلْنَا : نَعَمْ ، قَالَ : فَجَاءُوا بِمَعْتُوهٍ فِي الْقُيُودِ ، قَالَ : فَقَرَأْتُ عَلَيْهِ فَاتِحَةَ الْكِتَابِ ثَلَاثَةَ أَيَّامٍ غُدْوَةً وَعَشِيَّةً كُلَّمَا خَتَمْتُهَا أَجْمَعُ بُزَاقِي ، ثُمَّ أَتْفُلُ فَكَأَنَّمَا نَشَطَ مِنْ عِقَالٍ ، قَالَ : فَأَعْطَوْنِي جُعْلًا ، فَقُلْتُ : لَا حَتَّى أَسْأَلَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : كُلْ فَلَعَمْرِي مَنْ أَكَلَ بِرُقْيَةِ بَاطِلٍ لَقَدْ أَكَلْتَ بِرُقْيَةِ حَقٍّ " .
Narrated Alaqah ibn Sahar at-Tamimi: We proceeded from the Messenger of Allah ﷺ and came to a clan of the Arabs. They said: We have been told that you have brought what is good from this man. Have you any medicine or a charm, for we have a lunatic in chains? We said: Yes. Then they brought a lunatic in chains. He said: I recited Surat al-Fatihah over him for three days, morning and evening. Whenever I finished it, I would collect my saliva and spit it out, and he seemed as if he were set free from a bond. He said: They gave me some payment, but I said: No, not until I ask the Messenger of Allah ﷺ. He (the Prophet) said: Accept it, for, by my life, some accept it for a worthless charm, but you have done so for a genuine one.
Related hadith on this topic
Explanation & Benefits
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
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
