Some Raqis do recitations unto water, oil, ointment or cream. They also write prayers in saffron on a piece of paper, soak the piece of paper in water and have the patients drink the water or wash their bodies with it. Pieces of paper with such payers are called Aza‘im (incantations). What is the validity of making and using such Aza‘im?
According to a Hadith interpreted by Muhammad Ibn-Abdilwahab, the Prophet said, ―”Aza‘im, Tama‘im (amulets) and Tawlas (love incantations, worn by wives seeking their husbands’ love) are forms of Shirk (having associates with Allah)”*1*.‖Only non-Shirk Ruqyas are allowed.
The Prophet is confirmed to have said, ―”Let me check your Ruqyas. They are valid so long as they are void of Shirk”*2*. He is also reported to have said, ―”Whoever can benefit hisbrethren should do so“*3*. The Prophet performed Ruqyas on some of his companions, and he himself – having had a spell cast on him by a Jew – received a Ruqya from Angel Jibreel (Gabriel) – may Allah‘s peace be upon him. He used to do Ruqyas on himself by doing Nafth into his palms and reciting the Kursi Ayah and the Suras of Al-Ikhlaas, Annas and Al-Falaq, then passing his palms over the parts of his body he could reach in front.
It is also true that the Salaf recited Qur‘anic verses unto water and drank or washed with it seeking alleviation or elimination of pain, for the Qur‘an, being Allah‘s Words, is a healing; ― “(44) Say: It [the Qur‘an] is for those who believe [in it] a guidance and a healing”*4*. Similarly, it is allowed to use Allah‘s Words and His Prophet‘s for recitation unto water to be drunk or washed with, oil or cream to rub the body with, or food to be eaten.
Not only can Ruqyas be recited unto such things, but they can also be written on pieces of paper, and then washed in water to be drunk by patients for treatment. It does not matter what material is used for writing, be it saffron, water or others. What matters is that they fulfill the Prophet‘s demand that ―”Ruqyas are valid so long as they are void of Shirk.”‖ In other words, they must comply with the Qur‘an and the Sunnah *5*.
*1* Sunaj Abu-Daweed, Kitab Attib (Book of Medicine), Hadith No. 38833.
*2* Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2200.
*3* Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2199.
*4* Fussilat sura, Ayah 44.
*5* A Fatawa by Al-Jibreen, signed by him “Sheikh Khaled al-Jeraisy”.
From the book ‘Fatwas on Faith Healing & Witchcraft’ by Khaled al-Jeraisy. Translated by Dr. M. A. M. Mohammad