صحيح البخاري
Bukhari
كتاب الطبThe Book of Medicine
بَابُ الشَّرْطِ فِي الرُّقْيَةِ بِقَطِيعٍ مِنَ الْغَنَمِ:Chapter. The conditions required for doing a Ruqya with Surat Al-Fatiha.
Hadith 5737
اُردوEn
حَدَّثَنِي سِيدَانُ بْنُ مُضَارِبٍ أَبُو مُحَمَّدٍ الْبَاهِلِيُّ ، حَدَّثَنَا أَبُو مَعْشَرٍ الْبَصْرِيُّ هُوَ صَدُوقٌ يُوسُفُ بْنُ يَزِيدَ الْبَرَّاءُ ، قَالَ : حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ الْأَخْنَسِ أَبُو مَالِكٍ ، عَنْ ابْنِ أَبِي مُلَيْكَةَ ، عَنْ ابْنِ عَبَّاسٍ : أَنَّ نَفَرًا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرُّوا بِمَاءٍ فِيهِمْ لَدِيغٌ أَوْ سَلِيمٌ ، فَعَرَضَ لَهُمْ رَجُلٌ مِنْ أَهْلِ الْمَاءِ ، فَقَالَ : هَلْ فِيكُمْ مِنْ رَاقٍ ؟ إِنَّ فِي الْمَاءِ رَجُلًا لَدِيغًا أَوْ سَلِيمًا ، فَانْطَلَقَ رَجُلٌ مِنْهُمْ فَقَرَأَ بِفَاتِحَةِ الْكِتَابِ عَلَى شَاءٍ ، فَبَرَأَ ، فَجَاءَ بِالشَّاءِ إِلَى أَصْحَابِهِ ، فَكَرِهُوا ذَلِكَ ، وَقَالُوا : أَخَذْتَ عَلَى كِتَابِ اللَّهِ أَجْرًا ، حَتَّى قَدِمُوا الْمَدِينَةَ ، فَقَالُوا : يَا رَسُولَ اللَّهِ أَخَذَ عَلَى كِتَابِ اللَّهِ أَجْرًا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ أَحَقَّ مَا أَخَذْتُمْ عَلَيْهِ أَجْرًا كِتَابُ اللَّهِ " .
Narrated Ibn `Abbas: Some of the companions of the Prophet passed by some people staying at a place where there was water, and one of those people had been stung by a scorpion. A man from those staying near the water, came and said to the companions of the Prophet, "Is there anyone among you who can do Ruqya as near the water there is a person who has been stung by a scorpion." So one of the Prophet's companions went to him and recited Surat-al-Fatiha for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, "You have taken wages for reciting Allah's Book." When they arrived at Medina, they said, ' O Allah's Apostle! (This person) has taken wages for reciting Allah's Book" On that Allah's Apostle said, "You are most entitled to take wages for doing a Ruqya with Allah's Book."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Observe the caution exercised by the noble Companions (radi Allahu anhum): until they had verified the matter with the Messenger of Allah (sallallahu alayhi wa sallam), they did not touch the goats. This should be the characteristic of every Muslim—especially regarding matters of religion and faith, no amount of caution is ever too much. However, such cautious individuals are rare today, except those whom Allah wills.
Hazrat Mawlana Waheeduz-Zaman (rahimahullah) states that, based on this hadith, it is permissible to take a wage for teaching the Qur’an. The Messenger of Allah (sallallahu alayhi wa sallam) had set the dowry (mahr) of a woman as the teaching of the Qur’an, as has already been mentioned previously.
Observe the caution exercised by the noble Companions (radi Allahu anhum): until they had verified the matter with the Messenger of Allah (sallallahu alayhi wa sallam), they did not touch the goats. This should be the characteristic of every Muslim—especially regarding matters of religion and faith, no amount of caution is ever too much. However, such cautious individuals are rare today, except those whom Allah wills.
Hazrat Mawlana Waheeduz-Zaman (rahimahullah) states that, based on this hadith, it is permissible to take a wage for teaching the Qur’an. The Messenger of Allah (sallallahu alayhi wa sallam) had set the dowry (mahr) of a woman as the teaching of the Qur’an, as has already been mentioned previously.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5737
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
From this hadith, it is understood that taking a wage for performing ruqyah (spiritual healing by recitation) is permissible, and there is no harm in agreeing upon it beforehand either. However, the caution of the noble Companions (radi Allahu anhum) is noteworthy: until they knew for certain that it was lawful or permissible, they did not touch the goats. Nevertheless, to become exclusively occupied with ruqyah and to make it a means of livelihood is highly blameworthy. This practice was unknown among the pious predecessors (salaf salihin), and such ruqyah practitioners and those who seek it are pushed towards evil and corruption. Just as it is permissible to ask a pious person for supplication (dua), but for that person to sit idly for this purpose so that people may come to him for supplications is not correct. There is a fear that several kinds of corruption may arise from such actions.
(1)
From this hadith, it is understood that taking a wage for performing ruqyah (spiritual healing by recitation) is permissible, and there is no harm in agreeing upon it beforehand either. However, the caution of the noble Companions (radi Allahu anhum) is noteworthy: until they knew for certain that it was lawful or permissible, they did not touch the goats. Nevertheless, to become exclusively occupied with ruqyah and to make it a means of livelihood is highly blameworthy. This practice was unknown among the pious predecessors (salaf salihin), and such ruqyah practitioners and those who seek it are pushed towards evil and corruption. Just as it is permissible to ask a pious person for supplication (dua), but for that person to sit idly for this purpose so that people may come to him for supplications is not correct. There is a fear that several kinds of corruption may arise from such actions.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5737
