“How can sihr be nullified simply by reciting the Qur’an?”
“Can difficulties that have lasted for years improve through recitation alone?”
“Don’t we need an inscribed talisman or an amulet? Shouldn’t we make a vow at a particular place? Haven’t we been told that we must attend a gathering of thousands of people reciting dhikr and salawat to get better?”
People hearing about ruqyah for the first time may have these questions. Someone accustomed to elaborate ceremonies, secret practices and compulsory vows may find an approach based on Qur’an recitation and supplication surprisingly simple.
These questions should not be ridiculed. What matters is understanding what the Qur’an and the Sunnah of the Prophet ﷺ teach.
1. What is the basis for believing that the Qur’an is a source of healing?
Allah says:
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ
Meaning: We send down in the Qur’an that which is healing and mercy for the believers.
— Surah Al-Isra, 17:82.
Belief in the Qur’an as a source of healing does not rest on a claim made by a ruqyah practitioner. Its foundation is the word of Allah.
This does not mean that the Qur’an operates as a power independent of Allah. Allah grants healing; by reciting His words, we seek healing from Him.
In his supplication for the sick, the Prophet ﷺ asked Allah to remove illness and grant healing, affirming that there is no healing except His healing.
— Sahih al-Bukhari 5743.
2. Is there evidence for performing ruqyah through Qur’an recitation?
Yes. Sahih al-Bukhari reports that when a tribal chief was bitten or stung by a venomous creature, a Companion performed ruqyah by reciting Surah Al-Fatihah. The man recovered. When the incident was reported to the Prophet ﷺ, he approved the use of Al-Fatihah for ruqyah.
— Sahih al-Bukhari 5736.
This account establishes a basis in the Prophetic tradition for ruqyah through Qur’an recitation. There is no need to assume that a talisman, amulet or elaborate ceremony is essential for it to be valid.
This hadith is not an instruction to delay treatment for poisoning. A bite or sting from a venomous creature requires urgent medical attention; supplication and ruqyah can accompany that care.
3. What does “the Qur’an alone” mean here?
It means that ruqyah can be performed through Qur’an recitation without adding talismans, unknown incantations or secret rituals.
It does not mean that only Qur’anic verses may be used and that the supplications taught by the Prophet ﷺ must be excluded. Both the Qur’an and supplications established in the religious sources are part of ruqyah.
The Prophet ﷺ explained that ruqyah is permissible when it contains no shirk, or association of partners with Allah.
— Sahih Muslim 2200.
Likewise, saying that the Qur’an is a source of healing does not mean abandoning necessary medical care. Supplication and permissible treatments can be used together.
4. Who nullifies sihr?
The Qur’an records that Musa عليه السلام said to the magicians:
إِنَّ اللَّهَ سَيُبْطِلُهُ
Meaning: Allah will surely nullify it.
— Surah Yunus, 10:81.
This verse belongs to the account of Musa and the magicians. An important lesson for a believer is that sihr is not beyond Allah’s authority.
Reliance is placed on Allah’s power and mercy, not on a ruqyah practitioner’s supposed secret abilities.
At the same time, not every pain, family problem or psychological difficulty should be attributed to sihr. Experiencing relief during ruqyah does not, by itself, establish that sihr caused the problem.
5. Do talismans, amulets and rituals make ruqyah more powerful?
A method does not become more valid or effective simply because it includes more ceremonies.
When considering ruqyah, ask:
- What is being recited, and what is being asked in prayer?
- From whom is help being sought?
- Are the meanings of the words and actions clear?
- Does the practice have a basis in the religious sources?
Unknown symbols, incantations that conceal whom they invoke, appeals to jinn for assistance and worship directed to anyone other than Allah should not be mixed with Qur’an recitation.
Although scholars have differed over amulets containing Qur’anic verses, wearing an amulet is not an essential part of ruqyah. It is not needed to recite the Qur’an or make permissible supplications.
6. Must someone visit a grave or make a vow to recover?
Visiting graves and worshipping graves are not the same thing.
Islam provides a basis for visiting graves to remember death, reflect on the Hereafter and pray for deceased Muslims. The Prophet ﷺ permitted grave visitation.
— Sahih Muslim 977.
However, claims that ruqyah requires visiting a particular grave, asking its occupant for healing or dedicating a devotional vow to them need specific religious evidence. Worship must be devoted to Allah.
Vows must also be considered according to to whom they are directed, their purpose and their form. All charitable gifts and all grave visits should not be placed under a single ruling.
7. Must dhikr or salawat be recited thousands or tens of thousands of times?
Remembering Allah through dhikr and sending blessings upon the Prophet ﷺ are important acts of worship. The point here is not to criticise doing them frequently.
Some forms of dhikr have prescribed counts in the religious sources. For example, authentic hadiths describe the virtues of reciting certain remembrances one hundred times.
— Sahih Muslim 2691.
However, guarantees or compulsory conditions such as “Your sihr will only be removed after you complete this exact number” or “Ruqyah will not work unless you recite this many salawat” require evidence.
A high number alone is not the standard. The meaning of the words, the underlying belief, the method and its religious basis also matter.
8. Is attending a gathering of thousands necessary for healing?
The number of people attending a gathering does not, by itself, determine whether its practices are valid or whether healing will occur. Presenting attendance at a large gathering as a necessary condition for ruqyah requires religious evidence.
You can supplicate to Allah and recite the Qur’an yourself in your own home.
Aishah رضي الله عنها reported that before sleeping, the Prophet ﷺ would recite Surah Al-Ikhlas, Al-Falaq and An-Nas, blow into his hands and wipe them over his body.
— Sahih al-Bukhari 5017.
Self-ruqyah should therefore not be dismissed as an inferior or weak approach. If needed, you may also seek help from a trustworthy person, while placing your reliance on Allah.
9. If someone believes in the Qur’an, shouldn’t they recover immediately?
Believing that the Qur’an is a source of healing is not the same as expecting every difficulty to disappear within a timetable we set.
Ruqyah is not a contract guaranteeing results within a fixed period. No person can guarantee when or how healing will come.
Someone whose difficulties continue should not be judged or blamed with statements such as “You have no faith” or “Your faith is too weak.” A person who is ill needs compassion, support and appropriate treatment.
Alongside self-ruqyah and supplication, seek help from qualified health professionals for physical or psychological symptoms. Do not stop prescribed medicines on your own.
10. What approach should a believer take?
Recite the Qur’an respectfully and try to understand its meaning. Ask Allah directly for healing and protection. Make the supplications and remembrances taught by the Prophet ﷺ part of daily life.
Maintain prayer, repentance, supplication and good deeds. However, do not treat them as a bargain with Allah in exchange for recovery.
Develop trust in Allah instead of fear of secret rituals or unquestioning dependence on particular individuals. Seek necessary treatment; ruqyah can continue alongside it.
A talisman, amulet or elaborate ceremony is not essential for reciting the Qur’an and asking Allah for healing. A ruqyah practitioner may be a means; Allah is the One who grants healing.
May Allah grant us firm belief in His words, sound knowledge and the ability to follow permissible means. Ameen.
Further reading in Malayalam: How to perform self-ruqyah | Ruqyah alongside medical treatment.
