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.

Important Clarification

It should be emphasized that stating the permissibility and effectiveness of ruqyah performed by others does not mean that a person should abandon reciting ruqyah on themselves altogether. On the contrary, if the afflicted person is able to recite ruqyah on themselves, they should certainly do so, and this remains a praiseworthy and recommended act.

However, the stronger emphasis should be on consistency in protective means, such as regularly reciting surah al-Ikhlaṣ, al-Falaq, an-Nas, Ayat al-Kursi, the last two verses of surah al-Baqarah, as well as maintaining morning and evening adhkar, daily supplications, and other authentic remembrances. These acts serve as a shield by Allah’s permission and greatly reduce the likelihood of a person reaching a state where treatment by others becomes necessary.

Unfortunately, the reality is that many people are negligent regarding these protective means. As a result, they expose themselves to harm and later find themselves in need of ruqyah from others. This neglect should not be used as evidence that self-ruqyah is ineffective, but rather as proof of the importance of preventative worship and remembrance alongside seeking treatment when required.

Conclusion

From these narrations, it becomes clear that classical ruqyah for magic, jinn possession, and the evil eye is generally performed by someone other than the afflicted, whether by the Prophet ﷺ himself, by his instruction to others, or through supplication on behalf of the afflicted. In none of these cases did the Prophet ﷺ establish self-ruqyah as the primary or superior method of treatment after affliction.

At the same time, this does not negate the permissibility or benefit of a person reciting ruqyah on themselves if they are able to do so. Rather, the Sunnah shows a division between prevention and treatment: preventive ruqyah and daily adhkar are the responsibility of every individual, while treatment after affliction is often more effective when performed by another person, especially when the afflicted is weak, distracted, or overwhelmed.

Therefore, the correct and balanced approach is that a Muslim should be diligent in protective measures, such as regular recitation of al-Ikhlaṣ, al-Falaq, an-Nas, Ayat al-Kursi, the last two verses of Surah al-Baqarah, and the prescribed morning and evening adhkar, so as to avoid affliction in the first place. When affliction does occur, seeking ruqyah from others is legislated, established in the Sunnah, and does not contradict tawakkul.

In practice, the widespread need for treatment by others is often the result of negligence in these protective means. This reality should serve as a reminder that prevention through the means prescribed in the Sunnah is the foundation, while treatment is a concession when that foundation has been weakened.

And Allah knows best.