مختصر
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س/ج
تفصيل
مختصر
کوئز:
تفصيل
Mukhtasar
Lesson
Tafseel
Mukhtasar
Q & A
Tafseel
Mukhtasar
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Tafseel
संक्षिप्त
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संक्षिप्त
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(حصہ دوم: رقیہ کی شرعی شرائط)
(حصہ دوم: رقیہ کی شرعی شرائط)
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سوال 11: رقیہ کے جائز ہونے کی پہلی شرط "اللہ کے کلام یا ناموں سے ہونا" کی وضاحت کریں۔
سوال 11: رقیہ کے جائز ہونے کی پہلی شرط "اللہ کے کلام یا ناموں سے ہونا" کی وضاحت کریں۔
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• جواب: اس کا مطلب ہے کہ رقیہ بنیادی طور پر قرآن مجید کی آیات (جیسے فاتحہ، آیۃ الکرسی، معوذات) سے کیا جائے، یا اللہ کے اسماء و صفات (جیسے یا شافی، یا رحمن) کے ذریعے اس سے دعا کی جائے۔
• جواب: اس کا مطلب ہے کہ رقیہ بنیادی طور پر قرآن مجید کی آیات (جیسے فاتحہ، آیۃ الکرسی، معوذات) سے کیا جائے، یا اللہ کے اسماء و صفات (جیسے یا شافی، یا رحمن) کے ذریعے اس سے دعا کی جائے۔
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• دلیل: اللہ تعالیٰ کا فرمان: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (اور ہم قرآن میں سے وہ چیز نازل کرتے ہیں جو مومنوں کے لیے شفا اور رحمت ہے)۔ (سورة الإسراء، آیت: 82)
• دلیل: اللہ تعالیٰ کا فرمان: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (اور ہم قرآن میں سے وہ چیز نازل کرتے ہیں جو مومنوں کے لیے شفا اور رحمت ہے)۔ (سورة الإسراء، آیت: 82)
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سوال 12: رقیہ کی دوسری شرط "عربی زبان میں ہونا یا معنی معلوم ہونا" کی کیا اہمیت ہے؟
سوال 12: رقیہ کی دوسری شرط "عربی زبان میں ہونا یا معنی معلوم ہونا" کی کیا اہمیت ہے؟
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• جواب: اس کی اہمیت یہ ہے کہ اس بات کو یقینی بنایا جائے کہ دم میں کوئی شرکیہ یا کفریہ لفظ نہ ہو۔ اگر زبان نامعلوم ہو گی (جیسے بعض عامل "منتر" پڑھتے ہیں) تو یہ معلوم نہیں ہو سکتا کہ وہ اللہ کو پکار رہا ہے یا جنات اور شیاطین کو۔
• جواب: اس کی اہمیت یہ ہے کہ اس بات کو یقینی بنایا جائے کہ دم میں کوئی شرکیہ یا کفریہ لفظ نہ ہو۔ اگر زبان نامعلوم ہو گی (جیسے بعض عامل "منتر" پڑھتے ہیں) تو یہ معلوم نہیں ہو سکتا کہ وہ اللہ کو پکار رہا ہے یا جنات اور شیاطین کو۔
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• دلیل: یہ شرط بھی حدیث مسلم ﴿٢٢٠٠﴾ "جب تک اس میں شرک نہ ہو" سے ماخوذ ہے، کیونکہ شرک سے بچنے کے لیے الفاظ کا معلوم ہونا ضروری ہے۔
• دلیل: یہ شرط بھی حدیث مسلم ﴿٢٢٠٠﴾ "جب تک اس میں شرک نہ ہو" سے ماخوذ ہے، کیونکہ شرک سے بچنے کے لیے الفاظ کا معلوم ہونا ضروری ہے۔
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سوال 13: رقیہ کی تیسری شرط "رقیہ کو بذات خود مؤثر نہ سمجھنا" کا کیا مطلب ہے؟
سوال 13: رقیہ کی تیسری شرط "رقیہ کو بذات خود مؤثر نہ سمجھنا" کا کیا مطلب ہے؟
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• جواب: اس کا مطلب ہے کہ یہ عقیدہ رکھنا کہ دم، پھونک، یا الفاظ خود شفا نہیں دیتے، بلکہ شفا صرف اللہ کے حکم سے آتی ہے۔ رقیہ صرف ایک "سبب" (ذریعہ) ہے، بالکل اسی طرح جیسے دوا ایک سبب ہے۔ اگر اللہ نہ چاہے تو دوا بھی اثر نہیں کرتی اور دم بھی نہیں۔
• جواب: اس کا مطلب ہے کہ یہ عقیدہ رکھنا کہ دم، پھونک، یا الفاظ خود شفا نہیں دیتے، بلکہ شفا صرف اللہ کے حکم سے آتی ہے۔ رقیہ صرف ایک "سبب" (ذریعہ) ہے، بالکل اسی طرح جیسے دوا ایک سبب ہے۔ اگر اللہ نہ چاہے تو دوا بھی اثر نہیں کرتی اور دم بھی نہیں۔
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• دلیل: حضرت ابراہیم علیہ السلام کا قول جو قرآن نے نقل کیا: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (اور جب میں بیمار ہوتا ہوں تو وہی (اللہ) مجھے شفا دیتا ہے)۔ (سورة الشعراء، آیت: 80)
• دلیل: حضرت ابراہیم علیہ السلام کا قول جو قرآن نے نقل کیا: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (اور جب میں بیمار ہوتا ہوں تو وہی (اللہ) مجھے شفا دیتا ہے)۔ (سورة الشعراء، آیت: 80)
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سوال 14: اگر کوئی ان تین شرائط میں سے ایک کو چھوڑ دے تو کیا حکم ہے؟
سوال 14: اگر کوئی ان تین شرائط میں سے ایک کو چھوڑ دے تو کیا حکم ہے؟
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• جواب:
• جواب:
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• اگر تیسری شرط (عقیدہ) چھوڑ دے اور سمجھے کہ دم خود مؤثر ہے، تو یہ شرکِ اکبر ہے۔
• اگر تیسری شرط (عقیدہ) چھوڑ دے اور سمجھے کہ دم خود مؤثر ہے، تو یہ شرکِ اکبر ہے۔
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• اگر پہلی اور دوسری شرط چھوڑ دے (مثلاً غیر اللہ کو پکارے یا نامعلوم منتر پڑھے)، تو یہ بھی شرکِ اکبر ہے۔
• اگر پہلی اور دوسری شرط چھوڑ دے (مثلاً غیر اللہ کو پکارے یا نامعلوم منتر پڑھے)، تو یہ بھی شرکِ اکبر ہے۔
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• اگر قرآنی الفاظ کی بجائے کوئی ایسے الفاظ استعمال کرے جن کا معنی تو ٹھیک ہو مگر وہ سنت سے ثابت نہ ہوں (مثلاً خود ساختہ دعائیں)، تو یہ جائز ہے، بشرطیکہ وہ شرک سے پاک ہوں۔
• اگر قرآنی الفاظ کی بجائے کوئی ایسے الفاظ استعمال کرے جن کا معنی تو ٹھیک ہو مگر وہ سنت سے ثابت نہ ہوں (مثلاً خود ساختہ دعائیں)، تو یہ جائز ہے، بشرطیکہ وہ شرک سے پاک ہوں۔
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• دلیل: مجموعی دلائل توحید اور شرک کی ممانعت۔
• دلیل: مجموعی دلائل توحید اور شرک کی ممانعت۔
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سوال 15: کیا "رقیہ" اور "تعویذ" (Amulet) ایک ہی چیز ہیں؟
سوال 15: کیا "رقیہ" اور "تعویذ" (Amulet) ایک ہی چیز ہیں؟
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• جواب: نہیں، یہ مختلف ہیں۔ رقیہ "پڑھ کر دم کرنے" کا عمل ہے۔ "تعویذ" (یا تمیمہ) کسی چیز (کاغذ، دھاگے، ہڈی) کو لکھ کر یا اس پر دم کر کے گلے میں پہننے یا لٹکانے کو کہتے ہیں۔
• جواب: نہیں، یہ مختلف ہیں۔ رقیہ "پڑھ کر دم کرنے" کا عمل ہے۔ "تعویذ" (یا تمیمہ) کسی چیز (کاغذ، دھاگے، ہڈی) کو لکھ کر یا اس پر دم کر کے گلے میں پہننے یا لٹکانے کو کہتے ہیں۔
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• دلیل: عبداللہ بن مسعود رضی اللہ عنہ کی بیوی زینب رضی اللہ عنہا سے روایت ہے کہ آپ ﷺ نے فرمایا: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (بلاشبہ (شرکیہ) دم، تعویذ اور تولہ (محبت کا جادو) شرک ہیں)۔ (سنن أبي داود، حديث: 3883، صحیح)۔
• دلیل: عبداللہ بن مسعود رضی اللہ عنہ کی بیوی زینب رضی اللہ عنہا سے روایت ہے کہ آپ ﷺ نے فرمایا: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (بلاشبہ (شرکیہ) دم، تعویذ اور تولہ (محبت کا جادو) شرک ہیں)۔ (سنن أبي داود، حديث: 3883، صحیح)۔
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• وضاحت: اس حدیث میں "الرُّقَى" (ال کے ساتھ) سے مراد شرکیہ دم ہیں، جیسا کہ پچھلی احادیث (مسلم 2200) سے واضح ہے۔ لیکن "التمائم" (تعویذ) کو مطلقاً شرک کہا گیا ہے۔
• وضاحت: اس حدیث میں "الرُّقَى" (ال کے ساتھ) سے مراد شرکیہ دم ہیں، جیسا کہ پچھلی احادیث (مسلم 2200) سے واضح ہے۔ لیکن "التمائم" (تعویذ) کو مطلقاً شرک کہا گیا ہے۔
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سوال 16: کیا قرآن و حدیث سے لکھے گئے تعویذ (قرآنی تعویذ) پہننا جائز ہے؟
سوال 16: کیا قرآن و حدیث سے لکھے گئے تعویذ (قرآنی تعویذ) پہننا جائز ہے؟
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• جواب: اس مسئلے میں سلف (صحابہ و تابعین) میں اختلاف ہے۔
• جواب: اس مسئلے میں سلف (صحابہ و تابعین) میں اختلاف ہے۔
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• پہلا گروہ (مانعین): عبداللہ بن مسعود، ابن عباس، اور ان کے شاگرد (جیسے امام احمد کی ایک روایت) اسے ناجائز اور شرکِ اصغر سمجھتے ہیں۔ ان کی دلیل ابن مسعود رضی اللہ عنہ کی عمومی حدیث (ابی داود: 3883) ہے، جس میں انہوں نے قرآنی اور غیر قرآنی کی تفریق نہیں کی۔
• پہلا گروہ (مانعین): عبداللہ بن مسعود، ابن عباس، اور ان کے شاگرد (جیسے امام احمد کی ایک روایت) اسے ناجائز اور شرکِ اصغر سمجھتے ہیں۔ ان کی دلیل ابن مسعود رضی اللہ عنہ کی عمومی حدیث (ابی داود: 3883) ہے، جس میں انہوں نے قرآنی اور غیر قرآنی کی تفریق نہیں کی۔
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• دوسرا گروہ (مجوزین): عبداللہ بن عمرو بن العاص، حضرت عائشہ (رضی اللہ عنہم) اور بعض تابعین سے اس کی اجازت منقول ہے۔
• دوسرا گروہ (مجوزین): عبداللہ بن عمرو بن العاص، حضرت عائشہ (رضی اللہ عنہم) اور بعض تابعین سے اس کی اجازت منقول ہے۔
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• راجح موقف: احتیاط اسی میں ہے کہ اس سے بچا جائے، کیونکہ نبی کریم ﷺ کا عمل "پڑھ کر دم کرنا" تھا، "پہننا" نہیں۔ نیز، یہ شرک کا دروازہ کھول سکتا ہے اور اس کی بے ادبی (جیسے بیت الخلاء لے جانا) کا اندیشہ ہے۔
• راجح موقف: احتیاط اسی میں ہے کہ اس سے بچا جائے، کیونکہ نبی کریم ﷺ کا عمل "پڑھ کر دم کرنا" تھا، "پہننا" نہیں۔ نیز، یہ شرک کا دروازہ کھول سکتا ہے اور اس کی بے ادبی (جیسے بیت الخلاء لے جانا) کا اندیشہ ہے۔
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• دلیل (مجوزین): عبداللہ بن عمرو بن العاص رضی اللہ عنہ اپنے سمجھدار بچوں کو سونے سے پہلے گھبراہٹ کی دعا سکھاتے تھے اور جو ناسمجھ ہوتے، ان کے لیے یہ دعا لکھ کر ان کے گلے میں لٹکا دیتے تھے۔ (سنن أبي داود، حديث: 3893، حسن)۔
• دلیل (مجوزین): عبداللہ بن عمرو بن العاص رضی اللہ عنہ اپنے سمجھدار بچوں کو سونے سے پہلے گھبراہٹ کی دعا سکھاتے تھے اور جو ناسمجھ ہوتے، ان کے لیے یہ دعا لکھ کر ان کے گلے میں لٹکا دیتے تھے۔ (سنن أبي داود، حديث: 3893، حسن)۔
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(حصہ سوم: رقیہ کے عملی ثبوت (سنت سے))
(حصہ سوم: رقیہ کے عملی ثبوت (سنت سے))
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سوال 17: نبی کریم ﷺ نے خود پر دم کیسے کیا؟
سوال 17: نبی کریم ﷺ نے خود پر دم کیسے کیا؟
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• جواب: آپ ﷺ جب بیمار ہوتے یا رات کو سوتے وقت، آخری تینوں قُل (سورۃ الاخلاص، الفلق، الناس) پڑھ کر اپنی ہتھیلیوں پر پھونکتے، پھر اپنے سر، چہرے اور جسم کے اگلے حصے پر جہاں تک ہاتھ پہنچتے، تین بار پھیرتے تھے۔
• جواب: آپ ﷺ جب بیمار ہوتے یا رات کو سوتے وقت، آخری تینوں قُل (سورۃ الاخلاص، الفلق، الناس) پڑھ کر اپنی ہتھیلیوں پر پھونکتے، پھر اپنے سر، چہرے اور جسم کے اگلے حصے پر جہاں تک ہاتھ پہنچتے، تین بار پھیرتے تھے۔
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• دلیل: حضرت عائشہ رضی اللہ عنہا فرماتی ہیں: "نبی کریم ﷺ جب اپنے بستر پر تشریف لاتے تو اپنی ہتھیلیوں میں "قل ھو اللہ احد" اور معوذتین پڑھتے، پھر ان میں "نَفَثَ" (پھونک مارتے)، پھر جہاں تک ممکن ہوتا اپنے جسم پر انہیں پھیرتے۔" (صحیح البخاری: 5017)
• دلیل: حضرت عائشہ رضی اللہ عنہا فرماتی ہیں: "نبی کریم ﷺ جب اپنے بستر پر تشریف لاتے تو اپنی ہتھیلیوں میں "قل ھو اللہ احد" اور معوذتین پڑھتے، پھر ان میں "نَفَثَ" (پھونک مارتے)، پھر جہاں تک ممکن ہوتا اپنے جسم پر انہیں پھیرتے۔" (صحیح البخاری: 5017)
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سوال 18: کیا نبی کریم ﷺ نے دوسروں پر دم کیا ہے؟
سوال 18: کیا نبی کریم ﷺ نے دوسروں پر دم کیا ہے؟
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• جواب: جی ہاں، آپ ﷺ اپنے اہل خانہ اور صحابہ کرام پر دم کیا کرتے تھے۔
• جواب: جی ہاں، آپ ﷺ اپنے اہل خانہ اور صحابہ کرام پر دم کیا کرتے تھے۔
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• دلیل: حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ جب آپ ﷺ کے گھر والوں میں سے کوئی بیمار ہوتا تو آپ ﷺ معوذات پڑھ کر اس پر دم کرتے تھے۔ (صحیح مسلم: 2192)
• دلیل: حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ جب آپ ﷺ کے گھر والوں میں سے کوئی بیمار ہوتا تو آپ ﷺ معوذات پڑھ کر اس پر دم کرتے تھے۔ (صحیح مسلم: 2192)
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سوال 19: کیا نبی کریم ﷺ نے اپنا رقیہ کروایا ہے؟
سوال 19: کیا نبی کریم ﷺ نے اپنا رقیہ کروایا ہے؟
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• جواب: جی ہاں۔ جب آپ ﷺ پر جادو ہوا تو حضرت جبرائیل علیہ السلام نے آ کر آپ ﷺ کو دم کیا۔ نیز، آپ ﷺ کے آخری مرض میں حضرت عائشہ رضی اللہ عنہا آپ ﷺ پر دم کیا کرتی تھیں۔
• جواب: جی ہاں۔ جب آپ ﷺ پر جادو ہوا تو حضرت جبرائیل علیہ السلام نے آ کر آپ ﷺ کو دم کیا۔ نیز، آپ ﷺ کے آخری مرض میں حضرت عائشہ رضی اللہ عنہا آپ ﷺ پر دم کیا کرتی تھیں۔
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• دلیل (جبرائیل کا دم): حضرت جبرائیل علیہ السلام نبی ﷺ کے پاس آئے اور کہا: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (میں اللہ کے نام سے آپ کو دم کرتا ہوں، ہر اس چیز سے جو آپ کو تکلیف دے...)۔ (صحيح مسلم: 2186)
• دلیل (جبرائیل کا دم): حضرت جبرائیل علیہ السلام نبی ﷺ کے پاس آئے اور کہا: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (میں اللہ کے نام سے آپ کو دم کرتا ہوں، ہر اس چیز سے جو آپ کو تکلیف دے...)۔ (صحيح مسلم: 2186)
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• دلیل (عائشہ کا دم): حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ وہ معوذات پڑھ کر آپ ﷺ پر دم کرتیں اور برکت کی امید میں آپ ﷺ کا ہاتھ آپ کے جسم پر پھیرتی تھیں۔ (صحیح البخاری: 5016)
• دلیل (عائشہ کا دم): حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ وہ معوذات پڑھ کر آپ ﷺ پر دم کرتیں اور برکت کی امید میں آپ ﷺ کا ہاتھ آپ کے جسم پر پھیرتی تھیں۔ (صحیح البخاری: 5016)
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سوال 20: کیا صحابہ کرام نے نبی کریم ﷺ کی موجودگی میں رقیہ کیا؟
سوال 20: کیا صحابہ کرام نے نبی کریم ﷺ کی موجودگی میں رقیہ کیا؟
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• جواب: جی ہاں، اور آپ ﷺ نے اس کی تصویب (اجازت) فرمائی۔
• جواب: جی ہاں، اور آپ ﷺ نے اس کی تصویب (اجازت) فرمائی۔
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• دلیل: حضرت ابو سعید خدری رضی اللہ عنہ کا واقعہ، جب انہوں نے ایک قبیلے کے سردار پر سورۃ الفاتحہ سے دم کیا اور وہ ٹھیک ہو گیا۔ واپسی پر آپ ﷺ نے فرمایا: "تمہیں کیسے معلوم ہوا کہ یہ (فاتحہ) رقیہ ہے؟" اور آپ ﷺ نے ان کے اس عمل کو برقرار رکھا۔ (صحیح البخاری: 2276)
• دلیل: حضرت ابو سعید خدری رضی اللہ عنہ کا واقعہ، جب انہوں نے ایک قبیلے کے سردار پر سورۃ الفاتحہ سے دم کیا اور وہ ٹھیک ہو گیا۔ واپسی پر آپ ﷺ نے فرمایا: "تمہیں کیسے معلوم ہوا کہ یہ (فاتحہ) رقیہ ہے؟" اور آپ ﷺ نے ان کے اس عمل کو برقرار رکھا۔ (صحیح البخاری: 2276)
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(حصہ دوم: رقیہ کی شرعی شرائط)
(حصہ دوم: رقیہ کی شرعی شرائط)
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سوال 11: رقیہ کے جائز ہونے کی پہلی شرط "اللہ کے کلام یا ناموں سے ہونا" کی وضاحت کریں۔
سوال 11: رقیہ کے جائز ہونے کی پہلی شرط "اللہ کے کلام یا ناموں سے ہونا" کی وضاحت کریں۔
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• جواب: اس کا مطلب ہے کہ رقیہ بنیادی طور پر قرآن مجید کی آیات (جیسے فاتحہ، آیۃ الکرسی، معوذات) سے کیا جائے، یا اللہ کے اسماء و صفات (جیسے یا شافی، یا رحمن) کے ذریعے اس سے دعا کی جائے۔
• جواب: اس کا مطلب ہے کہ رقیہ بنیادی طور پر قرآن مجید کی آیات (جیسے فاتحہ، آیۃ الکرسی، معوذات) سے کیا جائے، یا اللہ کے اسماء و صفات (جیسے یا شافی، یا رحمن) کے ذریعے اس سے دعا کی جائے۔
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• دلیل: اللہ تعالیٰ کا فرمان: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (اور ہم قرآن میں سے وہ چیز نازل کرتے ہیں جو مومنوں کے لیے شفا اور رحمت ہے)۔ (سورة الإسراء، آیت: 82)
• دلیل: اللہ تعالیٰ کا فرمان: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (اور ہم قرآن میں سے وہ چیز نازل کرتے ہیں جو مومنوں کے لیے شفا اور رحمت ہے)۔ (سورة الإسراء، آیت: 82)
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سوال 12: رقیہ کی دوسری شرط "عربی زبان میں ہونا یا معنی معلوم ہونا" کی کیا اہمیت ہے؟
سوال 12: رقیہ کی دوسری شرط "عربی زبان میں ہونا یا معنی معلوم ہونا" کی کیا اہمیت ہے؟
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• جواب: اس کی اہمیت یہ ہے کہ اس بات کو یقینی بنایا جائے کہ دم میں کوئی شرکیہ یا کفریہ لفظ نہ ہو۔ اگر زبان نامعلوم ہو گی (جیسے بعض عامل "منتر" پڑھتے ہیں) تو یہ معلوم نہیں ہو سکتا کہ وہ اللہ کو پکار رہا ہے یا جنات اور شیاطین کو۔
• جواب: اس کی اہمیت یہ ہے کہ اس بات کو یقینی بنایا جائے کہ دم میں کوئی شرکیہ یا کفریہ لفظ نہ ہو۔ اگر زبان نامعلوم ہو گی (جیسے بعض عامل "منتر" پڑھتے ہیں) تو یہ معلوم نہیں ہو سکتا کہ وہ اللہ کو پکار رہا ہے یا جنات اور شیاطین کو۔
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• دلیل: یہ شرط بھی حدیث مسلم ﴿٢٢٠٠﴾ "جب تک اس میں شرک نہ ہو" سے ماخوذ ہے، کیونکہ شرک سے بچنے کے لیے الفاظ کا معلوم ہونا ضروری ہے۔
• دلیل: یہ شرط بھی حدیث مسلم ﴿٢٢٠٠﴾ "جب تک اس میں شرک نہ ہو" سے ماخوذ ہے، کیونکہ شرک سے بچنے کے لیے الفاظ کا معلوم ہونا ضروری ہے۔
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سوال 13: رقیہ کی تیسری شرط "رقیہ کو بذات خود مؤثر نہ سمجھنا" کا کیا مطلب ہے؟
سوال 13: رقیہ کی تیسری شرط "رقیہ کو بذات خود مؤثر نہ سمجھنا" کا کیا مطلب ہے؟
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• جواب: اس کا مطلب ہے کہ یہ عقیدہ رکھنا کہ دم، پھونک، یا الفاظ خود شفا نہیں دیتے، بلکہ شفا صرف اللہ کے حکم سے آتی ہے۔ رقیہ صرف ایک "سبب" (ذریعہ) ہے، بالکل اسی طرح جیسے دوا ایک سبب ہے۔ اگر اللہ نہ چاہے تو دوا بھی اثر نہیں کرتی اور دم بھی نہیں۔
• جواب: اس کا مطلب ہے کہ یہ عقیدہ رکھنا کہ دم، پھونک، یا الفاظ خود شفا نہیں دیتے، بلکہ شفا صرف اللہ کے حکم سے آتی ہے۔ رقیہ صرف ایک "سبب" (ذریعہ) ہے، بالکل اسی طرح جیسے دوا ایک سبب ہے۔ اگر اللہ نہ چاہے تو دوا بھی اثر نہیں کرتی اور دم بھی نہیں۔
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• دلیل: حضرت ابراہیم علیہ السلام کا قول جو قرآن نے نقل کیا: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (اور جب میں بیمار ہوتا ہوں تو وہی (اللہ) مجھے شفا دیتا ہے)۔ (سورة الشعراء، آیت: 80)
• دلیل: حضرت ابراہیم علیہ السلام کا قول جو قرآن نے نقل کیا: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (اور جب میں بیمار ہوتا ہوں تو وہی (اللہ) مجھے شفا دیتا ہے)۔ (سورة الشعراء، آیت: 80)
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سوال 14: اگر کوئی ان تین شرائط میں سے ایک کو چھوڑ دے تو کیا حکم ہے؟
سوال 14: اگر کوئی ان تین شرائط میں سے ایک کو چھوڑ دے تو کیا حکم ہے؟
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• جواب:
• جواب:
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• اگر تیسری شرط (عقیدہ) چھوڑ دے اور سمجھے کہ دم خود مؤثر ہے، تو یہ شرکِ اکبر ہے۔
• اگر تیسری شرط (عقیدہ) چھوڑ دے اور سمجھے کہ دم خود مؤثر ہے، تو یہ شرکِ اکبر ہے۔
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• اگر پہلی اور دوسری شرط چھوڑ دے (مثلاً غیر اللہ کو پکارے یا نامعلوم منتر پڑھے)، تو یہ بھی شرکِ اکبر ہے۔
• اگر پہلی اور دوسری شرط چھوڑ دے (مثلاً غیر اللہ کو پکارے یا نامعلوم منتر پڑھے)، تو یہ بھی شرکِ اکبر ہے۔
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• اگر قرآنی الفاظ کی بجائے کوئی ایسے الفاظ استعمال کرے جن کا معنی تو ٹھیک ہو مگر وہ سنت سے ثابت نہ ہوں (مثلاً خود ساختہ دعائیں)، تو یہ جائز ہے، بشرطیکہ وہ شرک سے پاک ہوں۔
• اگر قرآنی الفاظ کی بجائے کوئی ایسے الفاظ استعمال کرے جن کا معنی تو ٹھیک ہو مگر وہ سنت سے ثابت نہ ہوں (مثلاً خود ساختہ دعائیں)، تو یہ جائز ہے، بشرطیکہ وہ شرک سے پاک ہوں۔
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• دلیل: مجموعی دلائل توحید اور شرک کی ممانعت۔
• دلیل: مجموعی دلائل توحید اور شرک کی ممانعت۔
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سوال 15: کیا "رقیہ" اور "تعویذ" (Amulet) ایک ہی چیز ہیں؟
سوال 15: کیا "رقیہ" اور "تعویذ" (Amulet) ایک ہی چیز ہیں؟
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• جواب: نہیں، یہ مختلف ہیں۔ رقیہ "پڑھ کر دم کرنے" کا عمل ہے۔ "تعویذ" (یا تمیمہ) کسی چیز (کاغذ، دھاگے، ہڈی) کو لکھ کر یا اس پر دم کر کے گلے میں پہننے یا لٹکانے کو کہتے ہیں۔
• جواب: نہیں، یہ مختلف ہیں۔ رقیہ "پڑھ کر دم کرنے" کا عمل ہے۔ "تعویذ" (یا تمیمہ) کسی چیز (کاغذ، دھاگے، ہڈی) کو لکھ کر یا اس پر دم کر کے گلے میں پہننے یا لٹکانے کو کہتے ہیں۔
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• دلیل: عبداللہ بن مسعود رضی اللہ عنہ کی بیوی زینب رضی اللہ عنہا سے روایت ہے کہ آپ ﷺ نے فرمایا: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (بلاشبہ (شرکیہ) دم، تعویذ اور تولہ (محبت کا جادو) شرک ہیں)۔ (سنن أبي داود، حديث: 3883، صحیح)۔
• دلیل: عبداللہ بن مسعود رضی اللہ عنہ کی بیوی زینب رضی اللہ عنہا سے روایت ہے کہ آپ ﷺ نے فرمایا: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (بلاشبہ (شرکیہ) دم، تعویذ اور تولہ (محبت کا جادو) شرک ہیں)۔ (سنن أبي داود، حديث: 3883، صحیح)۔
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• وضاحت: اس حدیث میں "الرُّقَى" (ال کے ساتھ) سے مراد شرکیہ دم ہیں، جیسا کہ پچھلی احادیث (مسلم 2200) سے واضح ہے۔ لیکن "التمائم" (تعویذ) کو مطلقاً شرک کہا گیا ہے۔
• وضاحت: اس حدیث میں "الرُّقَى" (ال کے ساتھ) سے مراد شرکیہ دم ہیں، جیسا کہ پچھلی احادیث (مسلم 2200) سے واضح ہے۔ لیکن "التمائم" (تعویذ) کو مطلقاً شرک کہا گیا ہے۔
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سوال 16: کیا قرآن و حدیث سے لکھے گئے تعویذ (قرآنی تعویذ) پہننا جائز ہے؟
سوال 16: کیا قرآن و حدیث سے لکھے گئے تعویذ (قرآنی تعویذ) پہننا جائز ہے؟
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• جواب: اس مسئلے میں سلف (صحابہ و تابعین) میں اختلاف ہے۔
• جواب: اس مسئلے میں سلف (صحابہ و تابعین) میں اختلاف ہے۔
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• پہلا گروہ (مانعین): عبداللہ بن مسعود، ابن عباس، اور ان کے شاگرد (جیسے امام احمد کی ایک روایت) اسے ناجائز اور شرکِ اصغر سمجھتے ہیں۔ ان کی دلیل ابن مسعود رضی اللہ عنہ کی عمومی حدیث (ابی داود: 3883) ہے، جس میں انہوں نے قرآنی اور غیر قرآنی کی تفریق نہیں کی۔
• پہلا گروہ (مانعین): عبداللہ بن مسعود، ابن عباس، اور ان کے شاگرد (جیسے امام احمد کی ایک روایت) اسے ناجائز اور شرکِ اصغر سمجھتے ہیں۔ ان کی دلیل ابن مسعود رضی اللہ عنہ کی عمومی حدیث (ابی داود: 3883) ہے، جس میں انہوں نے قرآنی اور غیر قرآنی کی تفریق نہیں کی۔
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• دوسرا گروہ (مجوزین): عبداللہ بن عمرو بن العاص، حضرت عائشہ (رضی اللہ عنہم) اور بعض تابعین سے اس کی اجازت منقول ہے۔
• دوسرا گروہ (مجوزین): عبداللہ بن عمرو بن العاص، حضرت عائشہ (رضی اللہ عنہم) اور بعض تابعین سے اس کی اجازت منقول ہے۔
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• راجح موقف: احتیاط اسی میں ہے کہ اس سے بچا جائے، کیونکہ نبی کریم ﷺ کا عمل "پڑھ کر دم کرنا" تھا، "پہننا" نہیں۔ نیز، یہ شرک کا دروازہ کھول سکتا ہے اور اس کی بے ادبی (جیسے بیت الخلاء لے جانا) کا اندیشہ ہے۔
• راجح موقف: احتیاط اسی میں ہے کہ اس سے بچا جائے، کیونکہ نبی کریم ﷺ کا عمل "پڑھ کر دم کرنا" تھا، "پہننا" نہیں۔ نیز، یہ شرک کا دروازہ کھول سکتا ہے اور اس کی بے ادبی (جیسے بیت الخلاء لے جانا) کا اندیشہ ہے۔
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• دلیل (مجوزین): عبداللہ بن عمرو بن العاص رضی اللہ عنہ اپنے سمجھدار بچوں کو سونے سے پہلے گھبراہٹ کی دعا سکھاتے تھے اور جو ناسمجھ ہوتے، ان کے لیے یہ دعا لکھ کر ان کے گلے میں لٹکا دیتے تھے۔ (سنن أبي داود، حديث: 3893، حسن)۔
• دلیل (مجوزین): عبداللہ بن عمرو بن العاص رضی اللہ عنہ اپنے سمجھدار بچوں کو سونے سے پہلے گھبراہٹ کی دعا سکھاتے تھے اور جو ناسمجھ ہوتے، ان کے لیے یہ دعا لکھ کر ان کے گلے میں لٹکا دیتے تھے۔ (سنن أبي داود، حديث: 3893، حسن)۔
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(حصہ سوم: رقیہ کے عملی ثبوت (سنت سے))
(حصہ سوم: رقیہ کے عملی ثبوت (سنت سے))
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سوال 17: نبی کریم ﷺ نے خود پر دم کیسے کیا؟
سوال 17: نبی کریم ﷺ نے خود پر دم کیسے کیا؟
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• جواب: آپ ﷺ جب بیمار ہوتے یا رات کو سوتے وقت، آخری تینوں قُل (سورۃ الاخلاص، الفلق، الناس) پڑھ کر اپنی ہتھیلیوں پر پھونکتے، پھر اپنے سر، چہرے اور جسم کے اگلے حصے پر جہاں تک ہاتھ پہنچتے، تین بار پھیرتے تھے۔
• جواب: آپ ﷺ جب بیمار ہوتے یا رات کو سوتے وقت، آخری تینوں قُل (سورۃ الاخلاص، الفلق، الناس) پڑھ کر اپنی ہتھیلیوں پر پھونکتے، پھر اپنے سر، چہرے اور جسم کے اگلے حصے پر جہاں تک ہاتھ پہنچتے، تین بار پھیرتے تھے۔
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• دلیل: حضرت عائشہ رضی اللہ عنہا فرماتی ہیں: "نبی کریم ﷺ جب اپنے بستر پر تشریف لاتے تو اپنی ہتھیلیوں میں "قل ھو اللہ احد" اور معوذتین پڑھتے، پھر ان میں "نَفَثَ" (پھونک مارتے)، پھر جہاں تک ممکن ہوتا اپنے جسم پر انہیں پھیرتے۔" (صحیح البخاری: 5017)
• دلیل: حضرت عائشہ رضی اللہ عنہا فرماتی ہیں: "نبی کریم ﷺ جب اپنے بستر پر تشریف لاتے تو اپنی ہتھیلیوں میں "قل ھو اللہ احد" اور معوذتین پڑھتے، پھر ان میں "نَفَثَ" (پھونک مارتے)، پھر جہاں تک ممکن ہوتا اپنے جسم پر انہیں پھیرتے۔" (صحیح البخاری: 5017)
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سوال 18: کیا نبی کریم ﷺ نے دوسروں پر دم کیا ہے؟
سوال 18: کیا نبی کریم ﷺ نے دوسروں پر دم کیا ہے؟
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• جواب: جی ہاں، آپ ﷺ اپنے اہل خانہ اور صحابہ کرام پر دم کیا کرتے تھے۔
• جواب: جی ہاں، آپ ﷺ اپنے اہل خانہ اور صحابہ کرام پر دم کیا کرتے تھے۔
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• دلیل: حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ جب آپ ﷺ کے گھر والوں میں سے کوئی بیمار ہوتا تو آپ ﷺ معوذات پڑھ کر اس پر دم کرتے تھے۔ (صحیح مسلم: 2192)
• دلیل: حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ جب آپ ﷺ کے گھر والوں میں سے کوئی بیمار ہوتا تو آپ ﷺ معوذات پڑھ کر اس پر دم کرتے تھے۔ (صحیح مسلم: 2192)
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سوال 19: کیا نبی کریم ﷺ نے اپنا رقیہ کروایا ہے؟
سوال 19: کیا نبی کریم ﷺ نے اپنا رقیہ کروایا ہے؟
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• جواب: جی ہاں۔ جب آپ ﷺ پر جادو ہوا تو حضرت جبرائیل علیہ السلام نے آ کر آپ ﷺ کو دم کیا۔ نیز، آپ ﷺ کے آخری مرض میں حضرت عائشہ رضی اللہ عنہا آپ ﷺ پر دم کیا کرتی تھیں۔
• جواب: جی ہاں۔ جب آپ ﷺ پر جادو ہوا تو حضرت جبرائیل علیہ السلام نے آ کر آپ ﷺ کو دم کیا۔ نیز، آپ ﷺ کے آخری مرض میں حضرت عائشہ رضی اللہ عنہا آپ ﷺ پر دم کیا کرتی تھیں۔
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• دلیل (جبرائیل کا دم): حضرت جبرائیل علیہ السلام نبی ﷺ کے پاس آئے اور کہا: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (میں اللہ کے نام سے آپ کو دم کرتا ہوں، ہر اس چیز سے جو آپ کو تکلیف دے...)۔ (صحيح مسلم: 2186)
• دلیل (جبرائیل کا دم): حضرت جبرائیل علیہ السلام نبی ﷺ کے پاس آئے اور کہا: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (میں اللہ کے نام سے آپ کو دم کرتا ہوں، ہر اس چیز سے جو آپ کو تکلیف دے...)۔ (صحيح مسلم: 2186)
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• دلیل (عائشہ کا دم): حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ وہ معوذات پڑھ کر آپ ﷺ پر دم کرتیں اور برکت کی امید میں آپ ﷺ کا ہاتھ آپ کے جسم پر پھیرتی تھیں۔ (صحیح البخاری: 5016)
• دلیل (عائشہ کا دم): حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ وہ معوذات پڑھ کر آپ ﷺ پر دم کرتیں اور برکت کی امید میں آپ ﷺ کا ہاتھ آپ کے جسم پر پھیرتی تھیں۔ (صحیح البخاری: 5016)
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سوال 20: کیا صحابہ کرام نے نبی کریم ﷺ کی موجودگی میں رقیہ کیا؟
سوال 20: کیا صحابہ کرام نے نبی کریم ﷺ کی موجودگی میں رقیہ کیا؟
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• جواب: جی ہاں، اور آپ ﷺ نے اس کی تصویب (اجازت) فرمائی۔
• جواب: جی ہاں، اور آپ ﷺ نے اس کی تصویب (اجازت) فرمائی۔
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• دلیل: حضرت ابو سعید خدری رضی اللہ عنہ کا واقعہ، جب انہوں نے ایک قبیلے کے سردار پر سورۃ الفاتحہ سے دم کیا اور وہ ٹھیک ہو گیا۔ واپسی پر آپ ﷺ نے فرمایا: "تمہیں کیسے معلوم ہوا کہ یہ (فاتحہ) رقیہ ہے؟" اور آپ ﷺ نے ان کے اس عمل کو برقرار رکھا۔ (صحیح البخاری: 2276)
• دلیل: حضرت ابو سعید خدری رضی اللہ عنہ کا واقعہ، جب انہوں نے ایک قبیلے کے سردار پر سورۃ الفاتحہ سے دم کیا اور وہ ٹھیک ہو گیا۔ واپسی پر آپ ﷺ نے فرمایا: "تمہیں کیسے معلوم ہوا کہ یہ (فاتحہ) رقیہ ہے؟" اور آپ ﷺ نے ان کے اس عمل کو برقرار رکھا۔ (صحیح البخاری: 2276)
حصہ دوم: رقیہ کی شرعی شرائط
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سوال 1: رقیہ (دم کرنے) کے جائز ہونے کی پہلی بنیادی شرط کیا ہے؟
جواب: رقیہ کی پہلی شرط یہ ہے کہ اسے قرآن مجید کی آیات (جیسے سورۃ الفاتحہ، آیۃ الکرسی) یا اللہ تعالیٰ کے اسماء و صفات (جیسے یا شافی، یا رحمن) کے ذریعے کیا جائے۔
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سوال 2: قرآنی آیات سے رقیہ (علاج) کرنے کی کیا دلیل ہے؟
جواب: اللہ تعالیٰ کا فرمان ہے: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (اور ہم قرآن میں سے وہ چیز نازل کرتے ہیں جو مومنوں کے لیے شفا اور رحمت ہے)۔ (سورة الإسراء، آیت: 82)
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سوال 3: رقیہ کے لیے الفاظ کا عربی زبان میں ہونا یا ان کا معنی معلوم ہونا کیوں ضروری ہے؟
جواب: اس کی اہمیت یہ ہے کہ اس بات کو یقینی بنایا جائے کہ دم میں کوئی شرکیہ یا کفریہ لفظ موجود نہ ہو۔
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سوال 4: نامعلوم زبان یا منتروں میں دم کرنے کی ممانعت کیوں ہے؟
جواب: کیونکہ اگر زبان یا الفاظ نامعلوم ہوں گے تو یہ پتہ نہیں چل سکے گا کہ پڑھنے والا اللہ کو پکار رہا ہے یا جنات اور شیاطین سے مدد مانگ رہا ہے، جو کہ شرک ہے۔
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سوال 5: رقیہ کرتے وقت شفا کے حوالے سے کیسا عقیدہ (تیسری شرط) رکھنا ضروری ہے؟
جواب: یہ عقیدہ رکھنا ضروری ہے کہ دم، پھونک یا الفاظ بذات خود شفا نہیں دیتے، بلکہ شفا صرف اللہ کے حکم سے آتی ہے۔ رقیہ صرف ایک "سبب" یا ذریعہ ہے۔
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سوال 6: رقیہ کو ایک "سبب" ماننے کی کیا قرآنی دلیل ہے؟
جواب: حضرت ابراہیم علیہ السلام کا قول جسے قرآن نے یوں نقل کیا ہے: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (اور جب میں بیمار ہوتا ہوں تو وہی مجھے شفا دیتا ہے)۔ (سورة الشعراء، آیت: 80)
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سوال 7: اگر کوئی شخص رقیہ کو بذات خود مؤثر (شفا دینے والا) سمجھے تو اس کا کیا شرعی حکم ہے؟
جواب: اگر کوئی یہ عقیدہ رکھے کہ دم خود بخود اثر کرتا ہے (اللہ کے حکم کے بغیر)، تو یہ شرکِ اکبر ہے۔
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سوال 8: اگر رقیہ میں غیر اللہ کو پکارا جائے یا نامعلوم منتر پڑھے جائیں تو اس کا کیا حکم ہے؟
جواب: غیر اللہ کو پکارنا یا نامعلوم شرکیہ منتر پڑھنا (یعنی پہلی اور دوسری شرط کو چھوڑنا) بھی شرکِ اکبر کے زمرے میں آتا ہے۔
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سوال 9: کیا ایسی دعاؤں سے دم کرنا جائز ہے جو سنت سے ثابت نہ ہوں؟
جواب: جی ہاں، اگر کوئی ایسے الفاظ استعمال کرے جن کا معنی درست ہو اور وہ شرک سے مکمل پاک ہوں (یعنی خود ساختہ دعائیں)، تو یہ جائز ہے۔
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سوال 10: رقیہ اور تعویذ (تمیمہ) میں کیا بنیادی فرق ہے؟
جواب: "رقیہ" سے مراد آیات یا دعائیں پڑھ کر دم کرنے کا عمل ہے۔ جبکہ "تعویذ" (تمیمہ) کسی چیز (کاغذ، دھاگے وغیرہ) پر لکھ کر یا دم کر کے اسے گلے میں پہننے یا لٹکانے کو کہتے ہیں۔
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سوال 11: شرکیہ دم اور تعویذ کے متعلق نبی کریم ﷺ کا کیا واضح فرمان ہے؟
جواب: آپ ﷺ نے فرمایا: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (بلاشبہ شرکیہ دم، تعویذ اور تولہ یعنی محبت کا جادو، شرک ہیں)۔ (سنن أبي داود: 3883)
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سوال 12: کیا قرآن و حدیث پر مبنی تعویذ (قرآنی تعویذ) پہننا جائز ہے؟
جواب: اس مسئلے میں سلف صالحین (صحابہ و تابعین) میں اختلاف پایا جاتا ہے۔ کچھ اسے منع کرتے ہیں اور کچھ اس کی اجازت دیتے ہیں۔
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سوال 13: قرآنی تعویذ کو ناجائز سمجھنے والے علماء اور صحابہ کی کیا دلیل ہے؟
جواب: حضرت عبداللہ بن مسعود، حضرت ابن عباس رضی اللہ عنہم اور ان کے شاگرد اسے ناجائز سمجھتے ہیں۔ ان کی دلیل وہ حدیث ہے جس میں ہر قسم کے تعویذ (بغیر تفریق کے) لٹکانے کو شرک کہا گیا ہے۔
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سوال 14: قرآنی تعویذ کی اجازت دینے والے علماء کس صحابی کے عمل سے دلیل لیتے ہیں؟
جواب: وہ حضرت عبداللہ بن عمرو بن العاص رضی اللہ عنہ کے عمل سے دلیل لیتے ہیں جو اپنے ناسمجھ بچوں کے لیے گھبراہٹ کی دعا لکھ کر ان کے گلے میں لٹکا دیا کرتے تھے۔
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سوال 15: قرآنی تعویذ کے معاملے میں راجح اور محتاط موقف کیا ہے اور کیوں؟
جواب: محتاط موقف یہی ہے کہ اس سے بچا جائے، کیونکہ نبی کریم ﷺ کا طریقہ پڑھ کر دم کرنا تھا، پہننا نہیں۔ نیز، تعویذ پہننے سے شرک کا دروازہ کھل سکتا ہے اور قرآنی الفاظ کی بے ادبی کا اندیشہ بھی ہوتا ہے۔
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سوال 16: نبی کریم ﷺ بیماری کے وقت یا سوتے وقت خود پر کس طرح دم فرمایا کرتے تھے؟
جواب: آپ ﷺ آخری تینوں قُل (سورۃ الاخلاص، الفلق، الناس) پڑھ کر اپنی ہتھیلیوں پر پھونک مارتے، اور پھر اپنے سر، چہرے اور جسم کے اگلے حصے پر تین بار پھیرتے تھے۔ (صحیح البخاری: 5017)
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سوال 17: کیا نبی کریم ﷺ نے اپنے اہل خانہ یا دوسروں پر بھی دم کیا ہے؟
جواب: جی ہاں، حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ جب آپ ﷺ کے گھر والوں میں سے کوئی بیمار ہوتا تو آپ ﷺ معوذات پڑھ کر اس پر دم کیا کرتے تھے۔ (صحیح مسلم: 2192)
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سوال 18: جب نبی کریم ﷺ پر جادو ہوا تو آپ ﷺ کو کس نے دم کیا؟
جواب: حضرت جبرائیل علیہ السلام نے آ کر آپ ﷺ کو ان الفاظ کے ساتھ دم کیا: "بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ" (میں اللہ کے نام سے آپ کو دم کرتا ہوں، ہر اس چیز سے جو آپ کو تکلیف دے)۔ (صحيح مسلم: 2186)
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سوال 19: نبی کریم ﷺ کے آخری مرض (وفات کے وقت) میں آپ ﷺ پر کون دم کرتا تھا؟
جواب: حضرت عائشہ رضی اللہ عنہا معوذات پڑھ کر آپ ﷺ پر دم کرتیں، اور برکت کے حصول کے لیے خود آپ ﷺ کا ہاتھ مبارک آپ کے جسم پر پھیرتی تھیں۔ (صحیح البخاری: 5016)
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سوال 20: کس صحابی نے ایک قبیلے کے سردار پر دم کیا اور نبی ﷺ کا اس پر کیا ردعمل تھا؟
جواب: حضرت ابو سعید خدری رضی اللہ عنہ نے سورۃ الفاتحہ پڑھ کر ایک سردار پر دم کیا جس سے وہ شفا یاب ہو گیا۔ جب انہوں نے نبی کریم ﷺ کو بتایا تو آپ ﷺ نے اس عمل کی تحسین فرمائی اور کہا: "تمہیں کیسے معلوم ہوا کہ یہ (فاتحہ) رقیہ ہے؟" (صحیح البخاری: 2276)
حصہ دوم: رقیہ کی شرعی شرائط
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سوال 1: رقیہ (دم کرنے) کے جائز ہونے کی پہلی بنیادی شرط کیا ہے؟
جواب: رقیہ کی پہلی شرط یہ ہے کہ اسے قرآن مجید کی آیات (جیسے سورۃ الفاتحہ، آیۃ الکرسی) یا اللہ تعالیٰ کے اسماء و صفات (جیسے یا شافی، یا رحمن) کے ذریعے کیا جائے۔
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سوال 2: قرآنی آیات سے رقیہ (علاج) کرنے کی کیا دلیل ہے؟
جواب: اللہ تعالیٰ کا فرمان ہے: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (اور ہم قرآن میں سے وہ چیز نازل کرتے ہیں جو مومنوں کے لیے شفا اور رحمت ہے)۔ (سورة الإسراء، آیت: 82)
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سوال 3: رقیہ کے لیے الفاظ کا عربی زبان میں ہونا یا ان کا معنی معلوم ہونا کیوں ضروری ہے؟
جواب: اس کی اہمیت یہ ہے کہ اس بات کو یقینی بنایا جائے کہ دم میں کوئی شرکیہ یا کفریہ لفظ موجود نہ ہو۔
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سوال 4: نامعلوم زبان یا منتروں میں دم کرنے کی ممانعت کیوں ہے؟
جواب: کیونکہ اگر زبان یا الفاظ نامعلوم ہوں گے تو یہ پتہ نہیں چل سکے گا کہ پڑھنے والا اللہ کو پکار رہا ہے یا جنات اور شیاطین سے مدد مانگ رہا ہے، جو کہ شرک ہے۔
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سوال 5: رقیہ کرتے وقت شفا کے حوالے سے کیسا عقیدہ (تیسری شرط) رکھنا ضروری ہے؟
جواب: یہ عقیدہ رکھنا ضروری ہے کہ دم، پھونک یا الفاظ بذات خود شفا نہیں دیتے، بلکہ شفا صرف اللہ کے حکم سے آتی ہے۔ رقیہ صرف ایک "سبب" یا ذریعہ ہے۔
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سوال 6: رقیہ کو ایک "سبب" ماننے کی کیا قرآنی دلیل ہے؟
جواب: حضرت ابراہیم علیہ السلام کا قول جسے قرآن نے یوں نقل کیا ہے: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (اور جب میں بیمار ہوتا ہوں تو وہی مجھے شفا دیتا ہے)۔ (سورة الشعراء، آیت: 80)
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سوال 7: اگر کوئی شخص رقیہ کو بذات خود مؤثر (شفا دینے والا) سمجھے تو اس کا کیا شرعی حکم ہے؟
جواب: اگر کوئی یہ عقیدہ رکھے کہ دم خود بخود اثر کرتا ہے (اللہ کے حکم کے بغیر)، تو یہ شرکِ اکبر ہے۔
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سوال 8: اگر رقیہ میں غیر اللہ کو پکارا جائے یا نامعلوم منتر پڑھے جائیں تو اس کا کیا حکم ہے؟
جواب: غیر اللہ کو پکارنا یا نامعلوم شرکیہ منتر پڑھنا (یعنی پہلی اور دوسری شرط کو چھوڑنا) بھی شرکِ اکبر کے زمرے میں آتا ہے۔
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سوال 9: کیا ایسی دعاؤں سے دم کرنا جائز ہے جو سنت سے ثابت نہ ہوں؟
جواب: جی ہاں، اگر کوئی ایسے الفاظ استعمال کرے جن کا معنی درست ہو اور وہ شرک سے مکمل پاک ہوں (یعنی خود ساختہ دعائیں)، تو یہ جائز ہے۔
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سوال 10: رقیہ اور تعویذ (تمیمہ) میں کیا بنیادی فرق ہے؟
جواب: "رقیہ" سے مراد آیات یا دعائیں پڑھ کر دم کرنے کا عمل ہے۔ جبکہ "تعویذ" (تمیمہ) کسی چیز (کاغذ، دھاگے وغیرہ) پر لکھ کر یا دم کر کے اسے گلے میں پہننے یا لٹکانے کو کہتے ہیں۔
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سوال 11: شرکیہ دم اور تعویذ کے متعلق نبی کریم ﷺ کا کیا واضح فرمان ہے؟
جواب: آپ ﷺ نے فرمایا: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (بلاشبہ شرکیہ دم، تعویذ اور تولہ یعنی محبت کا جادو، شرک ہیں)۔ (سنن أبي داود: 3883)
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سوال 12: کیا قرآن و حدیث پر مبنی تعویذ (قرآنی تعویذ) پہننا جائز ہے؟
جواب: اس مسئلے میں سلف صالحین (صحابہ و تابعین) میں اختلاف پایا جاتا ہے۔ کچھ اسے منع کرتے ہیں اور کچھ اس کی اجازت دیتے ہیں۔
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سوال 13: قرآنی تعویذ کو ناجائز سمجھنے والے علماء اور صحابہ کی کیا دلیل ہے؟
جواب: حضرت عبداللہ بن مسعود، حضرت ابن عباس رضی اللہ عنہم اور ان کے شاگرد اسے ناجائز سمجھتے ہیں۔ ان کی دلیل وہ حدیث ہے جس میں ہر قسم کے تعویذ (بغیر تفریق کے) لٹکانے کو شرک کہا گیا ہے۔
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سوال 14: قرآنی تعویذ کی اجازت دینے والے علماء کس صحابی کے عمل سے دلیل لیتے ہیں؟
جواب: وہ حضرت عبداللہ بن عمرو بن العاص رضی اللہ عنہ کے عمل سے دلیل لیتے ہیں جو اپنے ناسمجھ بچوں کے لیے گھبراہٹ کی دعا لکھ کر ان کے گلے میں لٹکا دیا کرتے تھے۔
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سوال 15: قرآنی تعویذ کے معاملے میں راجح اور محتاط موقف کیا ہے اور کیوں؟
جواب: محتاط موقف یہی ہے کہ اس سے بچا جائے، کیونکہ نبی کریم ﷺ کا طریقہ پڑھ کر دم کرنا تھا، پہننا نہیں۔ نیز، تعویذ پہننے سے شرک کا دروازہ کھل سکتا ہے اور قرآنی الفاظ کی بے ادبی کا اندیشہ بھی ہوتا ہے۔
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سوال 16: نبی کریم ﷺ بیماری کے وقت یا سوتے وقت خود پر کس طرح دم فرمایا کرتے تھے؟
جواب: آپ ﷺ آخری تینوں قُل (سورۃ الاخلاص، الفلق، الناس) پڑھ کر اپنی ہتھیلیوں پر پھونک مارتے، اور پھر اپنے سر، چہرے اور جسم کے اگلے حصے پر تین بار پھیرتے تھے۔ (صحیح البخاری: 5017)
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سوال 17: کیا نبی کریم ﷺ نے اپنے اہل خانہ یا دوسروں پر بھی دم کیا ہے؟
جواب: جی ہاں، حضرت عائشہ رضی اللہ عنہا فرماتی ہیں کہ جب آپ ﷺ کے گھر والوں میں سے کوئی بیمار ہوتا تو آپ ﷺ معوذات پڑھ کر اس پر دم کیا کرتے تھے۔ (صحیح مسلم: 2192)
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سوال 18: جب نبی کریم ﷺ پر جادو ہوا تو آپ ﷺ کو کس نے دم کیا؟
جواب: حضرت جبرائیل علیہ السلام نے آ کر آپ ﷺ کو ان الفاظ کے ساتھ دم کیا: "بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ" (میں اللہ کے نام سے آپ کو دم کرتا ہوں، ہر اس چیز سے جو آپ کو تکلیف دے)۔ (صحيح مسلم: 2186)
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سوال 19: نبی کریم ﷺ کے آخری مرض (وفات کے وقت) میں آپ ﷺ پر کون دم کرتا تھا؟
جواب: حضرت عائشہ رضی اللہ عنہا معوذات پڑھ کر آپ ﷺ پر دم کرتیں، اور برکت کے حصول کے لیے خود آپ ﷺ کا ہاتھ مبارک آپ کے جسم پر پھیرتی تھیں۔ (صحیح البخاری: 5016)
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سوال 20: کس صحابی نے ایک قبیلے کے سردار پر دم کیا اور نبی ﷺ کا اس پر کیا ردعمل تھا؟
جواب: حضرت ابو سعید خدری رضی اللہ عنہ نے سورۃ الفاتحہ پڑھ کر ایک سردار پر دم کیا جس سے وہ شفا یاب ہو گیا۔ جب انہوں نے نبی کریم ﷺ کو بتایا تو آپ ﷺ نے اس عمل کی تحسین فرمائی اور کہا: "تمہیں کیسے معلوم ہوا کہ یہ (فاتحہ) رقیہ ہے؟" (صحیح البخاری: 2276)
🏆 آپ کے کل نمبر: 0
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رقیہ کی شرعی شرائط اور سنت سے ثبوت
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رقیہ کے جائز ہونے کی پہلی شرط کیا ہے؟
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قرآن کی کس آیت میں قرآن کو مومنوں کے لیے شفا اور رحمت قرار دیا گیا ہے؟
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رقیہ کی دوسری شرط "معنی معلوم ہونا" کیوں ضروری ہے؟
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"نامعلوم منتر" پڑھنے کے بارے میں کیا خدشہ ہوتا ہے؟
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رقیہ کی تیسری شرط کیا ہے؟
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رقیہ کو بذات خود مؤثر سمجھنا کیا کہلاتا ہے؟
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رقیہ کو شفا کا کیا سمجھنا چاہیے؟
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حضرت ابراہیم علیہ السلام کا قول "اور جب میں بیمار ہوتا ہوں تو وہی مجھے شفا دیتا ہے" کس سورت میں ہے؟
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اگر کوئی شخص غیر اللہ کو پکار کر دم کرے تو اس کا کیا حکم ہے؟
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ایسی دعائیں جو سنت سے ثابت نہ ہوں لیکن شرک سے پاک ہوں، ان کا رقیہ میں استعمال کیسا ہے؟
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"رقیہ" اور "تعویذ" میں کیا فرق ہے؟
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حدیث نبوی ﷺ کے مطابق "التمائم" (تعویذ) کیا ہے؟
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حضرت عبداللہ بن مسعود رضی اللہ عنہ کی اہلیہ کا نام کیا تھا جن سے تعویذ کی روایت مروی ہے؟
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"تولہ" سے کیا مراد ہے؟
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قرآنی تعویذ پہننے کے بارے میں صحابہ و تابعین میں کیا صورتحال ہے؟
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عبداللہ بن مسعود اور ابن عباس رضی اللہ عنہما قرآنی تعویذ کو کیا سمجھتے تھے؟
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قرآنی تعویذ کی اجازت کن صحابہ سے منقول ہے؟
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راجح موقف کے مطابق تعویذ سے بچنا کیوں بہتر ہے؟
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نبی کریم ﷺ کا اپنا عمل بیماری میں کیا تھا؟
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عبداللہ بن عمرو بن العاص رضی اللہ عنہ ناسمجھ بچوں کے لیے کیا کرتے تھے؟
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نبی کریم ﷺ سوتے وقت کون سی سورتیں پڑھ کر ہتھیلیوں پر پھونکتے تھے؟
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"نَفَثَ" سے کیا مراد ہے؟
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نبی کریم ﷺ دم کرنے کے بعد ہاتھ کہاں پھیرتے تھے؟
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نبی کریم ﷺ نے دم والا عمل کتنی بار دہرایا؟
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کیا نبی کریم ﷺ نے اپنے اہل خانہ پر دم کیا؟
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صحیح مسلم کی حدیث 2192 کے مطابق آپ ﷺ بیمار ہونے والے گھر والے پر کیا پڑھتے تھے؟
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جب نبی کریم ﷺ پر جادو ہوا تو کس نے دم کیا؟
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حضرت جبرائیل علیہ السلام کی دعا کے الفاظ "بِاسۡمِ اللهِ أَرۡقِيكَ" کا ترجمہ کیا ہے؟
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آپ ﷺ کے آخری مرض میں کون دم کرتی تھیں؟
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حضرت عائشہ رضی اللہ عنہا دم کے بعد آپ ﷺ کا ہاتھ جسم پر کیوں پھیرتی تھیں؟
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حضرت ابو سعید خدری رضی اللہ عنہ نے کس سورت سے دم کیا تھا؟
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حضرت ابو سعید خدری رضی اللہ عنہ نے کس پر دم کیا تھا؟
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نبی کریم ﷺ نے ابوسعید خدری رضی اللہ عنہ کے عمل پر کیا فرمایا؟
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کیا نبی کریم ﷺ نے صحابہ کے رقیہ کے عمل کی تصویب (اجازت) فرمائی؟
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رقیہ میں "یا شافی" پکارنا کس شرط کے تحت آتا ہے؟
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"معوذتین" سے کون سی سورتیں مراد ہیں؟
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اگر کوئی شخص یہ سمجھے کہ شفا اللہ کے ہاتھ میں ہے اور دم صرف ایک سبب ہے، تو اس کا عقیدہ:
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رقیہ کے لیے "عربی زبان" ہونا ضروری کیوں قرار دیا گیا (بجز مسنون دعاؤں کے)؟
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حدیثِ جبرائیل علیہ السلام کس کتاب میں ہے؟
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حضرت عائشہ رضی اللہ عنہا کی دم والی روایت (بخاری 5017) میں آپ ﷺ بستر پر آ کر کیا کرتے تھے؟
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رقیہ کا لغوی معنی کیا ہے؟
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"تمیمہ" (تعویذ) لٹکانے کے بارے میں درج ذیل میں سے کیا درست ہے؟
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حضرت عائشہ رضی اللہ عنہا آپ ﷺ پر دم کرنے کے بعد کس کا ہاتھ پھیرتی تھیں؟
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رقیہ کے لیے پہلی شرط کی دلیل کس سورت کی آیت 82 ہے؟
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جادوگر جو الفاظ پڑھتے ہیں جن کا معنی واضح نہیں ہوتا، وہ رقیہ کی کس شرط کے خلاف ہے؟
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"الرُّقَى" (شرکیہ دم) کو حدیث میں کیا کہا گیا ہے؟
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حضرت ابوسعید خدری رضی اللہ عنہ والا واقعہ کس حدیث کی کتاب میں ہے؟
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رقیہ کی شرائط کے مطابق کیا رقیہ کے لیے اللہ کی صفات کا واسطہ دیا جا سکتا ہے؟
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قرآنی تعویذ کی بے ادبی سے کیا مراد ہے؟
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رقیہ شرعیہ کا اصل مقصد کیا ہے؟
🏆 آپ کے کل نمبر: 0
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رقیہ کی شرعی شرائط اور سنت سے ثبوت
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رقیہ کے جائز ہونے کی پہلی شرط کیا ہے؟
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قرآن کی کس آیت میں قرآن کو مومنوں کے لیے شفا اور رحمت قرار دیا گیا ہے؟
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رقیہ کی دوسری شرط "معنی معلوم ہونا" کیوں ضروری ہے؟
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"نامعلوم منتر" پڑھنے کے بارے میں کیا خدشہ ہوتا ہے؟
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رقیہ کی تیسری شرط کیا ہے؟
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رقیہ کو بذات خود مؤثر سمجھنا کیا کہلاتا ہے؟
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رقیہ کو شفا کا کیا سمجھنا چاہیے؟
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حضرت ابراہیم علیہ السلام کا قول "اور جب میں بیمار ہوتا ہوں تو وہی مجھے شفا دیتا ہے" کس سورت میں ہے؟
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اگر کوئی شخص غیر اللہ کو پکار کر دم کرے تو اس کا کیا حکم ہے؟
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ایسی دعائیں جو سنت سے ثابت نہ ہوں لیکن شرک سے پاک ہوں، ان کا رقیہ میں استعمال کیسا ہے؟
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"رقیہ" اور "تعویذ" میں کیا فرق ہے؟
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حدیث نبوی ﷺ کے مطابق "التمائم" (تعویذ) کیا ہے؟
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حضرت عبداللہ بن مسعود رضی اللہ عنہ کی اہلیہ کا نام کیا تھا جن سے تعویذ کی روایت مروی ہے؟
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"تولہ" سے کیا مراد ہے؟
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قرآنی تعویذ پہننے کے بارے میں صحابہ و تابعین میں کیا صورتحال ہے؟
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عبداللہ بن مسعود اور ابن عباس رضی اللہ عنہما قرآنی تعویذ کو کیا سمجھتے تھے؟
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قرآنی تعویذ کی اجازت کن صحابہ سے منقول ہے؟
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راجح موقف کے مطابق تعویذ سے بچنا کیوں بہتر ہے؟
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نبی کریم ﷺ کا اپنا عمل بیماری میں کیا تھا؟
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عبداللہ بن عمرو بن العاص رضی اللہ عنہ ناسمجھ بچوں کے لیے کیا کرتے تھے؟
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نبی کریم ﷺ سوتے وقت کون سی سورتیں پڑھ کر ہتھیلیوں پر پھونکتے تھے؟
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"نَفَثَ" سے کیا مراد ہے؟
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نبی کریم ﷺ دم کرنے کے بعد ہاتھ کہاں پھیرتے تھے؟
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نبی کریم ﷺ نے دم والا عمل کتنی بار دہرایا؟
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کیا نبی کریم ﷺ نے اپنے اہل خانہ پر دم کیا؟
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صحیح مسلم کی حدیث 2192 کے مطابق آپ ﷺ بیمار ہونے والے گھر والے پر کیا پڑھتے تھے؟
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جب نبی کریم ﷺ پر جادو ہوا تو کس نے دم کیا؟
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حضرت جبرائیل علیہ السلام کی دعا کے الفاظ "بِاسۡمِ اللهِ أَرۡقِيكَ" کا ترجمہ کیا ہے؟
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آپ ﷺ کے آخری مرض میں کون دم کرتی تھیں؟
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حضرت عائشہ رضی اللہ عنہا دم کے بعد آپ ﷺ کا ہاتھ جسم پر کیوں پھیرتی تھیں؟
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حضرت ابو سعید خدری رضی اللہ عنہ نے کس سورت سے دم کیا تھا؟
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حضرت ابو سعید خدری رضی اللہ عنہ نے کس پر دم کیا تھا؟
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نبی کریم ﷺ نے ابوسعید خدری رضی اللہ عنہ کے عمل پر کیا فرمایا؟
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کیا نبی کریم ﷺ نے صحابہ کے رقیہ کے عمل کی تصویب (اجازت) فرمائی؟
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رقیہ میں "یا شافی" پکارنا کس شرط کے تحت آتا ہے؟
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"معوذتین" سے کون سی سورتیں مراد ہیں؟
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اگر کوئی شخص یہ سمجھے کہ شفا اللہ کے ہاتھ میں ہے اور دم صرف ایک سبب ہے، تو اس کا عقیدہ:
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رقیہ کے لیے "عربی زبان" ہونا ضروری کیوں قرار دیا گیا (بجز مسنون دعاؤں کے)؟
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حدیثِ جبرائیل علیہ السلام کس کتاب میں ہے؟
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حضرت عائشہ رضی اللہ عنہا کی دم والی روایت (بخاری 5017) میں آپ ﷺ بستر پر آ کر کیا کرتے تھے؟
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رقیہ کا لغوی معنی کیا ہے؟
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"تمیمہ" (تعویذ) لٹکانے کے بارے میں درج ذیل میں سے کیا درست ہے؟
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حضرت عائشہ رضی اللہ عنہا آپ ﷺ پر دم کرنے کے بعد کس کا ہاتھ پھیرتی تھیں؟
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رقیہ کے لیے پہلی شرط کی دلیل کس سورت کی آیت 82 ہے؟
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جادوگر جو الفاظ پڑھتے ہیں جن کا معنی واضح نہیں ہوتا، وہ رقیہ کی کس شرط کے خلاف ہے؟
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"الرُّقَى" (شرکیہ دم) کو حدیث میں کیا کہا گیا ہے؟
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حضرت ابوسعید خدری رضی اللہ عنہ والا واقعہ کس حدیث کی کتاب میں ہے؟
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رقیہ کی شرائط کے مطابق کیا رقیہ کے لیے اللہ کی صفات کا واسطہ دیا جا سکتا ہے؟
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قرآنی تعویذ کی بے ادبی سے کیا مراد ہے؟
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رقیہ شرعیہ کا اصل مقصد کیا ہے؟
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(Hissa Dvom: Ruqyah ki sharai sharait)
(Hissa Dvom: Ruqyah ki sharai sharait)
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Sawal 11: Ruqyah ke jaiz hone ki pehli shart "Allah ke kalam ya namon se hona" ki wazahat karein.
Sawal 11: Ruqyah ke jaiz hone ki pehli shart "Allah ke kalam ya namon se hona" ki wazahat karein.
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Jawab: Is ka matlab hai ke ruqyah bunyadi taur par Quran Majeed ki aayat (jaise Fatiha, Ayatul Kursi, Mu'awwidhat) se kiya jaye, ya Allah ke asmaa-o-sifaat (jaise Ya Shafi, Ya Rahman) ke zariye is se dua ki jaye.
Jawab: Is ka matlab hai ke ruqyah bunyadi taur par Quran Majeed ki aayat (jaise Fatiha, Ayatul Kursi, Mu'awwidhat) se kiya jaye, ya Allah ke asmaa-o-sifaat (jaise Ya Shafi, Ya Rahman) ke zariye is se dua ki jaye.
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Daleel: Allah Ta'ala ka farman: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (Aur hum Quran mein se wo cheez nazil karte hain jo mominon ke liye shifa aur rehmat hai). (Surah Al-Isra, Aayat: 82)
Daleel: Allah Ta'ala ka farman: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (Aur hum Quran mein se wo cheez nazil karte hain jo mominon ke liye shifa aur rehmat hai). (Surah Al-Isra, Aayat: 82)
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Sawal 12: Ruqyah ki doosri shart "Arabi zaban mein hona ya maani maloom hona" ki kya ahmiyat hai?
Sawal 12: Ruqyah ki doosri shart "Arabi zaban mein hona ya maani maloom hona" ki kya ahmiyat hai?
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Jawab: Is ki ahmiyat yeh hai ke is baat ko yaqeeni banaya jaye ke dam mein koi shirkiya ya kufriya lafz na ho. Agar zaban namaloom ho gi (jaise baaz aamil "mantar" parhte hain) toh yeh maloom nahi ho sakta ke wo Allah ko pukar raha hai ya jinnat aur shayateen ko.
Jawab: Is ki ahmiyat yeh hai ke is baat ko yaqeeni banaya jaye ke dam mein koi shirkiya ya kufriya lafz na ho. Agar zaban namaloom ho gi (jaise baaz aamil "mantar" parhte hain) toh yeh maloom nahi ho sakta ke wo Allah ko pukar raha hai ya jinnat aur shayateen ko.
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Daleel: Yeh shart bhi Hadees Muslim ﴿٢٢٠٠﴾ "jab tak is mein shirk na ho" se makhooz hai, kyunke shirk se bachne ke liye alfaaz ka maloom hona zaroori hai.
Daleel: Yeh shart bhi Hadees Muslim ﴿٢٢٠٠﴾ "jab tak is mein shirk na ho" se makhooz hai, kyunke shirk se bachne ke liye alfaaz ka maloom hona zaroori hai.
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Sawal 13: Ruqyah ki teesri shart "Ruqyah ko bizatihi khud mu'assir na samajhna" ka kya matlab hai?
Sawal 13: Ruqyah ki teesri shart "Ruqyah ko bizatihi khud mu'assir na samajhna" ka kya matlab hai?
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Jawab: Is ka matlab hai ke yeh aqeedah rakhna ke dam, phoonk, ya alfaaz khud shifa nahi dete, balke shifa sirf Allah ke hukm se aati hai. Ruqyah sirf ek "sabab" (zariye) hai, bilkul isi tarah jaise dawa ek sabab hai. Agar Allah na chahe toh dawa bhi asar nahi karti aur dam bhi nahi.
Jawab: Is ka matlab hai ke yeh aqeedah rakhna ke dam, phoonk, ya alfaaz khud shifa nahi dete, balke shifa sirf Allah ke hukm se aati hai. Ruqyah sirf ek "sabab" (zariye) hai, bilkul isi tarah jaise dawa ek sabab hai. Agar Allah na chahe toh dawa bhi asar nahi karti aur dam bhi nahi.
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Daleel: Hazrat Ibrahim Alaihis Salam ka qaul jo Quran ne naqal kiya: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (Aur jab main beemar hota hoon toh wohi (Allah) mujhe shifa deta hai). (Surah Ash-Shu'ara, Aayat: 80)
Daleel: Hazrat Ibrahim Alaihis Salam ka qaul jo Quran ne naqal kiya: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (Aur jab main beemar hota hoon toh wohi (Allah) mujhe shifa deta hai). (Surah Ash-Shu'ara, Aayat: 80)
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Sawal 14: Agar koi in teen sharait mein se ek ko chhor de toh kya hukm hai?
Sawal 14: Agar koi in teen sharait mein se ek ko chhor de toh kya hukm hai?
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Jawab:
Jawab:
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Agar teesri shart (aqeedah) chhor de aur samjhe ke dam khud mu'assir hai, toh yeh shirk-e-akbar hai.
Agar teesri shart (aqeedah) chhor de aur samjhe ke dam khud mu'assir hai, toh yeh shirk-e-akbar hai.
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Agar pehli aur doosri shart chhor de (masalan ghair Allah ko pukare ya namaloom mantar parhe), toh yeh bhi shirk-e-akbar hai.
Agar pehli aur doosri shart chhor de (masalan ghair Allah ko pukare ya namaloom mantar parhe), toh yeh bhi shirk-e-akbar hai.
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Agar Qurani alfaaz ki bajaye koi aise alfaaz istemaal kare jin ka maani toh theek ho magar wo sunnat se sabit na hon (masalan khud sakhta duain), toh yeh jaiz hai, bashartiyekah wo shirk se paak hon.
Agar Qurani alfaaz ki bajaye koi aise alfaaz istemaal kare jin ka maani toh theek ho magar wo sunnat se sabit na hon (masalan khud sakhta duain), toh yeh jaiz hai, bashartiyekah wo shirk se paak hon.
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Daleel: Majmooi dalail tauheed aur shirk ki mumanat.
Daleel: Majmooi dalail tauheed aur shirk ki mumanat.
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Sawal 15: Kya "Ruqyah" aur "Taweez" (Amulet) ek hi cheez hain?
Sawal 15: Kya "Ruqyah" aur "Taweez" (Amulet) ek hi cheez hain?
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Jawab: Nahi, yeh mukhtalif hain. Ruqyah "parh kar dam karne" ka amal hai. "Taweez" (ya tameemah) kisi cheez (kaghaz, dhage, haddi) ko likh kar ya is par dam kar ke gale mein pehanne ya latkane ko kehte hain.
Jawab: Nahi, yeh mukhtalif hain. Ruqyah "parh kar dam karne" ka amal hai. "Taweez" (ya tameemah) kisi cheez (kaghaz, dhage, haddi) ko likh kar ya is par dam kar ke gale mein pehanne ya latkane ko kehte hain.
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Daleel: Abdullah bin Masood Radhi Allahu Anhu ki biwi Zainab Radhi Allahu Anha se riwayat hai ke Aap ﷺ ne farmaya: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (Bila shuba (shirkiya) dam, taweez aur tiwalah (mohabbat ka jadoo) shirk hain). (Sunan Abi Dawud, Hadees: 3883, Saheeh).
Daleel: Abdullah bin Masood Radhi Allahu Anhu ki biwi Zainab Radhi Allahu Anha se riwayat hai ke Aap ﷺ ne farmaya: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (Bila shuba (shirkiya) dam, taweez aur tiwalah (mohabbat ka jadoo) shirk hain). (Sunan Abi Dawud, Hadees: 3883, Saheeh).
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Wazahat: Is hadees mein "Ar-Ruqa" (Al ke sath) se murad shirkiya dam hain, jaisa ke pichhli ahadees (Muslim 2200) se wazeh hai. Lekin "At-Tama'im" (taweez) ko mutlaqan shirk kaha gaya hai.
Wazahat: Is hadees mein "Ar-Ruqa" (Al ke sath) se murad shirkiya dam hain, jaisa ke pichhli ahadees (Muslim 2200) se wazeh hai. Lekin "At-Tama'im" (taweez) ko mutlaqan shirk kaha gaya hai.
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Sawal 16: Kya Quran o Hadees se likhe gaye taweez (Qurani taweez) pehanna jaiz hai?
Sawal 16: Kya Quran o Hadees se likhe gaye taweez (Qurani taweez) pehanna jaiz hai?
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Jawab: Is maslay mein salaf (Sahaba o Tabi'een) mein ikhtilaf hai.
Jawab: Is maslay mein salaf (Sahaba o Tabi'een) mein ikhtilaf hai.
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Pehla giroh (Mani'een): Abdullah bin Masood, Ibn Abbas, aur un ke shagird (jaise Imam Ahmad ki ek riwayat) ise najaiz aur shirk-e-asghar samajhte hain. In ki daleel Ibn Masood Radhi Allahu Anhu ki umoomi hadees (Abi Dawud: 3883) hai, jis mein unhon ne Qurani aur ghair Qurani ki tafreeq nahi ki.
Pehla giroh (Mani'een): Abdullah bin Masood, Ibn Abbas, aur un ke shagird (jaise Imam Ahmad ki ek riwayat) ise najaiz aur shirk-e-asghar samajhte hain. In ki daleel Ibn Masood Radhi Allahu Anhu ki umoomi hadees (Abi Dawud: 3883) hai, jis mein unhon ne Qurani aur ghair Qurani ki tafreeq nahi ki.
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Doosra giroh (Mujawwizeen): Abdullah bin Amr bin Al-Aas, Hazrat Ayesha (Radhi Allahu Anhum) aur baaz tabi'een se is ki ijazat manqool hai.
Doosra giroh (Mujawwizeen): Abdullah bin Amr bin Al-Aas, Hazrat Ayesha (Radhi Allahu Anhum) aur baaz tabi'een se is ki ijazat manqool hai.
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Rajih mauqaf: Ehtiyat isi mein hai ke is se bacha jaye, kyunke Nabi Kareem ﷺ ka amal "parh kar dam karna" tha, "pehanna" nahi. Neez, yeh shirk ka darwaza khol sakta aur is ki be-adabi (jaise bait-ul-khalaa le jana) ka andesha hai.
Rajih mauqaf: Ehtiyat isi mein hai ke is se bacha jaye, kyunke Nabi Kareem ﷺ ka amal "parh kar dam karna" tha, "pehanna" nahi. Neez, yeh shirk ka darwaza khol sakta aur is ki be-adabi (jaise bait-ul-khalaa le jana) ka andesha hai.
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Daleel (Mujawwizeen): Abdullah bin Amr bin Al-Aas Radhi Allahu Anhu apne samajhdar bachon ko sone se pehle ghabrahat ki dua sikhate the aur jo nasamajh hote, un ke liye yeh dua likh kar un ke gale mein latka dete the. (Sunan Abi Dawud, Hadees: 3893, Hasan).
Daleel (Mujawwizeen): Abdullah bin Amr bin Al-Aas Radhi Allahu Anhu apne samajhdar bachon ko sone se pehle ghabrahat ki dua sikhate the aur jo nasamajh hote, un ke liye yeh dua likh kar un ke gale mein latka dete the. (Sunan Abi Dawud, Hadees: 3893, Hasan).
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(Hissa Saum: Ruqyah ke amli saboot (Sunnat se))
(Hissa Saum: Ruqyah ke amli saboot (Sunnat se))
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Sawal 17: Nabi Kareem ﷺ ne khud par dam kaise kiya?
Sawal 17: Nabi Kareem ﷺ ne khud par dam kaise kiya?
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Jawab: Aap ﷺ jab beemar hote ya raat ko sote waqt, aakhri teenon Qul (Surah Al-Ikhlas, Al-Falaq, An-Naas) parh kar apni hatheliyon par phoonkte, phir apne sar, chehre aur jism ke agle hisse par jahan tak hath pohnchte, teen baar pherte the.
Jawab: Aap ﷺ jab beemar hote ya raat ko sote waqt, aakhri teenon Qul (Surah Al-Ikhlas, Al-Falaq, An-Naas) parh kar apni hatheliyon par phoonkte, phir apne sar, chehre aur jism ke agle hisse par jahan tak hath pohnchte, teen baar pherte the.
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Daleel: Hazrat Ayesha Radhi Allahu Anha farmati hain: "Nabi Kareem ﷺ jab apne bistar par tashreef late toh apni hatheliyon mein "Qul Huwallahu Ahad" aur mu'awwidhatain parhte, phir un mein "Nafatha" (phoonk marte), phir jahan tak mumkin hota apne jism par unhein pherte." (Saheeh Al-Bukhari: 5017)
Daleel: Hazrat Ayesha Radhi Allahu Anha farmati hain: "Nabi Kareem ﷺ jab apne bistar par tashreef late toh apni hatheliyon mein "Qul Huwallahu Ahad" aur mu'awwidhatain parhte, phir un mein "Nafatha" (phoonk marte), phir jahan tak mumkin hota apne jism par unhein pherte." (Saheeh Al-Bukhari: 5017)
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Sawal 18: Kya Nabi Kareem ﷺ ne doosron par dam kiya hai?
Sawal 18: Kya Nabi Kareem ﷺ ne doosron par dam kiya hai?
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Jawab: Jee haan, Aap ﷺ apne ahl-e-khana aur Sahaba Kiram par dam kiya karte the.
Jawab: Jee haan, Aap ﷺ apne ahl-e-khana aur Sahaba Kiram par dam kiya karte the.
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Daleel: Hazrat Ayesha Radhi Allahu Anha farmati hain ke jab Aap ﷺ ke ghar walon mein se koi beemar hota toh Aap ﷺ mu'awwidhat parh kar is par dam karte the. (Saheeh Muslim: 2192)
Daleel: Hazrat Ayesha Radhi Allahu Anha farmati hain ke jab Aap ﷺ ke ghar walon mein se koi beemar hota toh Aap ﷺ mu'awwidhat parh kar is par dam karte the. (Saheeh Muslim: 2192)
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Sawal 19: Kya Nabi Kareem ﷺ ne apna ruqyah karwaya hai?
Sawal 19: Kya Nabi Kareem ﷺ ne apna ruqyah karwaya hai?
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Jawab: Jee haan. Jab Aap ﷺ par jadoo hua toh Hazrat Jibra'eel Alaihis Salam ne aa kar Aap ﷺ ko dam kiya. Neez, Aap ﷺ ke aakhri marz mein Hazrat Ayesha Radhi Allahu Anha Aap ﷺ par dam kiya karti thien.
Jawab: Jee haan. Jab Aap ﷺ par jadoo hua toh Hazrat Jibra'eel Alaihis Salam ne aa kar Aap ﷺ ko dam kiya. Neez, Aap ﷺ ke aakhri marz mein Hazrat Ayesha Radhi Allahu Anha Aap ﷺ par dam kiya karti thien.
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Daleel (Jibra'eel ka dam): Hazrat Jibra'eel Alaihis Salam Nabi ﷺ ke paas aaye aur kaha: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (Main Allah ke naam se aap ko dam karta hoon, har us cheez se jo aap ko takleef de...). (Saheeh Muslim: 2186)
Daleel (Jibra'eel ka dam): Hazrat Jibra'eel Alaihis Salam Nabi ﷺ ke paas aaye aur kaha: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (Main Allah ke naam se aap ko dam karta hoon, har us cheez se jo aap ko takleef de...). (Saheeh Muslim: 2186)
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Daleel (Ayesha ka dam): Hazrat Ayesha Radhi Allahu Anha farmati hain ke wo mu'awwidhat parh kar Aap ﷺ par dam kartin aur barkat ki umeed mein Aap ﷺ ka hath Aap ke jism par pherti thien. (Saheeh Al-Bukhari: 5016)
Daleel (Ayesha ka dam): Hazrat Ayesha Radhi Allahu Anha farmati hain ke wo mu'awwidhat parh kar Aap ﷺ par dam kartin aur barkat ki umeed mein Aap ﷺ ka hath Aap ke jism par pherti thien. (Saheeh Al-Bukhari: 5016)
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Sawal 20: Kya Sahaba Kiram ne Nabi Kareem ﷺ ki maujoodgi mein ruqyah kiya?
Sawal 20: Kya Sahaba Kiram ne Nabi Kareem ﷺ ki maujoodgi mein ruqyah kiya?
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Jawab: Jee haan, aur Aap ﷺ ne is ki tasweeb (ijazat) farmai.
Jawab: Jee haan, aur Aap ﷺ ne is ki tasweeb (ijazat) farmai.
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Daleel: Hazrat Abu Saeed Khudri Radhi Allahu Anhu ka waqia, jab unhon ne ek qabeele ke sardar par Surah Al-Fatiha se dam kiya aur wo theek ho gaya. Wapsi par Aap ﷺ ne farmaya: "Tumhein kaise maloom hua ke yeh (Fatiha) ruqyah hai?" aur Aap ﷺ ne un ke is amal ko barqarar rakha. (Saheeh Al-Bukhari: 2276)
Daleel: Hazrat Abu Saeed Khudri Radhi Allahu Anhu ka waqia, jab unhon ne ek qabeele ke sardar par Surah Al-Fatiha se dam kiya aur wo theek ho gaya. Wapsi par Aap ﷺ ne farmaya: "Tumhein kaise maloom hua ke yeh (Fatiha) ruqyah hai?" aur Aap ﷺ ne un ke is amal ko barqarar rakha. (Saheeh Al-Bukhari: 2276)
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(Hissa Dvom: Ruqyah ki sharai sharait)
(Hissa Dvom: Ruqyah ki sharai sharait)
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Sawal 11: Ruqyah ke jaiz hone ki pehli shart "Allah ke kalam ya namon se hona" ki wazahat karein.
Sawal 11: Ruqyah ke jaiz hone ki pehli shart "Allah ke kalam ya namon se hona" ki wazahat karein.
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Jawab: Is ka matlab hai ke ruqyah bunyadi taur par Quran Majeed ki aayat (jaise Fatiha, Ayatul Kursi, Mu'awwidhat) se kiya jaye, ya Allah ke asmaa-o-sifaat (jaise Ya Shafi, Ya Rahman) ke zariye is se dua ki jaye.
Jawab: Is ka matlab hai ke ruqyah bunyadi taur par Quran Majeed ki aayat (jaise Fatiha, Ayatul Kursi, Mu'awwidhat) se kiya jaye, ya Allah ke asmaa-o-sifaat (jaise Ya Shafi, Ya Rahman) ke zariye is se dua ki jaye.
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Daleel: Allah Ta'ala ka farman: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (Aur hum Quran mein se wo cheez nazil karte hain jo mominon ke liye shifa aur rehmat hai). (Surah Al-Isra, Aayat: 82)
Daleel: Allah Ta'ala ka farman: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (Aur hum Quran mein se wo cheez nazil karte hain jo mominon ke liye shifa aur rehmat hai). (Surah Al-Isra, Aayat: 82)
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Sawal 12: Ruqyah ki doosri shart "Arabi zaban mein hona ya maani maloom hona" ki kya ahmiyat hai?
Sawal 12: Ruqyah ki doosri shart "Arabi zaban mein hona ya maani maloom hona" ki kya ahmiyat hai?
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Jawab: Is ki ahmiyat yeh hai ke is baat ko yaqeeni banaya jaye ke dam mein koi shirkiya ya kufriya lafz na ho. Agar zaban namaloom ho gi (jaise baaz aamil "mantar" parhte hain) toh yeh maloom nahi ho sakta ke wo Allah ko pukar raha hai ya jinnat aur shayateen ko.
Jawab: Is ki ahmiyat yeh hai ke is baat ko yaqeeni banaya jaye ke dam mein koi shirkiya ya kufriya lafz na ho. Agar zaban namaloom ho gi (jaise baaz aamil "mantar" parhte hain) toh yeh maloom nahi ho sakta ke wo Allah ko pukar raha hai ya jinnat aur shayateen ko.
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Daleel: Yeh shart bhi Hadees Muslim ﴿٢٢٠٠﴾ "jab tak is mein shirk na ho" se makhooz hai, kyunke shirk se bachne ke liye alfaaz ka maloom hona zaroori hai.
Daleel: Yeh shart bhi Hadees Muslim ﴿٢٢٠٠﴾ "jab tak is mein shirk na ho" se makhooz hai, kyunke shirk se bachne ke liye alfaaz ka maloom hona zaroori hai.
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Sawal 13: Ruqyah ki teesri shart "Ruqyah ko bizatihi khud mu'assir na samajhna" ka kya matlab hai?
Sawal 13: Ruqyah ki teesri shart "Ruqyah ko bizatihi khud mu'assir na samajhna" ka kya matlab hai?
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Jawab: Is ka matlab hai ke yeh aqeedah rakhna ke dam, phoonk, ya alfaaz khud shifa nahi dete, balke shifa sirf Allah ke hukm se aati hai. Ruqyah sirf ek "sabab" (zariye) hai, bilkul isi tarah jaise dawa ek sabab hai. Agar Allah na chahe toh dawa bhi asar nahi karti aur dam bhi nahi.
Jawab: Is ka matlab hai ke yeh aqeedah rakhna ke dam, phoonk, ya alfaaz khud shifa nahi dete, balke shifa sirf Allah ke hukm se aati hai. Ruqyah sirf ek "sabab" (zariye) hai, bilkul isi tarah jaise dawa ek sabab hai. Agar Allah na chahe toh dawa bhi asar nahi karti aur dam bhi nahi.
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Daleel: Hazrat Ibrahim Alaihis Salam ka qaul jo Quran ne naqal kiya: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (Aur jab main beemar hota hoon toh wohi (Allah) mujhe shifa deta hai). (Surah Ash-Shu'ara, Aayat: 80)
Daleel: Hazrat Ibrahim Alaihis Salam ka qaul jo Quran ne naqal kiya: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (Aur jab main beemar hota hoon toh wohi (Allah) mujhe shifa deta hai). (Surah Ash-Shu'ara, Aayat: 80)
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Sawal 14: Agar koi in teen sharait mein se ek ko chhor de toh kya hukm hai?
Sawal 14: Agar koi in teen sharait mein se ek ko chhor de toh kya hukm hai?
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Jawab:
Jawab:
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Agar teesri shart (aqeedah) chhor de aur samjhe ke dam khud mu'assir hai, toh yeh shirk-e-akbar hai.
Agar teesri shart (aqeedah) chhor de aur samjhe ke dam khud mu'assir hai, toh yeh shirk-e-akbar hai.
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Agar pehli aur doosri shart chhor de (masalan ghair Allah ko pukare ya namaloom mantar parhe), toh yeh bhi shirk-e-akbar hai.
Agar pehli aur doosri shart chhor de (masalan ghair Allah ko pukare ya namaloom mantar parhe), toh yeh bhi shirk-e-akbar hai.
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Agar Qurani alfaaz ki bajaye koi aise alfaaz istemaal kare jin ka maani toh theek ho magar wo sunnat se sabit na hon (masalan khud sakhta duain), toh yeh jaiz hai, bashartiyekah wo shirk se paak hon.
Agar Qurani alfaaz ki bajaye koi aise alfaaz istemaal kare jin ka maani toh theek ho magar wo sunnat se sabit na hon (masalan khud sakhta duain), toh yeh jaiz hai, bashartiyekah wo shirk se paak hon.
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Daleel: Majmooi dalail tauheed aur shirk ki mumanat.
Daleel: Majmooi dalail tauheed aur shirk ki mumanat.
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Sawal 15: Kya "Ruqyah" aur "Taweez" (Amulet) ek hi cheez hain?
Sawal 15: Kya "Ruqyah" aur "Taweez" (Amulet) ek hi cheez hain?
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Jawab: Nahi, yeh mukhtalif hain. Ruqyah "parh kar dam karne" ka amal hai. "Taweez" (ya tameemah) kisi cheez (kaghaz, dhage, haddi) ko likh kar ya is par dam kar ke gale mein pehanne ya latkane ko kehte hain.
Jawab: Nahi, yeh mukhtalif hain. Ruqyah "parh kar dam karne" ka amal hai. "Taweez" (ya tameemah) kisi cheez (kaghaz, dhage, haddi) ko likh kar ya is par dam kar ke gale mein pehanne ya latkane ko kehte hain.
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Daleel: Abdullah bin Masood Radhi Allahu Anhu ki biwi Zainab Radhi Allahu Anha se riwayat hai ke Aap ﷺ ne farmaya: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (Bila shuba (shirkiya) dam, taweez aur tiwalah (mohabbat ka jadoo) shirk hain). (Sunan Abi Dawud, Hadees: 3883, Saheeh).
Daleel: Abdullah bin Masood Radhi Allahu Anhu ki biwi Zainab Radhi Allahu Anha se riwayat hai ke Aap ﷺ ne farmaya: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (Bila shuba (shirkiya) dam, taweez aur tiwalah (mohabbat ka jadoo) shirk hain). (Sunan Abi Dawud, Hadees: 3883, Saheeh).
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Wazahat: Is hadees mein "Ar-Ruqa" (Al ke sath) se murad shirkiya dam hain, jaisa ke pichhli ahadees (Muslim 2200) se wazeh hai. Lekin "At-Tama'im" (taweez) ko mutlaqan shirk kaha gaya hai.
Wazahat: Is hadees mein "Ar-Ruqa" (Al ke sath) se murad shirkiya dam hain, jaisa ke pichhli ahadees (Muslim 2200) se wazeh hai. Lekin "At-Tama'im" (taweez) ko mutlaqan shirk kaha gaya hai.
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Sawal 16: Kya Quran o Hadees se likhe gaye taweez (Qurani taweez) pehanna jaiz hai?
Sawal 16: Kya Quran o Hadees se likhe gaye taweez (Qurani taweez) pehanna jaiz hai?
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Jawab: Is maslay mein salaf (Sahaba o Tabi'een) mein ikhtilaf hai.
Jawab: Is maslay mein salaf (Sahaba o Tabi'een) mein ikhtilaf hai.
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Pehla giroh (Mani'een): Abdullah bin Masood, Ibn Abbas, aur un ke shagird (jaise Imam Ahmad ki ek riwayat) ise najaiz aur shirk-e-asghar samajhte hain. In ki daleel Ibn Masood Radhi Allahu Anhu ki umoomi hadees (Abi Dawud: 3883) hai, jis mein unhon ne Qurani aur ghair Qurani ki tafreeq nahi ki.
Pehla giroh (Mani'een): Abdullah bin Masood, Ibn Abbas, aur un ke shagird (jaise Imam Ahmad ki ek riwayat) ise najaiz aur shirk-e-asghar samajhte hain. In ki daleel Ibn Masood Radhi Allahu Anhu ki umoomi hadees (Abi Dawud: 3883) hai, jis mein unhon ne Qurani aur ghair Qurani ki tafreeq nahi ki.
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Doosra giroh (Mujawwizeen): Abdullah bin Amr bin Al-Aas, Hazrat Ayesha (Radhi Allahu Anhum) aur baaz tabi'een se is ki ijazat manqool hai.
Doosra giroh (Mujawwizeen): Abdullah bin Amr bin Al-Aas, Hazrat Ayesha (Radhi Allahu Anhum) aur baaz tabi'een se is ki ijazat manqool hai.
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Rajih mauqaf: Ehtiyat isi mein hai ke is se bacha jaye, kyunke Nabi Kareem ﷺ ka amal "parh kar dam karna" tha, "pehanna" nahi. Neez, yeh shirk ka darwaza khol sakta aur is ki be-adabi (jaise bait-ul-khalaa le jana) ka andesha hai.
Rajih mauqaf: Ehtiyat isi mein hai ke is se bacha jaye, kyunke Nabi Kareem ﷺ ka amal "parh kar dam karna" tha, "pehanna" nahi. Neez, yeh shirk ka darwaza khol sakta aur is ki be-adabi (jaise bait-ul-khalaa le jana) ka andesha hai.
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Daleel (Mujawwizeen): Abdullah bin Amr bin Al-Aas Radhi Allahu Anhu apne samajhdar bachon ko sone se pehle ghabrahat ki dua sikhate the aur jo nasamajh hote, un ke liye yeh dua likh kar un ke gale mein latka dete the. (Sunan Abi Dawud, Hadees: 3893, Hasan).
Daleel (Mujawwizeen): Abdullah bin Amr bin Al-Aas Radhi Allahu Anhu apne samajhdar bachon ko sone se pehle ghabrahat ki dua sikhate the aur jo nasamajh hote, un ke liye yeh dua likh kar un ke gale mein latka dete the. (Sunan Abi Dawud, Hadees: 3893, Hasan).
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(Hissa Saum: Ruqyah ke amli saboot (Sunnat se))
(Hissa Saum: Ruqyah ke amli saboot (Sunnat se))
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Sawal 17: Nabi Kareem ﷺ ne khud par dam kaise kiya?
Sawal 17: Nabi Kareem ﷺ ne khud par dam kaise kiya?
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Jawab: Aap ﷺ jab beemar hote ya raat ko sote waqt, aakhri teenon Qul (Surah Al-Ikhlas, Al-Falaq, An-Naas) parh kar apni hatheliyon par phoonkte, phir apne sar, chehre aur jism ke agle hisse par jahan tak hath pohnchte, teen baar pherte the.
Jawab: Aap ﷺ jab beemar hote ya raat ko sote waqt, aakhri teenon Qul (Surah Al-Ikhlas, Al-Falaq, An-Naas) parh kar apni hatheliyon par phoonkte, phir apne sar, chehre aur jism ke agle hisse par jahan tak hath pohnchte, teen baar pherte the.
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Daleel: Hazrat Ayesha Radhi Allahu Anha farmati hain: "Nabi Kareem ﷺ jab apne bistar par tashreef late toh apni hatheliyon mein "Qul Huwallahu Ahad" aur mu'awwidhatain parhte, phir un mein "Nafatha" (phoonk marte), phir jahan tak mumkin hota apne jism par unhein pherte." (Saheeh Al-Bukhari: 5017)
Daleel: Hazrat Ayesha Radhi Allahu Anha farmati hain: "Nabi Kareem ﷺ jab apne bistar par tashreef late toh apni hatheliyon mein "Qul Huwallahu Ahad" aur mu'awwidhatain parhte, phir un mein "Nafatha" (phoonk marte), phir jahan tak mumkin hota apne jism par unhein pherte." (Saheeh Al-Bukhari: 5017)
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Sawal 18: Kya Nabi Kareem ﷺ ne doosron par dam kiya hai?
Sawal 18: Kya Nabi Kareem ﷺ ne doosron par dam kiya hai?
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Jawab: Jee haan, Aap ﷺ apne ahl-e-khana aur Sahaba Kiram par dam kiya karte the.
Jawab: Jee haan, Aap ﷺ apne ahl-e-khana aur Sahaba Kiram par dam kiya karte the.
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Daleel: Hazrat Ayesha Radhi Allahu Anha farmati hain ke jab Aap ﷺ ke ghar walon mein se koi beemar hota toh Aap ﷺ mu'awwidhat parh kar is par dam karte the. (Saheeh Muslim: 2192)
Daleel: Hazrat Ayesha Radhi Allahu Anha farmati hain ke jab Aap ﷺ ke ghar walon mein se koi beemar hota toh Aap ﷺ mu'awwidhat parh kar is par dam karte the. (Saheeh Muslim: 2192)
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Sawal 19: Kya Nabi Kareem ﷺ ne apna ruqyah karwaya hai?
Sawal 19: Kya Nabi Kareem ﷺ ne apna ruqyah karwaya hai?
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Jawab: Jee haan. Jab Aap ﷺ par jadoo hua toh Hazrat Jibra'eel Alaihis Salam ne aa kar Aap ﷺ ko dam kiya. Neez, Aap ﷺ ke aakhri marz mein Hazrat Ayesha Radhi Allahu Anha Aap ﷺ par dam kiya karti thien.
Jawab: Jee haan. Jab Aap ﷺ par jadoo hua toh Hazrat Jibra'eel Alaihis Salam ne aa kar Aap ﷺ ko dam kiya. Neez, Aap ﷺ ke aakhri marz mein Hazrat Ayesha Radhi Allahu Anha Aap ﷺ par dam kiya karti thien.
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Daleel (Jibra'eel ka dam): Hazrat Jibra'eel Alaihis Salam Nabi ﷺ ke paas aaye aur kaha: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (Main Allah ke naam se aap ko dam karta hoon, har us cheez se jo aap ko takleef de...). (Saheeh Muslim: 2186)
Daleel (Jibra'eel ka dam): Hazrat Jibra'eel Alaihis Salam Nabi ﷺ ke paas aaye aur kaha: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (Main Allah ke naam se aap ko dam karta hoon, har us cheez se jo aap ko takleef de...). (Saheeh Muslim: 2186)
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Daleel (Ayesha ka dam): Hazrat Ayesha Radhi Allahu Anha farmati hain ke wo mu'awwidhat parh kar Aap ﷺ par dam kartin aur barkat ki umeed mein Aap ﷺ ka hath Aap ke jism par pherti thien. (Saheeh Al-Bukhari: 5016)
Daleel (Ayesha ka dam): Hazrat Ayesha Radhi Allahu Anha farmati hain ke wo mu'awwidhat parh kar Aap ﷺ par dam kartin aur barkat ki umeed mein Aap ﷺ ka hath Aap ke jism par pherti thien. (Saheeh Al-Bukhari: 5016)
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Sawal 20: Kya Sahaba Kiram ne Nabi Kareem ﷺ ki maujoodgi mein ruqyah kiya?
Sawal 20: Kya Sahaba Kiram ne Nabi Kareem ﷺ ki maujoodgi mein ruqyah kiya?
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Jawab: Jee haan, aur Aap ﷺ ne is ki tasweeb (ijazat) farmai.
Jawab: Jee haan, aur Aap ﷺ ne is ki tasweeb (ijazat) farmai.
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Daleel: Hazrat Abu Saeed Khudri Radhi Allahu Anhu ka waqia, jab unhon ne ek qabeele ke sardar par Surah Al-Fatiha se dam kiya aur wo theek ho gaya. Wapsi par Aap ﷺ ne farmaya: "Tumhein kaise maloom hua ke yeh (Fatiha) ruqyah hai?" aur Aap ﷺ ne un ke is amal ko barqarar rakha. (Saheeh Al-Bukhari: 2276)
Daleel: Hazrat Abu Saeed Khudri Radhi Allahu Anhu ka waqia, jab unhon ne ek qabeele ke sardar par Surah Al-Fatiha se dam kiya aur wo theek ho gaya. Wapsi par Aap ﷺ ne farmaya: "Tumhein kaise maloom hua ke yeh (Fatiha) ruqyah hai?" aur Aap ﷺ ne un ke is amal ko barqarar rakha. (Saheeh Al-Bukhari: 2276)
Hissa Dvom: Ruqyah ki Sharai Sharait
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Sawal 1: Ruqyah (dam karne) ke jaiz hone ki pehli bunyadi shart kya hai?
Jawab: Ruqyah ki pehli shart yeh hai ke ise Quran Majeed ki aayat (jaise Surah Al-Fatiha, Ayatul Kursi) ya Allah Ta'ala ke asmaa-o-sifaat (jaise Ya Shafi, Ya Rahman) ke zariye kiya jaye.
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Sawal 2: Qurani aayat se ruqyah (ilaaj) karne ki kya daleel hai?
Jawab: Allah Ta'ala ka farman hai: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (Aur hum Quran mein se wo cheez nazil karte hain jo mominon ke liye shifa aur rehmat hai). (Surah Al-Isra, Aayat: 82)
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Sawal 3: Ruqyah ke liye alfaaz ka Arabi zaban mein hona ya un ka maani maloom hona kyun zaroori hai?
Jawab: Is ki ahmiyat yeh hai ke is baat ko yaqeeni banaya jaye ke dam mein koi shirkiya ya kufriya lafz maujood na ho.
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Sawal 4: Namaloom zaban ya mantaron mein dam karne ki mumanat kyun hai?
Jawab: Kyunke agar zaban ya alfaaz namaloom hon ge toh yeh pata nahi chal sake ga ke parhne wala Allah ko pukar raha hai ya jinnat aur shayateen se madad maang raha hai, jo ke shirk hai.
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Sawal 5: Ruqyah karte waqt shifa ke hawale se kaisa aqeedah (teesri shart) rakhna zaroori hai?
Jawab: Yeh aqeedah rakhna zaroori hai ke dam, phoonk ya alfaaz bizatihi khud shifa nahi dete, balke shifa sirf Allah ke hukm se aati hai. Ruqyah sirf ek "sabab" ya zariya hai.
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Sawal 6: Ruqyah ko ek "sabab" manne ki kya Qurani daleel hai?
Jawab: Hazrat Ibrahim Alaihis Salam ka qaul jise Quran ne yun naqal kiya hai: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (Aur jab main beemar hota hoon toh wohi mujhe shifa deta hai). (Surah Ash-Shu'ara, Aayat: 80)
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Sawal 7: Agar koi shakhs ruqyah ko bizatihi khud mu'assir (shifa dene wala) samjhe toh is ka kya sharai hukm hai?
Jawab: Agar koi yeh aqeedah rakhe ke dam khud ba khud asar karta hai (Allah ke hukm ke baghair), toh yeh shirk-e-akbar hai.
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Sawal 8: Agar ruqyah mein ghair Allah ko pukara jaye ya namaloom mantar parhe jayen toh is ka kya hukm hai?
Jawab: Ghair Allah ko pukarna ya namaloom shirkiya mantar parhna (yani pehli aur doosri shart ko chhorna) bhi shirk-e-akbar ke zumre mein aata hai.
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Sawal 9: Kya aisi duaon se dam karna jaiz hai jo sunnat se sabit na hon?
Jawab: Jee haan, agar koi aise alfaaz istemaal kare jin ka maani durust ho aur wo shirk se mukammal paak hon (yani khud sakhta duain), toh yeh jaiz hai.
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Sawal 10: Ruqyah aur taweez (tameemah) mein kya bunyadi farq hai?
Jawab: "Ruqyah" se murad aayat ya duain parh kar dam karne ka amal hai. Jabke "taweez" (tameemah) kisi cheez (kaghaz, dhage waghaira) par likh kar ya dam kar ke ise gale mein pehanne ya latkane ko kehte hain.
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Sawal 11: Shirkiya dam aur taweez ke muta'alliq Nabi Kareem ﷺ ka kya wazeh farman hai?
Jawab: Aap ﷺ ne farmaya: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (Bila shuba shirkiya dam, taweez aur tiwalah yani mohabbat ka jadoo, shirk hain). (Sunan Abi Dawud: 3883)
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Sawal 12: Kya Quran o Hadees par mabni taweez (Qurani taweez) pehanna jaiz hai?
Jawab: Is maslay mein salaf saliheen (Sahaba o Tabi'een) mein ikhtilaf paya jata hai. Kuch ise mana karte hain aur kuch is ki ijazat dete hain.
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Sawal 13: Qurani taweez ko najaiz samajhne wale ulema aur sahaba ki kya daleel hai?
Jawab: Hazrat Abdullah bin Masood, Hazrat Ibn Abbas Radhi Allahu Anhum aur un ke shagird ise najaiz samajhte hain. In ki daleel wo hadees hai jis mein har qism ke taweez (baghair tafreeq ke) latkane ko shirk kaha gaya hai.
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Sawal 14: Qurani taweez ki ijazat dene wale ulema kis sahabi ke amal se daleel lete hain?
Jawab: Wo Hazrat Abdullah bin Amr bin Al-Aas Radhi Allahu Anhu ke amal se daleel lete hain jo apne nasamajh bachon ke liye ghabrahat ki dua likh kar un ke gale mein latka diya karte the.
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Sawal 15: Qurani taweez ke maamle mein rajih aur mohtat mauqaf kya hai aur kyun?
Jawab: Mohtat mauqaf yahi hai ke is se bacha jaye, kyunke Nabi Kareem ﷺ ka tareeqa parh kar dam karna tha, pehanna nahi. Neez, taweez pehanne se shirk ka darwaza khul sakta hai aur Qurani alfaaz ki be-adabi ka andesha bhi hota hai.
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Sawal 16: Nabi Kareem ﷺ bimari ke waqt ya sote waqt khud par kis tarah dam farmaya karte the?
Jawab: Aap ﷺ aakhri teenon Qul (Surah Al-Ikhlas, Al-Falaq, An-Naas) parh kar apni hatheliyon par phoonk marte, aur phir apne sar, chehre aur jism ke agle hisse par teen baar pherte the. (Saheeh Al-Bukhari: 5017)
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Sawal 17: Kya Nabi Kareem ﷺ ne apne ahl-e-khana ya doosron par bhi dam kiya hai?
Jawab: Jee haan, Hazrat Ayesha Radhi Allahu Anha farmati hain ke jab Aap ﷺ ke ghar walon mein se koi bimar hota toh Aap ﷺ Mu'awwidhat parh kar is par dam kiya karte the. (Saheeh Muslim: 2192)
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Sawal 18: Jab Nabi Kareem ﷺ par jadoo hua toh Aap ﷺ ko kis ne dam kiya?
Jawab: Hazrat Jibra'eel Alaihis Salam ne aa kar Aap ﷺ ko in alfaaz ke sath dam kiya: "بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ" (Main Allah ke naam se aap ko dam karta hoon, har us cheez se jo aap ko takleef de). (Saheeh Muslim: 2186)
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Sawal 19: Nabi Kareem ﷺ ke aakhri marz (wafat ke waqt) mein Aap ﷺ par kon dam karta tha?
Jawab: Hazrat Ayesha Radhi Allahu Anha Mu'awwidhat parh kar Aap ﷺ par dam kartin, aur barkat ke husool ke liye khud Aap ﷺ ka hath mubarak Aap ke jism par pherti thien. (Saheeh Al-Bukhari: 5016)
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Sawal 20: Kis sahabi ne ek qabeele ke sardar par dam kiya aur Nabi ﷺ ka is par kya radd-e-amal tha?
Jawab: Hazrat Abu Saeed Khudri Radhi Allahu Anhu ne Surah Al-Fatiha parh kar ek sardar par dam kiya jis se wo shifayab ho gaya. Jab unhon ne Nabi Kareem ﷺ ko bataya toh Aap ﷺ ne is amal ki tehseen farmai aur kaha: "Tumhein kaise maloom hua ke yeh (Fatiha) ruqyah hai?" (Saheeh Al-Bukhari: 2276)
Hissa Dvom: Ruqyah ki Sharai Sharait
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Sawal 1: Ruqyah (dam karne) ke jaiz hone ki pehli bunyadi shart kya hai?
Jawab: Ruqyah ki pehli shart yeh hai ke ise Quran Majeed ki aayat (jaise Surah Al-Fatiha, Ayatul Kursi) ya Allah Ta'ala ke asmaa-o-sifaat (jaise Ya Shafi, Ya Rahman) ke zariye kiya jaye.
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Sawal 2: Qurani aayat se ruqyah (ilaaj) karne ki kya daleel hai?
Jawab: Allah Ta'ala ka farman hai: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (Aur hum Quran mein se wo cheez nazil karte hain jo mominon ke liye shifa aur rehmat hai). (Surah Al-Isra, Aayat: 82)
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Sawal 3: Ruqyah ke liye alfaaz ka Arabi zaban mein hona ya un ka maani maloom hona kyun zaroori hai?
Jawab: Is ki ahmiyat yeh hai ke is baat ko yaqeeni banaya jaye ke dam mein koi shirkiya ya kufriya lafz maujood na ho.
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Sawal 4: Namaloom zaban ya mantaron mein dam karne ki mumanat kyun hai?
Jawab: Kyunke agar zaban ya alfaaz namaloom hon ge toh yeh pata nahi chal sake ga ke parhne wala Allah ko pukar raha hai ya jinnat aur shayateen se madad maang raha hai, jo ke shirk hai.
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Sawal 5: Ruqyah karte waqt shifa ke hawale se kaisa aqeedah (teesri shart) rakhna zaroori hai?
Jawab: Yeh aqeedah rakhna zaroori hai ke dam, phoonk ya alfaaz bizatihi khud shifa nahi dete, balke shifa sirf Allah ke hukm se aati hai. Ruqyah sirf ek "sabab" ya zariya hai.
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Sawal 6: Ruqyah ko ek "sabab" manne ki kya Qurani daleel hai?
Jawab: Hazrat Ibrahim Alaihis Salam ka qaul jise Quran ne yun naqal kiya hai: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (Aur jab main beemar hota hoon toh wohi mujhe shifa deta hai). (Surah Ash-Shu'ara, Aayat: 80)
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Sawal 7: Agar koi shakhs ruqyah ko bizatihi khud mu'assir (shifa dene wala) samjhe toh is ka kya sharai hukm hai?
Jawab: Agar koi yeh aqeedah rakhe ke dam khud ba khud asar karta hai (Allah ke hukm ke baghair), toh yeh shirk-e-akbar hai.
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Sawal 8: Agar ruqyah mein ghair Allah ko pukara jaye ya namaloom mantar parhe jayen toh is ka kya hukm hai?
Jawab: Ghair Allah ko pukarna ya namaloom shirkiya mantar parhna (yani pehli aur doosri shart ko chhorna) bhi shirk-e-akbar ke zumre mein aata hai.
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Sawal 9: Kya aisi duaon se dam karna jaiz hai jo sunnat se sabit na hon?
Jawab: Jee haan, agar koi aise alfaaz istemaal kare jin ka maani durust ho aur wo shirk se mukammal paak hon (yani khud sakhta duain), toh yeh jaiz hai.
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Sawal 10: Ruqyah aur taweez (tameemah) mein kya bunyadi farq hai?
Jawab: "Ruqyah" se murad aayat ya duain parh kar dam karne ka amal hai. Jabke "taweez" (tameemah) kisi cheez (kaghaz, dhage waghaira) par likh kar ya dam kar ke ise gale mein pehanne ya latkane ko kehte hain.
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Sawal 11: Shirkiya dam aur taweez ke muta'alliq Nabi Kareem ﷺ ka kya wazeh farman hai?
Jawab: Aap ﷺ ne farmaya: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (Bila shuba shirkiya dam, taweez aur tiwalah yani mohabbat ka jadoo, shirk hain). (Sunan Abi Dawud: 3883)
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Sawal 12: Kya Quran o Hadees par mabni taweez (Qurani taweez) pehanna jaiz hai?
Jawab: Is maslay mein salaf saliheen (Sahaba o Tabi'een) mein ikhtilaf paya jata hai. Kuch ise mana karte hain aur kuch is ki ijazat dete hain.
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Sawal 13: Qurani taweez ko najaiz samajhne wale ulema aur sahaba ki kya daleel hai?
Jawab: Hazrat Abdullah bin Masood, Hazrat Ibn Abbas Radhi Allahu Anhum aur un ke shagird ise najaiz samajhte hain. In ki daleel wo hadees hai jis mein har qism ke taweez (baghair tafreeq ke) latkane ko shirk kaha gaya hai.
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Sawal 14: Qurani taweez ki ijazat dene wale ulema kis sahabi ke amal se daleel lete hain?
Jawab: Wo Hazrat Abdullah bin Amr bin Al-Aas Radhi Allahu Anhu ke amal se daleel lete hain jo apne nasamajh bachon ke liye ghabrahat ki dua likh kar un ke gale mein latka diya karte the.
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Sawal 15: Qurani taweez ke maamle mein rajih aur mohtat mauqaf kya hai aur kyun?
Jawab: Mohtat mauqaf yahi hai ke is se bacha jaye, kyunke Nabi Kareem ﷺ ka tareeqa parh kar dam karna tha, pehanna nahi. Neez, taweez pehanne se shirk ka darwaza khul sakta hai aur Qurani alfaaz ki be-adabi ka andesha bhi hota hai.
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Sawal 16: Nabi Kareem ﷺ bimari ke waqt ya sote waqt khud par kis tarah dam farmaya karte the?
Jawab: Aap ﷺ aakhri teenon Qul (Surah Al-Ikhlas, Al-Falaq, An-Naas) parh kar apni hatheliyon par phoonk marte, aur phir apne sar, chehre aur jism ke agle hisse par teen baar pherte the. (Saheeh Al-Bukhari: 5017)
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Sawal 17: Kya Nabi Kareem ﷺ ne apne ahl-e-khana ya doosron par bhi dam kiya hai?
Jawab: Jee haan, Hazrat Ayesha Radhi Allahu Anha farmati hain ke jab Aap ﷺ ke ghar walon mein se koi bimar hota toh Aap ﷺ Mu'awwidhat parh kar is par dam kiya karte the. (Saheeh Muslim: 2192)
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Sawal 18: Jab Nabi Kareem ﷺ par jadoo hua toh Aap ﷺ ko kis ne dam kiya?
Jawab: Hazrat Jibra'eel Alaihis Salam ne aa kar Aap ﷺ ko in alfaaz ke sath dam kiya: "بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ" (Main Allah ke naam se aap ko dam karta hoon, har us cheez se jo aap ko takleef de). (Saheeh Muslim: 2186)
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Sawal 19: Nabi Kareem ﷺ ke aakhri marz (wafat ke waqt) mein Aap ﷺ par kon dam karta tha?
Jawab: Hazrat Ayesha Radhi Allahu Anha Mu'awwidhat parh kar Aap ﷺ par dam kartin, aur barkat ke husool ke liye khud Aap ﷺ ka hath mubarak Aap ke jism par pherti thien. (Saheeh Al-Bukhari: 5016)
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Sawal 20: Kis sahabi ne ek qabeele ke sardar par dam kiya aur Nabi ﷺ ka is par kya radd-e-amal tha?
Jawab: Hazrat Abu Saeed Khudri Radhi Allahu Anhu ne Surah Al-Fatiha parh kar ek sardar par dam kiya jis se wo shifayab ho gaya. Jab unhon ne Nabi Kareem ﷺ ko bataya toh Aap ﷺ ne is amal ki tehseen farmai aur kaha: "Tumhein kaise maloom hua ke yeh (Fatiha) ruqyah hai?" (Saheeh Al-Bukhari: 2276)
🏆 Aap Ke Kul Number: 0
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Ruqyah ki shar'i sharait aur sunnat se saboot
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Ruqyah ke jaiz hone ki pehli shart kya hai?
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Quran ki kis aayat mein Quran ko mominon ke liye shifa aur rehmat qaraar diya gaya hai?
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Ruqyah ki doosri shart "maani maloom hona" kyun zaroori hai?
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"Namaloom mantar" parhne ke bare mein kya khadsha hota hai?
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Ruqyah ki teesri shart kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ko bazat-e-khud mo'assir samajhna kya kehlata hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ko shifa ka kya samajhna chahiye?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Ibrahim (A.S) ka qaul "Aur jab main beemar hota hoon toh wahi mujhe shifa deta hai" kis soorat mein hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Agar koi shakhs ghair Allah ko pukar kar dam kare toh is ka kya hukm hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Aisi duayein jo sunnat se sabhit na hon lekin shirk se paak hon, un ka ruqyah mein istemal kaisa hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Ruqyah" aur "Taweez" mein kya farq hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hadees-e-Nabwi ﷺ ke mutabiq "At-Tama'im" (Taweez) kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Abdullah bin Masood (R.A) ki ahliya ka naam kya tha jin se taweez ki riwayat marwi hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Tiwalah" se kya murad hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Qurani taweez pehanne ke bare mein Sahaba aur Taba'een mein kya sooratehaal hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Abdullah bin Masood aur Ibn Abbas (R.A) Qurani taweez ko kya samajhte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Qurani taweez ki ijazat kin sahaba se manqool hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Rajeh mauqif ke mutabiq taweez se bachna kyun behtar hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ ka apna amal beemari mein kya tha?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Abdullah bin Amr bin Al-Aas (R.A) nasamajh bachon ke liye kya karte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ sote waqt kaun si sooratein parh kar hatheliyon par phoonkte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Nafas" (نَفَثَ) se kya murad hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ dam karne ke baad hath kahan pherte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ ne dam wala amal kitni baar dohraya?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Kya Nabi Kareem ﷺ ne apne ahl-e-khana par dam kiya?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Sahih Muslim ki hadees 2192 ke mutabiq Aap ﷺ beemar hone wale ghar wale par kya parhte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Jab Nabi Kareem ﷺ par jadoo hua toh kis ne dam kiya?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Jibraeel (A.S) ki dua ke alfaz "Bismillahi arqeek" ka tarjuma kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Aap ﷺ ke aakhri marz mein kaun dam karti theen?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Ayesha (R.A) dam ke baad Aap ﷺ ka hath jism par kyun pherti theen?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Abu Saeed Khudri (R.A) ne kis soorat se dam kiya tha?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Abu Saeed Khudri (R.A) ne kis par dam kiya tha?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ ne Abu Saeed Khudri (R.A) ke amal par kya farmaya?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Kya Nabi Kareem ﷺ ne sahaba ke ruqyah ke amal ki tasweeb (ijazat) farmayi?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah mein "Ya Shaafi" pukarna kis shart ke tehat aata hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Mu'awwidhatayn" se kaun si sooratein murad hain?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Agar koi shakhs yeh samjhe ke shifa Allah ke hath mein hai aur dam sirf ek sabab hai, toh is ka aqeedah:
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ke liye "Arabi zaban" hona zaroori kyun qaraar diya gaya (bajuz masnoon duaon ke)?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hadees-e-Jibraeel (A.S) kis kitab mein hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Ayesha (R.A) ki dam wali riwayat (Bukhari 5017) mein Aap ﷺ bistar par aa kar kya karte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ka lughwi maani kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Tamimah" (Taweez) latkane ke bare mein darj zail mein se kya durust hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Ayesha (R.A) Aap ﷺ par dam karne ke baad kis ka hath pherti theen?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ke liye pehli shart ki daleel kis soorat ki aayat 82 hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Jadoogar jo alfaz parhte hain jin ka maani wazeh nahi hota, woh ruqyah ki kis shart ke khilaf hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Ar-Ruqa" (shirkiya dam) ko hadees mein kya kaha gaya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Abu Saeed Khudri (R.A) wala waqiya kis hadees ki kitab mein hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ki sharait ke mutabiq kya ruqyah ke liye Allah ki sifaat ka wasta diya ja sakta hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Qurani taweez ki be-adabi se kya murad hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah shar'iyyah ka asal maqsad kya hai?
🏆 Aap Ke Kul Number: 0
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ki shar'i sharait aur sunnat se saboot
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ke jaiz hone ki pehli shart kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Quran ki kis aayat mein Quran ko mominon ke liye shifa aur rehmat qaraar diya gaya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ki doosri shart "maani maloom hona" kyun zaroori hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Namaloom mantar" parhne ke bare mein kya khadsha hota hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ki teesri shart kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ko bazat-e-khud mo'assir samajhna kya kehlata hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ko shifa ka kya samajhna chahiye?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Ibrahim (A.S) ka qaul "Aur jab main beemar hota hoon toh wahi mujhe shifa deta hai" kis soorat mein hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Agar koi shakhs ghair Allah ko pukar kar dam kare toh is ka kya hukm hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Aisi duayein jo sunnat se sabhit na hon lekin shirk se paak hon, un ka ruqyah mein istemal kaisa hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Ruqyah" aur "Taweez" mein kya farq hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hadees-e-Nabwi ﷺ ke mutabiq "At-Tama'im" (Taweez) kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Abdullah bin Masood (R.A) ki ahliya ka naam kya tha jin se taweez ki riwayat marwi hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Tiwalah" se kya murad hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Qurani taweez pehanne ke bare mein Sahaba aur Taba'een mein kya sooratehaal hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Abdullah bin Masood aur Ibn Abbas (R.A) Qurani taweez ko kya samajhte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Qurani taweez ki ijazat kin sahaba se manqool hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Rajeh mauqif ke mutabiq taweez se bachna kyun behtar hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ ka apna amal beemari mein kya tha?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Abdullah bin Amr bin Al-Aas (R.A) nasamajh bachon ke liye kya karte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ sote waqt kaun si sooratein parh kar hatheliyon par phoonkte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Nafas" (نَفَثَ) se kya murad hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ dam karne ke baad hath kahan pherte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ ne dam wala amal kitni baar dohraya?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Kya Nabi Kareem ﷺ ne apne ahl-e-khana par dam kiya?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Sahih Muslim ki hadees 2192 ke mutabiq Aap ﷺ beemar hone wale ghar wale par kya parhte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Jab Nabi Kareem ﷺ par jadoo hua toh kis ne dam kiya?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Jibraeel (A.S) ki dua ke alfaz "Bismillahi arqeek" ka tarjuma kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Aap ﷺ ke aakhri marz mein kaun dam karti theen?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Ayesha (R.A) dam ke baad Aap ﷺ ka hath jism par kyun pherti theen?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Abu Saeed Khudri (R.A) ne kis soorat se dam kiya tha?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Abu Saeed Khudri (R.A) ne kis par dam kiya tha?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Nabi Kareem ﷺ ne Abu Saeed Khudri (R.A) ke amal par kya farmaya?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Kya Nabi Kareem ﷺ ne sahaba ke ruqyah ke amal ki tasweeb (ijazat) farmayi?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah mein "Ya Shaafi" pukarna kis shart ke tehat aata hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Mu'awwidhatayn" se kaun si sooratein murad hain?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Agar koi shakhs yeh samjhe ke shifa Allah ke hath mein hai aur dam sirf ek sabab hai, toh is ka aqeedah:
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ke liye "Arabi zaban" hona zaroori kyun qaraar diya gaya (bajuz masnoon duaon ke)?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hadees-e-Jibraeel (A.S) kis kitab mein hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Ayesha (R.A) ki dam wali riwayat (Bukhari 5017) mein Aap ﷺ bistar par aa kar kya karte the?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ka lughwi maani kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Tamimah" (Taweez) latkane ke bare mein darj zail mein se kya durust hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Ayesha (R.A) Aap ﷺ par dam karne ke baad kis ka hath pherti theen?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ke liye pehli shart ki daleel kis soorat ki aayat 82 hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Jadoogar jo alfaz parhte hain jin ka maani wazeh nahi hota, woh ruqyah ki kis shart ke khilaf hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
"Ar-Ruqa" (shirkiya dam) ko hadees mein kya kaha gaya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Hazrat Abu Saeed Khudri (R.A) wala waqiya kis hadees ki kitab mein hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah ki sharait ke mutabiq kya ruqyah ke liye Allah ki sifaat ka wasta diya ja sakta hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Qurani taweez ki be-adabi se kya murad hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
Ruqyah shar'iyyah ka asal maqsad kya hai?
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
(भाग 2: रुक़्या की शरई शर्तें)
(भाग 2: रुक़्या की शरई शर्तें)
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
सवाल 11: रुक़्या के जायज़ होने की पहली शर्त "अल्लाह के कलाम या नामों से होना" की वज़ाहत करें।
सवाल 11: रुक़्या के जायज़ होने की पहली शर्त "अल्लाह के कलाम या नामों से होना" की वज़ाहत करें।
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
जवाब: इसका मतलब है कि रुक़्या बुनियादी तौर पर क़ुरआन मजीद की आयात (जैसे फ़ातिहा, आयतुल कुर्सी, मुअव्विजात) से किया जाए, या अल्लाह के अस्मा-ओ-सिफ़ात (नामों और गुणों, जैसे या शाफ़ी, या रहमान) के ज़रिए उससे दुआ की जाए।
जवाब: इसका मतलब है कि रुक़्या बुनियादी तौर पर क़ुरआन मजीद की आयात (जैसे फ़ातिहा, आयतुल कुर्सी, मुअव्विजात) से किया जाए, या अल्लाह के अस्मा-ओ-सिफ़ात (नामों और गुणों, जैसे या शाफ़ी, या रहमान) के ज़रिए उससे दुआ की जाए।
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
दलील: अल्लाह तआला का फ़रमान: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (और हम क़ुरआन में से वह चीज़ नाज़िल करते हैं जो मोमिनों के लिए शिफ़ा और रहमत है)। (सूरह अल-इसरा, आयत: 82)
दलील: अल्लाह तआला का फ़रमान: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (और हम क़ुरआन में से वह चीज़ नाज़िल करते हैं जो मोमिनों के लिए शिफ़ा और रहमत है)। (सूरह अल-इसरा, आयत: 82)
Student 100:00
Student 200:00
Student 300:00
Teacher 100:00
Teacher 200:00
Teacher 300:00
सवाल 12: रुक़्या की दूसरी शर्त "अरबी ज़बान में होना या मानी (अर्थ) मालूम होना" की क्या अहमियत है?
सवाल 12: रुक़्या की दूसरी शर्त "अरबी ज़बान में होना या मानी (अर्थ) मालूम होना" की क्या अहमियत है?
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जवाब: इसकी अहमियत यह है कि इस बात को यक़ीनी बनाया जाए कि दम में कोई शिर्किया या कुफ़्रिया लफ़्ज़ न हो। अगर ज़बान नामालूम होगी (जैसे बाज़ आमिल "मंतर" पढ़ते हैं) तो यह मालूम नहीं हो सकता कि वह अल्लाह को पुकार रहा है या जिन्नात और शयातीन को।
जवाब: इसकी अहमियत यह है कि इस बात को यक़ीनी बनाया जाए कि दम में कोई शिर्किया या कुफ़्रिया लफ़्ज़ न हो। अगर ज़बान नामालूम होगी (जैसे बाज़ आमिल "मंतर" पढ़ते हैं) तो यह मालूम नहीं हो सकता कि वह अल्लाह को पुकार रहा है या जिन्नात और शयातीन को।
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दलील: यह शर्त भी हदीस मुस्लिम ﴿٢٢٠٠﴾ "जब तक उसमें शिर्क न हो" से माख़ूज़ है, क्योंकि शिर्क से बचने के लिए अल्फ़ाज़ का मालूम होना ज़रूरी है।
दलील: यह शर्त भी हदीस मुस्लिम ﴿٢٢٠٠﴾ "जब तक उसमें शिर्क न हो" से माख़ूज़ है, क्योंकि शिर्क से बचने के लिए अल्फ़ाज़ का मालूम होना ज़रूरी है।
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सवाल 13: रुक़्या की तीसरी शर्त "रुक़्या को बिज़ाते-ख़ुद मुअस्सिर न समझना" का क्या मतलब है?
सवाल 13: रुक़्या की तीसरी शर्त "रुक़्या को बिज़ाते-ख़ुद मुअस्सिर न समझना" का क्या मतलब है?
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जवाब: इसका मतलब है कि यह अक़ीदा रखना कि दम, फूंक, या अल्फ़ाज़ ख़ुद शिफ़ा नहीं देते, बल्कि शिफ़ा सिर्फ़ अल्लाह के हुक्म से आती है। रुक़्या सिर्फ़ एक "सबब" (माध्यम) है, बिल्कुल उसी तरह जैसे दवा एक सबब है। अगर अल्लाह न चाहे तो दवा भी असर नहीं करती और दम भी नहीं।
जवाब: इसका मतलब है कि यह अक़ीदा रखना कि दम, फूंक, या अल्फ़ाज़ ख़ुद शिफ़ा नहीं देते, बल्कि शिफ़ा सिर्फ़ अल्लाह के हुक्म से आती है। रुक़्या सिर्फ़ एक "सबब" (माध्यम) है, बिल्कुल उसी तरह जैसे दवा एक सबब है। अगर अल्लाह न चाहे तो दवा भी असर नहीं करती और दम भी नहीं।
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दलील: हज़रत इब्राहीम अलैहिस्सलाम का क़ौल जो क़ुरआन ने नक़ल किया है: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (और जब मैं बीमार होता हूँ तो वही (अल्लाह) मुझे शिफ़ा देता है)। (सूरह अश-शुआरा, आयत: 80)
दलील: हज़रत इब्राहीम अलैहिस्सलाम का क़ौल जो क़ुरआन ने नक़ल किया है: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (और जब मैं बीमार होता हूँ तो वही (अल्लाह) मुझे शिफ़ा देता है)। (सूरह अश-शुआरा, आयत: 80)
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सवाल 14: अगर कोई इन तीन शर्तों में से एक को छोड़ दे तो क्या हुक्म है?
सवाल 14: अगर कोई इन तीन शर्तों में से एक को छोड़ दे तो क्या हुक्म है?
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जवाब:
जवाब:
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अगर तीसरी शर्त (अक़ीदा) छोड़ दे और समझे कि दम ख़ुद मुअस्सिर है, तो यह शिर्क-ए-अकबर है।
अगर तीसरी शर्त (अक़ीदा) छोड़ दे और समझे कि दम ख़ुद मुअस्सिर है, तो यह शिर्क-ए-अकबर है।
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अगर पहली और दूसरी शर्त छोड़ दे (मसलन ग़ैर-अल्लाह को पुकारे या नामालूम मंतर पढ़े), तो यह भी शिर्क-ए-अकबर है।
अगर पहली और दूसरी शर्त छोड़ दे (मसलन ग़ैर-अल्लाह को पुकारे या नामालूम मंतर पढ़े), तो यह भी शिर्क-ए-अकबर है।
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अगर क़ुरआनी अल्फ़ाज़ की बजाय कोई ऐसे अल्फ़ाज़ इस्तेमाल करे जिनका मानी तो ठीक हो मगर वह सुन्नत से साबित न हों (मसलन ख़ुद-साख़्ता दुआएं), तो यह जायज़ है, बशर्ते कि वह शिर्क से पाक हों।
अगर क़ुरआनी अल्फ़ाज़ की बजाय कोई ऐसे अल्फ़ाज़ इस्तेमाल करे जिनका मानी तो ठीक हो मगर वह सुन्नत से साबित न हों (मसलन ख़ुद-साख़्ता दुआएं), तो यह जायज़ है, बशर्ते कि वह शिर्क से पाक हों।
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दलील: मजमूई दलाइल तौहीद और शिर्क की मुमानअत।
दलील: मजमूई दलाइल तौहीद और शिर्क की मुमानअत।
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सवाल 15: क्या "रुक़्या" और "तावीज़" (Amulet) एक ही चीज़ हैं?
सवाल 15: क्या "रुक़्या" और "तावीज़" (Amulet) एक ही चीज़ हैं?
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जवाब: नहीं, यह मुख़्तलिफ़ हैं। रुक़्या "पढ़ कर दम करने" का अमल है। "तावीज़" (या तमीमा) किसी चीज़ (काग़ज़, धागे, हड्डी) को लिख कर या उस पर दम कर के गले में पहनने या लटकाने को कहते हैं।
जवाब: नहीं, यह मुख़्तलिफ़ हैं। रुक़्या "पढ़ कर दम करने" का अमल है। "तावीज़" (या तमीमा) किसी चीज़ (काग़ज़, धागे, हड्डी) को लिख कर या उस पर दम कर के गले में पहनने या लटकाने को कहते हैं।
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दलील: अब्दुल्लाह बिन मसऊद रज़ियल्लाहु अन्हु की बीवी ज़ैनब रज़ियल्लाहु अन्हा से रिवायत है कि आप ﷺ ने फ़रमाया: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (बिला शुबा (शिर्किया) दम, तावीज़ और तिवला (मोहब्बत का जादू) शिर्क हैं)। (सुनन अबी दाऊद, हदीस: 3883, सहीह)।
दलील: अब्दुल्लाह बिन मसऊद रज़ियल्लाहु अन्हु की बीवी ज़ैनब रज़ियल्लाहु अन्हा से रिवायत है कि आप ﷺ ने फ़रमाया: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (बिला शुबा (शिर्किया) दम, तावीज़ और तिवला (मोहब्बत का जादू) शिर्क हैं)। (सुनन अबी दाऊद, हदीस: 3883, सहीह)।
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वज़ाहत: इस हदीस में "الرُّقَى" (अल के साथ) से मुराद शिर्किया दम हैं, जैसा कि पिछली अहादीस (मुस्लिम 2200) से वाज़ेह है। लेकिन "التمائم" (तावीज़) को मुतलक़न शिर्क कहा गया है।
वज़ाहत: इस हदीस में "الرُّقَى" (अल के साथ) से मुराद शिर्किया दम हैं, जैसा कि पिछली अहादीस (मुस्लिम 2200) से वाज़ेह है। लेकिन "التمائم" (तावीज़) को मुतलक़न शिर्क कहा गया है।
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सवाल 16: क्या क़ुरआन व हदीस से लिखे गए तावीज़ (क़ुरआनी तावीज़) पहनना जायज़ है?
सवाल 16: क्या क़ुरआन व हदीस से लिखे गए तावीज़ (क़ुरआनी तावीज़) पहनना जायज़ है?
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जवाब: इस मसले में सलफ़ (सहाबा व ताबिईन) में इख़्तिलाफ़ है।
जवाब: इस मसले में सलफ़ (सहाबा व ताबिईन) में इख़्तिलाफ़ है।
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पहला गिरोह (मानिईन): अब्दुल्लाह बिन मसऊद, इब्न अब्बास, और उनके शागिर्द (जैसे इमाम अहमद की एक रिवायत) इसे नाजायज़ और शिर्क-ए-असग़र समझते हैं। इनकी दलील इब्न मसऊद रज़ियल्लाहु अन्हु की उमूमी हदीस (अबी दाऊद: 3883) है, जिसमें उन्होंने क़ुरआनी और ग़ैर-क़ुरआनी की तफ़रीक़ नहीं की।
पहला गिरोह (मानिईन): अब्दुल्लाह बिन मसऊद, इब्न अब्बास, और उनके शागिर्द (जैसे इमाम अहमद की एक रिवायत) इसे नाजायज़ और शिर्क-ए-असग़र समझते हैं। इनकी दलील इब्न मसऊद रज़ियल्लाहु अन्हु की उमूमी हदीस (अबी दाऊद: 3883) है, जिसमें उन्होंने क़ुरआनी और ग़ैर-क़ुरआनी की तफ़रीक़ नहीं की।
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दूसरा गिरोह (मुजव्विजीन): अब्दुल्लाह बिन अम्र बिन अल-आस, हज़रत आयशा (रज़ियल्लाहु अन्हुम) और बाज़ ताबिईन से इसकी इजाज़त मनक़ूल है।
दूसरा गिरोह (मुजव्विजीन): अब्दुल्लाह बिन अम्र बिन अल-आस, हज़रत आयशा (रज़ियल्लाहु अन्हुम) और बाज़ ताबिईन से इसकी इजाज़त मनक़ूल है।
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राजिह मौक़फ़: एहतियात इसी में है कि इससे बचा जाए, क्योंकि नबी करीम ﷺ का अमल "पढ़ कर दम करना" था, "पहनना" नहीं। नीज़, यह शिर्क का दरवाज़ा खोल सकता है और इसकी बे-अदबी (जैसे बैत-उल-ख़ला ले जाना) का अंदेशा है।
राजिह मौक़फ़: एहतियात इसी में है कि इससे बचा जाए, क्योंकि नबी करीम ﷺ का अमल "पढ़ कर दम करना" था, "पहनना" नहीं। नीज़, यह शिर्क का दरवाज़ा खोल सकता है और इसकी बे-अदबी (जैसे बैत-उल-ख़ला ले जाना) का अंदेशा है।
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दलील (मुजव्विजीन): अब्दुल्लाह बिन अम्र बिन अल-आस रज़ियल्लाहु अन्हु अपने समझदार बच्चों को सोने से पहले घबराहट की दुआ सिखाते थे और जो नासमझ होते, उनके लिए यह दुआ लिख कर उनके गले में लटका देते थे। (सुनन अबी दाऊद, हदीस: 3893, हसन)।
दलील (मुजव्विजीन): अब्दुल्लाह बिन अम्र बिन अल-आस रज़ियल्लाहु अन्हु अपने समझदार बच्चों को सोने से पहले घबराहट की दुआ सिखाते थे और जो नासमझ होते, उनके लिए यह दुआ लिख कर उनके गले में लटका देते थे। (सुनन अबी दाऊद, हदीस: 3893, हसन)।
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(भाग 3: रुक़्या के अमली सुबूत (सुन्नत से))
(भाग 3: रुक़्या के अमली सुबूत (सुन्नत से))
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सवाल 17: नबी करीम ﷺ ने ख़ुद पर दम कैसे किया?
सवाल 17: नबी करीम ﷺ ने ख़ुद पर दम कैसे किया?
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जवाब: आप ﷺ जब बीमार होते या रात को सोते वक़्त, आख़िरी तीनों क़ुल (सूरह अल-इख़्लास, अल-फ़लक़, अन-नास) पढ़ कर अपनी हथेलियों पर फूंकते, फिर अपने सर, चेहरे और जिस्म के अगले हिस्से पर जहाँ तक हाथ पहुँचते, तीन बार फेरते थे।
जवाब: आप ﷺ जब बीमार होते या रात को सोते वक़्त, आख़िरी तीनों क़ुल (सूरह अल-इख़्लास, अल-फ़लक़, अन-नास) पढ़ कर अपनी हथेलियों पर फूंकते, फिर अपने सर, चेहरे और जिस्म के अगले हिस्से पर जहाँ तक हाथ पहुँचते, तीन बार फेरते थे।
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दलील: हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं: "नबी करीम ﷺ जब अपने बिस्तर पर तशरीफ़ लाते तो अपनी हथेलियों में "क़ुल हुवल्लाहु अहद" और मुअव्विज़तैन पढ़ते, फिर उनमें "نَفَثَ" (फूंक मारते), फिर जहाँ तक मुमकिन होता अपने जिस्म पर उन्हें फेरते।" (सहीह अल-बुख़ारी: 5017)
दलील: हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं: "नबी करीम ﷺ जब अपने बिस्तर पर तशरीफ़ लाते तो अपनी हथेलियों में "क़ुल हुवल्लाहु अहद" और मुअव्विज़तैन पढ़ते, फिर उनमें "نَفَثَ" (फूंक मारते), फिर जहाँ तक मुमकिन होता अपने जिस्म पर उन्हें फेरते।" (सहीह अल-बुख़ारी: 5017)
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सवाल 18: क्या नबी करीम ﷺ ने दूसरों पर दम किया है?
सवाल 18: क्या नबी करीम ﷺ ने दूसरों पर दम किया है?
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जवाब: जी हाँ, आप ﷺ अपने अहले-ख़ाना और सहाबा किराम पर दम किया करते थे।
जवाब: जी हाँ, आप ﷺ अपने अहले-ख़ाना और सहाबा किराम पर दम किया करते थे।
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दलील: हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि जब आप ﷺ के घर वालों में से कोई बीमार होता तो आप ﷺ मुअव्विजात पढ़ कर उस पर दम करते थे। (सहीह मुस्लिम: 2192)
दलील: हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि जब आप ﷺ के घर वालों में से कोई बीमार होता तो आप ﷺ मुअव्विजात पढ़ कर उस पर दम करते थे। (सहीह मुस्लिम: 2192)
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सवाल 19: क्या नबी करीम ﷺ ने अपना रुक़्या करवाया है?
सवाल 19: क्या नबी करीम ﷺ ने अपना रुक़्या करवाया है?
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जवाब: जी हाँ। जब आप ﷺ पर जादू हुआ तो हज़रत जिब्राईल अलैहिस्सलाम ने आ कर आप ﷺ को दम किया। नीज़, आप ﷺ के आख़िरी मर्ज़ में हज़रत आयशा रज़ियल्लाहु अन्हा आप ﷺ पर दम किया करती थीं।
जवाब: जी हाँ। जब आप ﷺ पर जादू हुआ तो हज़रत जिब्राईल अलैहिस्सलाम ने आ कर आप ﷺ को दम किया। नीज़, आप ﷺ के आख़िरी मर्ज़ में हज़रत आयशा रज़ियल्लाहु अन्हा आप ﷺ पर दम किया करती थीं।
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दलील (जिब्राईल का दम): हज़रत जिब्राईल अलैहिस्सलाम नबी ﷺ के पास आए और कहा: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (मैं अल्लाह के नाम से आपको दम करता हूँ, हर उस चीज़ से जो आपको तकलीफ़ दे...)। (सहीह मुस्लिम: 2186)
दलील (जिब्राईल का दम): हज़रत जिब्राईल अलैहिस्सलाम नबी ﷺ के पास आए और कहा: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (मैं अल्लाह के नाम से आपको दम करता हूँ, हर उस चीज़ से जो आपको तकलीफ़ दे...)। (सहीह मुस्लिम: 2186)
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दलील (आयशा का दम): हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि वह मुअव्विजात पढ़ कर आप ﷺ पर दम करतीं और बरकत की उम्मीद में आप ﷺ का हाथ आपके जिस्म पर फेरती थीं। (सहीह अल-बुख़ारी: 5016)
दलील (आयशा का दम): हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि वह मुअव्विजात पढ़ कर आप ﷺ पर दम करतीं और बरकत की उम्मीद में आप ﷺ का हाथ आपके जिस्म पर फेरती थीं। (सहीह अल-बुख़ारी: 5016)
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सवाल 20: क्या सहाबा किराम ने नबी करीम ﷺ की मौजूदगी में रुक़्या किया?
सवाल 20: क्या सहाबा किराम ने नबी करीम ﷺ की मौजूदगी में रुक़्या किया?
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जवाब: जी हाँ, और आप ﷺ ने इसकी तस्दीक़ (इजाज़त) फ़रमाई।
जवाब: जी हाँ, और आप ﷺ ने इसकी तस्दीक़ (इजाज़त) फ़रमाई।
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दलील: हज़रत अबू सईद ख़ुदरी रज़ियल्लाहु अन्हु का वाक़िआ, जब उन्होंने एक क़बीले के सरदार पर सूरह अल-फ़ातिहा से दम किया और वह ठीक हो गया। वापसी पर आप ﷺ ने फ़रमाया: "तुम्हें कैसे मालूम हुआ कि यह (फ़ातिहा) रुक़्या है?" और आप ﷺ ने उनके इस अमल को बरक़रार रखा। (सहीह अल-बुख़ारी: 2276)
दलील: हज़रत अबू सईद ख़ुदरी रज़ियल्लाहु अन्हु का वाक़िआ, जब उन्होंने एक क़बीले के सरदार पर सूरह अल-फ़ातिहा से दम किया और वह ठीक हो गया। वापसी पर आप ﷺ ने फ़रमाया: "तुम्हें कैसे मालूम हुआ कि यह (फ़ातिहा) रुक़्या है?" और आप ﷺ ने उनके इस अमल को बरक़रार रखा। (सहीह अल-बुख़ारी: 2276)
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(भाग 2: रुक़्या की शरई शर्तें)
(भाग 2: रुक़्या की शरई शर्तें)
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सवाल 11: रुक़्या के जायज़ होने की पहली शर्त "अल्लाह के कलाम या नामों से होना" की वज़ाहत करें।
सवाल 11: रुक़्या के जायज़ होने की पहली शर्त "अल्लाह के कलाम या नामों से होना" की वज़ाहत करें।
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जवाब: इसका मतलब है कि रुक़्या बुनियादी तौर पर क़ुरआन मजीद की आयात (जैसे फ़ातिहा, आयतुल कुर्सी, मुअव्विजात) से किया जाए, या अल्लाह के अस्मा-ओ-सिफ़ात (नामों और गुणों, जैसे या शाफ़ी, या रहमान) के ज़रिए उससे दुआ की जाए।
जवाब: इसका मतलब है कि रुक़्या बुनियादी तौर पर क़ुरआन मजीद की आयात (जैसे फ़ातिहा, आयतुल कुर्सी, मुअव्विजात) से किया जाए, या अल्लाह के अस्मा-ओ-सिफ़ात (नामों और गुणों, जैसे या शाफ़ी, या रहमान) के ज़रिए उससे दुआ की जाए।
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दलील: अल्लाह तआला का फ़रमान: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (और हम क़ुरआन में से वह चीज़ नाज़िल करते हैं जो मोमिनों के लिए शिफ़ा और रहमत है)। (सूरह अल-इसरा, आयत: 82)
दलील: अल्लाह तआला का फ़रमान: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (और हम क़ुरआन में से वह चीज़ नाज़िल करते हैं जो मोमिनों के लिए शिफ़ा और रहमत है)। (सूरह अल-इसरा, आयत: 82)
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सवाल 12: रुक़्या की दूसरी शर्त "अरबी ज़बान में होना या मानी (अर्थ) मालूम होना" की क्या अहमियत है?
सवाल 12: रुक़्या की दूसरी शर्त "अरबी ज़बान में होना या मानी (अर्थ) मालूम होना" की क्या अहमियत है?
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जवाब: इसकी अहमियत यह है कि इस बात को यक़ीनी बनाया जाए कि दम में कोई शिर्किया या कुफ़्रिया लफ़्ज़ न हो। अगर ज़बान नामालूम होगी (जैसे बाज़ आमिल "मंतर" पढ़ते हैं) तो यह मालूम नहीं हो सकता कि वह अल्लाह को पुकार रहा है या जिन्नात और शयातीन को।
जवाब: इसकी अहमियत यह है कि इस बात को यक़ीनी बनाया जाए कि दम में कोई शिर्किया या कुफ़्रिया लफ़्ज़ न हो। अगर ज़बान नामालूम होगी (जैसे बाज़ आमिल "मंतर" पढ़ते हैं) तो यह मालूम नहीं हो सकता कि वह अल्लाह को पुकार रहा है या जिन्नात और शयातीन को।
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दलील: यह शर्त भी हदीस मुस्लिम ﴿٢٢٠٠﴾ "जब तक उसमें शिर्क न हो" से माख़ूज़ है, क्योंकि शिर्क से बचने के लिए अल्फ़ाज़ का मालूम होना ज़रूरी है।
दलील: यह शर्त भी हदीस मुस्लिम ﴿٢٢٠٠﴾ "जब तक उसमें शिर्क न हो" से माख़ूज़ है, क्योंकि शिर्क से बचने के लिए अल्फ़ाज़ का मालूम होना ज़रूरी है।
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सवाल 13: रुक़्या की तीसरी शर्त "रुक़्या को बिज़ाते-ख़ुद मुअस्सिर न समझना" का क्या मतलब है?
सवाल 13: रुक़्या की तीसरी शर्त "रुक़्या को बिज़ाते-ख़ुद मुअस्सिर न समझना" का क्या मतलब है?
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जवाब: इसका मतलब है कि यह अक़ीदा रखना कि दम, फूंक, या अल्फ़ाज़ ख़ुद शिफ़ा नहीं देते, बल्कि शिफ़ा सिर्फ़ अल्लाह के हुक्म से आती है। रुक़्या सिर्फ़ एक "सबब" (माध्यम) है, बिल्कुल उसी तरह जैसे दवा एक सबब है। अगर अल्लाह न चाहे तो दवा भी असर नहीं करती और दम भी नहीं।
जवाब: इसका मतलब है कि यह अक़ीदा रखना कि दम, फूंक, या अल्फ़ाज़ ख़ुद शिफ़ा नहीं देते, बल्कि शिफ़ा सिर्फ़ अल्लाह के हुक्म से आती है। रुक़्या सिर्फ़ एक "सबब" (माध्यम) है, बिल्कुल उसी तरह जैसे दवा एक सबब है। अगर अल्लाह न चाहे तो दवा भी असर नहीं करती और दम भी नहीं।
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दलील: हज़रत इब्राहीम अलैहिस्सलाम का क़ौल जो क़ुरआन ने नक़ल किया है: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (और जब मैं बीमार होता हूँ तो वही (अल्लाह) मुझे शिफ़ा देता है)। (सूरह अश-शुआरा, आयत: 80)
दलील: हज़रत इब्राहीम अलैहिस्सलाम का क़ौल जो क़ुरआन ने नक़ल किया है: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (और जब मैं बीमार होता हूँ तो वही (अल्लाह) मुझे शिफ़ा देता है)। (सूरह अश-शुआरा, आयत: 80)
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सवाल 14: अगर कोई इन तीन शर्तों में से एक को छोड़ दे तो क्या हुक्म है?
सवाल 14: अगर कोई इन तीन शर्तों में से एक को छोड़ दे तो क्या हुक्म है?
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जवाब:
जवाब:
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अगर तीसरी शर्त (अक़ीदा) छोड़ दे और समझे कि दम ख़ुद मुअस्सिर है, तो यह शिर्क-ए-अकबर है।
अगर तीसरी शर्त (अक़ीदा) छोड़ दे और समझे कि दम ख़ुद मुअस्सिर है, तो यह शिर्क-ए-अकबर है।
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अगर पहली और दूसरी शर्त छोड़ दे (मसलन ग़ैर-अल्लाह को पुकारे या नामालूम मंतर पढ़े), तो यह भी शिर्क-ए-अकबर है।
अगर पहली और दूसरी शर्त छोड़ दे (मसलन ग़ैर-अल्लाह को पुकारे या नामालूम मंतर पढ़े), तो यह भी शिर्क-ए-अकबर है।
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अगर क़ुरआनी अल्फ़ाज़ की बजाय कोई ऐसे अल्फ़ाज़ इस्तेमाल करे जिनका मानी तो ठीक हो मगर वह सुन्नत से साबित न हों (मसलन ख़ुद-साख़्ता दुआएं), तो यह जायज़ है, बशर्ते कि वह शिर्क से पाक हों।
अगर क़ुरआनी अल्फ़ाज़ की बजाय कोई ऐसे अल्फ़ाज़ इस्तेमाल करे जिनका मानी तो ठीक हो मगर वह सुन्नत से साबित न हों (मसलन ख़ुद-साख़्ता दुआएं), तो यह जायज़ है, बशर्ते कि वह शिर्क से पाक हों।
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दलील: मजमूई दलाइल तौहीद और शिर्क की मुमानअत।
दलील: मजमूई दलाइल तौहीद और शिर्क की मुमानअत।
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सवाल 15: क्या "रुक़्या" और "तावीज़" (Amulet) एक ही चीज़ हैं?
सवाल 15: क्या "रुक़्या" और "तावीज़" (Amulet) एक ही चीज़ हैं?
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जवाब: नहीं, यह मुख़्तलिफ़ हैं। रुक़्या "पढ़ कर दम करने" का अमल है। "तावीज़" (या तमीमा) किसी चीज़ (काग़ज़, धागे, हड्डी) को लिख कर या उस पर दम कर के गले में पहनने या लटकाने को कहते हैं।
जवाब: नहीं, यह मुख़्तलिफ़ हैं। रुक़्या "पढ़ कर दम करने" का अमल है। "तावीज़" (या तमीमा) किसी चीज़ (काग़ज़, धागे, हड्डी) को लिख कर या उस पर दम कर के गले में पहनने या लटकाने को कहते हैं।
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दलील: अब्दुल्लाह बिन मसऊद रज़ियल्लाहु अन्हु की बीवी ज़ैनब रज़ियल्लाहु अन्हा से रिवायत है कि आप ﷺ ने फ़रमाया: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (बिला शुबा (शिर्किया) दम, तावीज़ और तिवला (मोहब्बत का जादू) शिर्क हैं)। (सुनन अबी दाऊद, हदीस: 3883, सहीह)।
दलील: अब्दुल्लाह बिन मसऊद रज़ियल्लाहु अन्हु की बीवी ज़ैनब रज़ियल्लाहु अन्हा से रिवायत है कि आप ﷺ ने फ़रमाया: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (बिला शुबा (शिर्किया) दम, तावीज़ और तिवला (मोहब्बत का जादू) शिर्क हैं)। (सुनन अबी दाऊद, हदीस: 3883, सहीह)।
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वज़ाहत: इस हदीस में "الرُّقَى" (अल के साथ) से मुराद शिर्किया दम हैं, जैसा कि पिछली अहादीस (मुस्लिम 2200) से वाज़ेह है। लेकिन "التمائم" (तावीज़) को मुतलक़न शिर्क कहा गया है।
वज़ाहत: इस हदीस में "الرُّقَى" (अल के साथ) से मुराद शिर्किया दम हैं, जैसा कि पिछली अहादीस (मुस्लिम 2200) से वाज़ेह है। लेकिन "التمائم" (तावीज़) को मुतलक़न शिर्क कहा गया है।
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सवाल 16: क्या क़ुरआन व हदीस से लिखे गए तावीज़ (क़ुरआनी तावीज़) पहनना जायज़ है?
सवाल 16: क्या क़ुरआन व हदीस से लिखे गए तावीज़ (क़ुरआनी तावीज़) पहनना जायज़ है?
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जवाब: इस मसले में सलफ़ (सहाबा व ताबिईन) में इख़्तिलाफ़ है।
जवाब: इस मसले में सलफ़ (सहाबा व ताबिईन) में इख़्तिलाफ़ है।
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पहला गिरोह (मानिईन): अब्दुल्लाह बिन मसऊद, इब्न अब्बास, और उनके शागिर्द (जैसे इमाम अहमद की एक रिवायत) इसे नाजायज़ और शिर्क-ए-असग़र समझते हैं। इनकी दलील इब्न मसऊद रज़ियल्लाहु अन्हु की उमूमी हदीस (अबी दाऊद: 3883) है, जिसमें उन्होंने क़ुरआनी और ग़ैर-क़ुरआनी की तफ़रीक़ नहीं की।
पहला गिरोह (मानिईन): अब्दुल्लाह बिन मसऊद, इब्न अब्बास, और उनके शागिर्द (जैसे इमाम अहमद की एक रिवायत) इसे नाजायज़ और शिर्क-ए-असग़र समझते हैं। इनकी दलील इब्न मसऊद रज़ियल्लाहु अन्हु की उमूमी हदीस (अबी दाऊद: 3883) है, जिसमें उन्होंने क़ुरआनी और ग़ैर-क़ुरआनी की तफ़रीक़ नहीं की।
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दूसरा गिरोह (मुजव्विजीन): अब्दुल्लाह बिन अम्र बिन अल-आस, हज़रत आयशा (रज़ियल्लाहु अन्हुम) और बाज़ ताबिईन से इसकी इजाज़त मनक़ूल है।
दूसरा गिरोह (मुजव्विजीन): अब्दुल्लाह बिन अम्र बिन अल-आस, हज़रत आयशा (रज़ियल्लाहु अन्हुम) और बाज़ ताबिईन से इसकी इजाज़त मनक़ूल है।
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राजिह मौक़फ़: एहतियात इसी में है कि इससे बचा जाए, क्योंकि नबी करीम ﷺ का अमल "पढ़ कर दम करना" था, "पहनना" नहीं। नीज़, यह शिर्क का दरवाज़ा खोल सकता है और इसकी बे-अदबी (जैसे बैत-उल-ख़ला ले जाना) का अंदेशा है।
राजिह मौक़फ़: एहतियात इसी में है कि इससे बचा जाए, क्योंकि नबी करीम ﷺ का अमल "पढ़ कर दम करना" था, "पहनना" नहीं। नीज़, यह शिर्क का दरवाज़ा खोल सकता है और इसकी बे-अदबी (जैसे बैत-उल-ख़ला ले जाना) का अंदेशा है।
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दलील (मुजव्विजीन): अब्दुल्लाह बिन अम्र बिन अल-आस रज़ियल्लाहु अन्हु अपने समझदार बच्चों को सोने से पहले घबराहट की दुआ सिखाते थे और जो नासमझ होते, उनके लिए यह दुआ लिख कर उनके गले में लटका देते थे। (सुनन अबी दाऊद, हदीस: 3893, हसन)।
दलील (मुजव्विजीन): अब्दुल्लाह बिन अम्र बिन अल-आस रज़ियल्लाहु अन्हु अपने समझदार बच्चों को सोने से पहले घबराहट की दुआ सिखाते थे और जो नासमझ होते, उनके लिए यह दुआ लिख कर उनके गले में लटका देते थे। (सुनन अबी दाऊद, हदीस: 3893, हसन)।
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(भाग 3: रुक़्या के अमली सुबूत (सुन्नत से))
(भाग 3: रुक़्या के अमली सुबूत (सुन्नत से))
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सवाल 17: नबी करीम ﷺ ने ख़ुद पर दम कैसे किया?
सवाल 17: नबी करीम ﷺ ने ख़ुद पर दम कैसे किया?
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जवाब: आप ﷺ जब बीमार होते या रात को सोते वक़्त, आख़िरी तीनों क़ुल (सूरह अल-इख़्लास, अल-फ़लक़, अन-नास) पढ़ कर अपनी हथेलियों पर फूंकते, फिर अपने सर, चेहरे और जिस्म के अगले हिस्से पर जहाँ तक हाथ पहुँचते, तीन बार फेरते थे।
जवाब: आप ﷺ जब बीमार होते या रात को सोते वक़्त, आख़िरी तीनों क़ुल (सूरह अल-इख़्लास, अल-फ़लक़, अन-नास) पढ़ कर अपनी हथेलियों पर फूंकते, फिर अपने सर, चेहरे और जिस्म के अगले हिस्से पर जहाँ तक हाथ पहुँचते, तीन बार फेरते थे।
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दलील: हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं: "नबी करीम ﷺ जब अपने बिस्तर पर तशरीफ़ लाते तो अपनी हथेलियों में "क़ुल हुवल्लाहु अहद" और मुअव्विज़तैन पढ़ते, फिर उनमें "نَفَثَ" (फूंक मारते), फिर जहाँ तक मुमकिन होता अपने जिस्म पर उन्हें फेरते।" (सहीह अल-बुख़ारी: 5017)
दलील: हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं: "नबी करीम ﷺ जब अपने बिस्तर पर तशरीफ़ लाते तो अपनी हथेलियों में "क़ुल हुवल्लाहु अहद" और मुअव्विज़तैन पढ़ते, फिर उनमें "نَفَثَ" (फूंक मारते), फिर जहाँ तक मुमकिन होता अपने जिस्म पर उन्हें फेरते।" (सहीह अल-बुख़ारी: 5017)
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सवाल 18: क्या नबी करीम ﷺ ने दूसरों पर दम किया है?
सवाल 18: क्या नबी करीम ﷺ ने दूसरों पर दम किया है?
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जवाब: जी हाँ, आप ﷺ अपने अहले-ख़ाना और सहाबा किराम पर दम किया करते थे।
जवाब: जी हाँ, आप ﷺ अपने अहले-ख़ाना और सहाबा किराम पर दम किया करते थे।
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दलील: हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि जब आप ﷺ के घर वालों में से कोई बीमार होता तो आप ﷺ मुअव्विजात पढ़ कर उस पर दम करते थे। (सहीह मुस्लिम: 2192)
दलील: हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि जब आप ﷺ के घर वालों में से कोई बीमार होता तो आप ﷺ मुअव्विजात पढ़ कर उस पर दम करते थे। (सहीह मुस्लिम: 2192)
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सवाल 19: क्या नबी करीम ﷺ ने अपना रुक़्या करवाया है?
सवाल 19: क्या नबी करीम ﷺ ने अपना रुक़्या करवाया है?
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जवाब: जी हाँ। जब आप ﷺ पर जादू हुआ तो हज़रत जिब्राईल अलैहिस्सलाम ने आ कर आप ﷺ को दम किया। नीज़, आप ﷺ के आख़िरी मर्ज़ में हज़रत आयशा रज़ियल्लाहु अन्हा आप ﷺ पर दम किया करती थीं।
जवाब: जी हाँ। जब आप ﷺ पर जादू हुआ तो हज़रत जिब्राईल अलैहिस्सलाम ने आ कर आप ﷺ को दम किया। नीज़, आप ﷺ के आख़िरी मर्ज़ में हज़रत आयशा रज़ियल्लाहु अन्हा आप ﷺ पर दम किया करती थीं।
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दलील (जिब्राईल का दम): हज़रत जिब्राईल अलैहिस्सलाम नबी ﷺ के पास आए और कहा: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (मैं अल्लाह के नाम से आपको दम करता हूँ, हर उस चीज़ से जो आपको तकलीफ़ दे...)। (सहीह मुस्लिम: 2186)
दलील (जिब्राईल का दम): हज़रत जिब्राईल अलैहिस्सलाम नबी ﷺ के पास आए और कहा: "...بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ..." (मैं अल्लाह के नाम से आपको दम करता हूँ, हर उस चीज़ से जो आपको तकलीफ़ दे...)। (सहीह मुस्लिम: 2186)
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दलील (आयशा का दम): हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि वह मुअव्विजात पढ़ कर आप ﷺ पर दम करतीं और बरकत की उम्मीद में आप ﷺ का हाथ आपके जिस्म पर फेरती थीं। (सहीह अल-बुख़ारी: 5016)
दलील (आयशा का दम): हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि वह मुअव्विजात पढ़ कर आप ﷺ पर दम करतीं और बरकत की उम्मीद में आप ﷺ का हाथ आपके जिस्म पर फेरती थीं। (सहीह अल-बुख़ारी: 5016)
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सवाल 20: क्या सहाबा किराम ने नबी करीम ﷺ की मौजूदगी में रुक़्या किया?
सवाल 20: क्या सहाबा किराम ने नबी करीम ﷺ की मौजूदगी में रुक़्या किया?
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जवाब: जी हाँ, और आप ﷺ ने इसकी तस्दीक़ (इजाज़त) फ़रमाई।
जवाब: जी हाँ, और आप ﷺ ने इसकी तस्दीक़ (इजाज़त) फ़रमाई।
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दलील: हज़रत अबू सईद ख़ुदरी रज़ियल्लाहु अन्हु का वाक़िआ, जब उन्होंने एक क़बीले के सरदार पर सूरह अल-फ़ातिहा से दम किया और वह ठीक हो गया। वापसी पर आप ﷺ ने फ़रमाया: "तुम्हें कैसे मालूम हुआ कि यह (फ़ातिहा) रुक़्या है?" और आप ﷺ ने उनके इस अमल को बरक़रार रखा। (सहीह अल-बुख़ारी: 2276)
दलील: हज़रत अबू सईद ख़ुदरी रज़ियल्लाहु अन्हु का वाक़िआ, जब उन्होंने एक क़बीले के सरदार पर सूरह अल-फ़ातिहा से दम किया और वह ठीक हो गया। वापसी पर आप ﷺ ने फ़रमाया: "तुम्हें कैसे मालूम हुआ कि यह (फ़ातिहा) रुक़्या है?" और आप ﷺ ने उनके इस अमल को बरक़रार रखा। (सहीह अल-बुख़ारी: 2276)
हिस्सा दोम: रुक़्या की शरई शर्तें
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सवाल 1: रुक़्या (दम करने) के जायज़ होने की पहली बुनियादी शर्त क्या है?
जवाब: रुक़्या की पहली शर्त यह है कि इसे क़ुरआन मजीद की आयात (जैसे सूरह अल-फ़ातिहा, आयतुल कुर्सी) या अल्लाह तआला के अस्मा-ओ-सिफ़ात (जैसे या शाफ़ी, या रहमान) के ज़रिए किया जाए।
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सवाल 2: क़ुरआनी आयात से रुक़्या (इलाज) करने की क्या दलील है?
जवाब: अल्लाह तआला का फ़रमान है: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (और हम क़ुरआन में से वह चीज़ नाज़िल करते हैं जो मोमिनों के लिए शिफ़ा और रहमत है)। (सूरह अल-इसरा, आयत: 82)
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सवाल 3: रुक़्या के लिए अल्फ़ाज़ का अरबी ज़बान में होना या उनका मानी (अर्थ) मालूम होना क्यों ज़रूरी है?
जवाब: इसकी अहमियत यह है कि इस बात को यक़ीनी बनाया जाए कि दम में कोई शिर्किया या कुफ़्रिया लफ़्ज़ मौजूद न हो।
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सवाल 4: नामालूम ज़बान या मंतरों में दम करने की मुमानअत (मनाही) क्यों है?
जवाब: क्योंकि अगर ज़बान या अल्फ़ाज़ नामालूम होंगे तो यह पता नहीं चल सकेगा कि पढ़ने वाला अल्लाह को पुकार रहा है या जिन्नात और शयातीन से मदद मांग रहा है, जो कि शिर्क है।
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सवाल 5: रुक़्या करते वक़्त शिफ़ा के हवाले से कैसा अक़ीदा (तीसरी शर्त) रखना ज़रूरी है?
जवाब: यह अक़ीदा रखना ज़रूरी है कि दम, फूंक या अल्फ़ाज़ बिज़ाते-ख़ुद शिफ़ा नहीं देते, बल्कि शिफ़ा सिर्फ़ अल्लाह के हुक्म से आती है। रुक़्या सिर्फ़ एक "सबब" या ज़रिया है।
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सवाल 6: रुक़्या को एक "सबब" मानने की क्या क़ुरआनी दलील है?
जवाब: हज़रत इब्राहीम अलैहिस्सलाम का क़ौल जिसे क़ुरआन ने यूँ नक़ल किया है: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (और जब मैं बीमार होता हूँ तो वही मुझे शिफ़ा देता है)। (सूरह अश-शुआरा, आयत: 80)
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सवाल 7: अगर कोई शख़्स रुक़्या को बिज़ाते-ख़ुद मुअस्सिर (शिफ़ा देने वाला) समझे तो इसका क्या शरई हुक्म है?
जवाब: अगर कोई यह अक़ीदा रखे कि दम ख़ुद-ब-ख़ुद असर करता है (अल्लाह के हुक्म के बग़ैर), तो यह शिर्क-ए-अकबर है।
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सवाल 8: अगर रुक़्या में ग़ैर-अल्लाह को पुकारा जाए या नामालूम मंतर पढ़े जाएं तो इसका क्या हुक्म है?
जवाब: ग़ैर-अल्लाह को पुकारना या नामालूम शिर्किया मंतर पढ़ना (यानी पहली और दूसरी शर्त को छोड़ना) भी शिर्क-ए-अकबर के ज़ुमरे (श्रेणी) में आता है।
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सवाल 9: क्या ऐसी दुआओं से दम करना जायज़ है जो सुन्नत से साबित न हों?
जवाब: जी हाँ, अगर कोई ऐसे अल्फ़ाज़ इस्तेमाल करे जिनका मानी दुरुस्त हो और वह शिर्क से मुकम्मल पाक हों (यानी ख़ुद-साख़्ता दुआएं), तो यह जायज़ है।
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सवाल 10: रुक़्या और तावीज़ (तमीमा) में क्या बुनियादी फ़र्क़ है?
जवाब: "रुक़्या" से मुराद आयात या दुआएं पढ़ कर दम करने का अमल है। जबकि "तावीज़" (तमीमा) किसी चीज़ (काग़ज़, धागे वग़ैरह) पर लिख कर या दम कर के उसे गले में पहनने या लटकाने को कहते हैं।
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सवाल 11: शिर्किया दम और तावीज़ के मुताल्लिक़ नबी करीम ﷺ का क्या वाज़ेह फ़रमान है?
जवाब: आप ﷺ ने फ़रमाया: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (बिला शुबा शिर्किया दम, तावीज़ और तिवला यानी मोहब्बत का जादू, शिर्क हैं)। (सुनन अबी दाऊद: 3883)
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सवाल 12: क्या क़ुरआन व हदीस पर मबनी तावीज़ (क़ुरआनी तावीज़) पहनना जायज़ है?
जवाब: इस मसले में सलफ़ सालेहीन (सहाबा व ताबिईन) में इख़्तिलाफ़ पाया जाता है। कुछ इसे मना करते हैं और कुछ इसकी इजाज़त देते हैं।
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सवाल 13: क़ुरआनी तावीज़ को नाजायज़ समझने वाले उलेमा और सहाबा की क्या दलील है?
जवाब: हज़रत अब्दुल्लाह बिन मसऊद, हज़रत इब्न अब्बास रज़ियल्लाहु अन्हुम और उनके शागिर्द इसे नाजायज़ समझते हैं। इनकी दलील वह हदीस है जिसमें हर क़िस्म के तावीज़ (बग़ैर तफ़रीक़ के) लटकाने को शिर्क कहा गया है।
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सवाल 14: क़ुरआनी तावीज़ की इजाज़त देने वाले उलेमा किस सहाबी के अमल से दलील लेते हैं?
जवाब: वह हज़रत अब्दुल्लाह बिन अम्र बिन अल-आस रज़ियल्लाहु अन्हु के अमल से दलील लेते हैं जो अपने नासमझ बच्चों के लिए घबराहट की दुआ लिख कर उनके गले में लटका दिया करते थे।
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सवाल 15: क़ुरआनी तावीज़ के मामले में राजिह (प्राथमिक) और मोहतात मौक़फ़ क्या है और क्यों?
जवाब: मोहतात मौक़फ़ यही है कि इससे बचा जाए, क्योंकि नबी करीम ﷺ का तरीक़ा पढ़ कर दम करना था, पहनना नहीं। नीज़, तावीज़ पहनने से शिर्क का दरवाज़ा खुल सकता है और क़ुरआनी अल्फ़ाज़ की बे-अदबी का अंदेशा भी होता है।
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सवाल 16: नबी करीम ﷺ बीमारी के वक़्त या सोते वक़्त ख़ुद पर किस तरह दम फ़रमाया करते थे?
जवाब: आप ﷺ आख़िरी तीनों क़ुल (सूरह अल-इख़्लास, अल-फ़लक़, अन-नास) पढ़ कर अपनी हथेलियों पर फूंक मारते, और फिर अपने सर, चेहरे और जिस्म के अगले हिस्से पर तीन बार फेरते थे। (सहीह अल-बुख़ारी: 5017)
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सवाल 17: क्या नबी करीम ﷺ ने अपने अहले-ख़ाना या दूसरों पर भी दम किया है?
जवाब: जी हाँ, हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि जब आप ﷺ के घर वालों में से कोई बीमार होता तो आप ﷺ मुअव्विजात पढ़ कर उस पर दम किया करते थे। (सहीह मुस्लिम: 2192)
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सवाल 18: जब नबी करीम ﷺ पर जादू हुआ तो आप ﷺ को किसने दम किया?
जवाब: हज़रत जिब्राईल अलैहिस्सलाम ने आ कर आप ﷺ को इन अल्फ़ाज़ के साथ दम किया: "بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ" (मैं अल्लाह के नाम से आपको दम करता हूँ, हर उस चीज़ से जो आपको तकलीफ़ दे)। (सहीह मुस्लिम: 2186)
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सवाल 19: नबी करीम ﷺ के आख़िरी मर्ज़ (वफ़ात के वक़्त) में आप ﷺ पर कौन दम करता था?
जवाब: हज़रत आयशा रज़ियल्लाहु अन्हा मुअव्विजात पढ़ कर आप ﷺ पर दम करतीं, और बरकत के हुसूल के लिए ख़ुद आप ﷺ का हाथ मुबारक आपके जिस्म पर फेरती थीं। (सहीह अल-बुख़ारी: 5016)
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सवाल 20: किस सहाबी ने एक क़बीले के सरदार पर दम किया और नबी ﷺ का उस पर क्या रद्दे-अमल था?
जवाब: हज़रत अबू सईद ख़ुदरी रज़ियल्लाहु अन्हु ने सूरह अल-फ़ातिहा पढ़ कर एक सरदार पर दम किया जिससे वह शिफ़ायाब हो गया। जब उन्होंने नबी करीम ﷺ को बताया तो आप ﷺ ने इस अमल की तहसीन फ़रमाई और कहा: "तुम्हें कैसे मालूम हुआ कि यह (फ़ातिहा) रुक़्या है?" (सहीह अल-बुख़ारी: 2276)
हिस्सा दोम: रुक़्या की शरई शर्तें
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सवाल 1: रुक़्या (दम करने) के जायज़ होने की पहली बुनियादी शर्त क्या है?
जवाब: रुक़्या की पहली शर्त यह है कि इसे क़ुरआन मजीद की आयात (जैसे सूरह अल-फ़ातिहा, आयतुल कुर्सी) या अल्लाह तआला के अस्मा-ओ-सिफ़ात (जैसे या शाफ़ी, या रहमान) के ज़रिए किया जाए।
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सवाल 2: क़ुरआनी आयात से रुक़्या (इलाज) करने की क्या दलील है?
जवाब: अल्लाह तआला का फ़रमान है: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (और हम क़ुरआन में से वह चीज़ नाज़िल करते हैं जो मोमिनों के लिए शिफ़ा और रहमत है)। (सूरह अल-इसरा, आयत: 82)
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सवाल 3: रुक़्या के लिए अल्फ़ाज़ का अरबी ज़बान में होना या उनका मानी (अर्थ) मालूम होना क्यों ज़रूरी है?
जवाब: इसकी अहमियत यह है कि इस बात को यक़ीनी बनाया जाए कि दम में कोई शिर्किया या कुफ़्रिया लफ़्ज़ मौजूद न हो।
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सवाल 4: नामालूम ज़बान या मंतरों में दम करने की मुमानअत (मनाही) क्यों है?
जवाब: क्योंकि अगर ज़बान या अल्फ़ाज़ नामालूम होंगे तो यह पता नहीं चल सकेगा कि पढ़ने वाला अल्लाह को पुकार रहा है या जिन्नात और शयातीन से मदद मांग रहा है, जो कि शिर्क है।
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सवाल 5: रुक़्या करते वक़्त शिफ़ा के हवाले से कैसा अक़ीदा (तीसरी शर्त) रखना ज़रूरी है?
जवाब: यह अक़ीदा रखना ज़रूरी है कि दम, फूंक या अल्फ़ाज़ बिज़ाते-ख़ुद शिफ़ा नहीं देते, बल्कि शिफ़ा सिर्फ़ अल्लाह के हुक्म से आती है। रुक़्या सिर्फ़ एक "सबब" या ज़रिया है।
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सवाल 6: रुक़्या को एक "सबब" मानने की क्या क़ुरआनी दलील है?
जवाब: हज़रत इब्राहीम अलैहिस्सलाम का क़ौल जिसे क़ुरआन ने यूँ नक़ल किया है: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (और जब मैं बीमार होता हूँ तो वही मुझे शिफ़ा देता है)। (सूरह अश-शुआरा, आयत: 80)
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सवाल 7: अगर कोई शख़्स रुक़्या को बिज़ाते-ख़ुद मुअस्सिर (शिफ़ा देने वाला) समझे तो इसका क्या शरई हुक्म है?
जवाब: अगर कोई यह अक़ीदा रखे कि दम ख़ुद-ब-ख़ुद असर करता है (अल्लाह के हुक्म के बग़ैर), तो यह शिर्क-ए-अकबर है।
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सवाल 8: अगर रुक़्या में ग़ैर-अल्लाह को पुकारा जाए या नामालूम मंतर पढ़े जाएं तो इसका क्या हुक्म है?
जवाब: ग़ैर-अल्लाह को पुकारना या नामालूम शिर्किया मंतर पढ़ना (यानी पहली और दूसरी शर्त को छोड़ना) भी शिर्क-ए-अकबर के ज़ुमरे (श्रेणी) में आता है।
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सवाल 9: क्या ऐसी दुआओं से दम करना जायज़ है जो सुन्नत से साबित न हों?
जवाब: जी हाँ, अगर कोई ऐसे अल्फ़ाज़ इस्तेमाल करे जिनका मानी दुरुस्त हो और वह शिर्क से मुकम्मल पाक हों (यानी ख़ुद-साख़्ता दुआएं), तो यह जायज़ है।
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सवाल 10: रुक़्या और तावीज़ (तमीमा) में क्या बुनियादी फ़र्क़ है?
जवाब: "रुक़्या" से मुराद आयात या दुआएं पढ़ कर दम करने का अमल है। जबकि "तावीज़" (तमीमा) किसी चीज़ (काग़ज़, धागे वग़ैरह) पर लिख कर या दम कर के उसे गले में पहनने या लटकाने को कहते हैं।
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सवाल 11: शिर्किया दम और तावीज़ के मुताल्लिक़ नबी करीम ﷺ का क्या वाज़ेह फ़रमान है?
जवाब: आप ﷺ ने फ़रमाया: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (बिला शुबा शिर्किया दम, तावीज़ और तिवला यानी मोहब्बत का जादू, शिर्क हैं)। (सुनन अबी दाऊद: 3883)
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सवाल 12: क्या क़ुरआन व हदीस पर मबनी तावीज़ (क़ुरआनी तावीज़) पहनना जायज़ है?
जवाब: इस मसले में सलफ़ सालेहीन (सहाबा व ताबिईन) में इख़्तिलाफ़ पाया जाता है। कुछ इसे मना करते हैं और कुछ इसकी इजाज़त देते हैं।
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सवाल 13: क़ुरआनी तावीज़ को नाजायज़ समझने वाले उलेमा और सहाबा की क्या दलील है?
जवाब: हज़रत अब्दुल्लाह बिन मसऊद, हज़रत इब्न अब्बास रज़ियल्लाहु अन्हुम और उनके शागिर्द इसे नाजायज़ समझते हैं। इनकी दलील वह हदीस है जिसमें हर क़िस्म के तावीज़ (बग़ैर तफ़रीक़ के) लटकाने को शिर्क कहा गया है।
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सवाल 14: क़ुरआनी तावीज़ की इजाज़त देने वाले उलेमा किस सहाबी के अमल से दलील लेते हैं?
जवाब: वह हज़रत अब्दुल्लाह बिन अम्र बिन अल-आस रज़ियल्लाहु अन्हु के अमल से दलील लेते हैं जो अपने नासमझ बच्चों के लिए घबराहट की दुआ लिख कर उनके गले में लटका दिया करते थे।
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सवाल 15: क़ुरआनी तावीज़ के मामले में राजिह (प्राथमिक) और मोहतात मौक़फ़ क्या है और क्यों?
जवाब: मोहतात मौक़फ़ यही है कि इससे बचा जाए, क्योंकि नबी करीम ﷺ का तरीक़ा पढ़ कर दम करना था, पहनना नहीं। नीज़, तावीज़ पहनने से शिर्क का दरवाज़ा खुल सकता है और क़ुरआनी अल्फ़ाज़ की बे-अदबी का अंदेशा भी होता है।
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सवाल 16: नबी करीम ﷺ बीमारी के वक़्त या सोते वक़्त ख़ुद पर किस तरह दम फ़रमाया करते थे?
जवाब: आप ﷺ आख़िरी तीनों क़ुल (सूरह अल-इख़्लास, अल-फ़लक़, अन-नास) पढ़ कर अपनी हथेलियों पर फूंक मारते, और फिर अपने सर, चेहरे और जिस्म के अगले हिस्से पर तीन बार फेरते थे। (सहीह अल-बुख़ारी: 5017)
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सवाल 17: क्या नबी करीम ﷺ ने अपने अहले-ख़ाना या दूसरों पर भी दम किया है?
जवाब: जी हाँ, हज़रत आयशा रज़ियल्लाहु अन्हा फ़रमाती हैं कि जब आप ﷺ के घर वालों में से कोई बीमार होता तो आप ﷺ मुअव्विजात पढ़ कर उस पर दम किया करते थे। (सहीह मुस्लिम: 2192)
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सवाल 18: जब नबी करीम ﷺ पर जादू हुआ तो आप ﷺ को किसने दम किया?
जवाब: हज़रत जिब्राईल अलैहिस्सलाम ने आ कर आप ﷺ को इन अल्फ़ाज़ के साथ दम किया: "بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ" (मैं अल्लाह के नाम से आपको दम करता हूँ, हर उस चीज़ से जो आपको तकलीफ़ दे)। (सहीह मुस्लिम: 2186)
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सवाल 19: नबी करीम ﷺ के आख़िरी मर्ज़ (वफ़ात के वक़्त) में आप ﷺ पर कौन दम करता था?
जवाब: हज़रत आयशा रज़ियल्लाहु अन्हा मुअव्विजात पढ़ कर आप ﷺ पर दम करतीं, और बरकत के हुसूल के लिए ख़ुद आप ﷺ का हाथ मुबारक आपके जिस्म पर फेरती थीं। (सहीह अल-बुख़ारी: 5016)
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सवाल 20: किस सहाबी ने एक क़बीले के सरदार पर दम किया और नबी ﷺ का उस पर क्या रद्दे-अमल था?
जवाब: हज़रत अबू सईद ख़ुदरी रज़ियल्लाहु अन्हु ने सूरह अल-फ़ातिहा पढ़ कर एक सरदार पर दम किया जिससे वह शिफ़ायाब हो गया। जब उन्होंने नबी करीम ﷺ को बताया तो आप ﷺ ने इस अमल की तहसीन फ़रमाई और कहा: "तुम्हें कैसे मालूम हुआ कि यह (फ़ातिहा) रुक़्या है?" (सहीह अल-बुख़ारी: 2276)
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हिस्सा दोम: रुक़्या की शरई शर्तें
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सवाल 1: रुक़्या के दौरान जिन्नात से बात करने की शरई हैसियत क्या है?
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सवाल 2: राक़ी का जिन्न से बात करने का बुनियादी मक़सद क्या होना चाहिए?
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सवाल 3: जिन्न से बात करते वक़्त राक़ी का लहजा कैसा होना चाहिए?
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सवाल 4: जिन्नात से बात चीत का "सुनहरी उसूल" क्या है जिसे राक़ी को हमेशा याद रखना चाहिए?
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सवाल 5: दौरान-ए-रुक़्या जिन्न से "जादूगर का नाम" पूछना क्यों मना है?
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सवाल 6: अगर जिन्न "मुसलमान" होने का दावा करे तो राक़ी को किस अंदाज़ में बात करनी चाहिए?
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सवाल 7: अगर जिन्न जिस्म से निकलने के लिए कोई "शर्त" रखे, तो राक़ी को क्या करना चाहिए?
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सवाल 8: रुक़्या के दौरान अगर जिन्न राक़ी से पानी मांगे तो क्या करना चाहिए?
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सवाल 9: क्या जिन्न राक़ी के दिल की बात या उसका माज़ी जान सकता है?
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सवाल 10: शरीअत में "जिन्न को बोतल में क़ैद करने" का क्या हुक्म है?
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सवाल 11: रुक़्या (दम) के जायज़ होने की सबसे पहली और बुनियादी शर्त क्या है?
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सवाल 12: रुक़्या नामालूम ज़बान या मंतर की शक्ल में क्यों नहीं होना चाहिए?
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सवाल 13: रुक़्या के असर करने के हवाले से क्या अक़ीदा (तीसरी शर्त) रखना लाज़मी है?
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सवाल 14: अगर कोई शख़्स यह अक़ीदा रखे कि दम (रुक़्या) बिज़ाते-ख़ुद मुअस्सिर और शिफ़ा देने वाला है, तो यह क्या है?
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सवाल 15: शरई इस्तिलाह में "रुक़्या" और "तावीज़" के दरमियान क्या फ़र्क़ है?
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सवाल 16: क़ुरआनी आयात पर मबनी तावीज़ लटकाने के बारे में मोहतात और राजिह मौक़फ़ क्या है?
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सवाल 17: नबी करीम ﷺ बीमारी के वक़्त या सोते वक़्त किन सूरतों से ख़ुद पर दम फ़रमाते थे?
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सवाल 18: जब नबी करीम ﷺ पर जादू किया गया तो आप ﷺ को किसने दम किया था?
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सवाल 19: हज़रत अबू सईद ख़ुदरी रज़ियल्लाहु अन्हु ने एक क़बीले के सरदार पर किस सूरत की तिलावत कर के दम किया था?
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सवाल 20: अगर जिन्न कहे कि "मैं निकलना चाहता हूँ लेकिन जादूगर ने मुझे बांधा हुआ है", तो राक़ी को क्या पढ़ना चाहिए?
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सवाल 21: अगर दौरान-ए-रुक़्या जिन्न राक़ी को धमकियां देना शुरू कर दे तो राक़ी को किस चीज़ का इस्तिहज़ार करना चाहिए?
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सवाल 22: जिन्न के जिस्म से निकलने की हत्मी तस्दीक़ के लिए राक़ी कौन सा तरीक़ा (टेस्ट) इस्तेमाल करता है?
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सवाल 23: अगर रुक़्या की शराइत में से कोई शख़्स "ग़ैर अल्लाह को पुकारे" तो इसका क्या हुक्म है?
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सवाल 24: नबी करीम ﷺ के आख़िरी मर्ज़-ए-वफ़ात में आप ﷺ पर कौन दम करता था?
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सवाल 25: क्या जिन्न से यह पूछना जायज़ है कि "जादू कहाँ दफ़न है"?
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हिस्सा दोम: रुक़्या की शरई शर्तें
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सवाल 1: रुक़्या के दौरान जिन्नात से बात करने की शरई हैसियत क्या है?
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सवाल 2: राक़ी का जिन्न से बात करने का बुनियादी मक़सद क्या होना चाहिए?
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सवाल 3: जिन्न से बात करते वक़्त राक़ी का लहजा कैसा होना चाहिए?
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सवाल 4: जिन्नात से बात चीत का "सुनहरी उसूल" क्या है जिसे राक़ी को हमेशा याद रखना चाहिए?
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सवाल 5: दौरान-ए-रुक़्या जिन्न से "जादूगर का नाम" पूछना क्यों मना है?
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सवाल 6: अगर जिन्न "मुसलमान" होने का दावा करे तो राक़ी को किस अंदाज़ में बात करनी चाहिए?
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सवाल 7: अगर जिन्न जिस्म से निकलने के लिए कोई "शर्त" रखे, तो राक़ी को क्या करना चाहिए?
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सवाल 8: रुक़्या के दौरान अगर जिन्न राक़ी से पानी मांगे तो क्या करना चाहिए?
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सवाल 9: क्या जिन्न राक़ी के दिल की बात या उसका माज़ी जान सकता है?
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सवाल 10: शरीअत में "जिन्न को बोतल में क़ैद करने" का क्या हुक्म है?
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सवाल 11: रुक़्या (दम) के जायज़ होने की सबसे पहली और बुनियादी शर्त क्या है?
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सवाल 12: रुक़्या नामालूम ज़बान या मंतर की शक्ल में क्यों नहीं होना चाहिए?
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सवाल 13: रुक़्या के असर करने के हवाले से क्या अक़ीदा (तीसरी शर्त) रखना लाज़मी है?
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सवाल 14: अगर कोई शख़्स यह अक़ीदा रखे कि दम (रुक़्या) बिज़ाते-ख़ुद मुअस्सिर और शिफ़ा देने वाला है, तो यह क्या है?
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सवाल 15: शरई इस्तिलाह में "रुक़्या" और "तावीज़" के दरमियान क्या फ़र्क़ है?
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सवाल 16: क़ुरआनी आयात पर मबनी तावीज़ लटकाने के बारे में मोहतात और राजिह मौक़फ़ क्या है?
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सवाल 17: नबी करीम ﷺ बीमारी के वक़्त या सोते वक़्त किन सूरतों से ख़ुद पर दम फ़रमाते थे?
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सवाल 18: जब नबी करीम ﷺ पर जादू किया गया तो आप ﷺ को किसने दम किया था?
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सवाल 19: हज़रत अबू सईद ख़ुदरी रज़ियल्लाहु अन्हु ने एक क़बीले के सरदार पर किस सूरत की तिलावत कर के दम किया था?
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सवाल 20: अगर जिन्न कहे कि "मैं निकलना चाहता हूँ लेकिन जादूगर ने मुझे बांधा हुआ है", तो राक़ी को क्या पढ़ना चाहिए?
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सवाल 21: अगर दौरान-ए-रुक़्या जिन्न राक़ी को धमकियां देना शुरू कर दे तो राक़ी को किस चीज़ का इस्तिहज़ार करना चाहिए?
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सवाल 22: जिन्न के जिस्म से निकलने की हत्मी तस्दीक़ के लिए राक़ी कौन सा तरीक़ा (टेस्ट) इस्तेमाल करता है?
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सवाल 23: अगर रुक़्या की शराइत में से कोई शख़्स "ग़ैर अल्लाह को पुकारे" तो इसका क्या हुक्म है?
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सवाल 24: नबी करीम ﷺ के आख़िरी मर्ज़-ए-वफ़ात में आप ﷺ पर कौन दम करता था?
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सवाल 25: क्या जिन्न से यह पूछना जायज़ है कि "जादू कहाँ दफ़न है"?
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(Part 2: Islamic/Shariah Conditions for Ruqyah)
(Part 2: Islamic/Shariah Conditions for Ruqyah)
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Question 11: Explain the first condition for Ruqyah to be permissible: "It must be with the words or names of Allah."
Question 11: Explain the first condition for Ruqyah to be permissible: "It must be with the words or names of Allah."
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Answer: This means that Ruqyah should primarily be performed using verses of the Holy Quran (such as Surah Al-Fatiha, Ayatul Kursi, or Al-Mu'awwidhat), or by supplicating to Him through Allah's Names and Attributes (such as Ya Shafi, Ya Rahman).
Answer: This means that Ruqyah should primarily be performed using verses of the Holy Quran (such as Surah Al-Fatiha, Ayatul Kursi, or Al-Mu'awwidhat), or by supplicating to Him through Allah's Names and Attributes (such as Ya Shafi, Ya Rahman).
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Proof: The statement of Allah Almighty: "And We send down of the Quran that which is healing and mercy for the believers." (Surah Al-Isra, Verse: 82)
Proof: The statement of Allah Almighty: "And We send down of the Quran that which is healing and mercy for the believers." (Surah Al-Isra, Verse: 82)
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Question 12: What is the significance of the second condition of Ruqyah: "It must be in the Arabic language or its meaning must be known"?
Question 12: What is the significance of the second condition of Ruqyah: "It must be in the Arabic language or its meaning must be known"?
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Answer: Its significance is to ensure that there are no polytheistic (Shirk) or disbelief (Kufr) words in the incantation. If the language is unknown (as some practitioners recite "mantras"), it cannot be determined whether the person is invoking Allah or calling upon Jinn and devils.
Answer: Its significance is to ensure that there are no polytheistic (Shirk) or disbelief (Kufr) words in the incantation. If the language is unknown (as some practitioners recite "mantras"), it cannot be determined whether the person is invoking Allah or calling upon Jinn and devils.
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Proof: This condition is also derived from the Hadith in Sahih Muslim ﴿٢٢٠٠﴾, "As long as there is no Shirk in it," because knowing the meaning of the words is necessary to avoid Shirk.
Proof: This condition is also derived from the Hadith in Sahih Muslim ﴿٢٢٠٠﴾, "As long as there is no Shirk in it," because knowing the meaning of the words is necessary to avoid Shirk.
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Question 13: What is the meaning of the third condition of Ruqyah: "Not believing that Ruqyah is effective in and of itself"?
Question 13: What is the meaning of the third condition of Ruqyah: "Not believing that Ruqyah is effective in and of itself"?
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Answer: It means having the firm belief that the incantation, blowing, or words themselves do not grant healing; rather, healing comes solely by the command of Allah. Ruqyah is merely a "cause" or "means" (Sabab), just as medicine is a means. If Allah does not will it, neither medicine nor Ruqyah will have an effect.
Answer: It means having the firm belief that the incantation, blowing, or words themselves do not grant healing; rather, healing comes solely by the command of Allah. Ruqyah is merely a "cause" or "means" (Sabab), just as medicine is a means. If Allah does not will it, neither medicine nor Ruqyah will have an effect.
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Proof: The statement of Prophet Ibrahim (peace be upon him) quoted in the Quran: "And when I am ill, it is He who cures me." (Surah Ash-Shu'ara, Verse: 80)
Proof: The statement of Prophet Ibrahim (peace be upon him) quoted in the Quran: "And when I am ill, it is He who cures me." (Surah Ash-Shu'ara, Verse: 80)
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Question 14: What is the ruling if someone abandons one of these three conditions?
Question 14: What is the ruling if someone abandons one of these three conditions?
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Answer:
Answer:
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If they abandon the third condition (belief) and believe that the incantation is effective in and of itself, this is Major Shirk (Shirk al-Akbar).
If they abandon the third condition (belief) and believe that the incantation is effective in and of itself, this is Major Shirk (Shirk al-Akbar).
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If they abandon the first and second conditions (e.g., invoking other than Allah or reciting unknown mantras), this is also Major Shirk.
If they abandon the first and second conditions (e.g., invoking other than Allah or reciting unknown mantras), this is also Major Shirk.
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If, instead of Quranic words, they use words whose meanings are correct but are not established in the Sunnah (e.g., self-composed supplications), this is permissible, provided they are completely free from Shirk.
If, instead of Quranic words, they use words whose meanings are correct but are not established in the Sunnah (e.g., self-composed supplications), this is permissible, provided they are completely free from Shirk.
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Proof: The collective evidences prohibiting Shirk and establishing Tawheed.
Proof: The collective evidences prohibiting Shirk and establishing Tawheed.
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Question 15: Are "Ruqyah" and "Amulets" (Ta'weez/Tamimah) the same thing?
Question 15: Are "Ruqyah" and "Amulets" (Ta'weez/Tamimah) the same thing?
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Answer: No, they are different. Ruqyah is the act of "reciting and blowing." An "Amulet" (Ta'weez or Tamimah) refers to writing something on an object (paper, thread, bone) or blowing on it and wearing it or hanging it around the neck.
Answer: No, they are different. Ruqyah is the act of "reciting and blowing." An "Amulet" (Ta'weez or Tamimah) refers to writing something on an object (paper, thread, bone) or blowing on it and wearing it or hanging it around the neck.
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Proof: It is narrated from Zainab (may Allah be pleased with her), the wife of Abdullah bin Mas'ud (may Allah be pleased with him), that the Prophet (ﷺ) said: "Verily, (polytheistic) incantations, amulets, and Tiwalah (love spells) are Shirk." (Sunan Abi Dawud, Hadith: 3883, Sahih).
Proof: It is narrated from Zainab (may Allah be pleased with her), the wife of Abdullah bin Mas'ud (may Allah be pleased with him), that the Prophet (ﷺ) said: "Verily, (polytheistic) incantations, amulets, and Tiwalah (love spells) are Shirk." (Sunan Abi Dawud, Hadith: 3883, Sahih).
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Clarification: In this Hadith, "Ar-Ruqa" (with 'Al') refers specifically to polytheistic incantations, as clarified by previous Ahadith (Muslim 2200). However, "At-Tama'im" (amulets) have been declared Shirk absolutely.
Clarification: In this Hadith, "Ar-Ruqa" (with 'Al') refers specifically to polytheistic incantations, as clarified by previous Ahadith (Muslim 2200). However, "At-Tama'im" (amulets) have been declared Shirk absolutely.
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Question 16: Is it permissible to wear amulets written from the Quran and Hadith (Quranic amulets)?
Question 16: Is it permissible to wear amulets written from the Quran and Hadith (Quranic amulets)?
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Answer: There is a difference of opinion among the Salaf (Companions and Successors) regarding this issue.
Answer: There is a difference of opinion among the Salaf (Companions and Successors) regarding this issue.
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First Group (Those who forbid it): Abdullah bin Mas'ud, Ibn Abbas, and their students (such as one narration from Imam Ahmad) consider it impermissible and Minor Shirk (Shirk al-Asghar). Their proof is the general Hadith of Ibn Mas'ud (Abi Dawud: 3883), in which he did not differentiate between Quranic and non-Quranic amulets.
First Group (Those who forbid it): Abdullah bin Mas'ud, Ibn Abbas, and their students (such as one narration from Imam Ahmad) consider it impermissible and Minor Shirk (Shirk al-Asghar). Their proof is the general Hadith of Ibn Mas'ud (Abi Dawud: 3883), in which he did not differentiate between Quranic and non-Quranic amulets.
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Second Group (Those who permit it): It is reported to be permitted by Abdullah bin 'Amr bin Al-'Aas, Aisha (may Allah be pleased with them), and some Successors.
Second Group (Those who permit it): It is reported to be permitted by Abdullah bin 'Amr bin Al-'Aas, Aisha (may Allah be pleased with them), and some Successors.
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Preferred View (Rajih): The safest and most cautious approach is to avoid it, because the practice of the Prophet (ﷺ) was to "recite and blow," not to "wear." Furthermore, wearing amulets can open the door to Shirk and carries the risk of disrespecting Quranic words (e.g., taking them into the restroom).
Preferred View (Rajih): The safest and most cautious approach is to avoid it, because the practice of the Prophet (ﷺ) was to "recite and blow," not to "wear." Furthermore, wearing amulets can open the door to Shirk and carries the risk of disrespecting Quranic words (e.g., taking them into the restroom).
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Proof (for those who permit it): Abdullah bin 'Amr bin Al-'Aas (may Allah be pleased with him) used to teach a supplication for anxiety to his mature children before sleeping, and for those who were not yet of age of understanding, he would write this supplication and hang it around their necks. (Sunan Abi Dawud, Hadith: 3893, Hasan).
Proof (for those who permit it): Abdullah bin 'Amr bin Al-'Aas (may Allah be pleased with him) used to teach a supplication for anxiety to his mature children before sleeping, and for those who were not yet of age of understanding, he would write this supplication and hang it around their necks. (Sunan Abi Dawud, Hadith: 3893, Hasan).
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(Part 3: Practical Proofs of Ruqyah (From the Sunnah))
(Part 3: Practical Proofs of Ruqyah (From the Sunnah))
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Question 17: How did the Prophet (ﷺ) perform Ruqyah on himself?
Question 17: How did the Prophet (ﷺ) perform Ruqyah on himself?
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Answer: When he (ﷺ) was ill or at the time of going to sleep, he would recite the last three 'Qul' (Surah Al-Ikhlas, Al-Falaq, An-Nas), blow into his palms, and then wipe his hands over his head, face, and the front part of his body as far as his hands could reach, doing this three times.
Answer: When he (ﷺ) was ill or at the time of going to sleep, he would recite the last three 'Qul' (Surah Al-Ikhlas, Al-Falaq, An-Nas), blow into his palms, and then wipe his hands over his head, face, and the front part of his body as far as his hands could reach, doing this three times.
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Proof: Aisha (may Allah be pleased with her) said: "Whenever the Prophet (ﷺ) went to his bed, he would recite 'Qul Huwallahu Ahad' and the Mu'awwidhatain into his palms, blow (Nafath) into them, and then wipe them over his body as far as possible." (Sahih Al-Bukhari: 5017)
Proof: Aisha (may Allah be pleased with her) said: "Whenever the Prophet (ﷺ) went to his bed, he would recite 'Qul Huwallahu Ahad' and the Mu'awwidhatain into his palms, blow (Nafath) into them, and then wipe them over his body as far as possible." (Sahih Al-Bukhari: 5017)
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Question 18: Did the Prophet (ﷺ) perform Ruqyah on others?
Question 18: Did the Prophet (ﷺ) perform Ruqyah on others?
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Answer: Yes, he (ﷺ) used to perform Ruqyah on his family members and companions.
Answer: Yes, he (ﷺ) used to perform Ruqyah on his family members and companions.
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Proof: Aisha (may Allah be pleased with her) stated that when anyone among his family members fell ill, the Prophet (ﷺ) would recite the Mu'awwidhat and blow over them. (Sahih Muslim: 2192)
Proof: Aisha (may Allah be pleased with her) stated that when anyone among his family members fell ill, the Prophet (ﷺ) would recite the Mu'awwidhat and blow over them. (Sahih Muslim: 2192)
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Question 19: Did the Prophet (ﷺ) have Ruqyah performed on him?
Question 19: Did the Prophet (ﷺ) have Ruqyah performed on him?
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Answer: Yes. When magic was cast upon him (ﷺ), Angel Jibreel (peace be upon him) came and performed Ruqyah on him. Additionally, during his final illness, Aisha (may Allah be pleased with her) used to perform Ruqyah on him.
Answer: Yes. When magic was cast upon him (ﷺ), Angel Jibreel (peace be upon him) came and performed Ruqyah on him. Additionally, during his final illness, Aisha (may Allah be pleased with her) used to perform Ruqyah on him.
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Proof (Jibreel's Ruqyah): Jibreel (peace be upon him) came to the Prophet (ﷺ) and said: "...In the name of Allah, I perform Ruqyah on you, from everything that harms you..." (Sahih Muslim: 2186)
Proof (Jibreel's Ruqyah): Jibreel (peace be upon him) came to the Prophet (ﷺ) and said: "...In the name of Allah, I perform Ruqyah on you, from everything that harms you..." (Sahih Muslim: 2186)
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Proof (Aisha's Ruqyah): Aisha (may Allah be pleased with her) said that she would recite the Mu'awwidhat and blow upon the Prophet (ﷺ), and she would wipe his own hand over his body hoping for its blessing. (Sahih Al-Bukhari: 5016)
Proof (Aisha's Ruqyah): Aisha (may Allah be pleased with her) said that she would recite the Mu'awwidhat and blow upon the Prophet (ﷺ), and she would wipe his own hand over his body hoping for its blessing. (Sahih Al-Bukhari: 5016)
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Question 20: Did the Companions perform Ruqyah in the presence of the Prophet (ﷺ)?
Question 20: Did the Companions perform Ruqyah in the presence of the Prophet (ﷺ)?
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Answer: Yes, and he (ﷺ) approved of it.
Answer: Yes, and he (ﷺ) approved of it.
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Proof: The incident of Abu Sa'id Al-Khudri (may Allah be pleased with him), when he performed Ruqyah using Surah Al-Fatiha on a tribal chief, and the chief was cured. Upon returning, the Prophet (ﷺ) said: "How did you know that it (Surah Al-Fatiha) is a Ruqyah?" and he (ﷺ) validated their action. (Sahih Al-Bukhari: 2276)
Proof: The incident of Abu Sa'id Al-Khudri (may Allah be pleased with him), when he performed Ruqyah using Surah Al-Fatiha on a tribal chief, and the chief was cured. Upon returning, the Prophet (ﷺ) said: "How did you know that it (Surah Al-Fatiha) is a Ruqyah?" and he (ﷺ) validated their action. (Sahih Al-Bukhari: 2276)
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(Part 2: Islamic/Shariah Conditions for Ruqyah)
(Part 2: Islamic/Shariah Conditions for Ruqyah)
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Question 11: Explain the first condition for Ruqyah to be permissible: "It must be with the words or names of Allah."
Question 11: Explain the first condition for Ruqyah to be permissible: "It must be with the words or names of Allah."
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Answer: This means that Ruqyah should primarily be performed using verses of the Holy Quran (such as Surah Al-Fatiha, Ayatul Kursi, or Al-Mu'awwidhat), or by supplicating to Him through Allah's Names and Attributes (such as Ya Shafi, Ya Rahman).
Answer: This means that Ruqyah should primarily be performed using verses of the Holy Quran (such as Surah Al-Fatiha, Ayatul Kursi, or Al-Mu'awwidhat), or by supplicating to Him through Allah's Names and Attributes (such as Ya Shafi, Ya Rahman).
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Proof: The statement of Allah Almighty: "And We send down of the Quran that which is healing and mercy for the believers." (Surah Al-Isra, Verse: 82)
Proof: The statement of Allah Almighty: "And We send down of the Quran that which is healing and mercy for the believers." (Surah Al-Isra, Verse: 82)
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Question 12: What is the significance of the second condition of Ruqyah: "It must be in the Arabic language or its meaning must be known"?
Question 12: What is the significance of the second condition of Ruqyah: "It must be in the Arabic language or its meaning must be known"?
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Answer: Its significance is to ensure that there are no polytheistic (Shirk) or disbelief (Kufr) words in the incantation. If the language is unknown (as some practitioners recite "mantras"), it cannot be determined whether the person is invoking Allah or calling upon Jinn and devils.
Answer: Its significance is to ensure that there are no polytheistic (Shirk) or disbelief (Kufr) words in the incantation. If the language is unknown (as some practitioners recite "mantras"), it cannot be determined whether the person is invoking Allah or calling upon Jinn and devils.
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Proof: This condition is also derived from the Hadith in Sahih Muslim ﴿٢٢٠٠﴾, "As long as there is no Shirk in it," because knowing the meaning of the words is necessary to avoid Shirk.
Proof: This condition is also derived from the Hadith in Sahih Muslim ﴿٢٢٠٠﴾, "As long as there is no Shirk in it," because knowing the meaning of the words is necessary to avoid Shirk.
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Question 13: What is the meaning of the third condition of Ruqyah: "Not believing that Ruqyah is effective in and of itself"?
Question 13: What is the meaning of the third condition of Ruqyah: "Not believing that Ruqyah is effective in and of itself"?
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Answer: It means having the firm belief that the incantation, blowing, or words themselves do not grant healing; rather, healing comes solely by the command of Allah. Ruqyah is merely a "cause" or "means" (Sabab), just as medicine is a means. If Allah does not will it, neither medicine nor Ruqyah will have an effect.
Answer: It means having the firm belief that the incantation, blowing, or words themselves do not grant healing; rather, healing comes solely by the command of Allah. Ruqyah is merely a "cause" or "means" (Sabab), just as medicine is a means. If Allah does not will it, neither medicine nor Ruqyah will have an effect.
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Proof: The statement of Prophet Ibrahim (peace be upon him) quoted in the Quran: "And when I am ill, it is He who cures me." (Surah Ash-Shu'ara, Verse: 80)
Proof: The statement of Prophet Ibrahim (peace be upon him) quoted in the Quran: "And when I am ill, it is He who cures me." (Surah Ash-Shu'ara, Verse: 80)
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Question 14: What is the ruling if someone abandons one of these three conditions?
Question 14: What is the ruling if someone abandons one of these three conditions?
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Answer:
Answer:
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If they abandon the third condition (belief) and believe that the incantation is effective in and of itself, this is Major Shirk (Shirk al-Akbar).
If they abandon the third condition (belief) and believe that the incantation is effective in and of itself, this is Major Shirk (Shirk al-Akbar).
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If they abandon the first and second conditions (e.g., invoking other than Allah or reciting unknown mantras), this is also Major Shirk.
If they abandon the first and second conditions (e.g., invoking other than Allah or reciting unknown mantras), this is also Major Shirk.
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If, instead of Quranic words, they use words whose meanings are correct but are not established in the Sunnah (e.g., self-composed supplications), this is permissible, provided they are completely free from Shirk.
If, instead of Quranic words, they use words whose meanings are correct but are not established in the Sunnah (e.g., self-composed supplications), this is permissible, provided they are completely free from Shirk.
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Proof: The collective evidences prohibiting Shirk and establishing Tawheed.
Proof: The collective evidences prohibiting Shirk and establishing Tawheed.
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Question 15: Are "Ruqyah" and "Amulets" (Ta'weez/Tamimah) the same thing?
Question 15: Are "Ruqyah" and "Amulets" (Ta'weez/Tamimah) the same thing?
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Answer: No, they are different. Ruqyah is the act of "reciting and blowing." An "Amulet" (Ta'weez or Tamimah) refers to writing something on an object (paper, thread, bone) or blowing on it and wearing it or hanging it around the neck.
Answer: No, they are different. Ruqyah is the act of "reciting and blowing." An "Amulet" (Ta'weez or Tamimah) refers to writing something on an object (paper, thread, bone) or blowing on it and wearing it or hanging it around the neck.
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Proof: It is narrated from Zainab (may Allah be pleased with her), the wife of Abdullah bin Mas'ud (may Allah be pleased with him), that the Prophet (ﷺ) said: "Verily, (polytheistic) incantations, amulets, and Tiwalah (love spells) are Shirk." (Sunan Abi Dawud, Hadith: 3883, Sahih).
Proof: It is narrated from Zainab (may Allah be pleased with her), the wife of Abdullah bin Mas'ud (may Allah be pleased with him), that the Prophet (ﷺ) said: "Verily, (polytheistic) incantations, amulets, and Tiwalah (love spells) are Shirk." (Sunan Abi Dawud, Hadith: 3883, Sahih).
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Clarification: In this Hadith, "Ar-Ruqa" (with 'Al') refers specifically to polytheistic incantations, as clarified by previous Ahadith (Muslim 2200). However, "At-Tama'im" (amulets) have been declared Shirk absolutely.
Clarification: In this Hadith, "Ar-Ruqa" (with 'Al') refers specifically to polytheistic incantations, as clarified by previous Ahadith (Muslim 2200). However, "At-Tama'im" (amulets) have been declared Shirk absolutely.
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Question 16: Is it permissible to wear amulets written from the Quran and Hadith (Quranic amulets)?
Question 16: Is it permissible to wear amulets written from the Quran and Hadith (Quranic amulets)?
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Answer: There is a difference of opinion among the Salaf (Companions and Successors) regarding this issue.
Answer: There is a difference of opinion among the Salaf (Companions and Successors) regarding this issue.
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First Group (Those who forbid it): Abdullah bin Mas'ud, Ibn Abbas, and their students (such as one narration from Imam Ahmad) consider it impermissible and Minor Shirk (Shirk al-Asghar). Their proof is the general Hadith of Ibn Mas'ud (Abi Dawud: 3883), in which he did not differentiate between Quranic and non-Quranic amulets.
First Group (Those who forbid it): Abdullah bin Mas'ud, Ibn Abbas, and their students (such as one narration from Imam Ahmad) consider it impermissible and Minor Shirk (Shirk al-Asghar). Their proof is the general Hadith of Ibn Mas'ud (Abi Dawud: 3883), in which he did not differentiate between Quranic and non-Quranic amulets.
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Second Group (Those who permit it): It is reported to be permitted by Abdullah bin 'Amr bin Al-'Aas, Aisha (may Allah be pleased with them), and some Successors.
Second Group (Those who permit it): It is reported to be permitted by Abdullah bin 'Amr bin Al-'Aas, Aisha (may Allah be pleased with them), and some Successors.
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Preferred View (Rajih): The safest and most cautious approach is to avoid it, because the practice of the Prophet (ﷺ) was to "recite and blow," not to "wear." Furthermore, wearing amulets can open the door to Shirk and carries the risk of disrespecting Quranic words (e.g., taking them into the restroom).
Preferred View (Rajih): The safest and most cautious approach is to avoid it, because the practice of the Prophet (ﷺ) was to "recite and blow," not to "wear." Furthermore, wearing amulets can open the door to Shirk and carries the risk of disrespecting Quranic words (e.g., taking them into the restroom).
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Proof (for those who permit it): Abdullah bin 'Amr bin Al-'Aas (may Allah be pleased with him) used to teach a supplication for anxiety to his mature children before sleeping, and for those who were not yet of age of understanding, he would write this supplication and hang it around their necks. (Sunan Abi Dawud, Hadith: 3893, Hasan).
Proof (for those who permit it): Abdullah bin 'Amr bin Al-'Aas (may Allah be pleased with him) used to teach a supplication for anxiety to his mature children before sleeping, and for those who were not yet of age of understanding, he would write this supplication and hang it around their necks. (Sunan Abi Dawud, Hadith: 3893, Hasan).
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(Part 3: Practical Proofs of Ruqyah (From the Sunnah))
(Part 3: Practical Proofs of Ruqyah (From the Sunnah))
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Question 17: How did the Prophet (ﷺ) perform Ruqyah on himself?
Question 17: How did the Prophet (ﷺ) perform Ruqyah on himself?
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Answer: When he (ﷺ) was ill or at the time of going to sleep, he would recite the last three 'Qul' (Surah Al-Ikhlas, Al-Falaq, An-Nas), blow into his palms, and then wipe his hands over his head, face, and the front part of his body as far as his hands could reach, doing this three times.
Answer: When he (ﷺ) was ill or at the time of going to sleep, he would recite the last three 'Qul' (Surah Al-Ikhlas, Al-Falaq, An-Nas), blow into his palms, and then wipe his hands over his head, face, and the front part of his body as far as his hands could reach, doing this three times.
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Proof: Aisha (may Allah be pleased with her) said: "Whenever the Prophet (ﷺ) went to his bed, he would recite 'Qul Huwallahu Ahad' and the Mu'awwidhatain into his palms, blow (Nafath) into them, and then wipe them over his body as far as possible." (Sahih Al-Bukhari: 5017)
Proof: Aisha (may Allah be pleased with her) said: "Whenever the Prophet (ﷺ) went to his bed, he would recite 'Qul Huwallahu Ahad' and the Mu'awwidhatain into his palms, blow (Nafath) into them, and then wipe them over his body as far as possible." (Sahih Al-Bukhari: 5017)
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Question 18: Did the Prophet (ﷺ) perform Ruqyah on others?
Question 18: Did the Prophet (ﷺ) perform Ruqyah on others?
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Answer: Yes, he (ﷺ) used to perform Ruqyah on his family members and companions.
Answer: Yes, he (ﷺ) used to perform Ruqyah on his family members and companions.
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Proof: Aisha (may Allah be pleased with her) stated that when anyone among his family members fell ill, the Prophet (ﷺ) would recite the Mu'awwidhat and blow over them. (Sahih Muslim: 2192)
Proof: Aisha (may Allah be pleased with her) stated that when anyone among his family members fell ill, the Prophet (ﷺ) would recite the Mu'awwidhat and blow over them. (Sahih Muslim: 2192)
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Question 19: Did the Prophet (ﷺ) have Ruqyah performed on him?
Question 19: Did the Prophet (ﷺ) have Ruqyah performed on him?
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Answer: Yes. When magic was cast upon him (ﷺ), Angel Jibreel (peace be upon him) came and performed Ruqyah on him. Additionally, during his final illness, Aisha (may Allah be pleased with her) used to perform Ruqyah on him.
Answer: Yes. When magic was cast upon him (ﷺ), Angel Jibreel (peace be upon him) came and performed Ruqyah on him. Additionally, during his final illness, Aisha (may Allah be pleased with her) used to perform Ruqyah on him.
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Proof (Jibreel's Ruqyah): Jibreel (peace be upon him) came to the Prophet (ﷺ) and said: "...In the name of Allah, I perform Ruqyah on you, from everything that harms you..." (Sahih Muslim: 2186)
Proof (Jibreel's Ruqyah): Jibreel (peace be upon him) came to the Prophet (ﷺ) and said: "...In the name of Allah, I perform Ruqyah on you, from everything that harms you..." (Sahih Muslim: 2186)
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Proof (Aisha's Ruqyah): Aisha (may Allah be pleased with her) said that she would recite the Mu'awwidhat and blow upon the Prophet (ﷺ), and she would wipe his own hand over his body hoping for its blessing. (Sahih Al-Bukhari: 5016)
Proof (Aisha's Ruqyah): Aisha (may Allah be pleased with her) said that she would recite the Mu'awwidhat and blow upon the Prophet (ﷺ), and she would wipe his own hand over his body hoping for its blessing. (Sahih Al-Bukhari: 5016)
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Question 20: Did the Companions perform Ruqyah in the presence of the Prophet (ﷺ)?
Question 20: Did the Companions perform Ruqyah in the presence of the Prophet (ﷺ)?
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Answer: Yes, and he (ﷺ) approved of it.
Answer: Yes, and he (ﷺ) approved of it.
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Proof: The incident of Abu Sa'id Al-Khudri (may Allah be pleased with him), when he performed Ruqyah using Surah Al-Fatiha on a tribal chief, and the chief was cured. Upon returning, the Prophet (ﷺ) said: "How did you know that it (Surah Al-Fatiha) is a Ruqyah?" and he (ﷺ) validated their action. (Sahih Al-Bukhari: 2276)
Proof: The incident of Abu Sa'id Al-Khudri (may Allah be pleased with him), when he performed Ruqyah using Surah Al-Fatiha on a tribal chief, and the chief was cured. Upon returning, the Prophet (ﷺ) said: "How did you know that it (Surah Al-Fatiha) is a Ruqyah?" and he (ﷺ) validated their action. (Sahih Al-Bukhari: 2276)
Part 2: Islamic/Shariah Conditions for Ruqyah
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Question 1: What is the first and fundamental condition for Ruqyah to be permissible?
Answer: The first condition for Ruqyah is that it must be performed using verses of the Holy Quran (such as Surah Al-Fatiha, Ayatul Kursi) or the Names and Attributes of Allah Almighty (such as Ya Shafi, Ya Rahman).
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Question 2: What is the proof for performing Ruqyah (healing) with Quranic verses?
Answer: The statement of Allah Almighty: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (And We send down of the Quran that which is healing and mercy for the believers). (Surah Al-Isra, Verse: 82)
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Question 3: Why is it necessary for the words used in Ruqyah to be in Arabic or for their meaning to be known?
Answer: Its importance is to ensure that there are no polytheistic (Shirkiya) or disbelief (Kufriya) words present in the incantation.
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Question 4: Why is it prohibited to perform Ruqyah using unknown languages or mantras?
Answer: Because if the language or words are unknown, it cannot be determined whether the person reciting is invoking Allah or seeking help from Jinn and devils, which is Shirk.
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Question 5: What belief (the third condition) is necessary to hold regarding healing when performing Ruqyah?
Answer: It is necessary to believe that the incantation, blowing, or words themselves do not grant healing; rather, healing comes solely by the command of Allah. Ruqyah is merely a "cause" or means (Sabab).
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Question 6: What is the Quranic proof for considering Ruqyah merely as a "cause" (Sabab)?
Answer: The statement of Prophet Ibrahim (peace be upon him), which the Quran quotes: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (And when I am ill, it is He who cures me). (Surah Ash-Shu'ara, Verse: 80)
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Question 7: What is the Islamic ruling if a person believes that Ruqyah is effective and grants healing in and of itself?
Answer: If someone holds the belief that the incantation works on its own (without the command of Allah), this constitutes Major Shirk (Shirk al-Akbar).
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Question 8: What is the ruling if someone invokes other than Allah or recites unknown mantras during Ruqyah?
Answer: Invoking other than Allah or reciting unknown polytheistic mantras (i.e., abandoning the first and second conditions) also falls under the category of Major Shirk (Shirk al-Akbar).
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Question 9: Is it permissible to perform Ruqyah using supplications (Duas) that are not established from the Sunnah?
Answer: Yes, if someone uses words whose meanings are correct and are completely free from Shirk (i.e., self-composed supplications), it is permissible.
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Question 10: What is the fundamental difference between "Ruqyah" and an "Amulet" (Ta'weez/Tamimah)?
Answer: "Ruqyah" refers to the act of reciting verses or supplications and blowing. An "Amulet" (Ta'weez/Tamimah) refers to writing something on an object (paper, thread, etc.) or blowing on it and wearing it or hanging it around the neck.
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Question 11: What is the clear statement of the Prophet ﷺ regarding polytheistic incantations and amulets?
Answer: The Prophet ﷺ said: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (Verily, polytheistic incantations, amulets, and Tiwalah [love spells] are Shirk). (Sunan Abi Dawud: 3883)
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Question 12: Is it permissible to wear amulets based on the Quran and Hadith (Quranic amulets)?
Answer: There is a difference of opinion among the Salaf (Companions and Successors) regarding this issue. Some forbid it, while others permit it.
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Question 13: What is the proof of the scholars and Companions who consider Quranic amulets impermissible?
Answer: Abdullah bin Mas'ud, Ibn Abbas (may Allah be pleased with them), and their students consider it impermissible. Their proof is the Hadith in which hanging all types of amulets (without distinction) is declared as Shirk.
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Question 14: From which Companion's action do the scholars who permit Quranic amulets derive their proof?
Answer: They derive their proof from the action of Abdullah bin 'Amr bin Al-'Aas (may Allah be pleased with him), who used to write a supplication for anxiety and hang it around the necks of his young children who could not yet understand or memorize it.
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Question 15: What is the preferred (Rajih) and cautious stance regarding Quranic amulets, and why?
Answer: The cautious stance is to avoid it, because the practice of the Prophet ﷺ was to "recite and blow," not to "wear." Furthermore, wearing amulets can open the door to Shirk, and there is a risk of disrespecting Quranic words (e.g., taking them into the restroom).
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Question 16: How did the Prophet ﷺ perform Ruqyah on himself during illness or before sleeping?
Answer: He ﷺ would recite the last three 'Qul' (Surah Al-Ikhlas, Al-Falaq, An-Nas), blow into his palms, and then wipe them over his head, face, and the front part of his body three times. (Sahih Al-Bukhari: 5017)
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Question 17: Did the Prophet ﷺ perform Ruqyah on his family members or others?
Answer: Yes, Aisha (may Allah be pleased with her) states that when anyone among his family members fell ill, the Prophet ﷺ would recite the Mu'awwidhat and blow over them. (Sahih Muslim: 2192)
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Question 18: When magic was cast upon the Prophet ﷺ, who performed Ruqyah on him?
Answer: Angel Jibreel (peace be upon him) came and performed Ruqyah on him with these words: "بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ" (In the name of Allah, I perform Ruqyah on you, from everything that harms you). (Sahih Muslim: 2186)
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Question 19: Who performed Ruqyah on the Prophet ﷺ during his final illness (at the time of his passing)?
Answer: Aisha (may Allah be pleased with her) used to recite the Mu'awwidhat and blow upon the Prophet ﷺ, and she would wipe his own blessed hand over his body seeking its blessings. (Sahih Al-Bukhari: 5016)
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Question 20: Which Companion performed Ruqyah on a tribal chief, and what was the Prophet's ﷺ reaction to it?
Answer: Abu Sa'id Al-Khudri (may Allah be pleased with him) performed Ruqyah on a tribal chief by reciting Surah Al-Fatiha, and he was cured. When they informed the Prophet ﷺ, he praised this action and said: "How did you know that it (Surah Al-Fatiha) is a Ruqyah?" (Sahih Al-Bukhari: 2276)
Part 2: Islamic/Shariah Conditions for Ruqyah
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Question 1: What is the first and fundamental condition for Ruqyah to be permissible?
Answer: The first condition for Ruqyah is that it must be performed using verses of the Holy Quran (such as Surah Al-Fatiha, Ayatul Kursi) or the Names and Attributes of Allah Almighty (such as Ya Shafi, Ya Rahman).
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Question 2: What is the proof for performing Ruqyah (healing) with Quranic verses?
Answer: The statement of Allah Almighty: "وَنُنَزِّلُ مِنَ الۡقُرۡآنِ مَا هُوَ شِفَاءٌ وَرَحۡمَةٌ لِّلۡمُؤۡمِنِينَ" (And We send down of the Quran that which is healing and mercy for the believers). (Surah Al-Isra, Verse: 82)
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Question 3: Why is it necessary for the words used in Ruqyah to be in Arabic or for their meaning to be known?
Answer: Its importance is to ensure that there are no polytheistic (Shirkiya) or disbelief (Kufriya) words present in the incantation.
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Question 4: Why is it prohibited to perform Ruqyah using unknown languages or mantras?
Answer: Because if the language or words are unknown, it cannot be determined whether the person reciting is invoking Allah or seeking help from Jinn and devils, which is Shirk.
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Question 5: What belief (the third condition) is necessary to hold regarding healing when performing Ruqyah?
Answer: It is necessary to believe that the incantation, blowing, or words themselves do not grant healing; rather, healing comes solely by the command of Allah. Ruqyah is merely a "cause" or means (Sabab).
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Question 6: What is the Quranic proof for considering Ruqyah merely as a "cause" (Sabab)?
Answer: The statement of Prophet Ibrahim (peace be upon him), which the Quran quotes: "وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ" (And when I am ill, it is He who cures me). (Surah Ash-Shu'ara, Verse: 80)
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Question 7: What is the Islamic ruling if a person believes that Ruqyah is effective and grants healing in and of itself?
Answer: If someone holds the belief that the incantation works on its own (without the command of Allah), this constitutes Major Shirk (Shirk al-Akbar).
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Question 8: What is the ruling if someone invokes other than Allah or recites unknown mantras during Ruqyah?
Answer: Invoking other than Allah or reciting unknown polytheistic mantras (i.e., abandoning the first and second conditions) also falls under the category of Major Shirk (Shirk al-Akbar).
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Question 9: Is it permissible to perform Ruqyah using supplications (Duas) that are not established from the Sunnah?
Answer: Yes, if someone uses words whose meanings are correct and are completely free from Shirk (i.e., self-composed supplications), it is permissible.
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Question 10: What is the fundamental difference between "Ruqyah" and an "Amulet" (Ta'weez/Tamimah)?
Answer: "Ruqyah" refers to the act of reciting verses or supplications and blowing. An "Amulet" (Ta'weez/Tamimah) refers to writing something on an object (paper, thread, etc.) or blowing on it and wearing it or hanging it around the neck.
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Question 11: What is the clear statement of the Prophet ﷺ regarding polytheistic incantations and amulets?
Answer: The Prophet ﷺ said: "إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرۡكٌ" (Verily, polytheistic incantations, amulets, and Tiwalah [love spells] are Shirk). (Sunan Abi Dawud: 3883)
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Question 12: Is it permissible to wear amulets based on the Quran and Hadith (Quranic amulets)?
Answer: There is a difference of opinion among the Salaf (Companions and Successors) regarding this issue. Some forbid it, while others permit it.
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Question 13: What is the proof of the scholars and Companions who consider Quranic amulets impermissible?
Answer: Abdullah bin Mas'ud, Ibn Abbas (may Allah be pleased with them), and their students consider it impermissible. Their proof is the Hadith in which hanging all types of amulets (without distinction) is declared as Shirk.
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Question 14: From which Companion's action do the scholars who permit Quranic amulets derive their proof?
Answer: They derive their proof from the action of Abdullah bin 'Amr bin Al-'Aas (may Allah be pleased with him), who used to write a supplication for anxiety and hang it around the necks of his young children who could not yet understand or memorize it.
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Question 15: What is the preferred (Rajih) and cautious stance regarding Quranic amulets, and why?
Answer: The cautious stance is to avoid it, because the practice of the Prophet ﷺ was to "recite and blow," not to "wear." Furthermore, wearing amulets can open the door to Shirk, and there is a risk of disrespecting Quranic words (e.g., taking them into the restroom).
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Question 16: How did the Prophet ﷺ perform Ruqyah on himself during illness or before sleeping?
Answer: He ﷺ would recite the last three 'Qul' (Surah Al-Ikhlas, Al-Falaq, An-Nas), blow into his palms, and then wipe them over his head, face, and the front part of his body three times. (Sahih Al-Bukhari: 5017)
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Question 17: Did the Prophet ﷺ perform Ruqyah on his family members or others?
Answer: Yes, Aisha (may Allah be pleased with her) states that when anyone among his family members fell ill, the Prophet ﷺ would recite the Mu'awwidhat and blow over them. (Sahih Muslim: 2192)
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Question 18: When magic was cast upon the Prophet ﷺ, who performed Ruqyah on him?
Answer: Angel Jibreel (peace be upon him) came and performed Ruqyah on him with these words: "بِاسۡمِ اللهِ أَرۡقِيكَ، مِنۡ كُلِّ شَيۡءٍ يُؤۡذِيكَ" (In the name of Allah, I perform Ruqyah on you, from everything that harms you). (Sahih Muslim: 2186)
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Question 19: Who performed Ruqyah on the Prophet ﷺ during his final illness (at the time of his passing)?
Answer: Aisha (may Allah be pleased with her) used to recite the Mu'awwidhat and blow upon the Prophet ﷺ, and she would wipe his own blessed hand over his body seeking its blessings. (Sahih Al-Bukhari: 5016)
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Question 20: Which Companion performed Ruqyah on a tribal chief, and what was the Prophet's ﷺ reaction to it?
Answer: Abu Sa'id Al-Khudri (may Allah be pleased with him) performed Ruqyah on a tribal chief by reciting Surah Al-Fatiha, and he was cured. When they informed the Prophet ﷺ, he praised this action and said: "How did you know that it (Surah Al-Fatiha) is a Ruqyah?" (Sahih Al-Bukhari: 2276)
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Ruqyah's Shar'i Conditions and Proofs from Sunnah
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What is the first condition for Ruqyah to be permissible?
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In which verse of the Quran is the Quran declared a healing and mercy for the believers?
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Why is the second condition of Ruqyah, "knowing the meaning," necessary?
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What is the danger of reciting "unknown incantations"?
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What is the third condition of Ruqyah?
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What is it called to consider Ruqyah effective in and of itself?
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What should Ruqyah be considered in relation to healing?
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In which Surah is the saying of Prophet Ibrahim (A.S), "And when I am ill, it is He who cures me," located?
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What is the ruling for a person who performs Ruqyah by calling upon someone other than Allah?
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What is the ruling on using supplications in Ruqyah that are not proven from the Sunnah but are free from Shirk?
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What is the difference between "Ruqyah" and an "Amulet" (Taweez)?
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According to the Hadith of the Prophet ﷺ, what are "At-Tama'im" (Amulets)?
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What was the name of the wife of Hazrat Abdullah bin Masood (R.A) from whom the narration about amulets is reported?
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What is meant by "Tiwalah"?
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What is the situation among the Companions and Tabi'een regarding wearing Quranic amulets?
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What did Abdullah bin Masood and Ibn Abbas (R.A) consider Quranic amulets to be?
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From which Companions is the permission for Quranic amulets reported?
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According to the preferred (Rajih) opinion, why is it better to avoid amulets?
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What was the personal practice of the Prophet ﷺ during illness?
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What did Abdullah bin Amr bin Al-Aas (R.A) do for young, uncomprehending children?
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Which Surahs did the Prophet ﷺ recite and blow into his palms before sleeping?
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What does "Nafath" (نَفَثَ) mean?
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Where did the Prophet ﷺ wipe his hands after performing Ruqyah?
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How many times did the Prophet ﷺ repeat this Ruqyah action?
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Did the Prophet ﷺ perform Ruqyah on his family members?
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According to Hadith 2192 of Sahih Muslim, what would the Prophet ﷺ recite over a sick family member?
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Who performed Ruqyah on the Prophet ﷺ when magic was cast upon him?
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What is the translation of the words of Hazrat Jibraeel's (A.S) supplication "Bismillahi arqeek"?
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Who performed Ruqyah during the final illness of the Prophet ﷺ?
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Why did Hazrat Aisha (R.A) wipe the Prophet's ﷺ own hand over his body after Ruqyah?
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Which Surah did Hazrat Abu Saeed Al-Khudri (R.A) use for Ruqyah?
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Upon whom did Hazrat Abu Saeed Al-Khudri (R.A) perform Ruqyah?
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What did the Prophet ﷺ say about the action of Abu Saeed Al-Khudri (R.A)?
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Did the Prophet ﷺ approve of the Companions' practice of Ruqyah?
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Calling upon "Ya Shaafi" in Ruqyah falls under which condition?
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Which Surahs are referred to as "Al-Mu'awwidhatayn"?
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If a person believes that healing is in Allah's hands and blowing is merely a means, their belief is:
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Why is the "Arabic language" deemed necessary for Ruqyah (except for masnoon duas)?
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In which book is the Hadith of Jibraeel (A.S) recorded?
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In the narration of Hazrat Aisha (R.A) (Bukhari 5017), what did the Prophet ﷺ do when he came to bed?
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What is the linguistic meaning of Ruqyah?
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Which of the following is correct regarding hanging a "Tamimah" (Amulet)?
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Whose hand did Hazrat Aisha (R.A) wipe over the Prophet ﷺ after performing Ruqyah on him?
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Verse 82 of which Surah is the evidence for the first condition of Ruqyah?
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When magicians recite words whose meanings are unclear, which condition of Ruqyah does this violate?
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What is "Ar-Ruqa" (polytheistic incantations) called in the Hadith?
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In which book of Hadith is the incident of Hazrat Abu Saeed Al-Khudri (R.A) recorded?
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According to the conditions of Ruqyah, can the attributes of Allah be invoked for Ruqyah?
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What is meant by the disrespect of a Quranic amulet?
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What is the primary purpose of Ruqyah Ash-Shar'iyyah?
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Ruqyah's Shar'i Conditions and Proofs from Sunnah
Student 100:00
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What is the first condition for Ruqyah to be permissible?
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In which verse of the Quran is the Quran declared a healing and mercy for the believers?
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Why is the second condition of Ruqyah, "knowing the meaning," necessary?
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What is the danger of reciting "unknown incantations"?
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What is the third condition of Ruqyah?
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What is it called to consider Ruqyah effective in and of itself?
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What should Ruqyah be considered in relation to healing?
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In which Surah is the saying of Prophet Ibrahim (A.S), "And when I am ill, it is He who cures me," located?
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What is the ruling for a person who performs Ruqyah by calling upon someone other than Allah?
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What is the ruling on using supplications in Ruqyah that are not proven from the Sunnah but are free from Shirk?
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What is the difference between "Ruqyah" and an "Amulet" (Taweez)?
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Teacher 300:00
According to the Hadith of the Prophet ﷺ, what are "At-Tama'im" (Amulets)?
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What was the name of the wife of Hazrat Abdullah bin Masood (R.A) from whom the narration about amulets is reported?
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What is meant by "Tiwalah"?
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What is the situation among the Companions and Tabi'een regarding wearing Quranic amulets?
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What did Abdullah bin Masood and Ibn Abbas (R.A) consider Quranic amulets to be?
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From which Companions is the permission for Quranic amulets reported?
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According to the preferred (Rajih) opinion, why is it better to avoid amulets?
Student 100:00
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What was the personal practice of the Prophet ﷺ during illness?
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What did Abdullah bin Amr bin Al-Aas (R.A) do for young, uncomprehending children?
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Which Surahs did the Prophet ﷺ recite and blow into his palms before sleeping?
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What does "Nafath" (نَفَثَ) mean?
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Where did the Prophet ﷺ wipe his hands after performing Ruqyah?
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How many times did the Prophet ﷺ repeat this Ruqyah action?
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Did the Prophet ﷺ perform Ruqyah on his family members?
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According to Hadith 2192 of Sahih Muslim, what would the Prophet ﷺ recite over a sick family member?
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Who performed Ruqyah on the Prophet ﷺ when magic was cast upon him?
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What is the translation of the words of Hazrat Jibraeel's (A.S) supplication "Bismillahi arqeek"?
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Who performed Ruqyah during the final illness of the Prophet ﷺ?
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Why did Hazrat Aisha (R.A) wipe the Prophet's ﷺ own hand over his body after Ruqyah?
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Which Surah did Hazrat Abu Saeed Al-Khudri (R.A) use for Ruqyah?
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Upon whom did Hazrat Abu Saeed Al-Khudri (R.A) perform Ruqyah?
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What did the Prophet ﷺ say about the action of Abu Saeed Al-Khudri (R.A)?
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Did the Prophet ﷺ approve of the Companions' practice of Ruqyah?
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Teacher 300:00
Calling upon "Ya Shaafi" in Ruqyah falls under which condition?
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Teacher 300:00
Which Surahs are referred to as "Al-Mu'awwidhatayn"?
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If a person believes that healing is in Allah's hands and blowing is merely a means, their belief is:
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Why is the "Arabic language" deemed necessary for Ruqyah (except for masnoon duas)?
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In which book is the Hadith of Jibraeel (A.S) recorded?
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In the narration of Hazrat Aisha (R.A) (Bukhari 5017), what did the Prophet ﷺ do when he came to bed?
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What is the linguistic meaning of Ruqyah?
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Which of the following is correct regarding hanging a "Tamimah" (Amulet)?
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Whose hand did Hazrat Aisha (R.A) wipe over the Prophet ﷺ after performing Ruqyah on him?
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Verse 82 of which Surah is the evidence for the first condition of Ruqyah?
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When magicians recite words whose meanings are unclear, which condition of Ruqyah does this violate?
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What is "Ar-Ruqa" (polytheistic incantations) called in the Hadith?
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In which book of Hadith is the incident of Hazrat Abu Saeed Al-Khudri (R.A) recorded?
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According to the conditions of Ruqyah, can the attributes of Allah be invoked for Ruqyah?
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What is meant by the disrespect of a Quranic amulet?
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What is the primary purpose of Ruqyah Ash-Shar'iyyah?