“Ruqyah” is an incantation or prayer for healing – usually from the Holy Qur’an or dua prescribed by the prophet (s.a.w.). Ruqyah is one of the greatest remedies that the believer should use regularly. The greatest of ruqyah are Surah Al-Faatihah and Al-Mu’wadaitain (the last two surahs (chapters) of the Quran –Surah Al-Falaq and Surah Al-naas). Islamic beliefs stipulate that each disease is sent down in this world with its cure, but the means of treatment may not be known to everyone. While medical sciences may have helped in the discovery of cures for many diseases and ailments, there are many for which the cures still have to be found. QURANIC RUQYAH, on the other hand, provides Muslim believers the opportunity to treat all their ailments through the use of ALLAAH’s words and duas taught by the prophet (s.a.w.) in parallel with using medical treatments. Ruqyah and other duas taught by the prophet (s.a.w.) can also be used to treat ailments such as sihr, evil eye, etc. which are spiritual conditions that are not recognized and proven by medical sciences. Many amongst us suffer from such ailments but as the symptoms of such ailments are similar to other psychological conditions, proper treatment using Quranic ruqyah is not used, thereby extending the duration of those illnesses indefinitely. Before seeking cures for any disease, a Muslim should first believe that all diseases as well as their cures are in ALLAAH’s hands and power. ALLAAH alone decrees trials for HIS creation and HE alone can decree their remedies. All means of getting sick and healed are, therefore, contingent upon ALLAAH’s decree. As part of a Muslim’s belief, this principle is important because people sometimes fail to understand how afflictions come down upon a person and seek their cures without internalizing this reality. So, ALLAAH is the One Who heals whomsoever He wills, and He decrees sickness and death for whomsoever He wills. ALLAAH tells us in the Quran: “And if ALLAAH touches you with harm, none can remove it but HE, and if HE touches you with good, then HE is Able to do all things” [Surah Al-AnAam, 6:17] The second belief has to do with “tawakkul” in ALLAAH related to the treatment of diseases. One may ask whether the use of spiritual treatments based on the Quran and sunnah is in contradiction to those based on medical sciences. We know from the prophet’s life that he (s.a.w.) used the Quran and dua to treat all types of ailments along with using physical means of healing. The use of medical treatment, therefore, does not contradict any Islamic guidelines nor should it suppress one’s belief and trust (tawakkul) in ALLAAH. The proper way, therefore, is to fully trust ALLAAH, to ask for HIS help, and to seek medical advice as well. In this context, Ibn Al-Qayyim stated the following: “This (seeking medical advice) does not contradict tawaakul (putting one’s trust in ALLAAH), just as warding off hunger, thirst, heat and cold does not contradict tawakkul. The essence of tawaakul is not complete without resorting to the means which ALLAAH has set out in order for us to achieve results both according to HIS decree (qadr) and HIS laws. Not using these means is contrary to tawakkul: it goes against and undermines the command and wisdom of ALLAAH, although the one who neglects the means may think that this makes his tawakkul stronger. Ignoring the means is a sign of helplessness that goes against the true essence of tawakkul, which is that the heart relies on ALLAAH to bring the slave whatever will benefit him in this world and the next, and to protect him from whatever may harm him in this world and the next. But along with this reliance, it is essential to take the appropriate means, otherwise he will be going against the wisdom and command of ALLAAH. Helplessness should not be taken as a sign of tawaakul, nor should tawakkul make a person helpless (Zaad Al-MaAad, 4/15. See Al-MawsooAh Al-Fiqhiyyah, 11/116). P e a c e be upon you all
Posted on: Mon, 30 Sep 2013 20:16:30 +0000
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