In this concluding post, I shall discuss the remaining qualities which a good Muslim spiritual healer should possess. As we know there is a thin line between the good and the evil. Likewise, inclusion of some innovative methods (bidaah) or employing practices which deviate from the teachings of the Prophet (pbuh) can transform an Islamic Ruqyah into an evil one. Therefore, sticking to the principles of Islam is of utmost importance for a good spiritual healer. A successful Muslim spiritual healer should get all his facts straight before venturing into this field.
There is some confusion regarding the use of charms, spells and amulets in Islamic healing. These things are often confused with a taweez which have Quranic verses mentioned on them. Many Muslim scholars have agreed that there is no harm in wearing a taweez around one’s neck as long as the taweez contains Quranic verses.
I have mentioned a hadith here to substantiate my point that there is no harm in using a Quranic taweez by a Muslim spiritual healer:
Narrated Abdullah Ibn Masud: Zainab, the wife of Abdullah ibn Masud told that Abdullah said: ‘I heard the Apostle of Allah (pbuh) saying that spells, charms and love portions are polytheism. I asked ‘Why do you say this? I swear by Allah, when my eye was discharging I used to go to so and so Jew who applied a spell to me. When he applied the spell to me, it calmed down. Abdullah said, ‘That was just the work of the Devil who was picking it with his hand and when he uttered the spell on it, he desisted. All you need to do is to say as the Apostle of Allah (pbuh) used to say: Remove the harm, O Lord of men, and heal. Thou art the Healer. There is no remedy but Thine which leaves no disease behind’. (Sunan Abu Dawood- Book: 28; No.3874)
This hadith clearly states that charms, spells and love portions are polytheism. However, the things which the Muslims are instructed to abstain from in this hadith have got nothing to do with the taweez, which has the Quranic verses written on it and is completely sealed. Love portions, spells and charms which have been banned in Islam are all related to black magic and superstitions and they include charm bracelets, touch coins, amulets, talisman, painted pebbles.
I shall define some of these objects briefly in order to show that they have got nothing to do with Islam. That is the main reason why they have been banned, according to the hadith mentioned above.
Amulets refer to objects such as plants, inscribed gems, statues, drawings, rings and pendants which are touted to have powers to protect those who use them. This is strictly against the tenets of Islam; therefore, according to the hadith mentioned above, such things are prohibited in Islam.
Talisman is another type of object which is said to have magical powers and which needs to be recharged. They can have an integrated color, a Kabbalistic figure, symbology or other magical associations. Due to their magical properties, they have been banned in Islam.
Spells include magical formulae which are supposed to create some specific effects. Since it involves magic so it is also banned in Islam.
So we find that the types of amulets, spells etc which have been prohibited as part of Islamic spiritual healing are those which are associated with magic, shirk or association partners with Allah (swt) and superstitions. The taweez which have Quranic verses on them do not promote shirk in any way like the amulets, charm bracelets etc do. Seeking protection from petty objects such as bracelets, drawings etc promotes shirk as it is tantamount to seeking help from others besides Allah (swt).
Through the Quranic taweez/amulets we seek help from only Allah (swt), who is All-Powerful and He alone can Protect us. So a taweez which has the Quranic verses written on it is an approved way of spiritual healing in Islam.
Secondly, as we have learnt through various authentic ahadith, a Ruqyah involves recitation of certain Quranic verses and then blowing thrice, powerfully, on the patient in order to heal him with the blessings of the Quran. Therefore, performing Ruqyah in a congregation by using a microphone for recitation cannot serve the purpose of a Ruqyah. It is only through blowing over the patient individually that the blessings of the Ruqyah can be availed by the patient. If the Raqi is resorting to a congregational Ruqyah in order to save his time and energy then it is quite evident that neither does he has the inclination to perform the Ruqyah in a correct way, nor will he blow on each patient as it should be done. This method is as absurd and should be avoided by an ideal, Muslim spiritual healer.
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amel soname
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amel soname
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