Among the innovations in ruqyah is reading a day or a number of tasbih for the purpose of seeing the one who cast the spell
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Fatwa number ( 19010 )
Q: Some healers specify a number of Qur'anic surahs or a number of tasbih to be recited after praying two rak'ahs, with the intention of seeing a vision in a dream for those afflicted with sorcery; so that they see in this vision who performed the sorcery, where he is, and how it is undone. What is the ruling on this action? Also, reciting some surahs, such as al-Ikhlas, the two Mu'awwidhat, and the Verse of the Throne, one hundred times on the prayer beads. It is known that some have objected to this matter and said that it is a bid'ah (religious innovation). They also said: that among the bid'ah is reciting the Qur'an over oil of black seed, honey, and milk, and anointing the body with musk and rose water over which Qur'anic verses have been recited. It is known that by experience, these things have an effect on the jinn, and may, by the grace of Allah, lead to its burning. Is this method permissible, or is seeking healing by the Qur'an a matter of tawqif (restricted to the text) that it is not permissible for us to exceed except by explicit text?
A : What was mentioned in the question regarding some healers specifying a number of surahs and tasbih to be recited after praying two rak'ahs with the intention of seeing a vision in a dream for those afflicted with sorcery, as well as reciting some surahs one hundred times on the prayer beads... etc.—all of this is among the bid'ah (religious innovations) that have no basis and no evidence from the Book of Allah or the Sunnah of His Messenger Muhammad (peace and blessings be upon him). And ruqyah
al-shar'iyyah (legitimate ruqyah) is permissible with conditions, among which are: that it be with the words of Allah or His names and attributes. It is permissible to seek healing by the Qur'an and by the Sunnah in what the Messenger (peace and blessings be upon him) explicitly mentioned and by which he performed ruqyah for himself or for his Companions, or with good supplications that do not contain anything contrary to the pure Shari'ah. It is also required that the ruqyah be in the Arabic language or in a language whose meaning is understood. It is also required that the one performing the ruqyah and the one receiving it believe that the ruqyah does not have an effect in itself, nor does the one receiving it have an effect in itself, but rather by the permission of Allah the Exalted, for He is the Beneficer, the Harmer, and the Healer. The action of the one performing the ruqyah is a cause, and Allah is the One who created the causes and the effects. Reciting the Qur'an or the Sunnah directly on the patient by blowing on him is established by the pure Sunnah from the ruqyah of the Messenger (peace and blessings be upon him) for himself and for some of his Companions. As for writing verses in rose water, saffron, and the like, then immersing them in water and drinking it, or reciting over honey and milk and the like, and anointing the body with musk and rose water over which Qur'anic verses have been recited—there is no harm in it, and the righteous Salaf (earliest generations) acted upon it. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q: Some healers specify a number of Qur'anic surahs or a number of tasbih to be recited after praying two rak'ahs, with the intention of seeing a vision in a dream for those afflicted with sorcery; so that they see in this vision who performed the sorcery, where he is, and how it is undone. What is the ruling on this action? Also, reciting some surahs, such as al-Ikhlas, the two Mu'awwidhat, and the Verse of the Throne, one hundred times on the prayer beads. It is known that some have objected to this matter and said that it is a bid'ah (religious innovation). They also said: that among the bid'ah is reciting the Qur'an over oil of black seed, honey, and milk, and anointing the body with musk and rose water over which Qur'anic verses have been recited. It is known that by experience, these things have an effect on the jinn, and may, by the grace of Allah, lead to its burning. Is this method permissible, or is seeking healing by the Qur'an a matter of tawqif (restricted to the text) that it is not permissible for us to exceed except by explicit text?
A : What was mentioned in the question regarding some healers specifying a number of surahs and tasbih to be recited after praying two rak'ahs with the intention of seeing a vision in a dream for those afflicted with sorcery, as well as reciting some surahs one hundred times on the prayer beads... etc.—all of this is among the bid'ah (religious innovations) that have no basis and no evidence from the Book of Allah or the Sunnah of His Messenger Muhammad (peace and blessings be upon him). And ruqyah
al-shar'iyyah (legitimate ruqyah) is permissible with conditions, among which are: that it be with the words of Allah or His names and attributes. It is permissible to seek healing by the Qur'an and by the Sunnah in what the Messenger (peace and blessings be upon him) explicitly mentioned and by which he performed ruqyah for himself or for his Companions, or with good supplications that do not contain anything contrary to the pure Shari'ah. It is also required that the ruqyah be in the Arabic language or in a language whose meaning is understood. It is also required that the one performing the ruqyah and the one receiving it believe that the ruqyah does not have an effect in itself, nor does the one receiving it have an effect in itself, but rather by the permission of Allah the Exalted, for He is the Beneficer, the Harmer, and the Healer. The action of the one performing the ruqyah is a cause, and Allah is the One who created the causes and the effects. Reciting the Qur'an or the Sunnah directly on the patient by blowing on him is established by the pure Sunnah from the ruqyah of the Messenger (peace and blessings be upon him) for himself and for some of his Companions. As for writing verses in rose water, saffron, and the like, then immersing them in water and drinking it, or reciting over honey and milk and the like, and anointing the body with musk and rose water over which Qur'anic verses have been recited—there is no harm in it, and the righteous Salaf (earliest generations) acted upon it. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.