[nicktender]

The use of words of Zikr for purposes other than Ibadah is not Bid’ah

The reality of bid’ah is a new act which is done with the intention of ibadah . Words from the Qur’an and Hadith may be used for purposes other than Ibadah. These methods are fine as long as they do not contravene the Shariah and are treated merely as means to attain the goal. The means become Bid’ah whenever it is given a status beyond it‘s level, such as regarding them as Sunnah Ibadah. There are a number of examples where words of zikr may be used for a purpose other than Ibadah:

1) Teaching purposes

A teacher may recite a particular verse, and the class recites the same verse in unison. The intention of the teacher is to impart knowledge of that verse to the students, and the intention of the students is to learn the particular verse. The teacher may actually break down the verse into small parts to be repeated many times as a group in unison. Neither the teacher nor the students regard this act of recital, an act of Ibadah directly.

Some of early fuqaha, including Imam Shafi’i mentioned this is in their books. For example, Ibn al-Hajj Maliki stated :

“Regarding the narration of Ibn Zubair that during the time of Rasulullah (sallallahu alayhi wasallam), after he made the Salaam of the Salaat, he would recite in a raised voice, ‘Lailaha illallaah wahdahu…………..’, and the narration of Ibn Abbaas that after completing Salaat the people would raise their voices with Thikr, there are two answers:

First is that which Imaam Shaafi has explained in Kitaabul Umm: ‘Both the Imaam and the Ma’moom (the muqtadi) should engage in Thikrullaah silently after ending the Salaat except that it is incumbent (for the Muqtadi) to learn from the Imaam (what to recite). In this case the Imaam should recite audibly until he has understood that the muqtadi has learnt (the Thikr). Then he should revert to silent Thikr, for Allah Ta’ala says (in the Qur’aan): ‘Do not make your voice loud nor (totally) silent.’, i.e. with dua. ‘La-tajhar, i.e. do not raise. Latukhaafit, i.e. not too silent. You, yourself should be able to hear it. The jahr which has been narrated by Ibn Zubair and Ibn Abaas is jahr for a short while so that the people could learn from him (Rasulullah – sallallahu alayhi wasallam). This explanation is because the majority of narrations which we have recorded do not mention Thikr after the Salaam nor takbeer.” This is Imaam Shaafi’ who has explained it (the narrations mentioning audible Thikr after Salaat) in the light of Ta’leem. When the ta’leem has been served, then he (the Imaam) should stop (his audible Thikr). This (practice of ta’leem) is in conflict with today’s custom of qiraa’t, loud Thikr and congregating. They do not intend ta’leem. On the contrary, their intention is thawaab (since they regard it to be the correct form of ibaadat)...

All should abstain from jahri Thikr after completing the Salaat if they are in jamaa’t, for verily, it (Thikr jahr) is bid’ah.” (Al-Madhkal)

And from one of the most authoritative early Hanafi texts:

“If the Muthakkir (the lecturer) on the mimbar recites Ma’thoor (Masnoon) duas, (audibly) and the people follow him in reciting these (Masnoon) duas, then if the purpose is to teach them (how to recite the duas), there is nothing wrong. However, if the purpose is not for the ta’leem of the people, then it is Makrooh, for verily, doing so is bid’ah.”
(Al-Muheet al-Burhaani)

In Ihkaamul Ahkaam, Sabaahatul Fikr, and other books it is stated:

“The Jamhoor Hanafi and Shaafi’ Fuqaha have explicitly stated that jahr with Thikr is not Sunnat after Salaat. On the contrary, Sirr is. It is mentioned in Nisaabul Ihtisaab: ‘If they recite takbeer aloud after Salaat, it is Makrooh, for verily it is bid’ah except on the occasion of Nahr and the Days of Tashreeq.’ Ibn Bittaal and others have narrated that the Authorities of the (Four) Math-habs are unanimous that it is not Mustahab to raise the voice with Thikr. Imaam Shaafi’ has interpreted this Hadith (regarding jahr) to mean that Rasulullah (sallallahu alayhi wasallam) had made jahr for a short while. He did not make jahr permanently.”

To elevate the practices intended for a particular non-ibadah purpose to the level of ibadah, renders the act into a bid'ah. Allaamah Al-Kurduri (rahmatullah alayh), an authoritative Aalim from the 8th century Hijri says in his Fatawa Bazzaaziyyah regarding the incident of Ibn Mas’ood (radhiyallahu anhu):

“If you (O Reader!) say that it is mentioned in Al-Fataawa that Loud Zikr even in the Musjid will not be prevented to ensure that one does not come within the scope of the aayat of Allah Ta’ala, viz., ‘Who is more unjust than the one who prevents from the Musaajid that Allah’s Name be recited therein.’, but the action of Ibn Mas’ood (radhiyallahu anhu) contradicts your statement, then I say: If expulsion from the Musjid was executed literally, then it is probable on account of their belief that their act was ibaadat, and so that the people be taught that it (their collective Thikr) is bid’ah. A permissible action can become impermissible because of an accretion.”

2) Spiritual remedies in the Sufi Khanqahs

Spiritual remedies are not to be regarded as Ibadah. They are merely means that become redundant, and acts of futility, once the ends are achieved.The Deobandi Akabir have clarified explicitly the proper role of the spiritual treatments administered in the Khanqahs. :

Shaykh al-Hadith Mawlana Zakariyya Kandhlawi states:

"The writings of the Akabir are explicit that the original purpose [of Tasawwuf] is acquiring the state of ihsan, and that the struggles and spiritual exercises that have been prescribed by the Sufis have been devised for the ailments of the hearts in the same way doctors prescribe new types of medicine for new forms of physical illnesses. In the same way there is no doubt regarding physical medicines that they may be bid’ah, to consider spiritual medicines bid’ah is ignorance. They are not the original purpose. They are special methods of remedy for particular illnesses."(Shari’ah wa Tariqah ka Talazum)

Hadhrat Mufti Mahmudul Hasan Gangohi (rahmatullah alayh):

"A doctor prescribes a fixed amount of medicine to be taken at fixed times by a patient. This is not a command of ibaadat. It is a remedy based on the experience of the practitioner. Anyone who does not follow this, is not sinful by Allah Ta’ala. If he follows the guidance of the practitioner, he will, Insha’Allah, be cured. The special form of Thikr in which there is a fixed amount and a specific form of dharb (striking head movements) is of this category. With changing conditions (of mureedeen), the form of this Thikr too changes. Sometimes, this jahr and dharb are completely abandoned. The condition of specific forms of khatam is the same.” (Fataawa Mahmudiyyah, Vol.15)

And from his Malfoozat:

"One thing is `ilaaj (treatment) for which experience is sufficient as its efficiency is proven through experience. However, it should be such a treatment which is not prohibited by shari`ah. If there is no prohibition from the side of shari`ah then there is no harm in administering such treatment. For example, a person suffers from a skin disease and he has developed pimples. Such a person will be treated with medication which will ripen the pimples so that the matter will be easily ejected. He will then be asked to take a laxative to clear his entire system and the dryness that has appeared will also be removed. Similar is the case of making dharb (striking the head at the time of zikr). It is only a treatment and not an `ibaadat."

Hadhrat Mufti Muhammad Shafi; (rahmatullah alayh) says in his Ma-aariful Qur’aan:

“With regard to the Mashaaikh-e-Chisht among the noble Sufiya who instruct the Mubtadi (beginner) with Thikr-e-jahr, it is by way of ilaaj (treatment), taking into consideration his condition, so that indolence and indifference (ghaflat) would dissipate with the jahr, and an affinity with Thikrullah develops in his heart. In reality, even according to them Chishti Mashaaikh), jahr in Thikr is not desirable despite it being permissible. Furthermore, its permissibility in terms of the Hadith is conditional with absence of riya.”

Mufti Muhammad Shafi' quotes Hakim al-Ummah Mawlana Thanawi as follows,

"He said: The common traditions denote the prohibition of loud dhikr of Allah and it is the opinion of Imam A'zam Abu Hanifah. The greatest scholar of fiqh and most muttaqi among our elders is Hadhrat Mawlana Rashid Ahmad Gangohi. He is of the opinion that it is bid’ah to perform loud dhikr considering it better (afdhal) and more virtious, but there is no harm if anyone does so for concentration and as a treatment against waswasa (suspicions and whisperings)."

Hakimul Ummat Maulana Ashraf Ali Thaanvi (rahmatullah alayh), explaining the khaanqah loud Thikr, said:

“But, jahr (loudness) is not the actual objective (maqsood bith-thaat) nor is it by itself an act of thawaab. To subscribe to such a belief is bid’at. I believe that the Hadith: “Verily, you are not calling a deaf being nor an absent being…”, is in negation of this belief...It is thus apparent that jahr itself is not an ibaadat. If Thikr is believed to be the objective and jahr is adopted for some expediency such as warding off stray thoughts, gaining concentration, etc., then this will not be prohibited on condition there is no accompanying adverse factor...

If the belief is that jahr itself is an act of thawaab, then this will not be permissible. It will be bid’at, except where it is established by the Shariah, e.g. Talbiyah during Hajj,Takbeeraat Tashreeq, etc...Similarly, dharb (swaying movements of the head) is not an act of thawaab. There are similar benefits (as have been explained)...Thus, dharb is a medium (or a method) of obtaining the objective… ”

And in Bawadir al-Nawadir:

“…when reading the Qur’an, the purpose is at times its recital, and at times to firmly memorise it. For example one person repeats an individual word to commit to memory, another repeats an individual sentence and another repeats an entire verse — all of this is permissible. There is no need to research what the way of the predecessors was.

“Likewise, the actual purpose of dhikr at times is the actual dhikr, and at times the envisioning and firmly establishing of a particular goal which is connected to that [form of] worship. Hence, the actual purpose of the repetition of a fixed amount of illa Allah and the name of His Majesty is not dhikr. Rather, the envisioning of a particular purpose; that purpose is the slow advancement in annihilation (fana) from the knowledge of anything apart from Allah and paying complete attention to Him.

“Hence, at the beginning, one contemplates a lot of things. As a result, through La ilaha illa Allah that which is contemplated is negated and [its meaning] is firmly rooted. Then, when one is successful to a certain level in that negation, to firmly establish His essence in one’s mind, one repeats illa Allah. Then even this [last] establishing is a nisbah hukmiyyah. Moving on, to just firmly establish the envisioning of His essence in one’s mind one repeats the name of His Majesty. The rigorous pursuit of this would allow [one to develop] in the heart a firm ability to not pay attention to that which is not the goal and pay complete attention to that which is the goal, leading to continually achieving the targeted proximity while completing the rights of a perfect form of dhikr.

“With the praise of Allah Most High, all objections have been answered and it has been established that the ruling that it is an innovation (bid’ah) is due to a lack of thought to it.”

Mufti Ahmed Desai summarises the issue well here:

"Such practices of Tasawwuf which are not part of the Sunnah are never presented by the Mashaaikh of Deoband as teachings of the Sunnah or of the Shariah. Such acts are not practised as acts of ibaadat. They are in the category of remedies (ilaaj) in the same way as medical remedies and medication. Just as physical remedies and medicines which did not exist during the age of the Sahaabah are permissible, so too are spiritual remedies valid and permissible. The argument against such spiritual remedies would be valid only if these are accorded Sunnah status.

Stating the category of ashghaal, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said: “The purpose of all ashghaal is concentration of the heart. They are not Maqsood bith-thaat (objectives by themselves)."

The Akaabir of Deoband have made it very clear that these athkaar and ashghaal are not Masnoon Ibaadat nor the objectives (maqaasid). Rather they are the tharaa’i (means and ways) for the acquisition of perfect concentration in Ibaadat. Such concentration is Maqsood bith-thaat since it is commanded in the Hadith. Anyone who contends that a particular way is not permissible should present his Shar’i proof. Medicine of this era did not exist in the Khairul Quroon. The remedies for physical cure and health of this age are all innovations, yet no one contends that they are haraam unless a specific remedy is proven to be haraam. Similarly, spiritual cure and health which are imperative commands of the Shhariah also have different ways and means which did not exist during the age of Risaalat. But non-existence in that age is not a daleel for prohibition. Only if these tharaa’i are elevated to the status of Ibaadat or Aqaa’id or they violate any principle or teaching of Islam, could they justifiably be declared bid’ah and haraam..."

3) Ruqya – treatment for ailments, black majic and jinn possession

Here I will quote fatwas which we agree with, and which are issued by scholars respected by the Salafis, since they have the most problems with use of the verses of the Qur’an and Hadith for purposes mentioned above. Similar to the Ahl al-bid’ah from the other extreme, e.g. the Barelwis, they often find it difficult to differentiate between Ibadah and non-Ibadah:

Al-Hafiz Ibn Taymiyyah said in his Fatawa (19:64):

“It is permissible to write for the one afflicted [with the evil eye] and others of the sick something from the Book of Allah and His dhikr with permissible ink, and wash [the ink off the paper] and give it to drink, as Ahmad and others have explicated. ‘Abdullah ibn Ahmad said: ‘I read unto my father: Ya’la ibn ‘Ubayd narrated to us: Sufyan narrated to us: from Muhammad ibn Abi Layla: from al-Hakam: from Sa’id ibn Jubayr: from Ibn ‘Abbas (Allah be pleased with him): he said: When labour becomes difficult for a woman one should write: ‘In Allah’s name, there is no god but Allah, the Clement the Honourable. Glory to Allah Lord of the Magnificent Throne. All praise to Allah Lord of the Worlds. On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof (79:46), On the day when they behold what they were promised, it will be as if they had but tarried for an hour of a day, A clear message. Shall any be destroyed save evil-living folk? (46:35)’

“My father said: ‘Aswad ibn ‘Amir narrated to us with his chain [of narration] the same thing and he said: one writes [the ta'widh] in a clean vessel and gives it to drink’. My father said: ‘and Waki’ added in his narration: she is given to drink [from it] and it is sprinkled below her navel. ‘Abdullah said: I saw my father writing [a ta'widh] for a woman on a cup or something clean.’”

Ibn Taymiyyah (Allah have mercy on him) then transmitted this narration of Ibn ‘Abbas through another route, and he said at the end of it: “‘Ali (meaning Ibn al-Hasan, the nephew of the narrator of this narration) said: ‘one writes [the ta'widh] on paper and ties it around the upper arm of a woman’. ‘Ali said: ‘indeed we tried this and did not see anything more remarkable than it. When she delivered, it was quickly disposed of, by subsequently shredding it or burning it.’”

Ibn al-Qayyim (may Allaah have Mercy on him) relates the following regarding Ibn Taymiyyah combining the recital of Qur’anic verses with some innovative techniques:

“…He (Ibn Taymiyyah) used to often read into the ear of a possessed person: “Have you then assumed that We have only created you for mere play and that you would not return to Us?” (23:115)

He told me once that he read it into the ear of a possessed person, and the (female) spirit replied, “Yes,” prolonging its pronounciation.

He said: So I took a stick and beat him with it around the base of his neck until my hands weakened from the beating. Those gathered had no doubt he was going to die from that beating. ..”


Fatawa by Shaykh al-Jibreen

Using Prayers Other than the Prophet’s

Question:
Is a Ruqya valid if the Raqi uses prayers not known to have been used by the Prophet صلى الله عليه وسلم, even if they are void of Shirk?

Is it also valid if the Suras or Ayahs recited are not among those mentioned in the Sunnah, but are simply appreciated by the Raqi, who repeats them a certain number of times, believing that the number of times does not affect healing?

Answer:
Legally, Ruqyas are not restricted to specific Suras, Ayahs or prayers. The only restriction is that they be void of Shirk. According to the Prophet Ruqyas are valid so long as they are void of Shirk. For example, recitation must not be intended to Jinn or Satan, and sacrifices, however insignificant they might seem, must not be offered to other than Allah. Also, validity of Ruqyas requires that they do not involve non-Islamic activities, such as eating unclean food or neglecting prayers.

If void of Shirk and non-Islamic activities, Ruqyas are valid, for Allah describes all of the Qur‘an, not specific parts of it as a healing and a mercy for those who believe in it. He commands us, “Pray unto me, and I will hear your prayers.” He also commanded us, “Call upon your Lord humbly and in secret.” Allah has not demanded that certain expressions be used for prayers. It is allowed to repeat the Ayahs and prayers several times, for Allah‘s Words are a healing.

Repeating the Ruqya a Hundred Times

Question:
There is a Raqi who has learnt the Qur‘an by heart, is known for his piety and righteousness, and uses for Ruqyas only the Qur‘an and the Prophet‘s tradition. However, he repeats the Ruqya too many times; for example, he may repeat the Fatiha a hundred times or more, while believing that the number of times is not in itself the source of healing. What is the ruling regarding such repetition? Is it alien to Islam?

Answer:
There is no objection to repetition, whether it is counted or not, for the Qur‘an itself is a healing, a guidance and a mercy to those who believe in it. Therefore, the Raqi‘s use of the Qur‘an and the Prophet‘s tradition constitutes - by Allah‘s permission - a beneficial treatment, provided that both the Raqi and the patient are faithful, righteous persons. It is important that they be aware of the meanings of the verses and prayers being recited.


Fatawa by the Permanent Ifta’ committee:

Using Any Ruqyas Provided They Are Void of Shirk

Question A:
Is it allowed to administer treatment with any type of Ruqya?

Answer A:
It is allowed to administer treatment with a Ruqya so long as it is void of Shirk, and vice versa. Qur‘anic verses and the prayers proven to have been said by the Prophet are examples of valid (non-Shirk) Ruqyas, whereas invoking names of Jinn or supposedly righteous people is an example of Shirk. Incomprehensible Ruqyas are to be avoided lest they should contain Shirk elements. According to the Prophet Ruqyas are valid so long as they are void of Shirk.

Question B:
Is it allowed to invoke Allah‘s Attributes for Treatment?

Answer B:
It is allowed to do so, for Allah says, “Allah‘s are the fairest names. Invoke Him by them.” In some of his Ruqyas, the Prophet recited Allah‘s Attributes to invoke His blessings, as in these prayers: “O Allah, Lord of mankind, I pray You to remove the suffering. I pray You, as You are the Healer, and there is no healing but Yours, to bring about a healing that leaves behind no ailment.” May Allah‘s prayers and peace be upon Prophet Mohammad , his kin and companions.


Putting Written Qur’anic Verses into Water to Be Drunk

Question:
A sick man asks for a Ruqya treatment. The Raqi writes some Qur‘anic verses. He gives the writing to the patient and tells him to soak it in water, and then drink the water. is this valid?

Answer:
The Permanent Committee for Scientific Research and Ifta has already answered a similar question. This is the answer:The treatment by writing Qur‘anic verses on a piece of paper or a container, washing it with water, then drinking the water is valid. This is based on the general Qur‘anic statement, “And We reveal of the Qur‘an that which is a healing and a mercy for believers.”

The Qur‘an is a healing for psychological and physical diseases. In Ibn-Majah‘s Sunan and Al-Hakim‘s Al-Mustadrak, Ibn-Mas‘ud narrated that the Prophet said, “Use the two cures: honey and the Qur‘an.” According to Ibn-Majah, the Prophet said, “The best cure is the Qur‘an.”

According to Ibn-Assinni, Ibn-Abbas said, If delivery is too difficult, take a clean pan and write on it (from within) these verses: “On the day when they see that which they are promised (it will seem to them) as though they had tarried but an hour of daylight”; “ On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof”; “In their history verily there is a lesson for men of understanding.” Then, wash the pan with water. Some of the wash water is to be given to the woman in labour to drink, and some to be sprinkled on her abdomen and face.

As mentioned in Ibn-Al-Qayyim‘s Zad-Al-Ma’ad, Vol.3, p.381, Al-Khallal reported that Abdullah Ibn-Ahmad said, “I saw my father - if he got a case of difficult delivery - write on a white bowl or something clean these prayers and Qur‘anic verses as related by Ibn-Abbas, “There is no God but Allah, the Gracious, the Generous; may Allah, Lord of the Glorious Throne, be exalted!” “On the day when they see that which they are promised (it will seem to them) as though they had tarried but an hour of daylight” “ On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof.” Al-Khallal also reported that Abu-Bakr Al-Marwathi said, “Abu-Abdillah was approached by some man who said: “O Abu-Abdillah, will you write (a Ruqya) for a woman who has been in difficult labour for the last two days?” Abu-Abdillah replied: Let him bring a big bowl and some saffron. I have seen him write for more than one person.‖

According to Ibn-Al-Qayyim, a group of Salaf recommend the drinking of the wash water of soaked written Qur‘anic verses; similarly, Mujahid saw it valid to write Qur‘anic verses, wash the writing with water, and have patients drink it; and Abu-Qulabah made a similar recommendation.


Shaykh al-Fawzan’s selected fatwas:

Writing Qur’anic Verses on Leaves to Be Soaked in Water to Drink and to Rub Painful Spots with

Question:
Some patients take from a righteous man some Qur‘anic writings as a treatment for diseases from which they are suffering The Qur‘anic verses are written on a piece of paper The paper is to be soaked in water till the writing dissolves The patient drinks from the water three times and rubs the painful spot with the rest of the water. What is the legality of such a practice?

Answer:
Priority should be given to performing recitations and Nafth on the patient‘s body or painful spot, this is the legal Ruqya If the recitation is done onto water, and the patient drinks the water, it is valid as well, for this is in accordance with the Hadith However, several Ulama have allowed the practice of writing Qur‘anic verses on a leaf to be soaked in water, in which the writing dissolves, and the solution is drunk This is based on the generality of seeking treatment by means of the Glorious Qur‘an, for Allah says that it is a healing. Thus, that practice is valid with the Will of Allah. Yet, the preferred option is direct recitation on patients or water to be drunk.

Writing Qur’anic Verses on Something Clean and Washing It with Water to Be Drunk by Patients

Question:
Is it allowed to treat patients by writing Qur‘anic verses on a clean wooden slate, then washing it with water to be drunk by them? Is it allowed to take wages for administering such treatment?

Answer:
It is considered, by some Ulama, a valid treatment to write Qur‘anic verses on something clean and to wash the writing with water to be drunk by the patient. This belongs to treatment with Ruqya, as mentioned by scholars such as Ibn-Tairniyah (Ibn-Taimiyah’s Majmu’ Al-Fatawa (Collection of Fatwas), 19/64,65.) and Ibn-Al-Qayyim (Ibn-Al-Qayyim ‘s Zad Al-Ma ‘ad, 4/170, 171.). However, priority should be given to direct Ruqya, i.e. direct recitation and Nafth on the patient or on the painful spot; this is considered better...