‘Awf Bin Malik al-Ashja’i (RA) portrayed that he said to the Prophet (Peace and Blessing upon Him), “O Allah’s Messenger! We used to apply ruqa amid Jahiliyyah. What do you think about that?” He (Peace and Blessing upon Him) answered:
‘Present your ruqa to me. There is nothing amiss with them the length of they don’t include evade.’ Muslim
Ibn Mas’ud’s significant other Zaynab (RA) portrayed that he saw on her neck a string and asked her, “What is this?” She answered, “It is a string on which a ruqyah was made for me.” He cut it off her neck and said:
“You, group of Ibn Mas’ud, are in no requirement for evade. Genuinely, I heard Allah’s Messenger (Peace and Blessing upon Him) say: ‘To be sure, ruqa, special necklaces, and tiwala, are all demonstrations of evade.’
She said, “Why do you say this? I was having fits of torment in my eye; so I went to such and such a Jewish man, and at whatever point he treated it with ruqyah, it alleviated it.” He answered:
“That is the doing of Satan. He (Satan) squeezes it with his hand; and when the ruqyah is connected to it, he evacuates his hand. It would have been adequate for you to say what Allah’s Messenger (Peace and Blessing upon Him) used to say:
‘Athhib il-ba’s, rabb a nas, washfi subterranean insect powder shafi, la shifa illa shifa uk, shifaan la yughadiru saqama.’
Meaning: ‘— a cure that won’t leave any infection.’ Recorded by Abu Dawud; judged hasan by al-Albani (Mishkat ul-Masabih no. 4552).
2. Seeking It from Magicians or Soothsayers
One may never go to a mystical performer for help, paying little mind to whether the conjurer were valid or false. False mystical performers are liars who imagine things to pull in individuals’ stunningness, cash, or both. Genuine performers depend on jinns and the villain, and apply methods containing kufr to deliver their spells. Therefore the greater part of their spells, including ruqa, are restricted, and any Muslim who looks for their assistance gives a false representation of his confidence in the Prophet (Peace and Blessing upon Him). Abu Hurayrah (RA) reported that the Prophet (Peace and Blessing upon Him) said:
‘Whoever goes to a diviner or crystal gazer and has faith in what he says has to be sure rejected what has been uncovered to Muhammad.’ Recorded by Ahmad and al-Hakim. Confirmed to be credible by al-Albani (Sahih ul-Jami no. 5939).
As demonstrated in the Qur’an, (the mystical performers can never be fruitful) (Taha 20:69), nor (would they be able to advantage anybody) (al-Baqarah 2:102). In view of every one of this, and from the guideline built up before that Allah did not make our cure in anything that He restricted, we plainly reason that it is not allowable at all to look for a ruqyah from a conjurer.
3. Using Unintelligible Words or Phrases
As has been shown before, a ruqyah must be in comprehensible and well-justifiable words. Else, it could contain avoid, enchantment, or different shades of malice secured by obscure characters and baffling words.
4. Applying It in Prohibited or Strange Situations
A few people require that a ruqyah be went with strange activities or conditions, for example, applying it in a burial ground or washroom, or applying it to a man who is unclean or secured with najasah. These and other comparable necessities, alongside clashing with what has been accounted for in the Sunnah, exhibit a naughty inclination that must be completely maintained a strategic distance from.
Concerning composing a ruqyah on a bit of paper and joining it to the body of the patient, or absorbing the paper water and making him drink that water, or blowing and spitting over a water compartment while understanding it and after that making him drink that water, every one of this has no premise in the Sunnah (There are some bona fide reports demonstrating that Imam Ahmad (AR) and some other ‘ulama of the salaf have permitted some of these activities, yet this in no way, shape or form gives them a blessing without a steady confirmation from the Sunnah.), and ought to subsequently be completely maintained a strategic distance from.
5. Using Prohibited Words or Phrases
A ruqyah may exclude malicious words, for example, reviling, hostile depictions, or foulness. Every one of this is precluded, and, as has been shown before, Allah did not make our cure in anything disallowed.
6. Relying on the Power of the Ruqyah
Neither the individual applying a ruqyah, nor the individual to whom it is connected may accept that it has an autonomous force of cure or assurance. They should both put their full trust in Allah, depend completely on Him, and trust that the ruqyah is an implies that He made for them. As Ibn Al-Qayyim shows (Al Jawab Al Kafi), one ought to see a ruqyah as one does a sword: it can be of no utilization without three conditions:
an) It ought to be solid and sharp.
b) The individual utilizing it ought to be knowledgeable and experienced.
c) There ought to be no impediments frustrating it from being best.