8 Research-Based Points on the Incident of Nile and Taking Payment for Ruqyah
Derived from: Fatawa Shaykh al-Hadith Mubarakpuri, Volume 1, Page 33
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
The event of ʿUmar ibn al-Khattab رضي الله عنه writing a note and having it thrown into the Nile River is recorded in:
These reports contain unknown and weak narrators, which renders the story unreliable and unfit for verification.
Hafiz Ibn Hajar, in Al-Isabah, after briefly narrating the incident, said:
"Isnaduhu Hasan" — Its chain is sound.
Thus, declaring the incident unreliable is not appropriate.
No authentic narration has been found stating that ʿUmar رضي الله عنه ever wrote "Bismillah al-Rahman al-Rahim" on a slip and instructed someone to place it in a hat for protection.
والله أعلم بحال سندہ
The author of the treatise made multiple objections to these narrators.
However, previously written responses are sufficient to refute these claims.
No further elaboration is deemed necessary here.
The verse:
﴿الَّذِينَ يَأْكُلُونَ الرِّبَا …﴾ (Al-Baqarah: 275)
was not used to definitively prove jinn possession, but merely cited as part of the evidences presented by those who believe in it.
The views of Muʿtazilah, Naturalists (Nechriyyah), etc., were also quoted.
The author of the treatise likely follows these interpretations.
All major Tafsir opinions were reviewed, and each is free to adopt the interpretation that satisfies their heart.
Both narrations refer to the same incident:
The absence of this phrase in one narration does not affect the validity or meaning of the event.
This narration explicitly states that the individual who received ruqyah was:
Position:
Position:
ھذا ما عندي، والله أعلم بالصواب
Derived from: Fatawa Shaykh al-Hadith Mubarakpuri, Volume 1, Page 33
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
❖ ① The Incident of the Note Thrown into the Nile River
◈ Narration Summary:
The event of ʿUmar ibn al-Khattab رضي الله عنه writing a note and having it thrown into the Nile River is recorded in:
- Al-Khitat al-Maqrizi (Vol. 1, p. 58)
- Al-Nujum al-Zahira (Vol. 1, p. 35)
- Tarikh al-Khulafa (p. 49) – referenced from Kitab al-ʿAzamah by Abu al-Shaykh
◈ Status of the Chain:
These reports contain unknown and weak narrators, which renders the story unreliable and unfit for verification.
❖ ② The “Yā Sāriyah al-Jabal” Incident
◈ Sources That Mention It:
- Tahdhib al-Asma’ wa al-Lughat by Imam Nawawi (Vol. 2, p. 10)
- Usud al-Ghabah (Vol. 4, p. 25)
- Tarikh al-Khulafa (p. 49)
- Also cited by: Al-Bayhaqi, Abu Nuʿaym in Dala’il al-Nubuwwah, Al-Lalika’i in Sharh al-Sunnah, Al-Diraʿqutni in Fawa’iduh, Ibn al-Aʿrabi in Karamat al-Awliya’, Al-Khatib in Ruwat Malik, Ibn Mardawayh, and others.
◈ Authentication:
Hafiz Ibn Hajar, in Al-Isabah, after briefly narrating the incident, said:
"Isnaduhu Hasan" — Its chain is sound.
Thus, declaring the incident unreliable is not appropriate.
❖ ③ Did ʿUmar رضي الله عنه Give a Written “Bismillah” for Protection?
No authentic narration has been found stating that ʿUmar رضي الله عنه ever wrote "Bismillah al-Rahman al-Rahim" on a slip and instructed someone to place it in a hat for protection.
والله أعلم بحال سندہ
❖ ④ Criticism on Muhammad ibn Ishaq, ʿAmr ibn Shuʿayb, and Kharijah ibn al-Salt
The author of the treatise made multiple objections to these narrators.
However, previously written responses are sufficient to refute these claims.
No further elaboration is deemed necessary here.
❖ ⑤ Qur’anic Verse on Riba and Jinn Possession
The verse:
﴿الَّذِينَ يَأْكُلُونَ الرِّبَا …﴾ (Al-Baqarah: 275)
was not used to definitively prove jinn possession, but merely cited as part of the evidences presented by those who believe in it.
The views of Muʿtazilah, Naturalists (Nechriyyah), etc., were also quoted.
The author of the treatise likely follows these interpretations.
All major Tafsir opinions were reviewed, and each is free to adopt the interpretation that satisfies their heart.
❖ ⑥ Hadiths of Abu Saʿid al-Khudri and ʿAbdullah ibn ʿAbbas رضي الله عنهما
Both narrations refer to the same incident:
- A man who was bitten or poisoned (Ladeegh) and
- A group of Companions present
- A Companion performed Ruqyah
◈ Difference:
- The narration of Abu Saʿid al-Khudri does not contain the phrase:
"إن أحق ما أخذتم عليه أجراً كتاب الله"
- The narration of Ibn ʿAbbas does include this sentence.
The absence of this phrase in one narration does not affect the validity or meaning of the event.
❖ ⑦ Hadith of Kharijah ibn al-Salt from His Uncle is a Separate Incident
This narration explicitly states that the individual who received ruqyah was:
- Insane (Majnoon) and mentally disturbed.
- This narration is distinct and not a variant of the same incident.
❖ ⑧ Compensation for Teaching Qur’an and Performing Ruqyah
◈ Teaching Qur’an:
- The phrase:
"إن أحق ما أخذتم عليه أجراً كتاب الله"
proves the permissibility of receiving payment.
- No Hadith has abrogated this, nor exists any equally strong Hadith against it.
- Other opposing narrations are generally weak.
Position:
- Accepting payment for teaching Qur’an or reciting during Taraweeh, whether on condition or not, is highly disliked.
- If the teacher also teaches other religious sciences, the dislike lessens or may be removed altogether.
◈ Payment for Ruqyah:
- No explicit narration prohibits compensation for ruqyah.
- In fact, three authentic, sound narrations prove its permissibility.
Position:
- If someone receives payment for permissible ruqyah, whether by necessity or otherwise, it is allowed.
- However, turning it into a business or profession is inappropriate.
ھذا ما عندي، والله أعلم بالصواب
