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Fatwa CenterPermissibility of using objects for Ruqyah (healing with the Quran)
Question
I went to a Shaykh and asked him to recite Ruqyah over me, however he asked me to bring certain things to him, like sea water, well water, rain water and a kind of moss called the Wada‘ah. Should these things be used in Sharee‘ah-approved Ruqyah?
Answer
All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu ‘alayhi wa sallam, is His Slave and Messenger.
Allaah the Almighty Says (what means):
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{And We send down of the Quran that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.} [Quran 17:82]
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{O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.} [Quran 10:57]
In a Hadeeth (narration) on the authority of Ibn Mas’ood 
the Prophet, sallallaahu ‘alayhi wa sallam, ordered us to seek treatment because Allaah The Almighty has created a cure for every existing disease. [Abu Daawood, An-Nasaa'i, At-Tirmithi and Ibn Maajah (Al-Haakim: Saheeh)]
Moreover, in a Marfoo‘ Hadeeth (elevated narration) on the authority of Jaabir the Prophet, sallallaahu ‘alayhi wa sallam, mentioned that there is a cure for every disease and if a person is guided to the right cure they will recover, Allaah willing. [Muslim]
Thus the Prophet, sallallaahu ‘alayhi wa sallam, ordered us to seek treatment using medicine as well as Sharee‘ah-approved Ruqyahs and authentic supplications. In a Hadeeth on the authority of Ibn ‘Abbaas the Prophet, sallallaahu ‘alayhi wa sallam, mentioned a supplication which, if recited seven times, will make a patient recover, provided that it is not yet time for his death. This supplication goes as follows, “'As’alu Allaah Al-‘Atheem Rabb Al-‘Arsh Al-‘Atheem 'an Yashfiyak. (I supplicate Allaah the Great, the Lord of the Great Throne, to cure you)”. [At-Tirmithi and Abu Daawood]
There is also a Hadeeth on the authority of Ibn ‘Abbaas where it was mentioned that the Prophet, sallallaahu ‘alayhi wa sallam, used to do Ruqyah for Al-Hasan and Al-Husayn 
using these words: “'U‘eethukumaa bikalimaat Allaah At-Taammah min kulli Shaytaanin wa haammah wamin kulli ‘aynin laammah. (I seek refuge for you in the perfect Words of Allaah the Almighty against every devil, vermin and evil eye).” He added that these words were used by Ibraaheem (Abraham) 
to do Ruqyah for Ismaa‘eel (Ishmael) and Is-haaq (Isaac), may Allaah exalt their mention. [Al-Bukhari]
According to scholars, treatment using Ruqyah and supplications is permissible, provided that they are in clear Arabic and include Thikr (words of remembrance), since obscure words may involve a hidden element of Shirk (polytheism). In a Hadeeth on the authority of ‘Awf ibn Maalik it was mentioned that the Prophet, sallallaahu ‘alayhi wa sallam, was asked about the Ruqyahs of Jaahiliyyah (pre-Islamic period of ignorance) and he answered that Ruqyahs are permissible as long as they do not involve Shirk. [Muslim]
Ar-Rabee' 
mentioned that he asked Ash-Shaafi‘i about the ruling on Ruqyah and he learnt from him that it is permissible, provided that it is taken from the Quran and from the Athkaar. Ar-Rabee' then asked him again about the ruling on allowing Jews and Christians to do Ruqyah for Muslims. Ash-Shaafi’i answered that this is permissible, provided that the previously mentioned conditions are fulfilled.
Sharee‘ah-approved Ruqyah must be understandable to guarantee being free from Shirk or magic. Also, beware of wearing amulets, pearls or shells. In a Marfoo' Hadeeth on the authority of ‘Uqbah ibn ‘Aamir the Prophet, sallallaahu ‘alayhi wa sallam, mentioned that if a person wears an amulet, Allaah The Almighty will not grant him recovery or protect him against envy. Moreover, he added, whoever wears a shell will not have their fears alleviated by Allaah The Almighty [Ahmad and Al-Haakim].
In summary, Ruqyah is allowed for a Muslim on the condition that it is understandable and does not involve Shirk.
With regard to what this Ruqyah therapist asked you to bring, if these things have medicinal properties then there is no objection to using them because they are necessary for treatment. However, if they are intended for wearing or if they have no medical benefit, then using them is impermissible.
Allaah Knows best.
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