Dr. Khaled al-Jeraisy
Language: English | Format: PDF | Pages: 324 | Size: 3 MB
Bismil-lahir-Rahmanir-Raheem (In the name of Allah, the Beneficent, the Merciful).
Praise be to Allah, Lord of the Worlds; the good end is destined for the Pious; Prayers and Peace be upon our Imam and ideal model, Prophet Muhammad, his kin, his companions and his followers up to the Day of Resurrection.
Nowadays, the issue of treatment with legal Ruqyas is the centre of debate because of: the increase in diseases related to the evil eye, witchcraft and possession, which modern medicine has failed to treat; the revival of legal Ruqya treatment; the emergence of a lot of sorcerers and soothsayers. No doubt, practitioners of legal Ruqyas ought to be supported and rewarded, while sorcerers and soothsayers ought to be punished and humiliated.
Unfortunately, people have confused the legal Raqis and the sorcerers because of their ignorance either of Shari’ ah rules in general, or of the legal requirements of Ruqyas in particular. In such a confused state of affairs, the good have had to suffer because of the bad.
Against that background, some zealous youth have dedicated themselves to eradicating sorcery and soothsaying practices, but regrettably they took Fatwa responsibilities into their own hands and involved themselves into intricacies of issuing verdicts.
In matters open for Ijtihad, those zealots have gone to extremes without due consideration to the views of the Ifta’ Ulama, about whom Allah says, “Ask the followers of the Remembrance if ye know not!”1 m In their haste, they have brought into disrepute some of the Raqis who are renowned for their knowledge, piety, righteousness and mastery of Qur’anic recitations and who are devoted to the service of fellow Muslims in accordance with the Prophet’s saying, “Whoever can benefit his brother should do so.” Distortion of reputation is one of the major sins as mentioned in the Hadith, “One of the major sins is going to lengths unjustly distorting the reputation of a fellow Muslim.” In another version, the Hadith reads, “The most prevalent type of usury is going to lengths unjustly distorting the reputation of a fellow Muslim.” The Prophet also says, “Muslims are forbidden to harm other Muslims in all things: blood, wealth and reputation.”
Such fanaticism not only challenges the established rules of conduct in Ijtihad, which gives enough room for differences, but also encourages the secularists who accuse Islam and Muslims of being reactionary and backward and who regard treatment with legal Ruqyas as a myth to be eradicated. Their over-zealous behaviour gives the opportunity to some hypocrites and envious ones to infiltrate them for the sake of working against those keen on doing good, on righteousness and on reform.
It is for all the above-mentioned reasons that I have decided to give the whole issue its due clarification by gathering the Fatwas of major Ulama in one volume. In addition, several other questions and queries asked by those who are involved in the practice of legal Ruqyas and who are known for their piety and righteousness have been answered by the Ulama and included in the Fatwa collection.
In conclusion, I ask Allah to grant Muslim patients prompt healing and to guide us to the straight path. May His prayers and peace be upon His Prophet Muhammad, his kin and his Companions.
This book is an assortment of fatawa (legal rulings) by Shaykhs Bin Baz, Uthaymeen, ibn Jibreen, and others. The reader will find in this book a valuable combination of verdicts relevant to important issues. The answers to some of the issues reflect an approach that has been customarily followed; it has proved practically beneficial, and it does not contradict any Shari’ah ruling or general Islamic rules. Continue reading
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