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Firstly, the existence of weapons to be used must be true,

good and both hands that use them must be strong. If either one of

them is lost, then those weapons will not have much meaning, not
to mention whenever both of the above matters do not exist, that is,

the heart is empty of tau˛ıd, of tawakkal, of taqw�, of tawajjuh

(facing, completely dependent upon All�h, attentive) and without
possession of weapons.

Secondly, from the aspect of treating by means of Al Qur√ān
and As-Sunnah both of the above matters must be fulfilled.
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Because of that, Ibnut-Tın ﷲا ﻪﲪر said: “Ruqyah by means of the use

of a number tafiawwudh statements and alos others from amongst

the Names of All�h is treatment of the soul. If it is carried out by

the tongues of good people, then with the permission of All�h 
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the desired recovery will occur”.

The fiŪlamā√ are agreed that ruqyah is permissible upon three

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requisites, that is:

1. Ruqyah is by means of using the decrees of All�h, His

Names and His Attributes, or the sayings of the Messenger of
All�h  .

2. Ruqyah may be enunciated in Arabic or in another language

whose meaning is understood.

573 Refer to Z�dul Mafi�d IV/67-68.
574 Fatḥul Bārī (X/196).
575 Refer to Fatḥul Bārī (X/195), and also Fat�wa al fiAll�mah Ibni B�z (II/384).
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