Explanation of the phrase: (they do not seek ruqyah) from the hadith of the seventy thousand who will enter Paradise without reckoning
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Explanation of the phrase: (they do not seek ruqyah) from the hadith of the seventy thousand who will enter Paradise without reckoning
We wish to clarify the hadith of Ibn 'Abbas (may Allah be pleased with him) regarding the statement of the Prophet (peace and blessings be upon him) about the seventy thousand who will enter Paradise without reckoning: (they do not seek ruqyah.
) the hadith, does general treatment fall under this hadith? And if it does not, what is the difference between it and ruqyah, since both are causes? And how do we understand the command of the Prophet (peace and blessings be upon him) to 'Aishah and others to seek ruqyah from the evil eye? And if we know a man who has been struck by the evil eye, do we order him to seek ruqyah, or do we direct him to patience and seeking reward? I ask for your guidance, and may Allah reward you with good.
his saying in the hadith of the seventy thousand: (and they do not seek ruqyah) meaning: they do not ask others for ruqyah, but he (peace and blessings be upon him) commanded seeking treatment and directed to it, saying: (Allah has not sent down a disease except that He has sent down for it a cure, and some know it and some do not) and the difference between them is from two aspects: the first aspect is that a person’s reliance on the one performing ruqyah is greater than his reliance on treatment; because if Allah the Exalted wills that the patient benefits from the ruqyah of the one performing it, the relationship between him and this patient becomes a spiritual relationship,so perhaps he is misled by it and says: this is from the awliya (close friends of Allah).
and so on, and something of shirk (associating partners with Allah) may occur with it,for this reason, what follows it is: (and upon their Lord they rely) .
The second: that he may seek ruqyah from a person who is not qualified for it; because he does not treat with any tangible known thing, so this one who was asked performs ruqyah and then healing occurs, not by the ruqyah -because it is not legitimate- but at the time of the ruqyah, so people are also misled by this man, and they think he is one whose supplication is answered, and one from whom blessing is sought through his recitation, and that is not the case.
for this reason, he (peace and blessings be upon him) said: (and they do not seek ruqyah) and it did not say: and they do not seek treatment, and on this basis, treatment is sought, as for seeking ruqyah, the best is to leave it, but if one of the people stepped forward and read for you and you did not prevent him, then this does not prevent a person from entering into the hadith; because you did not seek ruqyah, and likewise if you performed ruqyah on your brother, then you are doing him good and you do not exit from the attributes of these seventy thousand by this ruqyah,And for this reason we say: what is reported in Sahih Muslim as an addition, which is his saying: (and they do not perform ruqyah) is an anomalous addition that is not authentic,And the correct view is: (and they do not seek ruqyah) only, as for ruqyah from a scholar, because the scholar is known, so you seek ruqyah from him; because if he performs ruqyah on a person, he benefits from it by the permission of Allah Mighty and Majestic, like a doctor who treats.
As for whether we order the one struck by the evil eye to seek ruqyah, or order him to be patient?So we say to him: The Messenger (peace and blessings be upon him) directed to a method of healing from the evil eye, where he ordered the one who had seen one of the Companions to take a bath and perform wudu' (the ablution for prayer), and then some of his water is taken and poured on the afflicted one until he is healed.
We wish to clarify the hadith of Ibn 'Abbas (may Allah be pleased with him) regarding the statement of the Prophet (peace and blessings be upon him) about the seventy thousand who will enter Paradise without reckoning: (they do not seek ruqyah.
) the hadith, does general treatment fall under this hadith? And if it does not, what is the difference between it and ruqyah, since both are causes? And how do we understand the command of the Prophet (peace and blessings be upon him) to 'Aishah and others to seek ruqyah from the evil eye? And if we know a man who has been struck by the evil eye, do we order him to seek ruqyah, or do we direct him to patience and seeking reward? I ask for your guidance, and may Allah reward you with good.
his saying in the hadith of the seventy thousand: (and they do not seek ruqyah) meaning: they do not ask others for ruqyah, but he (peace and blessings be upon him) commanded seeking treatment and directed to it, saying: (Allah has not sent down a disease except that He has sent down for it a cure, and some know it and some do not) and the difference between them is from two aspects: the first aspect is that a person’s reliance on the one performing ruqyah is greater than his reliance on treatment; because if Allah the Exalted wills that the patient benefits from the ruqyah of the one performing it, the relationship between him and this patient becomes a spiritual relationship,so perhaps he is misled by it and says: this is from the awliya (close friends of Allah).
and so on, and something of shirk (associating partners with Allah) may occur with it,for this reason, what follows it is: (and upon their Lord they rely) .
The second: that he may seek ruqyah from a person who is not qualified for it; because he does not treat with any tangible known thing, so this one who was asked performs ruqyah and then healing occurs, not by the ruqyah -because it is not legitimate- but at the time of the ruqyah, so people are also misled by this man, and they think he is one whose supplication is answered, and one from whom blessing is sought through his recitation, and that is not the case.
for this reason, he (peace and blessings be upon him) said: (and they do not seek ruqyah) and it did not say: and they do not seek treatment, and on this basis, treatment is sought, as for seeking ruqyah, the best is to leave it, but if one of the people stepped forward and read for you and you did not prevent him, then this does not prevent a person from entering into the hadith; because you did not seek ruqyah, and likewise if you performed ruqyah on your brother, then you are doing him good and you do not exit from the attributes of these seventy thousand by this ruqyah,And for this reason we say: what is reported in Sahih Muslim as an addition, which is his saying: (and they do not perform ruqyah) is an anomalous addition that is not authentic,And the correct view is: (and they do not seek ruqyah) only, as for ruqyah from a scholar, because the scholar is known, so you seek ruqyah from him; because if he performs ruqyah on a person, he benefits from it by the permission of Allah Mighty and Majestic, like a doctor who treats.
As for whether we order the one struck by the evil eye to seek ruqyah, or order him to be patient?So we say to him: The Messenger (peace and blessings be upon him) directed to a method of healing from the evil eye, where he ordered the one who had seen one of the Companions to take a bath and perform wudu' (the ablution for prayer), and then some of his water is taken and poured on the afflicted one until he is healed.