Spraying Roqya Water into the house and using black musk.
We often see people responding to Roqya and the issues involved with a great deal of ignorance on this subject. And among these matters is the point that people do not understand what evidence is and how evidence is seen in Islam and how it is extracted from the Qur'an, Sunnah, and Idjmaa '(consensus) of the scholars.
In this article we would like to discuss some of the treatments used in the Roqya and explain the principle of “Tajareeb Al_Roqaa” ie experimenting or trying out methods and treatments in the Roqya.
Before we go deeper into this, we will first explain some things.
First, the conditions that the scholars from the Quran and Sunnah have withdrawn that the Roqya must meet to be allowed:
These conditions are Tawqeefiyah and that means that they are fixed and cannot change, and if 1 of these conditions is not met, the Roqya haram becomes.
Shaych Sulayman ibn Abdullah ibn AbdulWahhab said:
Al-Imaam Al-Suyooti (may ALLAH have mercy on him) said:
The scholars have reached agreement (Idjmaa ') that the performance of Al-Roqya is permitted when the following 3 conditions are met;
1: The Roqya should be performed with the Words of ALLAH (The Quran, this also includes the supplications of the Sunnah) or by (invoking) His Beautiful Names and / or Properties
2: The Roqya must be spoken in the Arabic Language or the language of which the meaning is known.
3: It must be believed that the Roqya does not benefit by itself but is only useful through ALLAH.
(Tayseer Al-'Azeez Al-Hameed Sharh Kitaab Al-Tawheed page 167)
Ibn Hajr says in his book Fath Al-Baari 10 / 206:
The scholars agree that Roqya is allowed when these 3 conditions are met.
The conditions are clear, there are 3 and these are fixed and all 3 must be present to make the Roqya allowed and useful with the will of ALLAH.
Nevertheless, the Roqya is broad in treatment and no 1 raaqi will use the same methods, we will explain this with traditions and statements from scholars about this and a number of examples.
On the authority of 'Awf ibn Maalik Al-Ashdjaa'i who said:
"We were used to doing Roqya in the era of Djaahiliyyah (for Islam), we asked:
O Messenger of ALLAH what do you think of that?
The Messenger of Allah (peace be upon him) said: Let me see your way of Roqaa.
(Whereupon the Sahabi showed how the Roqya was done and the Prophet peace be upon him said)
"There is nothing wrong with Roqya in which there is no Shirk"!
(Saheeh Muslim Kitten Al-Salaam 64 nr 2200)
Al-Manaawi says in his explanation of this hadith:
"Show me your way of Roqaa", plural of Roqya with a dhamma and this is the refuge (at ALLAH) and the purpose of this is the way of Roqya who said did in Djaahiliyyah (time before Islam came), he wanted see the way they did it and said "Let me see your way" because I (the Prophet peace be upon him) am the scholar of the learned and the wise man and so let me see it.
"There is nothing wrong with Roqya" or it is allowed
“In which there is no Shirk” or the Roqyah that you did in Djaahiliyyah is permitted and is free from believing in Kufr or any of the sayings of the people of Shirk and which is contrary to Islam because that is haram…
(Faidh Al-Qadeer 1 / 558)
When we take a closer look at this hadith and the explanation of the scholars about it, we notice something, namely the Roqya that is being discussed here is a Roqya that the sahaba did before the advent of Islam, or a Roqya that was performed when the Quran was not yet revealed and the Sahaba were not yet Muslims.
This hadith is therefore seen by scholars as 1 of the most important ahadeeth in the context of Roqya, and many Roqya regulations have been avoided thanks to this hadith.
One may then wonder, how is it possible that the Prophet may have approved this way of Roqya with him while it was not done through The Quran and in an era when the sahaba itself were still unbelieving, how was this Roqya then what about the 3 conditions?
The answer to this is that the Sahabi who did the roqya in Djaahiliyyah still fulfilled the 3 conditions, but later when he was a Muslim he wanted to make sure that the way they used was allowed and showed this to the Prophet peace be upon him , and his answer was that the roqyah was permissible and correct and there was no Shirk, Kufr, or Haram in the Roqya.
The Sahabi although at that time he was not a Muslim and the Quran was not yet revealed, did the Roqya by invoking ALLAH with his Beautiful Names and Exalted Attributes and he did this in the pure Arabic Language and so he fulfilled all 3 conditions.
From this hadith, the scholars have proven that Roqya is certain with regard to the 3 conditions, but that the further interpretation and manner are open and can change.
This means that you can apply / use things at Roqya as long as it meets a number of conditions, these are:
- It may not conflict with the 3 conditions
- The treatment may not be haram in Islam itself, such as using alcohol or pork, etc.
- It should provide demonstrable utility in practice, so no issues that don't work or that make no sense such as reciting specific numbers from Surah such as 134 Surah Al-Fatiha and 77 x Ayat Al-Kursi, or placing a knife under your pillow, these are things that make no sense and have symbolic value in certain sahara
- It must not harm the body.
For people who think that this principle is a principle of Roqya only those who are wrong, this principle is more common in Islam and has to do with the principle that the basis of things in Islam is that they are allowed.
We often see people who when they read something recommended to use in roqya or medicine they ask do you have evidence of this from the Quran and the Sunnah, they do not understand that the Quran and / or the Sunnah is not an encyclopedia with millions of words that you can look up and which are allowed or not allowed.
ALLAH has mentioned specific matters in a number of cases from wisdom known to HIM whether something is allowed or not, such as what meat one may eat and not, but not everything that exists is mentioned by name, these matters fall under the basic principle; Al-Asl fil Asjae Al-Ibahaat, or the basis in business is that they are allowed until there is proof of prohibition.
We will mention a number of examples:
In the past, and then we talk about an era hundreds of years ago, there were scholars who allowed the use of certain plants that are now known to everyone as haram.
An example of this is qat mentioned by Shaych ibn Hajr Al-Haythami in his book called “Tahdeer Al-Thiqaat 'an isti'maal Al-Kiftat wal Qat”.
In this he discusses the opinions of certain scholars who declared it permitted, one would now say how can a scholar allow a drug?
Is there literal evidence of the prohibition of Qat in the Quran or the Sunnah?
No and that is not necessary, so the scholars who allowed it did so based on the principle that all things are allowed until proof of the prohibition and they saw it as a plant that itself had certain benefits in use, as the time it became clear that the plant was intoxicating and so it was covered by the prohibition that everything that is intoxicating is haram to use.
Another example:
If someone were to say that it is not permitted to examine a pregnant woman with an ultrasound and to believe what the doctor sees in it, no one would take this person seriously.
But there is no evidence from the Quran or Sunnah that an echo is allowed? And yet this is allowed because there is no ban on the ultrasound and it is not covered by a specific ban and the ultrasound has demonstrable usefulness in practice.
But when people ask give proof that you can spray Roqya water in the corners of the room, they want literal proof from the Quran and the Sunnah, they expect that a verse or Hadith literally states that you can spray Roqya water in the corners of a room, but that is not how Islam works.
If this were the case, the majority of everything we use now would be if treatments were not allowed, because every year there are new treatment methods in medicine that are not mentioned in the Quran or Sunnah.
Because also in Tibb (medicine) the basis is that everything is allowed until it is proven that it is haram and Roqya is part of Tibb.
Treatments performed with the Roqya as an aid:
- Spraying recited water in the corners of the house:
The following is narrated by the great Muhaddith Abi Nadhr Al-Haasim ibn Al-Qaasim (may ALLAH be merciful to him) and his narration is told by Shaych Ibn Jibrien (may ALLAH be merciful to him in the presence of Shaych ibn Bazz (may ALLAH have mercy on him) and others.
This conversation can be found in the cassette tape recordings of Shaych Bin Bazz called Liqaa ma'a Al-Ikhwa FILLAH nr 4 and can now also be found online.
Abi Nadhr Al-Haasim ibn Al-Qaasim sprayed recited water into the corners of his house because it was inhabited by the jinn who bothered him.
He said: “I took a bucket and recited the following in it:
??? ????? ?????? ????? ???? ??? ??? ??? ?????? ????? ???? ???? ?? ???? ??? ????? ??????? ???? ?????? ?????? ???????? ?????? ???? ???? ?? ????????? ??? ?? ?????? ????? ?????? ??? ?? ???? ?? ???? ??? ?? ?? ???? ?????? ????? ???????? ????? ?????? ????? ???????? ??? ?? ?? ??? ???? ????? ??? ?? ????? ??????? ??? ?? ?? ???? ??? ??? ?????????
?? ??? ??? ???? ??????? ???? ????? ??? ?????? ?? ???? ????? ???????? ???? ????? ??? ?? ?? ??? ???? ????? ??? ?? ????? ??????? ??? ?? ?? ????)? (???? ????? ?????? ?????? ?? ??????? ??????
He then recited Sural Al-Saffaat 1-10
Then I sprayed the water in the corners of the house and heard the following:
"You burned us, you burned us we will leave you"
(Wabil Al-Sayyib minus Kalaam Al-Tayyib from Ibn Qayyim Al-Djawziyyah)
Shaych ibn Jibreen (may Allah have mercy on him) told this at a meeting where Shaych Ibn Bazz (may Allah have mercy on him) and others were present.
When shaych ibn Jibreen came to the words, “You burned us, you burned us O Abu Nadhr we are leaving you” said Shaych ibn Bazz, Praise be to ALLAH, well, if this has been useful Praise be to ALLAH, then Shaych Ibn Yibrien finished it and then Shaych ibn Bazz said, is this in the book Al-Waabil Al-Sayyib?
Shaych Ibn Jibrien said, Al-Waabil is right Al-Sayyib!
Then Shaych Ibn Bazz said, it has been tried and helped with the will of ALLAH, All Praise be to ALLAH, the basis for all healing is that it is permitted except what ALLAH has declared prohibited.
Then Shaych ibn Jibrien said, a number of brothers tried this and gave the water to a possessed woman to drink and the jinn died on the spot or left the body.
Shaych ibn Bazz said, everything that can be used as medicine and there is no prohibition in Islam then the basis is that it is permitted both in Supplications and in medicine except what Islam forbids.
So we see here a gathering of not the least 2 scholars of our time, great scholars with knowledge of the allowed Roqya, and we see Shaych ibn Bazz who repeats several times, the basis in healing is that they are allowed except when prohibited and he also mentions that if it is useful then All Praise be to ALLAH.
Shaych Mukhtar Mohammed Kamil said:
And what also belongs to the important issues is drinking recited water and washing it and spraying it in the corners of the house and this affects the jinn (with the will of Allah) who wrongs man.
(Tard 'ilaaz Al-Djaan bil Quran wal A'shaab page 11)
Shaych ibn Bazz said:
It is confirmed in the Sunnan of Abi Dawood that the Prophet peace be upon him recited about water in a pot and that he poured this over a sick person and by knowing this what treating it with recited water and pouring this over a sick person is not prohibited is in Islam when the recitation is correct.
Regarding the spraying of recited water in the house, this has been proven in practice that it works, both with the scholars of the past and at this time as with us in practice what we have seen with people we treat ourselves.
In addition, there are traditions of the Prophet peace be upon him that reciting about water and using this in diseases and Roqya was a well-known custom as well as athar of the selef that they did this.
- The use of Black Musk or other types of Musk in the Roqya:
The use of Black Musk and other types of Musk has been found useful in the Roqya, this is especially with people who have a jinn aaseeq and with people and especially children who are harassed at night and who use black musk in combination with Roqya water and this is sprayed in the house and around the bed.
Regarding the permissibility of using black musk and musk in general, this comes from the evidence that can be found in the Sunnah as well as the evidence that the experiments in the Roqya have brought into practice that it works.
On the authority of Abi Sa'eed Al-Khudri who said: The Prophet peace be upon him said:
"The best of scents is Musk"
(Saheeh Muslim)
Ibn Qayyim (may Allah have mercy on him)
Verily Musk has the following properties; the angels love it and the shayateen flee from it, and the most that the shayateen love is a bad smell. For good souls love good smells and bad souls love bad smells and every soul will go where it belongs, for Al-Gabithoon lil gabithaat (the unclean for the unclean female) and the Tayiboon lil Tayibaat (clean for the pure female) )
As we see from Ibn Qayyim's statement, the shayateen run away from the scent of musk and especially black musk and this is also what we have experienced in treating hundreds of people.
It is therefore a matter that has been proven both in practice and in the Sunnah and the statements of the scholars, which makes this method permitted to use.