The ruling on ruqyah (healing by Qur'anic recitation) using methods not reported from the Salaf
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There are now, in this era, methods of ruqyah (healing by Qur'anic recitation) that may not have been known to the Salaf (may Allah be pleased with them), which has obscured their ruling for many students of knowledge, let alone the common people. Therefore, we would like there to be a book that discusses the ruling on these issues. I am asking about two methods in this session,The first method: Some people do this: they place a black cloak on the one afflicted by the evil eye, then recite the Qur'an over him, then say, "The one who helped you is so-and-so, son of so-and-so,"Or he says: describing his appearance and such-and-such of his characteristics.
And the second method: Some of them hold the hand of the one afflicted by the evil eye, then recite the Qur'an,Then he says: imagining a person in your mind, then imagining,So he says: "This is the one who cast the evil eye on you." So what is the ruling on this method?
I do not know any basis for either of these two methods from the righteous Salaf. And the thing that has no basis in these matters necessitates doubt, and the original ruling is prohibition, until evidence is established that it is beneficial.And since we do not know, we say: As for the second method, who do you suspect? What is the benefit of this?Because perhaps this afflicted person says: I suspect so-and-so because of a misunderstanding with him or because of grudges between him and me, and he is not like that. Then this reciter builds upon what he suspected. So what I see is that we should avoid such people; do not go to them and do not pay attention to what they say.
And the second method: Some of them hold the hand of the one afflicted by the evil eye, then recite the Qur'an,Then he says: imagining a person in your mind, then imagining,So he says: "This is the one who cast the evil eye on you." So what is the ruling on this method?
I do not know any basis for either of these two methods from the righteous Salaf. And the thing that has no basis in these matters necessitates doubt, and the original ruling is prohibition, until evidence is established that it is beneficial.And since we do not know, we say: As for the second method, who do you suspect? What is the benefit of this?Because perhaps this afflicted person says: I suspect so-and-so because of a misunderstanding with him or because of grudges between him and me, and he is not like that. Then this reciter builds upon what he suspected. So what I see is that we should avoid such people; do not go to them and do not pay attention to what they say.