Zakaullah Saleem – S02-E02 Aqeedah – Seeking Treatment Ruqyah And Amulets
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The speakers stress the importance of protecting oneself from evil eye attacks, illnesses, and protecting from evil attacks. They recite the Prophet S.a.w. and words that are not from the Bible and recite them on a regular basis to increase the power of the process. The use of Ruqya on non-recovering people and mixing the Ruqya and Adhkar together to avoid annoying people is suggested.
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As-salamu alaykum wa rahmatullahi wa barakatuhu, bismillahirrahmanirrahim,
alhamdulillahi rabbil'alameen, wal'aqibatil mutaqeen, wa salatu
wassalamu ala rasulihil kareem, wa ala aalihi wa
sahbihi ajma'een, amma ba'd.
Just a quick recap of what we talked
about last week.
So what did we cover last week?
Does anyone remember?
Tawakkul, okay.
What is the definition of tawakkul?
Putting your trust in Allah, subhanahu wa ta
'ala, relying on Allah.
There were a few points that we mentioned
with regards to the tawakkul.
What were they?
Utilising the means.
First of all, is it against the tawakkul
to utilise the means?
No, rather it is part of tawakkul.
Utilising the means is part of tawakkul.
As Allah says in the Quran, fa-itha
a'azamta fatawakkal ala Allah.
Before that Allah says to his Nabi, salallahu
alayhi wasalam, fabima rahmatin minallahi linta lahum walaw
kunta faddan ghaleedal qalbi lanfaddu min hawli fa
'afu anhum wastaghfir lahum washawirhum fil amr Allah,
subhanahu wa ta'ala, has instructed his Nabi,
salallahu alayhi wasalam, to consult with his companions.
That is why Rasulullah, salallahu alayhi wasalam, used
to consult his companions, the ones of Allah,
on various matters.
Although, he, alayhi salatu wasalam, used to receive
revelation, direct instructions and direction from Allah, subhanahu
wa ta'ala.
Yet Allah, subhanahu wa ta'ala, ordered him
to consult his companions.
And consultation is part of tawakkul.
Then Allah says, fa-itha a'azamta, after
making consultation, once you have made up your
mind and you have made the decision, fatawakkal
ala Allah.
Now, put your trust in Allah, subhanahu wa
ta'ala.
Yeah, brother
is asking a question, do we have to
have tawakkul in Allah only, or can we
have tawakkul on worldly means?
So this was the whole discussion last week,
that when you use the means, you don't
rely on them.
Tawakkul has to be on Allah only and
solely.
Wa ala Allahi fatawakkaloo in kuntum mu'mineen.
Only on Allah you put your trust, if
you are true believers.
Wa ala Allahi falyatawakkalil mutawakkiloon.
Wa ala Allahi falyatawakkalil mu'mineen.
Only on Allah, subhanahu wa ta'ala, the
true believers rely and they put their trust.
And when it came to the means, we
talked about the various types of means, the
means that are, what was the first category
of the means?
The means that are compulsory or recommended.
The second one was the means that are
permissible.
The third one, the means that are, yes,
permissible but disliked.
Can anyone give me an example of that?
Ruqya.
Jazakallah khair.
Ruqya.
We're going to talk about the ruqya today,
inshallah.
And then the fourth one is prohibited.
And the fifth one was illusionary.
That people think that they are the means,
but there's no evidence that they are actually
the means.
The example of that is what?
Amulets.
Okay.
Again, we're going to talk about amulets today,
inshallah.
Okay.
Jazakallah khair.
So today we will be covering a few
things, inshallah, that are to do with tawakkul.
When we say we have to put our
tawakkul, our trust in Allah subhanahu wa ta
'ala, we did discuss previously that utilizing the
means, the mandatory means or recommended means or
permissible means, all of them, they are part
of tawakkul.
And amongst those means is the treatment.
If someone falls ill, then having a treatment
is one of the means.
If someone falls ill, Rasulullah sallallahu alayhi wa
sallam said, Ya ibadallah, tadawaw.
The Prophet sallallahu alayhi wa sallam encouraged, he
said, O slaves of Allah, seek a treatment.
Take a tadawaw.
The word tadawaw comes from dawa.
Dawa in Arabic, the word dawa, it means
medicine.
Tadawaw means, in simple words, use medicines.
This is what Rasulullah sallallahu alayhi wa sallam
said, Ya ibadallah, tadawaw.
That is why we find a huge chapter
within some of the books of ahadith related
to the medicines.
Imam Ibn Qayyim, rahmahullah, he has gathered all
those ahadith related to various types of medicines
that the Prophet sallallahu alayhi wa sallam recommended.
And it is obviously in Arabic and it
is translated into English as well.
The prophetic medicines.
So those medicines are the means.
And the Prophet sallallahu alayhi wa sallam has
encouraged us to utilize and to use the
medicines.
Do we say the treatment, getting the treatment,
or using medicines is compulsory?
Is it compulsory?
No.
Okay.
It says in some cases it will be
compulsory.
Such as what?
Okay.
So during COVID, remember, there were people who
were very reluctant to get the treatment.
They did not believe in COVID at all.
Someone who is about to die, and they
are on their life support machine.
Okay.
And they made a will and wasiyyah to
their family that don't take me to hospital.
Okay.
I don't believe in it.
And let me die if I die.
For such a person, using a treatment or
medicine, would you say it is compulsory or
not?
Compulsory, yes.
So this is Islamic ruling.
If you are suffering from a kind of
illness that can be damaging to your life,
or can be a life-threatening disease, then
you have to get the treatment.
If the treatment is available, and it is
within your means, then you have to utilize
it.
What is the evidence of that?
Allah subhanahu wa ta'ala has made certain
things halal in times of necessity.
As Allah says in the Quran, that dead
animals and other things that are impermissible, that
are prohibited, Allah says, Whoever is
in a difficult situation where they have no
choice but to use the haram in order
to save their lives, then they should do
so.
If something that is haram has been made
halal in times of severe necessity in order
to save your life, then what about the
medicine that is halal anyway?
That is why the majority of the Fuqaha,
not all the Fuqaha, the majority of them,
have the opinion that if you are suffering
from a kind of illness that is life
-threatening, then you have to get the treatment.
Then you have to.
Otherwise, you may be sinful.
Okay.
In other cases, getting a treatment or using
a medicine, it's not compulsory.
It is recommended.
In some cases, it is recommended.
Okay.
If you are not suffering from a kind
of disease or illness that is life-threatening,
then it is recommended for you.
Although it can be, we are talking about
the type of illness that can be, you
know, that can possibly be damaging to your
health for long term.
Okay.
Then, in this case, it is recommended, it
is better for you to use the treatment.
Okay.
So, for example, you had a minor injury.
Okay.
You know you have a pain and everything,
but it is a kind of injury that
is not life-threatening.
Okay.
But if you don't get the treatment, it
can be damaging to your health for life.
In this case, it is better.
We don't say it is compulsory, but it
is better.
It is better for you to get the
treatment.
The third scenario is you have a minor
illness.
Have, for example, headache.
Okay.
Or temperature.
Or something like this.
That you know it is not life-threatening,
but it can be, you know, you are
in a state of discomfort.
What is the ruling on this type of
treatment, using the treatment or using the medicine
in this kind of situation?
Compulsory?
Recommended?
Or not recommended?
No.
In this case, not using the medicine is
recommended.
Okay.
It is better.
If you have a minor illness, little headache,
something that you can bear.
Okay.
Say in simple words.
A kind of illness or sickness that you
can bear.
Obviously, in every single illness or sickness, you
have to, you know, you suffer from discomfort.
Okay.
But you bear it for the sake of
Allah.
Believing that whenever a believer is afflicted by
any kind of calamity, minor or major, any
pain, even the Prophet s.a.w. said,
even a prick that a believer is afflicted
by, then Allah s.w.t. rewards him
for that.
And those 70,000 people who will enter
into Jannah without reckoning, without any punishment, one
of their characteristics is that they don't use
the medicine.
And the scholars have explained the hadith that
not using the medicine in the hadith doesn't
refer to the situation when a person is
about to die and he says, no, I
want to be amongst those 70,000.
Let me die.
Okay.
And he, no.
Rather, it is during the minor illnesses where
they can bear the pain and they bear
the pain for the sake of Allah s
.w.t. So, using medicines or getting the
treatment depends on the type of illness you
suffer from.
In some cases, it is compulsory.
In some cases, it is better.
It is recommended for you to get the
treatment.
In other cases, it is better not to
in order to have your tawakkul in Allah
s.w.t. Because to certain, although the
medicine, as we said, or treatment is one
of the means, like any other means, when
you utilize any means, shaitan may get that
an opportunity to weaken your iman.
And you may end up relying on the
means more than on Allah s.w.t.
That is why, if you are suffering from
a type of pain or illness that is
minor, then you put your tawakkul in Allah
s.w.t. Okay, the brother is asking,
what is the threshold between minor and how
do we differentiate between minor or serious?
Yeah, as I said, the first one is
life-threatening.
That is clear cut.
The second one is, that is not life
-threatening, but it can cause long-term damage
to your health.
That would be considered as a major illness,
serious illness.
The third one is minor, something that is
not going to affect your health for long
run, but it causes discomfort.
You are suffering from a pain.
As we just gave an example, headache or
temperature, one number of days.
Okay, you know it is not going to
be there forever.
If you bear the pain for the sake
of Allah s.w.t, you will be
rewarded for that, inshallah.
Okay, so treatment in terms of medicine, in
the form of medicine, it is one of
the means.
There are other ways of treatment, and one
of them is ruqya.
What does ruqya mean?
Okay, verses from the Quran that are recited.
Okay, they are called ruqya.
And duas.
Okay, yes.
Ruqya, the word ruqya actually, linguistically means protection.
The word ruqya means protection.
And as a terminology, in the books of
Ahadi, so in the statements of Rasulullah s
.a.w., it refers to the recitation of
some verses of the Quran, the dua, or
permissible statements.
Okay, does it have to be in Arabic?
Does the ruqya have to be in Arabic?
Yes, okay.
Okay.
Did the Prophet s.a.w. teach any
ruqya?
Which one?
Okay.
Jazakumullahu khayran.
When our modern, you can say modern concept
of ruqya is that you sit down, and
you read certain verses from the Quran such
as Surah Al-Fatiha, first few verses of
Surah Al-Baqarah, Ayatul Kursi, last two verses
of Surah Al-Baqarah, last few verses of
Surah Ali Imran, and probably last few verses
of Surah Al-Hashr, Surah Al-Ikhlas, Surah
Al-Falaq, Surah Al-Nas, and add some
duas, all together.
That is in the form of a session,
we call it ruqya.
But the Prophet s.a.w. did not
teach ruqya in that particular form.
I'm not saying it is not permissible.
Don't quote me wrong.
It is permissible.
Because we are combining verses of the Quran,
the hadiths of the Prophet s.a.w.,
the duas and supplications that Rasulullah s.a
.w. taught us or he recommended.
They are all permissible.
But what I'm trying to say here is
that ruqya can be done by reciting only
Surah Al-Fatiha.
It can be done by reciting only Surah
Al-Ikhlas.
It can be done by reciting only one
single dua that the Prophet s.a.w.
taught.
It is complete ruqya.
Likewise, the Prophet s.a.w. taught a
dua.
There are many duas in the hadith of
the Prophet s.a.w. Each one of
them can be classed as ruqya.
It does not have to be a full
session of 20 minutes, 30 minutes or one
hour.
If it is that only, if someone reads
only one dua or one surah or one
verse, you don't consider it as ruqya?
This is misconception.
Ruqya is basically to recite any ayah of
the Quran.
It has to be relevant, obviously.
The ayat of the Quran or surah from
the Quran or number of verses or number
of surahs from the Quran or one single
dua or number of duas from the hadith
of the Prophet s.a.w. and also,
it is also permissible to do ruqya in
your own language.
It is something that may be new for
some.
The Prophet s.a.w. was asked a
question about the ruqya.
Because this is something that was very common
during his time.
The Prophet s.a.w. was asked about
the ruqya because people used to have various
types of ruqya.
And even some people were known to be
expert in doing ruqya.
And some tribes used to be known as
the tribe, you know, majority of the people
within that tribe, they are the one who
are raqis.
They do ruqya.
The Prophet s.a.w. was asked about
this.
All these types of ruqya.
By the way, the word ruqya is singular
and the plural of the word ruqya is
ruqa.
So the Prophet s.a.w. was asked
about the ruqya.
Various types of ruqya.
If they are permissible.
The Prophet s.a.w. said You should
present your ruqya to me.
You should recite them to me.
So let me check and verify if they
are permissible.
And then he gave a generic principle.
He said There is no harm in any
kind of ruqya as long as there is
no statement of shirk.
As long as there is no words of,
there are no words of shirk within the
ruqya, within your recitation, within what you are
going to say, within what you are going
to recite.
If there are no words of shirk then
he said There is no harm.
That is why it is permissible to do
ruqya in your own language.
For example, ruqya is what?
What is the purpose of reciting ayat of
the Quran and the dua of the Prophet
s.a.w.? To ask Allah for shifa.
Yes?
So when you make dua, do we say
that dua has to be in Arabic?
Does dua have to be in Arabic?
No.
In some cases, it is probably not good
to make dua in Arabic.
When?
When a person makes dua and he does
not know what he is saying.
And again we have this mindset.
Okay?
Person does not know any Arabic.
Neither he tries to learn any Arabic.
He is unable to recite the Quran.
He is unable to read the Arabic alphabets.
And he asks the question Can you please
recommend me a dua?
A specific dua from the hadith of the
Prophet s.a.w.? Yes, there are a
number of duas.
The Prophet s.a.w. has taught us
to be recited on various occasions.
Okay?
But if you are unable to read the
Arabic, then what is the point of making
dua in Arabic if you don't understand the
meaning?
You may end up making dua against you.
Did you not know the hadith of the
Prophet s.a.w.? In which he said,
when a person feels so tired and he
is tired to the extent that he cannot
concentrate in his prayer or the person needs
some rest.
What did he say?
He s.a.w. said, let him sleep
and then pray afterwards.
Why?
He s.a.w. said because if he
offers the salah while his concentration is not
there, he may be making dua against him
within the salah rather than making dua for
himself.
An example of that would be, instead of
saying اللهم اغفرلي اللهم اغفرلي with the letter
غ the person says اللهم اعفرلي اللهم اعفرلي
Okay?
What does اللهم اعفرلي mean?
The word عفر عفر means to humiliate someone.
اللهم اغفرلي means, O Allah, forgive me and
instead of saying اللهم اغفرلي, you say O
Allah, humiliate me.
نعوذ بالله من ذلك And unfortunately, this is
the case I'm sure I will not be
exaggerating if I say this is the case
with the majority of the Muslims.
In salah we stand before Allah we have
memorized the duas of ruku and sujood and
tashahud.
But how many times we try to even
go through the translation and the meaning of
these duas?
We don't.
When it comes to learning the religion of
Allah s.w.t the salah is the
most important part of our religion.
And every Muslim is required to stand before
Allah minimum five times a day.
Imagine for the past 10 15, 20, 25
30 years, you've been reading this dua in
your ruku and sujood and you never try
to even understand the meaning.
Very unfortunate.
So if you understand the meaning, then no
doubt making dua in Arabic and particularly duas
that Rasulullah s.a.w. taught, they are
the best duas.
That is why for the person who knows
Arabic and for the person who can memorize
the duas he should try his best to
memorize the duas of the Prophet s.a
.w. Believing that the power and the blessings
that Allah s.w.t has placed in
the words of Rasulullah s.a.w. cannot
be in the words of anyone else.
And if you understand that then you will
never try to add few words in the
duas of the Prophet s.a.w. Allahumma
anta salam wa minka salam Okay, dua that
we read after salah, yeah?
Allahumma anta salam wa minka salam tabarakta yadal
jalal People have added into this, Allahumma anta
salam wa minka salam wa ilayka yarji'us
salam It is as if they are saying
that the Prophet s.a.w. he forgot
or he didn't know that these words should
be added into this dua.
The dua that you recite after adhan Allahumma
rabba haadihi da'awati tam wa salatil qaimah
aati muhammadan ilwaseelata walfadheela wa ba'athu maqaman
mahmooda Okay, people have added the words words
from their own into this dua aati muhammadan
ilwaseelata walfadheela wa darajatan rafee'a Do you
think that the Prophet s.a.w. did
not know to add these words?
Or he deliberately missed these words?
And he was stingy to teach his ummah
about these precious words?
Fear Allah!
Don't add any words into the prophetic dua's
The dua's that the Prophet s.a.w.
has taught, if Allah s.w.t gives
you the ability to memorize these dua's memorize
them, believe that they are the best dua's
And if the person If the person was
to memorize those dua's There are so many
Wallahi, if you were to memorize all those
dua's of the Prophet s.a.w. First
of all, no one can ever claim that
he has memorized all the dua's of the
Prophet s.a.w. There are so many
So many But if you were to memorize
majority of them, you will come to realize
that you don't need to ask Allah s
.w.t with anything else, you will always
be reciting those dua's of the Prophet s
.a.w. So anyway, when it comes to
the Ruqya Ruqya consists of the verse of
the Quran or surah of the Quran only
or in addition to the ayat of the
Quran or surah of the Quran, you may
add the prophetic dua's And if a person
does not know the Quran or the person
does not know any dua then he can
make dua in his own words and that
dua will be considered as Ruqya You will
be asking Allah s.w.t O Allah,
grant me shifa, O Allah, protect me from
evil eye O Allah, protect me from black
magic O Allah, protect me from the shayateen
from the jinn, or these kind of you
can make dua, and that dua will be
considered as Ruqya Ruqya is not something that
has been turned nowadays into a specialty someone
specializes in Ruqya Okay, what is their specialty?
That they recite the Ruqya for one hour
and they charge you money for every single
session Okay, and then on top of this,
they have the ability to communicate with the
jinn Many people unfortunately they don't do Ruqya
themselves thinking that if they start doing Ruqya
then from the inside, the jinn will start
speaking and they would be unable to communicate
with the jinn That's why, it's better to
get someone specialist someone who is specialist in
doing the Ruqya, so let him communicate Subhanallah,
is this what Rasulullah s.a.w. teach?
No, he never said that So, Ruqya is
one of the permissible means Okay, one of
the permissible means of treatment and it does
not go against Tawakkul What we said last
week under the category of permissible means but
disliked, and we mentioned the Ruqya, that is
the Ruqya that when you ask someone to
do Ruqya on you that is disliked Why?
We explained last night that you may end
up relying on that person and this is
what happens unfortunately Your reliance is not on
the Quran, not on the Hadith, not on
Allah s.w.t, rather you rely on
that person If you are advised to recite
Surah Al-Fatiha yourself, Surah Al-Fatiha is
the best of the Ruqya Ayatul Kursi, last
two Ayat of Surah Al-Baqarah Surah Al
-Ikhlas, Surah Al-Falaq, Surah Al-Nasr, recite
them You say, no, no, I know I'm
not sure, why?
It shows that your Iman in the Quran
is weak Rather, you believe that if so
and so recite, then it will be more
powerful, the power is in the words of
Allah In the Quran, the power does not
rely on the person Okay, so that is
why that is disliked, but doing Ruqya for
yourself, that is something that is highly recommended
and it is not against Tawakkul, rather it
increases your Tawakkul in Allah s.w.t
That is why Rasulullah s.a.w. used
to do Ruqya on himself As he said
again, when we say he used to do
Ruqya on himself, it doesn't mean that he
would spend, you know, one hour, two hour
doing session Ruqya, no He would recite a
few Duas For example, Aisha s.a.w.
and she says that the Prophet s.a
.w. used to do Ruqya on himself by
reciting Al-Muawidat Muawidat are the last three
Surahs of the Quran, Surah Al-Ikhlas Surah
Al-Falaq and Surah Al-Nas He used
to do Ruqya on himself by reciting Muawidat
on a regular basis.
As we know that in another Hadith of
Aisha s.a.w. that Rasulullah s.a
.w. used to recite these three Surahs before
going to sleep and he would gather his
both palms like this and then he would
recite and he blow on his palms and
then he would rub over his body entire
body and then he would repeat and he
would read these three Surahs again second time
then third time this was his Ruqya and
then Aisha s.a.w. says during the
last few days of the life of Rasulullah
s.a.w. when he became so weak
and sometime he was not conscious Aisha s
.a.w. says I started doing Ruqya by
reciting these Surahs upon Rasulullah s.a.w.
but when it came to wiping over his
body I would recite and I would blow
on his blessed hand and I would grab
his hand and would wipe over his own
body for the purpose of Barakah so this
is what is permissible and there are number
of Hadith of the Prophet s.a.w.
that allow us to do Ruqya so there
are certain conditions for Ruqya first one is
that in the Ruqya there should not be
anything that is considered as a Shirk or
anything that is Haram anything that is Shirk
or Haram in the Ruqya whether in Arabic
or other than Arabic if you say you
know by the honor of Rasulullah by the
honor of Jibrail and Mikail and this and
that this will be classed as Shirk this
is impermissible the Ruqya is to just simply
recite the Quran or make Dua to Allah
s.w.t secondly Ruqya it is better
to be in Arabic but for someone who
does not know Arabic they can make Ruqya
in their own language the third one is
that the Ruqya should not consist of words
that have no meaning it is important Ruqya
should not consist of words that have no
meaning and this unfortunately some people do some
people who have taken this Ruqya or in
Urdu we call it Dhamm they have taken
this as a business a person is sitting
on a shrine next to a grave of
say someone pious, someone who is buried in
the grave and he is sitting there and
he receives the customers and the customers are
those who want him to do Ruqya on
them and he never ever shares his Ruqya
with them, he never ever tells them what
he says and what he decides, why?
because he has his friendship with Shayateen all
he does, he utters the words of Shirk
and Khurafat and Kufr in order to please
Shayateen and when Shayateen are pleased they bring
some kind of happiness to the person and
the person believes, you know I went to
so and so and they recited something amazing,
that I was cured but that cure is
temporary cure you will never ever never ever
find a person who has been done Ruqya
a type of Ruqya that is not from
the Quran, not from the Hadith of the
Prophet, not a Dua rather it is something
consisting of Shirk or Kufr or Khurafat and
he has been cured I can challenge I
can challenge a person who has been done
Ruqya by someone who recited types of words
that are not understandable, you can't understand them
okay it never ever happens because what?
because Shifa and cure comes from Allah SWT
cure cure comes from Allah SWT and Allah
SWT cures those who ask Allah SWT for
cure not the Shayateen, not the Jinnat so
this is the third condition that the Ruqya
should not consist of words that are not
understandable or the words that have no meaning
because there is high possibility that those words
are the words of Shayateen and those are
the words of Shirk or Kufr so as
long as you have these three conditions in
the Ruqya it is permissible to do Ruqya
on yourself and it is recommended that you
do Ruqya on yourself okay next question is
when do you do Ruqya?
when you are afflicted by any problem or
when you suffer from any kind of illness
or are there any other times when you
can do Ruqya anytime yes,
so this is another misconception with regards to
Ruqya we have that you do Ruqya only
if you are afflicted by black magic or
you are possessed by Jinn you are afflicted
by evil eye or someone has done something
on you, then you do Ruqya it's a
wrong conception Ruqya is something that every Muslim
should be doing every morning and evening anyway
morning and evening Adhkar are nothing other than
Ruqya the morning Adhkar are Ruqya the evening
Adhkar are Ruqya and Rasulullah S.A.W.
has taught us many Duas and Adhkar to
be read in the morning and evening as
I just said Ruqya means what?
Protection and the Adhkar of the morning and
evening they grant you protection the divine protection
from Allah S.W.T so you need
to do Ruqya on yourself not waiting for
any problem or any illness or not waiting
until you are afflicted by black magic or
in fact if you were to have the
habit of doing the Ruqya on yourself every
day, every morning and evening then by the
permission of Allah S.W.T you will
be saved from the magic from evil eye,
from the jinn, from all these kind of
problems yes sometime you do additional Ruqya, that's
the additional Ruqya, it's very similar to the
Dua every Muslim has to pray five times
a day in every single Salah what we
do?
we make Dua to Allah but when you
suffer from illness or any problem, you make
extra Dua you make extra Dua this is
how the Ruqya works you should be doing
Ruqya on yourself on a regular basis, every
day and if you are afflicted by any
problem, anything that is not normal, then you
may increase your Ruqya increase the recitation of
the Quran increase the recitation of the Duas
and increase those Duas that the Prophet S
.A.W. has taught ok, does anyone have
any question regarding the Ruqya?
ok, Jazakallah Khair, an important question, brother has
asked the question, how do you do Ruqya
on your children?
ok as I said, Ruqya is something that
every Muslim should be doing every morning and
evening doing those Adhkar ok parents they should
be doing Ruqya on their children again as
I said with regards to adults the parents
should not wait for their children to suffer
from any kind of problem or health issue
or any you know, any issue and then
they start panicking and asking what type of
Ruqya should I do, no rather the parents
should be doing Ruqya on their children every
day like other Ruqya the Prophet S.A
.W. has recommended a particular Ruqya to be
done to be done on the children and
that is the Du'a that the Prophet
S.A.W. used to recite on Hassan
and Hussain on his grandchildren and he S
.A.W. used to say there
are some changes in the words in different
narrations this
is the Ruqya that the Prophet S.A
.W. used to do on Hassan and Hussain
every day and he said this is the
same Ruqya by which Ibrahim A.S. used
to recite unto Ismail and Ishaq A.S.
Subhan Allah such a beautiful and unfortunately majority
of the parents they don't know this Ruqya
they don't know this Du'a they wait
for their children to be suffering from an
illness or health issue or any other problem
then they ask for Ruqya but again then
they don't do Ruqya themselves they look for
a Raqi someone specialist and this is nothing
other than ignorance or lack of knowledge of
the Deen of Allah S.W.T any
other question related to the Ruqya yes yes
yes is it permissible to blow yes as
I just mentioned the Hadith of Aisha that
authentic Hadith in Sahih Muslim the Prophet S
.A.W. used to recite these Surahs he
used to blow on his hands and then
wipe over his body and Aisha S.A
.W. says when the Prophet S.A.W.
was weak and he was unable to recite
I used to recite and I would blow
on his hand and then would wipe his
hand over his body so it is permissible
and you do the same for your children
you recite and you blow on your children
this is asking a question do you have
to be in the state of Wudu to
do Ruqya yes no ok
I remember there was one question in the
quiz night about the part of the Fiqh
questions when Wudu is mandatory one of them
was not mandatory for reciting yes ok
yes so when it comes to doing the
Ruqya the general ruling is that you don't
have to be in the state of Wudu
it is better when it comes to being
in the state of Wudu again it is
recommended by the Prophet S.A.W. for
us to stay in the state of Wudu
all the time all the time not only
for Salah and if only we adopt the
habit whenever we use the toilet before we
leave we make Wudu and try to be
in the state of Wudu all the time
this is one of the ways of protecting
yourself from Shaitaan and especially those who suffer
from the Jinn problem even for those who
suffer from the Wiswas from the Waswasa problem
it is very important for them to be
in the state of Wudu because being in
the state of Wudu you are protected by
Allah S.W.T so the answer to
that question is that you don't have to
be in the state of Wudu for doing
Ruqya unless you are reciting the Quran by
holding the Mushaf and even when it comes
to holding the Mushaf there are two opinions
with regards to this whether it is mandatory
to be in the state of Wudu or
not some Fuqaha of the opinion that it
is mandatory for you to be in the
state of Wudu if you would like to
recite the Quran from the Mushaf, from the
copy of the Quran in other words, in
order to touch the copy of the Quran
you need to be in the state of
Wudu but other Fuqaha of the opinion that
it is not compulsory, you can recite the
Quran even if you are not in the
state of Wudu, although it is recommended ok,
there are a couple of questions, ok we
will go to those questions after InshaAllah, there
is one more thing that we need to
talk about quickly InshaAllah, so we talked about
the treatment using medicines and Ruqya yeah
brother is asking a question, if you are
doing Ruqya on your children, do they have
to be in front of you or if
they are just running and playing around can
you do Ruqya, yes you can it is
better if they are in front of you
while you are reciting, ok at least you
see them, ok but if they are playing
around and if it is difficult sometimes it
is difficult to control kids, ok then you
can still do the Ruqya InshaAllah ok, the
third thing that we need to discuss today
is their amulets what are those amulets we
call them in our language we call them
Taweez Taweez ok, something that you hang on
your neck or you tie on your you
know arm or around your belly or on
the chest ok, or anywhere on the body,
that is called Taweez basically something is written
on a piece of paper or on a
piece of leather that is used to be
in the past, a small piece of leather
few words or few you know statements or
whatever, there is some writing and it is
folded and then it is hung in the
neck ok, what is the ruling of that,
clear cut ok they are first of all
we need to differentiate between these amulets ok,
the Taweez if the writing if the writing
is other than Quran and other than the
Duas of the Prophet S.A.W. or
if it consists of anything other than that
is permissible ok for example it has a
kind of drawing or box boxes and their
names are written, the name of Jibrail, Mikail
and then Israfil, then Ali Hassan, Hussain, Fatima
Abdul Qadir Jilani this and that if it
is like this, then no doubt it is
Shirk Prophet S.A.W. said whoever hangs
a Tamima, in Arabic it is called Tamima
Prophet S.A.W. says whoever hangs a
Tamima he has committed Shirk ok, the same
ruling of the Ruqya also applies there if
something is written that is not readable only
lines ok or something that no one can
read, then again it is Shirk it is
not permissible because you are relying on on
a piece of paper where as a believer
your reliance should be on Allah S.W
.T the second category is of the Tamima
or the amulet that consists of the Ayat
of the Quran purely Ayat of the Quran
or the Duas that the Prophet S.A
.W. has recommended then we can't call it
Shirk we can't call it Shirk with regards
to that some scholars in the past and
even this time are of the opinion that
they are permissible some are of the opinion
that they are permissible but majority of the
Ulama of Ahlus Sunnah wal Jamaah are of
the opinion that they are not permissible why
they are not permissible?
because this is a way of treatment that
is not proven by the Prophet S.A
.W. so there is high chance for this
kind of amulet and Tamima and Ta'weez
to fall under the category of innovation and
Bid'ah because if this was something effective
then the Prophet S.A.W. would have
recommended his companions and he had 40 plus
companions who knew how to write and those
who used to write the Quran in the
presence of Rasulullah S.A.W. the Prophet
S.A.W. would have asked those companions
to produce some small kind of Ta'weez
and amulets and he would distribute or even
whenever someone would approach the Prophet S.A
.W. he would have given them Ta'weez,
just simply hang that in your neck and
you will be cured he never did that,
there is no one single example of that
there is one narration the scholars are of
different opinions with regards to the authenticity of
the narration that is from Abdullah Ibn Mas
'ud R.A on who says that we
used to hang the ayat of the Quran
in the necks of our children in the
necks of our children for the purpose of
protection based on this or taking that statement
of Abdullah Ibn Mas'ud that some scholars
of the opinion that it is permissible because
you are not relying on anything other than
the Quran and the Quran is what?
Quran is the Sifa of Allah S.W
.T, the speech and the words of Allah,
when you recite the Quran, you do Ruqya,
you rely on the Quran, it is as
if you are relying on Allah S.W
.T S.W.T but that is why
we cannot call it Shirk no doubt whatsoever,
we can't call it Shirk the Quran is
not Shirk rather all we can say is
that there is a possibility that this may
fall under the category of innovation because this
is something that the Prophet S.W.T
never did, he never advised, none of his
companions ever did and it is something that
was not done during the time of the
Prophet S.W.T that is why it
is better to avoid the amulets completely even
if they consist of the ayat of the
Quran and the duas of the Prophet S
.W.T let's go through these online questions,
it is haram to get vaccinated if you
are young and healthy, for example Covid vaccination,
no it is not haram how do we
reconcile the principle of actions being by intention
how do we reconcile between the principle that
the actions are by intention and the person
making dua against himself unintentionally as I just
mentioned in the hadith the reconciliation is that
the Prophet S.W.T has encouraged us
to utilize all the means by which you
make dua to Allah S.W.T and
when you make dua to Allah you have
to be conscious and you have to have
full concentration, as the Prophet S.W.T
also said in another hadith Allah S.W
.T does not answer the dua of the
heart that is not attentive the heart you
raise your hand, keep looking around and you
make dua because your heart, your mind is
not there, Allah is not going to answer
that dua so although you may say my
intention is to make dua but that is
not true intention and in that kind of
situation if you make dua you may end
up making dua against yourself Allah S.W
.T may accept that dua against you because
of your thinking that you have already intention
you have intention of making dua but concentration
is not there so that is why the
Prophet S.W.T has asked us not
to pray when we are in a state
of fatigue or tiredness, when people recite a
glass of water and then drink or give
to others to drink, is this permissible?
Yes it is permissible there are hadiths of
the Prophet S.W.T that allow this
and one thing you need to bear in
mind when you do ruqya, when you recite
something on a food or a drink or
water or something, then it should not be
simple blow should not be simple blow like
this rather the actual way is that you
recite and you have a bit of your
spit mixed in that food or in that
drink that is the actual way not simple
blow I read somewhere that when doing ruqya
on himself before sleeping asking Prophet S.W
.T to blow on his palms first and
recite surah ok someone says I read that
the Prophet S.W.T used to blow
on his hands first and then would recite
the ayat of the surah al-ikhlas, surah
al-faraq and surah al-naas now the
correct way is to recite and then blow
on your hands as other hadiths of the
Prophet S.W.T including the hadith of
Aisha confirms that she said that the Prophet
S.W.T used to do ruqya on
himself and then when he was unable to
do, I used to recite and I would
blow on his hands, so that hadith confirms
the order that recitation comes before blowing does
a person need to blow on his hands
and rub his body every time he does
ruqya no, blowing on body it is not
compulsory any dua the ayat of the Quran
for example ayat al-kursi or surah al
-mu'abbidat you recite, you don't have to
blow on your body but before going to
sleep if you were to recite these three
surahs al-ikhlas, surah al-faraq and surah
al-naas then it is recommended because this
is the sunnah of the Prophet S.W
.T, other than that time if you want
to blow you can and if you don't
then it is not going to cause any
problem for you one thing I would highlight
here is that some people have the habit
of blowing on your body after doing the
morning and evening adhkar that is not from
the sunnah of the Prophet S.W.T
if you are doing anything extra other than
the morning and evening adhkar then you may
blow on your body you can, it is
permissible why?
because the morning and evening adhkar are taught
by the Prophet S.W.T in a
specific way and you have to follow that
way if you add, as we just said
about the dua of the Prophet S.W
.T if you add something or you try
to amend something then it is not correct
and it may take you into bid'ah
and innovation what is the example of words
that have no meaning the words that have
no meaning obviously I don't do that type
of ruqya anyway so the people, as I
just gave an example the people are known
for this business they do, you know, they
have someone showed me a taweez a while
ago and I could not read those words
it appeared like the proper words of shayateen
they come up with weird words and names
that someone was a jinn during the time
of Firaun and someone was a friend of
Qarun or Haman or this and that, all
shayateen so these type of words that are
not known, we don't know the meaning, is
listening to the ruqya on TV good or
more powerful reciting yourself definitely reciting yourself, that
is proper ruqya, actual ruqya is to recite
yourself, listening ruqya is less effective I want
to know how to make treatment with this
someone who sees things or bad stuff if
someone sees bad stuff, probably meaning in dreams
then that is a different topic with regards
to dreams there are certain rules or rulings
that the Prophet has taught us with regards
to good dreams, bad dreams okay and what
to do briefly I can mention the bad
dreams if you see something that is frightening
or something upsetting for you and you wake
up then all of a sudden you change
your side you say A'udhu Billahi Minash
Shaitanir Rajim you blow on your left three
times A'udhu Billahi Minash Shaitanir Rajim A
'udhu Billahi Minash Shaitanir Rajim three times you
do this and then you ask Allah Subh
'anaHu Wa Ta-A'la for his protection
and ask Allah or Allah whatever I have
seen in my dream that is upsetting to
me or is something frightening Allah protect me
from it, that's it and another thing to
be added here that never ever try to
get such dream interpreted and unfortunately again when
it comes to the dreams these kind of
rulings, most of the people they are unaware
of the rulings and they are more you
say interested in getting these kind of dreams
interpreted if someone sees something good they may
stay quiet but if they see something bad
they tell everyone or they have that feeling
that it has to be interpreted no, no,
no the Prophet's advice is if you see
something upsetting or something that is not apparently
doesn't look good in your dream then don't
get it interpreted because if once it is
interpreted it will happen the way it is
interpreted even if the dream is good sometime
what happens the dream apparently seems not good
but if it is interpreted it depends on
the expertise of the person who interprets if
it is interpreted the wrong way then it
will happen the way it has been interpreted
I read a while ago that someone asked
Sh.
Abu Thaymeen about their dream that they saw
themselves doing the tawaf of the Kaaba completely
naked which is upsetting there are a lot
of people and you are naked and not
wearing anything and you are doing the tawaf
Sh.
Abu Thaymeen's reply was you know, it is
a good news a good news and the
interpretation was that it is a sign that
Allah SWT has accepted your Umrah or Hajj
and Allah has completely wiped out your sins
as the Prophet SAW says whoever performs Hajj
and he does not do anything wrong in
the Hajj he comes back as if he
was born today and when the person is
born all of us we come into this
dunya completely naked so sometime the dream so
just imagine if that person would have asked
someone else that dream and it was interpreted
in a wrong way then according to the
Hadith of the Prophet it would happen the
person may be humiliated if the person is
naked in front of others maybe the person
is humiliated or disgraced can you do Ruqya
on someone who doesn't believe in the Quran
as a cure due to low Iman someone
who does not believe in the Quran what
do you think?
or say in simple words, a non-Muslim
can you do Ruqya on a non-Muslim?
No why not?
why not?
who said no?
Quran is the Kalam of Allah you can
unless the person is a type of disbeliever
who insults the Quran insults Allah then you
should not be doing that type of cooperation
or should not be helping such person anyway
someone who is a type of disbeliever that
he for example he curses the Prophet he
curses the religion of Islam he swears at
Allah then no don't help because Ruqya or
reading Quran is a type of help you
don't help such people okay can I mix
my Ruqya and Adhkar together and then blow?
it is better to do Adhkar morning and
evening Adhkar separate and Ruqya separate if you
want to do something additional as I said,
the Adhkar should be recited the way the
Prophet for example, the Prophet has taught us
to say three times, sorry to say seven
times stick to that number, seven times the
Prophet recommended to recite three times morning, three
times evening stick to that number so Adhkar,
the way the Prophet has taught stick to
that way, that specific way if you want
to do Ruqya do something additional and then
you can blow on yourself it doesn't matter
Inshallah yeah that's fine Inshallah can you say
Bismillah three times and blow on your hands
or certain part of your body that is
in the pain yes, you can can you
say Bismillah and then blow on your hands
and then wipe over the part of the
body that is hurting Bismillah only can be
but actual recommendation of the Prophet is the
Dua ok, say the number of Duas if
someone is doing Ruqya on you, they may
say Bismillahi Turbatu Ardina Biriqati Ba'dina ok, this
one or another one the Prophet has taught
to say Bismillahi Arqiq Min Kulli Shay'in
Yu'dhiq ok, so you say Bismillah and then
you say some additional words, Arqiq Min Kulli
Shay'in Yu'dhiq the Prophet I think it
is Abdullah Ibn Abbas or someone, I can't
remember the companion came to the Prophet and
he said O Messenger of Allah he complained
about a pain in his body the Prophet
said place your hands on it and say
seven times A'udhu Bi'izzatillahi Wa Qudratihi
Min Sharri Ma'ajidu Wa Uhadhir and he
says, I did it, I read seven times
and I was cured ok, so there are
a number of Duas that the Prophet has
taught ok, can the person who should try
ok ok, can the person who should sleep
and he's so tired, can he combine two
prayers it depends on his condition in some
circumstances he can in some, ok again this
is not a Fiqh lesson so I'm not
going to go into the detail of that,
is it Haram to be rocking when reading
Adhkar or reciting the Quran are there any
students who are in the Hifz class those
Iraq when you memorize ok, yeah can you
do that no, why yeah, some Ulema are
very strict on this, they say no this
is the way of Jews ok, but this
is generally, if you're not following the Jews,
if you're not doing that in order to
copy them, rather for some people it helps
in memorization, ok if that's the case, then
we can't say it is Haram or they
are committing something major sin or something like
that it is better not to, because the
proper way of reciting the Quran is that
you are in a state of calmness ok,
you don't need to move as some reciters
you know, their face goes red and eyes
red and you know, too much that is
now from the Sunnah ok, but if you
are in a state of calmness, it is
better ok, likewise when you recite the Ruqya
or recite the Quran it is better to
be in a state of calmness Insha'Allah
yes Jazakallah
Khair, a brother asking a question, the statement
of Abdullah Masood, in which he says that
we used to hang the Ayat of the
Quran in the necks of our children was
this during the time of the Prophet Sallallahu
Alaihi Wasallam or afterwards?
Allahu A'lam ok, what I remember that
there is no mention in that narration whether
it was during the time of the Prophet
Sallallahu Alaihi Wasallam or after, yes I know
you know, it depends on the ruling if
it was during the time of the Prophet
Sallallahu Alaihi Wasallam then it means we have
approval ok, if that was the case then
no one amongst the scholars would have objected
to that it seems, Allahu A'lam that
it was after that is why the approval
of the Prophet Sallallahu Alaihi Wasallam is not
there and if the approval is not there
that is why the scholars have differed ok,
Insha'Allah, I hope there is no more
questions Insha'Allah, ok, Jazakallah Khair yes ok,
we talked about the minor a brother asking
a question, what if someone has a apparently
minor illness but he doesn't want to use
a medicine and he wants to bear the
pain but at the same time he cannot
make sujood for example, a person has a
severe headache and he cannot make sujood then
the principle here would be if that illness
is preventing the person from fulfilling his obligations
then he has to get the treatment then
getting the treatment would be compulsory the person
can't say that, I'm ok, I'm going to
bear the pain and then he can't make
the sajda no