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And the second kind of nushrah is the nushrah that is with a ruqyah meaning a ruqyah shar’iyyah – reading Qur’aan, making du’aa to Allaah alone, phrases of Tawheed, supplications to Allaah from the supplications that the messenger salallaahu alaihi wa sallam taught us and so son and reciting or seeking refuge with Allaah like reading qul a’oothu bi rabbil falaq and qul a’oothu bi rabbinnaas and those kinds of soorahs that we seek refuge with Allaah through the reading of those soorahs [and] the use of medicines – medicines that are of course permissible and the open general supplications. Any nushrah that’s based on these things is permissible.
Look at the basis of the therminology that is very important [see troid.ca slides].
The first one is nushrah jaahiliyyah – the nushrah that was known as
the word nushrah from jaahiliyyah and that is that a person uses
amulets, he uses magical spells, he uses the mumbling of certain phrases
that he doesn’t understand, the ruqyah ghayru shar’iyyah in general, he
uses all of that, that is forbidden, that is what is a kind of work of
the shaytaan and that is what al Hasan al Basri considered to be the
cure of magic is done by a magician in this case.
The
second possible meaning of the word nushrah is an-nushrah shar’iyyah –
the nushrah that is allowed in islaam and that is to cure a magical
spell with the use of the qur’aan, by reading the qur’aan over the
afflicted area, asking Allaahu ta’aala with ones Tawheed, calling upon
Allaah by his beautiful names and attributes, taking medicines which are
proven to work that are permissible in their substance, in their makeup
and so on – these are the nushrahs that are allowed – the permissible
forms of curing magic.
The speech of the scholars should be understood in light of these two kinds of nushrah to avoid confusion on the issue.
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