Reciting Ruqyah on Oneself

 

Reciting Ruqyah on Oneself

Some Islamic scholars, who believe that asking others to perform ruqyah reduces one’s tawakkul (reliance on Allah), argue that the basis is for a person to recite ruqyah on himself, and that this is the best form of ruqyah. The matter of requesting ruqyah was discussed in detail in the article about Entering Jannah without account.

Of course, there is nothing wrong if the sick person recites ruqyah for himself while ill. However, the claim that “the basis is that a person should recite ruqyah for himself and that this is the best ruqyah” is debatable. This claim can be looked at from two angles.

Ruqyah as protection (first angle)

If what is meant by ruqyah is protection from shaytan, magic, evil eye, or similar afflictions before they strike a person, it is acceptable. This includes reciting Surah Al-Ikhlas, Al-Falaq, and An-Nas, Ayat al-Kursi, and supplications when one feels pain in the body.

In this case, such a statement is acceptable. This is indicated by many hadith, including the following:

Aisha r.a. reported that when the Messenger of Allah (ﷺ) went to bed (in one narration: when he felt pain in his body), he would blow into his palms, reciting the surahs: Al-Ikhlas, Al-Falaq, and An-Nas. Then he would wipe his face and whatever parts of his body his hands could reach. When he became ill (in the narration: the illness which led to his death), he would order her to that for him. (al-Bukhari)

Also, Uthman ibn Abi Al-As r.a. reported that he complained to the Messenger of Allah (ﷺ) about pain he had suffered since accepting Islam. The Prophet (ﷺ) told him: “Place your hand where you feel pain, say Bismillah three times, and then say seven times: A‘udhu billahi wa qudratihi min sharri ma ajidu wa uhadhiru (I seek refuge in the might and power of Allah from the evil of what I feel and fear).” (Muslim)

It is reported by Muslim, from Abu Sa‘id Al-Khudri r.a, that Jibril (peace be upon him) recited the following supplication over the Prophet (ﷺ) when he was ill: “Bismillahi arqika, min kulli shay’in yu’dhika, min sharri kulli nafsin aw ‘ayni hasidi, Allahu yashfika, bismillahi arqika.” (With the Name of Allah. I recite over you (to cleanse you) from all that troubles you, and from every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with the Name of Allah, I recite over you).

Aisha r.a. reported that when the Prophet (ﷺ) would visit a sick person, he would recite ruqyah with the words: “Bismillahi turbatu ardina biriqati ba‘dina yushfa saqimuna bi idhni rabbina” (In the name of Allah, with the soil of our land, mixed with the saliva of some of us, our sick is healed by the permission of our Lord). (al-Bukhari, Muslim)

As protective ruqyah, authentic hadith state that reciting Ayat al-Kursi and the last two verses of Surah Al-Baqarah before sleep suffices as protection from shaytan. Likewise, these and other authentic supplications are recommended for protection.

Ruqyah as treatment for magic, jinn possession and evil eye (second angle)

If by this claim what is meant is the classical ruqyah after someone is afflicted with magic, possession, or evil eye, then such a statement is closer to being false. There is no authentic hadith where the Prophet (ﷺ) recommended or ordered the afflicted individuals to recite ruqyah on themselves.

Here are some pieces of evidence showing the weakness of such understanding:

• The Prophet (ﷺ) was afflicted with sihr, as narrated by Aisha r.a. At that time he (ﷺ) didn’t perform ruqyah on himself. Even though this situation was ideal to legislate self-ruqyah, Allah didn’t reveal any guidance regarding self-ruqyah being the best form of ruqyah.
• Jabir r.a. narrated that the Prophet (ﷺ) told Asma bint Umays r.a, regarding the children of his brother that were afflicted by the evil eye: “Perform ruqyah on them.” (Muslim)
• Aisha r.a. said: “The Messenger of Allah (ﷺ) told me to perform ruqyah against the evil eye.” (al-Bukhari, Muslim)
• Umm Salama r.a. narrated that the Prophet (ﷺ) was in her house and he saw a servant girl with a mark on her face, and he said: “Recite ruqyah for her, for she is afflicted by the evil eye.” (al-Bukhari, Muslim)
• Jabir r.a. narrated that his uncle asked the Prophet (ﷺ) about the ruling of ruqyah for a scorpion sting. The Prophet (ﷺ) replied: “Whoever among you can benefit his brother, let him do so.” (Muslim) He did not say that it is best for everyone to recite on themselves, especially as the one stung by a scorpion has no disturbance by the jinn or sihr when reciting ruqyah.
• In an authentic hadith, Uthman ibn Abi Al-As r.a. complained to the Prophet (ﷺ) about jinn possession. The Prophet (ﷺ) struck his chest, spat lightly in his mouth three times, and said: “Leave, enemy of Allah!” Then the jinn left him. (Ibn Majah, authenticated by sh. al-Albani) The Prophet (ﷺ) did not tell him to perform ruqyah on himself, but rather, he (ﷺ) did it for him.
• Ibn Abbas r.a. narrated the story of a woman who suffered from epilepsy that was caused by jinn possession. She came to the Prophet (ﷺ) and asked him to supplicate for her to get cured. He (ﷺ) recommended her to be have patience over her illness. She chose patience instead of cure but asked him to supplicate that she would not uncover herself during seizures. (al-Bukhari, Muslim) Again, he (ﷺ) did not instruct her to recite ruqyah on herself.

 

In none of these cases did the Prophet (ﷺ) say or recommend that the afflicted people should perform ruqyah on themselves, but rather he (ﷺ) either (a) personally performed ruqyah on them, (b) ordered them to perform ruqyah on others and (c) recommended them to be patient.

Conclusion

From these narrations, we understand that classical ruqyah, whether for magic, possession, or the evil eye, is generally performed by someone else for the afflicted, not by the afflicted on themselves. A person who is suffering from such afflictions is usually not in a state to perform ruqyah on himself, and in most cases, it is better and more effective when performed by someone else.