A response to Shaykh Al-Albani’s remarks on ruqyah, and his mention of the conditions that must be met by a legitimate ruqyah practitioner

The student : A few days ago, I was asked about the topic of sorcery, ruqyah, and related matters such as possession by jinn and the like. They said that this is well known and widespread, but we see that many of the people who recite and recite, and who adhere to perhaps correct ruqyah, do not produce the desired effect from their recitations. I said, this is true, but we must know that ruqyah is a treatment. If the one who prescribes the treatment, or prescribes it for use, or has it used by another, does not have complete expertise that is tested,

The Shaykh : it must be present.
The student : The expertise, the expertise must be for this treatment, or for this

The Shaykh : ailment.
The student : for this ailment.

The Shaykh : or illness.
The student : Yes, so that he is able to prescribe the treatment. If he is not capable of investigating the reality of the ailment and knowing it due to a deficiency in him, then at that point he cannot prescribe the treatment.

The Shaykh : This is a natural matter.
The student : And this is an obvious and clear matter. Based on this, I say that ruqyah is a form of supplication; this is obvious. And if this ruqyah does not find its place in the heart of the practitioner, such that his heart is a place of righteousness and piety through which this supplication is answered, how will it be answered at that point? Therefore, the supplication or ruqyah must be accompanied by the righteousness of the heart, because the heart is the vessel in which this ruqyah is placed so that it issues from it and affects the one being treated. If that is not the case, the person should rest from this ruqyah and not be treated with ruqyah, because his treatment will be truncated or flawed. From this, we find, for example, that Imam Ahmad (may Allah have mercy on him), Imam Ahmad, did not accept ruqyah. He would say, “Go to someone else.” I said to them, and who am I compared to, for example, Shaykh Nasser? Shaykh Nasser does not perform ruqyah and does not accept being treated with ruqyah. This is not a deficiency in Shaykh Nasser, but this matter truly requires someone to tackle it with strong boldness and to have complete confidence that his ruqyah will find its place. Another matter is that it is absolutely impossible, if the ruqyah is found with the tongue of the practitioner and the heart from which this ruqyah issues, which is the pure and clean vessel, if the tongue and the heart are both present, it is absolutely impossible for it to fail. Why? Because this is supplication, and the Messenger (peace and blessings be upon him) taught us this so that we may perform ruqyah. But who is the practitioner? It is not said here , but rather it is said: who is the one who can reach the level of a practitioner whose ruqyah affects the... And from here we find these psychological illnesses that our brother here in Madinah, who was the one...
Another student: ...
Another student: Yes, he used to perform ruqyah. I say, well, in such cases, when the practitioner knows that there is evil in him, and wickedness, and reprehensibility in his morals, and lying, falsehood, and deception, why does he not announce to the public beforehand that he has announced his repentance, at least so that people are warned from falling into this strange, dark predicament that he ended up in after he became such and such, ending in its absence.

The Shaykh : Whoever initiates a bad practice.
The student : Then he initiated this strange, bad practice. And I say, truly, from here, I had spoken with my brother Muhammad al-Zahir, and he mentioned this to me, and I warned him, meaning I advised him not to engage in this matter. And I do not know what happened after the advice; did he continue, did he stop, did he return?

The Shaykh : ... He repented, and praise be to Allah.
The student : Yes, praise be to Allah.