The Qur'an is a cure for all ailments
And We send down, of the Qur’an, that which is a healing and a mercy to the believers... (Al-Isra, 17:82)
Some scholars hold that the verse refers to healing of psychological diseases only, but others are of the opinion that healing in this context is both mental and physical.
Another evidence is the hadith quoted by Aishah: “Treat her with the Book of Allah (the Qur’an).”
The Prophet ﷺ said this to a woman who was treating Aishah with ruqyah.
A close examination of this hadith reveals that the Prophet’s ﷺ statement is general; not confined to any specific verses or chapters of the Qur’an. This proves that the entire Qur’an is a healing. Furthermore, practical experience has shown time and again that the Qur’an is not only a healing for sihr, insanity and jealousy, but also for physical illnesses.
One might argue that there should be specific evidence from every verse we choose from the Qur’an for the purpose of treating an illness. One might also argue that one should wait until confirmation comes from a hadith that the Prophet ﷺ healed such an illness with such a verse. In response to this argument, we say that the Prophet ﷺ laid down a general rule for every ruqyah. It is reported in Sahih Muslim that some people asked the Prophet ﷺ: ‘O Allah’s Messenger! We used to do ruqyah during the pre-lslamic period of ignorance.’ The Prophet ﷺ said:
“Tell me about your ruqyahs. There is no harm in doing or seeking ruqyah as long as it does not contain words of polytheism.”
According to this hadith, we are allowed to adopt ruqyah from the Qur’an, Sunnah, invocations of Allah or the like; or even ruqyahs which belonged to the pre-lslamic period, provided they do not contain the language of polytheism.
Excerpt from Sword Against Black Magic & Evil Magicians, pp. 112–113, Al-Firdous Publications
Some scholars hold that the verse refers to healing of psychological diseases only, but others are of the opinion that healing in this context is both mental and physical.
Another evidence is the hadith quoted by Aishah: “Treat her with the Book of Allah (the Qur’an).”
The Prophet ﷺ said this to a woman who was treating Aishah with ruqyah.
A close examination of this hadith reveals that the Prophet’s ﷺ statement is general; not confined to any specific verses or chapters of the Qur’an. This proves that the entire Qur’an is a healing. Furthermore, practical experience has shown time and again that the Qur’an is not only a healing for sihr, insanity and jealousy, but also for physical illnesses.
One might argue that there should be specific evidence from every verse we choose from the Qur’an for the purpose of treating an illness. One might also argue that one should wait until confirmation comes from a hadith that the Prophet ﷺ healed such an illness with such a verse. In response to this argument, we say that the Prophet ﷺ laid down a general rule for every ruqyah. It is reported in Sahih Muslim that some people asked the Prophet ﷺ: ‘O Allah’s Messenger! We used to do ruqyah during the pre-lslamic period of ignorance.’ The Prophet ﷺ said:
“Tell me about your ruqyahs. There is no harm in doing or seeking ruqyah as long as it does not contain words of polytheism.”
According to this hadith, we are allowed to adopt ruqyah from the Qur’an, Sunnah, invocations of Allah or the like; or even ruqyahs which belonged to the pre-lslamic period, provided they do not contain the language of polytheism.
Excerpt from Sword Against Black Magic & Evil Magicians, pp. 112–113, Al-Firdous Publications