Ruqyah is treating people affected by trance, or possessed genie disturbance. Ruqyah shar `iyah is treating people affected by trance, interference or conceded a genie in a way that the Islamic syariatkan, with verses from the Qur'an, Asma` ul Husna, do-do `a` a is derived from the Qur'an and Hadith. Islam forbids ruqyah with the help of shamans, magic, jinns and other ways that conflict with Islam.
Prophet allows ruqyah the Qur'an, dhikr, dhikr, and do-do `a` a long menngaundung not shirk or words that can not understand its meaning. Based on the hadith below:
Of `Auf bin Malik, he said," We are concerned with the Jaahiliyyah, and we said, O Messenger of Allah! How do you feel about that? `He said, Show me your ruqyah. No why do not contain ruqyah for shirk." (Narrated by Muslim and Abu Dawud).
The scholars agreed to allow ruqyah, when according to the categories mentioned above, and the belief that he is as a cause, no effect to him except by taqdir God. As for hanging things on the neck or tie in one of the members of one's body, if not from the Koran, is haraam, even shirk. Based on the hadith below:
From Imran ibn al-Husayn, the Prophet saw someone in her hand from the brass bands. He said, "Surely he did not add you in addition to weakness, cast from you. Indeed, if you died and she stayed with you, you will not be lucky forever." (Narrated by Ibn Majah, Ahmad. Bushairi in Dihasankan Al Zawaa Az `id).
And the hadith narrated from 'Uqbah ibn Nafi `from the Prophet he said," He who meanggantung tamimah, may God not grant his wish, and whoever hung Farewell `ah, may God's peace mmberi not padaa himself." (Narrated by Ahmad).
Ibn mas `ud I heard the Messenger of Allah said," really ruqyah, first `im and tiwalah is shirk." (Narrated by Ahmad and Abu Dawood).
"He who hung tamimah, means he has committed shirk." (Narrated by Ahmad).
If that is suspended from the verses of the Koran, the opinion also saheeh is prohibited for three reasons:
a. Derived from the hadith, the Prophet forbade hadaits hung tamimah and no mengkhususkannya propositions.
b. Closing the road, because it could lead to a not hang from the Qur'an.
c. If he hung from the way it (the Qur'an), to be an insult to bring in water waste of time, istinjaa Jima `and` (Sunday), and that such dengannya.1
Wages of Taking Legal perform ruqyah
Please note, that the reading would not be useful ruqyah terhadaap except those who are sick with some reservations:
a. Properly concerned with people is a good, righteous, stay istiqomah in implementing a mandatory, sunna, avoiding what is unlawful and syubhat.
b. Not determine the wages of people who are sick, stay away from taking the wages of more than needs. So all of that is more supportive ruqyahnya efficacy.
c. Know-ruqyah ruqyah allowed in the Shari'a.
d. People who are sick are people who sholeh, well, stay istiqomah in the religious and far from what is forbidden.
e. Sick people who belief that the Koran is pernawar, grace and drug berguna.2
One should raaqi / concerned with (intended) to do good with ruqyahnya to benefit the Muslims and the expected reward from God in mngobati Muslims who are sick, mennhilangkan danger from them, and do not expect wages to ruqyahnya. But he handed the matter to the patient. If they gave the crowd exceeded kepadaya, he should be zuhud and return it. If wages less than his due, he should let the deficiency.
Sheikh Abdullah Al Jibrin said, "There is no barrier to take wages for shar` iyyah ruqyah provided recovery from illness. " Dalinya the hadeeth narrated by Abu Sa `id, bahwasannya their friends are concerned with tribal leaders when there is agreement between them on the wage group of goats, and they also deliver. The Prophet said:
"Divide and find a part of me with you." (H. R. Bukhari, Muslim). "Surely the most appropriate reward you get is kitabullah (Koran)." (Narrated by Bukhari).
He set them determine their condition and also provides parts for him as a sign of skill, but on condition that he did ruqyah shar `iyyah. If not ruqyah shar `iyyah it should not. and is not prescribed but after survivors of illness (after recovery) and loss of disease. And the main reading is not giving ruqyah requirements, and do ruqyah for the benefit of the faithful and eliminate the danger and pain. And if given condition so do not give a strict requirement, but merely urgent.
Hadeeth of Abu Sa `id al Khudry it is shown bolehnya ruqyah and took top wages. Sheikh Abdullah Al Jibrin also said, "We say that the fact that treating physicians, if requires a certain wage, it should be required to recover and survive the pain he was working, unless they agreed to provide value and cost of drug treatment oabatan. The charm of this kind , is basically ruqyah, meaning to read for patients and with a little spit saliva. Similarly verses written on paper and water for instance with za `faran, may take on such wages in exchange for drugs. And this kind of clean water and oil. If recited the verses of the Qur'an to him, then allowed him to take the value is usually, without exaggeration in the setting of tariffs that are not comparable. " 3
Legal Profession and Ruqyah In Place Established Practices for him
Shaykh Salih Al fauzan once asked, "What do you think about the person who opened the practice of medicine by reading ruqyah?."
He said, "This should not be done because he opened the door to defamation, opening doors for businesses that try to do tricks. This is not an act of As-Salih Salafush that they opened the house or open places for the practice. Expand the wing in this case would constitute crimes, the damage went in it and participate in it are not good people. Since man was running behind greedy nature, want to attract people to their hearts, even though by doing what is forbidden. And must not say, "This is a righteous person. "Because people get slander, may Allah give protection. Though he was righteous then opened the door still can not." 4
Many people berkenyakinan of certain peculiarities owned by people who have done ruqyah (raaqi), so they have a perception (being ghuluw / excess) of raaqi about what is read when you're concerned with. Originally in the Islamic Shari'a is saddu dzari `ah (to prevent danger) because this ruqyah job is sometimes open the door to evil and perversity of Islamic scholars. The ways like this (taking ruqyah as a profession) does not exist (essentially) from the Prophet. nor is it done by one of his best friend, and have never done one of the scientists and experts glory, even though they have needs. In principle we must follow and imitate them (the Prophet, his companions, scholars, and experts glory). 5
Basically, if someone makes ruqyah as a profession, he would be busy with this matter and left the affairs of others. Except if someone had a job and not make ruqyah a profession and not practice, then it's okay. And he melanyani only people who need his help to the devil diruqyah being interrupted. He intended to help help ruqyahnya in goodness, amar ma `ruf nahi evil, Satan and demons fought a disturbing people and expect the pleasure of Allah alone. He does not expect the wages of men and did not specify the size of the tariff men. When in the middle he was concerned with the part (that is a given wage), then if he needs be taken. And if he does not need it because it had had enough, it should not be taken as an attitude zuhud on what is in the hands of humans. Because he basically just expect the pleasure of Allah and His face and help people who need help. Ruqyah with the intention of doing this is allowed and permissible.
But when he did ruqyah only be used as a profession, practice, and the high charges and no element to help people who need help. So concerned with such intention, clearly contrary to the Shari'a. Allaah A `lam Shawab Bish.
Source Reading:
1. Zaad Ma `ad, Ibn Qayyim al Jawziyyah.
2. Fath Majid Sharh Kitab Tauhid Shaikh Muhammad bin Abdul Wahab.
3. Qaul Mufid Al Tawhid Kitabut Fi, Sheikh Muhammad ibn Saalih al-'Uthaymeen
4. Kitab Sharh Aqidah At Thawiyyah, Imam Abil Izz
5. Recent fatwas, Baladul Haram Imam.
6. Aqidah believer, Sheikh Abu Bakr Al Jazaairi.
7. Minhaj al-shar `i` Fi Ilaaji Al Massi Wa Al Shura `i.
8. Fataawa Fataawa Daaimah.
9. Jin and Human Nature, Ustadz Abu Umar Abd.
10. Fathul Bari, Imam Ibn Hajar.
11. Sharh Saheeh Muslim Imam Nawawi.
12. Dalaalah Ad Idhaahu Fii `Umuumi Al treatise.
Prophet allows ruqyah the Qur'an, dhikr, dhikr, and do-do `a` a long menngaundung not shirk or words that can not understand its meaning. Based on the hadith below:
Of `Auf bin Malik, he said," We are concerned with the Jaahiliyyah, and we said, O Messenger of Allah! How do you feel about that? `He said, Show me your ruqyah. No why do not contain ruqyah for shirk." (Narrated by Muslim and Abu Dawud).
The scholars agreed to allow ruqyah, when according to the categories mentioned above, and the belief that he is as a cause, no effect to him except by taqdir God. As for hanging things on the neck or tie in one of the members of one's body, if not from the Koran, is haraam, even shirk. Based on the hadith below:
From Imran ibn al-Husayn, the Prophet saw someone in her hand from the brass bands. He said, "Surely he did not add you in addition to weakness, cast from you. Indeed, if you died and she stayed with you, you will not be lucky forever." (Narrated by Ibn Majah, Ahmad. Bushairi in Dihasankan Al Zawaa Az `id).
And the hadith narrated from 'Uqbah ibn Nafi `from the Prophet he said," He who meanggantung tamimah, may God not grant his wish, and whoever hung Farewell `ah, may God's peace mmberi not padaa himself." (Narrated by Ahmad).
Ibn mas `ud I heard the Messenger of Allah said," really ruqyah, first `im and tiwalah is shirk." (Narrated by Ahmad and Abu Dawood).
"He who hung tamimah, means he has committed shirk." (Narrated by Ahmad).
If that is suspended from the verses of the Koran, the opinion also saheeh is prohibited for three reasons:
a. Derived from the hadith, the Prophet forbade hadaits hung tamimah and no mengkhususkannya propositions.
b. Closing the road, because it could lead to a not hang from the Qur'an.
c. If he hung from the way it (the Qur'an), to be an insult to bring in water waste of time, istinjaa Jima `and` (Sunday), and that such dengannya.1
Wages of Taking Legal perform ruqyah
Please note, that the reading would not be useful ruqyah terhadaap except those who are sick with some reservations:
a. Properly concerned with people is a good, righteous, stay istiqomah in implementing a mandatory, sunna, avoiding what is unlawful and syubhat.
b. Not determine the wages of people who are sick, stay away from taking the wages of more than needs. So all of that is more supportive ruqyahnya efficacy.
c. Know-ruqyah ruqyah allowed in the Shari'a.
d. People who are sick are people who sholeh, well, stay istiqomah in the religious and far from what is forbidden.
e. Sick people who belief that the Koran is pernawar, grace and drug berguna.2
One should raaqi / concerned with (intended) to do good with ruqyahnya to benefit the Muslims and the expected reward from God in mngobati Muslims who are sick, mennhilangkan danger from them, and do not expect wages to ruqyahnya. But he handed the matter to the patient. If they gave the crowd exceeded kepadaya, he should be zuhud and return it. If wages less than his due, he should let the deficiency.
Sheikh Abdullah Al Jibrin said, "There is no barrier to take wages for shar` iyyah ruqyah provided recovery from illness. " Dalinya the hadeeth narrated by Abu Sa `id, bahwasannya their friends are concerned with tribal leaders when there is agreement between them on the wage group of goats, and they also deliver. The Prophet said:
"Divide and find a part of me with you." (H. R. Bukhari, Muslim). "Surely the most appropriate reward you get is kitabullah (Koran)." (Narrated by Bukhari).
He set them determine their condition and also provides parts for him as a sign of skill, but on condition that he did ruqyah shar `iyyah. If not ruqyah shar `iyyah it should not. and is not prescribed but after survivors of illness (after recovery) and loss of disease. And the main reading is not giving ruqyah requirements, and do ruqyah for the benefit of the faithful and eliminate the danger and pain. And if given condition so do not give a strict requirement, but merely urgent.
Hadeeth of Abu Sa `id al Khudry it is shown bolehnya ruqyah and took top wages. Sheikh Abdullah Al Jibrin also said, "We say that the fact that treating physicians, if requires a certain wage, it should be required to recover and survive the pain he was working, unless they agreed to provide value and cost of drug treatment oabatan. The charm of this kind , is basically ruqyah, meaning to read for patients and with a little spit saliva. Similarly verses written on paper and water for instance with za `faran, may take on such wages in exchange for drugs. And this kind of clean water and oil. If recited the verses of the Qur'an to him, then allowed him to take the value is usually, without exaggeration in the setting of tariffs that are not comparable. " 3
Legal Profession and Ruqyah In Place Established Practices for him
Shaykh Salih Al fauzan once asked, "What do you think about the person who opened the practice of medicine by reading ruqyah?."
He said, "This should not be done because he opened the door to defamation, opening doors for businesses that try to do tricks. This is not an act of As-Salih Salafush that they opened the house or open places for the practice. Expand the wing in this case would constitute crimes, the damage went in it and participate in it are not good people. Since man was running behind greedy nature, want to attract people to their hearts, even though by doing what is forbidden. And must not say, "This is a righteous person. "Because people get slander, may Allah give protection. Though he was righteous then opened the door still can not." 4
Many people berkenyakinan of certain peculiarities owned by people who have done ruqyah (raaqi), so they have a perception (being ghuluw / excess) of raaqi about what is read when you're concerned with. Originally in the Islamic Shari'a is saddu dzari `ah (to prevent danger) because this ruqyah job is sometimes open the door to evil and perversity of Islamic scholars. The ways like this (taking ruqyah as a profession) does not exist (essentially) from the Prophet. nor is it done by one of his best friend, and have never done one of the scientists and experts glory, even though they have needs. In principle we must follow and imitate them (the Prophet, his companions, scholars, and experts glory). 5
Basically, if someone makes ruqyah as a profession, he would be busy with this matter and left the affairs of others. Except if someone had a job and not make ruqyah a profession and not practice, then it's okay. And he melanyani only people who need his help to the devil diruqyah being interrupted. He intended to help help ruqyahnya in goodness, amar ma `ruf nahi evil, Satan and demons fought a disturbing people and expect the pleasure of Allah alone. He does not expect the wages of men and did not specify the size of the tariff men. When in the middle he was concerned with the part (that is a given wage), then if he needs be taken. And if he does not need it because it had had enough, it should not be taken as an attitude zuhud on what is in the hands of humans. Because he basically just expect the pleasure of Allah and His face and help people who need help. Ruqyah with the intention of doing this is allowed and permissible.
But when he did ruqyah only be used as a profession, practice, and the high charges and no element to help people who need help. So concerned with such intention, clearly contrary to the Shari'a. Allaah A `lam Shawab Bish.
Source Reading:
1. Zaad Ma `ad, Ibn Qayyim al Jawziyyah.
2. Fath Majid Sharh Kitab Tauhid Shaikh Muhammad bin Abdul Wahab.
3. Qaul Mufid Al Tawhid Kitabut Fi, Sheikh Muhammad ibn Saalih al-'Uthaymeen
4. Kitab Sharh Aqidah At Thawiyyah, Imam Abil Izz
5. Recent fatwas, Baladul Haram Imam.
6. Aqidah believer, Sheikh Abu Bakr Al Jazaairi.
7. Minhaj al-shar `i` Fi Ilaaji Al Massi Wa Al Shura `i.
8. Fataawa Fataawa Daaimah.
9. Jin and Human Nature, Ustadz Abu Umar Abd.
10. Fathul Bari, Imam Ibn Hajar.
11. Sharh Saheeh Muslim Imam Nawawi.
12. Dalaalah Ad Idhaahu Fii `Umuumi Al treatise.
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