Source: Fatāwā Rāshidiyyah, p. 62
Is it considered bidʿah (innovation) to recite various Qur’anic verses or Divine Names in a fixed number, either after prayer or at other times, when such a practice is not established from the Sunnah?
Examples:
◄ A common practice is to recite Sūrat al-Fātiḥah forty-one times after Sunnah of Fajr for cure from illness, or for other needs.
◄ Some add that “Bismillāh al-Raḥmān al-Raḥīm” should be joined with “al-ḥamdu” when recited.
◄ Likewise, the verse:
﴿وَأُفَوِّضُ أَمْرِىٓ إِلَى ٱللَّهِ۔۔۔۔۔۔﴾
is recited after each prayer in a specific number to fulfill needs.
◄ Or the last two verses of Sūrat al-Tawbah, or one verse, are recited 101 times after ʿIshāʾ to be protected from imprisonment or enmity.
Are such practices impermissible in Sharīʿah and included in bidʿah? My understanding is that these wazāʾif are not forbidden, nor are they bidʿah, as long as they are not regarded as Sunnah or maʾthūr (established). Kindly explain with proofs for reassurance.
الحمد لله، والصلاة والسلام على رسول الله، أما بعد!
◄ Reciting Qur’anic verses or Divine Names in a fixed number and at specific times as a wazīfah, whether for religious or worldly benefit, is permissible.
◄ The condition is that it must not be believed to be Sunnah or maʾthūr, and the fixed number must not be considered obligatory.
Ḥadīth of Abū Saʿīd al-Khudrī (رضي الله عنه):
When the Companions were on a journey, the chief of a tribe was bitten by a snake. One Companion recited Sūrat al-Fātiḥah seven times as ruqyah (healing incantation), and he was cured. Later, they reported this to the Prophet ﷺ. He asked:
ما ادراك انها رقية؟
“How did you know it is a cure?”
The Companion replied:
يا رسول الله ﷺ شئي القي في روعي
“O Messenger of Allah ﷺ, it was something cast into my heart.”
(Saḥīḥ Muslim: 5735)
This authentic ḥadīth proves:
◄ That Companion had not learned from the Prophet ﷺ beforehand that Sūrat al-Fātiḥah is a cure.
◄ Even the number (seven times) was an inspiration in his heart.
The Prophet ﷺ did not object, rather approved his action. This is conclusive proof (taqrīrī dalīl) that reciting Qur’anic sūrahs or verses a specific number of times for illness or problems is not objectionable.
If this were against Sharīʿah, the Prophet ﷺ would have objected: “Why do you act upon whatever comes to your heart?” But he did not.
Allah says:
﴿وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ ٱلظَّـٰلِمِينَ إِلَّا خَسَارًۭا﴾ (الإسراء: 82)
“We send down in the Qur’an that which is healing and mercy for the believers, but it increases the wrongdoers in nothing but loss.”
This proves:
◄ The Qur’an is a cure.
◄ This cure is spiritual and physical, material and non-material.
Thus, when the Companion recited al-Fātiḥah as ruqyah, the Prophet ﷺ did not reject it.
Allah says:
﴿وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا﴾ (الأعراف: 180)
“And to Allah belong the most beautiful names, so call upon Him by them.”
Therefore:
◄ If a believer hopes that through Allah’s Name his difficulty will be resolved, he may recite it a set number of times.
◄ The number is only for ease, not to be made obligatory.
◄ He may do so after prayer (since ḥadīth mentions duʿāʾ is accepted after ṣalāh) or at any other time. Both are permissible.
✿ Reciting Qur’anic verses or Divine Names in specific numbers or at specific times is not prohibited in Sharīʿah.
✿ The condition is not to regard it as Sunnah or maʾthūr, nor make the number binding.
✿ This practice is permissible and valid, for the Qur’an is a cure, and calling upon Allah with His Names is commanded in the Qur’an.
ھذا ما عندي واللہ أعلم بالصواب
(This is what I hold; and Allah knows best what is correct.)
Question
Is it considered bidʿah (innovation) to recite various Qur’anic verses or Divine Names in a fixed number, either after prayer or at other times, when such a practice is not established from the Sunnah?
Examples:
◄ A common practice is to recite Sūrat al-Fātiḥah forty-one times after Sunnah of Fajr for cure from illness, or for other needs.
◄ Some add that “Bismillāh al-Raḥmān al-Raḥīm” should be joined with “al-ḥamdu” when recited.
◄ Likewise, the verse:
﴿وَأُفَوِّضُ أَمْرِىٓ إِلَى ٱللَّهِ۔۔۔۔۔۔﴾
is recited after each prayer in a specific number to fulfill needs.
◄ Or the last two verses of Sūrat al-Tawbah, or one verse, are recited 101 times after ʿIshāʾ to be protected from imprisonment or enmity.
Are such practices impermissible in Sharīʿah and included in bidʿah? My understanding is that these wazāʾif are not forbidden, nor are they bidʿah, as long as they are not regarded as Sunnah or maʾthūr (established). Kindly explain with proofs for reassurance.
Answer
الحمد لله، والصلاة والسلام على رسول الله، أما بعد!
Ruling
◄ Reciting Qur’anic verses or Divine Names in a fixed number and at specific times as a wazīfah, whether for religious or worldly benefit, is permissible.
◄ The condition is that it must not be believed to be Sunnah or maʾthūr, and the fixed number must not be considered obligatory.
Ḥadīth Evidence
Ḥadīth of Abū Saʿīd al-Khudrī (رضي الله عنه):
When the Companions were on a journey, the chief of a tribe was bitten by a snake. One Companion recited Sūrat al-Fātiḥah seven times as ruqyah (healing incantation), and he was cured. Later, they reported this to the Prophet ﷺ. He asked:
ما ادراك انها رقية؟
“How did you know it is a cure?”
The Companion replied:
يا رسول الله ﷺ شئي القي في روعي
“O Messenger of Allah ﷺ, it was something cast into my heart.”
(Saḥīḥ Muslim: 5735)
This authentic ḥadīth proves:
◄ That Companion had not learned from the Prophet ﷺ beforehand that Sūrat al-Fātiḥah is a cure.
◄ Even the number (seven times) was an inspiration in his heart.
The Prophet ﷺ did not object, rather approved his action. This is conclusive proof (taqrīrī dalīl) that reciting Qur’anic sūrahs or verses a specific number of times for illness or problems is not objectionable.
If this were against Sharīʿah, the Prophet ﷺ would have objected: “Why do you act upon whatever comes to your heart?” But he did not.
Qur’anic Evidence
Allah says:
﴿وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ ٱلظَّـٰلِمِينَ إِلَّا خَسَارًۭا﴾ (الإسراء: 82)
“We send down in the Qur’an that which is healing and mercy for the believers, but it increases the wrongdoers in nothing but loss.”
This proves:
◄ The Qur’an is a cure.
◄ This cure is spiritual and physical, material and non-material.
Thus, when the Companion recited al-Fātiḥah as ruqyah, the Prophet ﷺ did not reject it.
Divine Names
Allah says:
﴿وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا﴾ (الأعراف: 180)
“And to Allah belong the most beautiful names, so call upon Him by them.”
Therefore:
◄ If a believer hopes that through Allah’s Name his difficulty will be resolved, he may recite it a set number of times.
◄ The number is only for ease, not to be made obligatory.
◄ He may do so after prayer (since ḥadīth mentions duʿāʾ is accepted after ṣalāh) or at any other time. Both are permissible.
Conclusion
✿ Reciting Qur’anic verses or Divine Names in specific numbers or at specific times is not prohibited in Sharīʿah.
✿ The condition is not to regard it as Sunnah or maʾthūr, nor make the number binding.
✿ This practice is permissible and valid, for the Qur’an is a cure, and calling upon Allah with His Names is commanded in the Qur’an.
ھذا ما عندي واللہ أعلم بالصواب
(This is what I hold; and Allah knows best what is correct.)
