Some of the Shaykhs also treat the sick with Qur'anic verses; what is the extent of the validity of this?
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The questioner : Some of the Shaykhs, such as Sayf al-Din Mahjub or Mahbub, treat the sick with Qur'anic verses; what is the extent of the validity of this?
The Shaykh : There is no doubt that Allah the Exalted has made this Qur'an a healing for what is in the chests and a healing for what is in the bodies as well.
The questioner : Yes.
The Shaykh :[Al-Isra 17:82] [Yunus 10:57] And the Messenger (peace and blessings be upon him), as in the hadith of Abu Sa'id, they recited Surat al-Fatihah over a person bitten by a scorpion; they recited it over him seven times, and he rose up as if released from a bond.
The questioner : What Allah willed.
The Shaykh : So the Prophet (peace and blessings be upon him), when they returned to him and informed him, said:Jami` at-Tirmidhi 2064Sahih (Darussalam) Thus the Prophet (peace and blessings be upon him) affirmed that al-Fatihah is a ruqyah, meaning the sick person is treated with it, i.e., it is recited over him. So the entire Qur'an is good and all of it is a blessing, and there is no doubt that it is effective. However, we must know that, as it is said, the sword is by its wielder; for the Qur'an to be effective, three things are necessary.
The questioner : Yes.
The Shaykh : First, the faith of the reciter in its effect; second, the faith of the one over whom it is recited in its effect; and third, that what is recited is something for which the evidence testifies to its effect.
The questioner : Yes.
The Shaykh : If that is the case, then it is effective by the permission of Allah.
The questioner : Yes.
The Shaykh : However, if one of these three things is lacking, such as if one recites over someone by way of experiment, saying, "I will try it to see if it benefits or not," then that does not benefit, because it is obligatory for the believer to believe in its effect.
Likewise, if the sick person has doubt about it and does not have faith in the effect of the Qur'an, then that does not benefit him either.
The questioner : Yes.
The Shaykh : Because the place is not receptive in that case. Likewise, if one recites verses for which the evidence does not testify to their effect, then this may also not be effective. This may not be effective, and that does not mean there is a deficiency in the Noble Qur'an, but rather it is an error in the use or in reciting what should not be recited from the verses or surahs.
The questioner : Yes.
The Shaykh : Yes.
The Shaykh : There is no doubt that Allah the Exalted has made this Qur'an a healing for what is in the chests and a healing for what is in the bodies as well.
The questioner : Yes.
The Shaykh :
And We send down of the Qur'an that which is healing and mercy for the believers
وننزل من القرأن ما هو شفاء ورحمة للمؤمنينO mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.
يا أيها الناس قد جاءتكم موعظة من ربكم وشفاء لما في الصدور وهدى ورحمة للمؤمنينThe questioner : What Allah willed.
The Shaykh : So the Prophet (peace and blessings be upon him), when they returned to him and informed him, said:
How did you know it was Ruqyah?
وما يدريك أنها رقيةThe questioner : Yes.
The Shaykh : First, the faith of the reciter in its effect; second, the faith of the one over whom it is recited in its effect; and third, that what is recited is something for which the evidence testifies to its effect.
The questioner : Yes.
The Shaykh : If that is the case, then it is effective by the permission of Allah.
The questioner : Yes.
The Shaykh : However, if one of these three things is lacking, such as if one recites over someone by way of experiment, saying, "I will try it to see if it benefits or not," then that does not benefit, because it is obligatory for the believer to believe in its effect.
Likewise, if the sick person has doubt about it and does not have faith in the effect of the Qur'an, then that does not benefit him either.
The questioner : Yes.
The Shaykh : Because the place is not receptive in that case. Likewise, if one recites verses for which the evidence does not testify to their effect, then this may also not be effective. This may not be effective, and that does not mean there is a deficiency in the Noble Qur'an, but rather it is an error in the use or in reciting what should not be recited from the verses or surahs.
The questioner : Yes.
The Shaykh : Yes.