Taking payment for reciting Qur’aan over a sick person

[bamalli]

Taking payment for reciting Qur'aan over a sick person

Question:
We heard that some of those who use the Qur'aan for treatment – by reading Qur'aan and du'aa's prescribed in sharee'ah over water or perfumed oil for the treatment of sihr (witchcraft), the evil eye and the touch of the Shaytaan (madness) – take payment for doing that. Is this permissible according  to sharee'ah? Does reciting over oil or water come under the same ruling as reciting over the patient himself for the purpose of treatment?

Answer:

Praise be to Allaah.

There is nothing wrong with taking payment for treating the sick by means of ruqyah, because it was reported in al-Saheehayn that a group of the Sahaabah (may Allaah be pleased with them) went to a tribe among the Arabs who did not offer them hospitality. Their chief was stung, and they did everything but to no avail. Then they came to that group of Sahaabah (may Allaah be pleased with them) and said, "Is there any raaqi (one who does ruqyah) among you? For our chief have been stung." They said, "Yes, but you did not offer us hospitality, so we will not do ruqyah for him unless we make a deal." So they agreed upon a number of sheep, then one of the Sahaabah did ruqyah for him by reciting Soorat al-Faatihah, and he recovered. They gave them what had been agreed upon, then the Sahaabah said to one another, "Let us not do anything until we tell the Prophet (peace and blessings of Allaah be upon him)." When they came to Madeenah, they told him about it and he said, "You did the right thing." There is nothing wrong with reciting into water or oil to treat the sick, the one who is affected by sihr (witchcraft) or the insane, but reciting over the sick person and blowing onto him is better and is preferable. Abu Dawood (may Allaah have mercy on him) narrated with a hasan isnaad that the Prophet (peace and blessings of Allaah be upon him) recited into water for Thaabit ibn Qays ibn Shammaas, then he poured it over him. The Prophet (peace and blessings of Allaah be upon him) said, "There is nothing wrong with ruqyah so long as it does not involve shirk." This saheeh hadeeth includes the sick person doing ruqyah for himself, and doing ruqyah by reciting into water, oil, etc. And Allaah is the Source of strength. 


Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh al-'Allaamah 'Abd al-'Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 408

[Muhsin]

Allah ya saka.

What about if doing it is made an occuptaion? Like how people are now doing.

[Hafsy_Lady]

What do you mean Muhsin? Do people actually turn it into an occupation? Subhanallah! What is the world turning in to?

[Dan-Borno]

Hafsy me yayi zafi haka, what is wrong if it has been
turned into occupation.  Occupation is a very wide term
and so far its for the purpose of healing a sick person,
i doubt if there is any problem with that.

[Muhsin]

I just asked because I don't know. But there lots of people that have no any sort of occupation except ruqiyya. And as I heard, thats after I asked that question, its not permissable in Islam. They those people that are 'eating' with deen (religion) or simply are called akalu amwalin naasi bil badili.

Allah ya sa mudace, amin.

[bamalli]

There is nothing wrong with ruqyah so long as it does not involve shirk.

[Muhsin]

There is nothing wrong with ruqyah so long as it does not involve shirk.

I fairly do agree with you mal. bamalli. But please, could you expatiate this point, e.g by bringing reasons in Hadith or Ayah from Qur'an? Thanks.

*edit* Remember, we're above talking of making ruqyah as an occupation.

[bamalli]

I will try my brother,but give me sometimes to do more research about it.Almajiri ne!

[Dan-Borno]

I fairly do agree with you mal. bamalli.

Muhsin what is the use of you saying you fairly agree with
our distinguished alaramma and still go ahead and ask him
to buttress his point with aya or hadith?

except if you have a contrary view saying that whoever did
ruqya or any type of prayer and collects money or use it as
his occupation is haram, then you have to agree with what
the kanoonline sheik said.

They those people that are 'eating' with deen (religion) or simply are called akalu amwalin naasi bil badili.

Your above quotation is a wrong interpretation did not
refer to this type of malamai, you should check your tafsir
book very well.

For your information, i cant really recollect the hadith of our
Rasulullah (SAW) where he sent some contingents from his
Sahabas to a nearby village.  They were refused entry to the
village (lodge) and decide to spend the night outside the city
gate.  Unknown to them, someone became sick (or stung by
scorpion or snake) and all effort to cure him proved abortive
and the villagers decide to consult their new visitors outside
the gates.  On coming to the visitors, they narrated to what
happened.  Some members of the crew argue that they should
not offer any form of help since they were not accommodated
however, after a while, they decided to cure the sick person
on the condition that they will be given a goat/sheep in xchange.
That was the agreement and they recited suratul fatihatu on
the sick person with the Grace of Allah he was cured.

This incidence really put the Sahabas in a worried condition, as
they were contemplating wether to eat the goat/sheep, they
decided to inform the Holy Prophet of what has transpired at
the village and wether it is halal for them to slaughter the
animal they got from their action.  The prophet (SAW) smiled and
inform them that it is halal.  In order to even affirm his statement
he ordered them that they should also bring to him a portion of
the animal to eat.
(I did not quote the above hadith verbatim, i only narrated it, so
there might be some errors but i am very sure not fundamental.
So if any error is seen, consider it as a mistake, and soon i will
post the verbatim of the hadith as it is narrated)

So Muhsin, so many Ulamas used the above hadith to buttress
their point that even if you decide to be praying for people and
curing their sickness or even prayers for them to achieve something
in life or hearafter, it is approved so long you do not cheat.

Cheating in this sense, may mean if you promise to pray for someone
for Allah to boost his market and in turn you charged him N10,000.00,
then it is a duty upon you to fullfil this promise, else Allah will surely
ask you.

Any question?

[Muhsin]

No question, DB. But as you said that I should check my tafsir so I think I've to do first before asking any more question or criticising any view and so on. Thanks.