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Ruqyah, thawakkul and hadeeth of 70,000

people from this ummah entering jannah without


reckoning.
Read the wording of the scholars from below books and then we
will come to a summery like this:
1. Doing Ruqyah is valid as proofed by Sunnah: Rasool(S) did
ruqyah for himself and others, advised others to do wh ever
can help his brothers, Aiysha (R) done for Rasool(S)
2. The wording in Saheeh Muslim do not practice ruqyah is a
mistake in the wording from raawee and this word is not
from Rasool (S) that is why in Saheeh Bhukhaari it is ot
mentioned. (Allah Knows Best).
3. Doing or seeking Ruqyah and medical treatment IS NOT
against the Thawakkul.
4. Doing medical treatment by self or seeking medical treatment
from others WILL NOT disqualify one to be included in the
70,000 mentioned on the hadeeth.
5. Seeking Ruqya from others WILL disqualify one to be
included in the 70,000 mentioned on the hadeeth.
6. Doing ruqyah by one for him self WILL NOT disqualify one
to be included in the 70,000 mentioned on the hadeeth.
7. Doing ruqyah for others WILL NOT disqualify one to be
included in the 70,000 mentioned on the hadeeth.
8. If Person A is doing ruqyah on Person B without the request
of Person B, then both A and B WILL NOT disqualify to be
included in the 70,000 mentioned on the hadeeth.
9. If Person A is doing ruqyah on Person B with the request of
Person B, then Person A WILL NOT disqualify to be
included in the 70,000 mentioned on the hadeeth; where as
Person B WILL BE disqualified to be included in the 70,000
mentioned on the hadeeth.
10. Seeking ruqya by a Raqi(Person doing Ruqya) from
others IS NOT APPROPRIATE as per Sh.Ibn Jibreen.
Read the below attached books and explanation for Imams and
Scholars on this subject.
Allah Knows Best.
Answer:
We must be fully aware that Allahs Book has such dignity
and pride that it must not be undermined by having it written on
such things. How can a believer be at ease as Quranic verses,
particularly, its greatest Ayah, are written on utensils to be thrown
around and played with?! What a degrading position!
Indeed this is not to be allowed. If you have such utensils
with Quranic writings, you must have them erased. If they cannot
be erased, they have to be buried in a clean place. This is safer than
having Quranic verses degraded, even if the intention is seeking
cure. It has never been reported that the good Salaf - may Allah be
pleased with them - did such writings.
1

1.61 Ruqyas vs. Trust in Allah:
Question:
Does treatment with Ruqyas contradict trusting in Allah?
Answer:
To trust in Allah means to truthfully rely on Him believing
that He is the only One Who can bring about benefit and prevent
harm and to, simultaneously, take the necessary measures
commanded by Him. To rely on Allah without taking the necessary
steps is to undermine His Wisdom, for He linked effects to causes.
In this regard a question arises: who is the person that relies most of
all on Allah?
The answer to the question is Allahs Messenger . He I
used to take the measures necessary for avoiding harm. Preparing
for war, he put his shield on to protect himself from arrows. In the
Battle of Uhud he had two shields on in expectation of what was to
come.
















1
: Ibn-Uthaimeen,The Precious Collection, VoL2, p.243

Thus, taking precautionary measures does not contradict
trusting in Allah if one believes that such measures are effective
only with His permission. Accordingly, ones recitation unto
oneself or unto patients does not contradict trust in Allah. The
Prophet himself used to perform Ruqya unto himself with AlFalaq
and Annas Suras, and he used to do recitations unto his companions
when they fell ill
1
&
2

1.62 Bad Omens in Houses:
Question:
Some person lives in a house. There he has been inflicted
with diseases and disasters. As a result, he and his family feel that
house is a bad omen. Is it allowed to move from such a house for
that reason?
Answer:
Sometimes a bad omen may be in a house, a means of
transport or a wife. As destined by Allah, such things may be
associated with some harm or loss, etc. Therefore, one can, for
example, sell the house or move to another one. May Allah bring
about good things into the new house. The Prophet was reported to
have said, A bad omen is in three things: a house, a woman and a
horse.
3

It is true that there can be a bad omen in some transport
means, some wives and some houses. One must be aware that

















1
Evidences have already been mentioned.
2
-
Ifta Permanent Committee, Fatwas on Treatment Using the Quran and the Sunnah, Ruqyas and Related
Issues, by Ibn-Baz and Ibn-Uthaimeen, pp.15.
3
( ) ( )
Sahih Al-B ukhari, Kitab Attib (Book of Medicine), Hadith No. 5733. & Sahih Muslim, Kitab Assalam (Book
of Peace), Hadith No. 2225.
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Question No 3476
The virtues of ruqyah and duaas to be recited therein

Question:

What are the virtues of a man reciting ruqyah for himself? What is the evidence for that? What should
he say when he recites ruqyah for himself?.

Answer:

Praise be to Allaah.
1 There is nothing wrong with the Muslim reciting ruqyah for himself. That is
permissible; indeed it is a good Sunnah, for the Messenger (peace and blessings of
Allaah be upon him) recited ruqyah for himself, and some of his companions recited
ruqyah for themselves.
It was narrated that Aaishah (may Allaah be pleased with her) said: When the
Messenger of Allaah (peace and blessings of Allaah be upon him) was ill, he would
recite al-Miwadhatayn over himself and spit drily. When his pain grew intense, I
recited over him and wiped him with his own hand, seeking its barakah (blessing).
Narrated by al-Bukhaari, 4728; Muslim, 2192
With regard to the hadeeth narrated by Muslim (220), according to which the Prophet
(peace and blessings of Allaah be upon him) described the seventy thousand of this
ummah who will enter Paradise without being brought to account or punished, and in
which it says: They are those who did not recite ruqyah or ask for ruqyah to be done,
and they did not believe in bad omens and they put their trust in their Lord the phrase
they did not recite ruqyah is the words of the narrator, not of the Prophet (peace and
blessings of Allaah be upon him). Hence al-Bukhaari narrated this hadeeth (no. 5420)
and he did not mention this phrase.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
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These people are praised because they did not ask anyone to recite
ruqyah for them, and ruqyah is a type of duaa, so they did not ask others
to pray for them. The phrase and they did not recite ruqyah which is mentioned in
the hadeeth is a mistake (on the part of the narrator), for their ruqyah for themselves and
for others is a good deed. The Prophet (peace and blessings of Allaah be upon him)
recited ruqyah for himself and for others; he did not ask anyone to recite ruqyah for him.
His reciting ruqyah for himself and others was like his making duaa for himself and
others; this is something that is enjoined, for all the Prophets asked of Allaah and prayed
to Him, as Allaah tells us in the stories of Adam, Ibraaheem, Moosa and others.
Majmoo al-Fataawa, 1/182
Ibn al-Qayyim (may Allaah have mercy on him) said:
This phrase is inserted in the hadeeth, but it is a mistake on the part of some of the
narrators. Haadi al-Arwaah, 1/89.
Ruqyah is one of the greatest remedies that the believer should use regularly.
2 With regard to the duaa that is prescribed for the Muslim to say if he wants to
recite ruqyah for himself or for someone else, there are many such duaas, the greatest
of which are al-Faatihah and al-Miwadhatayn.
A group of the Companions of the Prophet (peace and blessings of Allaah be upon
him) set out on a journey and travelled until they made came near one of the Arab
tribes. They asked them for hospitality but they refused to do so. Then the leader of
that tribe was stung, and they tried everything but nothing helped him. Then some of
them said, Why dont you go to those people who are staying (nearby)? Maybe some
of them have something. So they went to them and said, O people, our leader has been
stung and we have tried everything and nothing helped him. Do any of you have
something? One of them said, Yes, by Allaah. I will perform ruqyah for him, but by
Allaah we asked you for hospitality and you did not give us anything, so we will not
perform ruqyah for you unless you give us something in return. So they agreed on a
flock of sheep, then he started to blow on him and recite Al-hamdu Lillaahi Rabb
il-Aalameen. Then he recovered quickly from his complaint and started walking, and
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there was nothing wrong with him. Then they have them what they had agreed to, and
some of them (the Sahaabah) said, Let us share it out. The one who had performed
ruqyah said, Do not do anything until we come to the Prophet (peace and blessings of
Allaah be upon him) and tell him what happened, and we will wait and see what he
tells us to do. So they came to the Messenger of Allaah (peace and blessings of Allaah
be upon him) and told him what had happened. He said, How did you know that it is a
ruqyah? Then he said, You did the right thing. Share them out, and give
me a share. And the Messenger of Allaah (peace and blessings of Allaah be upon
him) smiled. (Narrated by al-Bukhaari, 2276, and by Muslim, 2201).
It was narrated that Aaishah (may Allaah be pleased with her) said: When the
Messenger of Allaah (peace and blessings of Allaah be upon him) was ill, he would
recite al-Miwadhatayn over himself and spit drily. When his pain grew intense, I
recited over him and wiped him with his own hand, seeking its barakah (blessing).
Narrated by al-Bukhaari, 4728; Muslim, 2192
The duaas that have been narrated in the Sunnah include the following:
Muslim (2202) narrated from Uthmaan ibn Abil-Aas that he complained to the
Messenger of Allaah (peace and blessings of Allaah be upon him) about pain that he
had felt in his body from the time he had become Muslim. The Messenger of Allaah
(peace and blessings of Allaah be upon him) said to him: Put your hand on the part of
your body where you feel pain and say Bismillaah (in the name of Allaah) three times,
then say seven times, Aoodhu bi izzat-illaah wa qudratihi min sharri ma ajid wa
uhaadhir (I seek refuge in the glory and power of Allaah from the evil of what I feel
and worry about).
Al-Tirmidhi (2080) added: He said, I did that, and Allaah took away what I had been
suffering, and I kept on enjoining my family and others to do that. (Classed
as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1696)
It was narrated that Ibn Abbaas (may Allaah be pleased with him) said: The Prophet
(peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-
Husayn, and he would say: Your father [ meaning Ibraaheemm peace be upon him]
used to seek refuge with Allaah for Ismaaeel and Ishaaq with these words: Aoodhu bi
kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli aynin
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laammah (I seek refuge in the perfect words of Allaah, from every devil and every
poisonous reptile, and from every evil eye). Narrated by al-Bukhaari, 3191.
And Allaah knows best.
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Question No 1815
Why will the people who ask others for Ruqyah be of a lesser status?

Question:

We want to understand the hadeeth of Ibn Abbaas (may Allaah be pleased with them both) in which
the Prophet (peace and blessings of Allaah be upon him) says of the seventy thousand who will
enter Paradise without being called to account that they do not ask for ruqyah (seek healing
through spiritual means e.g. by recitation of Quraan etc.) (Reported by al-Bukhaari, no. 6472
and 6541; Muslim, no. 220). Does this hadeeth include all kinds of treatment? If this is not the case,
what is the difference between (medical) treatment and ruqyah, because both of them may effect
a cure? How are we to understand the Prophets command to Aaishah and others to seek healing
from al-ayn (the evil eye) through ruqyah? If we know that a person has been afflicted by the evil
eye, should we tell him to seek healing through ruqyah or should we tell him to bear it with
patience and hope for reward from Allaah?

Answer:

Praise be to Allaah.
The phrase in the hadeeth about the seventy thousand who will enter Paradise without
being called to account, that they do not ask for ruqyah means that they do not seek it
from others. But the Prophet (peace and blessings of Allaah be upon him) commanded
us and taught us to seek treatment, as he said: Allaah has not created any disease
without also creating the cure; some know it and some do not. (Reported by al-Bukhaari,
no. 5678).
Ruqyah and seeking medical treatment differ in two ways:
The first difference is that a person will feel a greater attachment to the one who does
ruqyah than to the one who offers medical treatment, because if Allaah decrees that he
should be healed through ruqyah, the bond between the person who did the ruqyah and
the person who was sick is a spiritual bond, as the cure did not come about through
physical means. The fact that it is a spiritual bond may be a source of fitnah (temptation
or trial), as he may say, he is one of the awliya (close friends) of Allaah and so on,
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which may lead him to shirk (associating partners with Allaah). Hence it was followed
by the words and who put their trust in their Lord.
The second difference is that a sick person may ask for ruqyah from someone who is not
qualified to do it, because the latter is not using something tangible that can be
identified. So the person who has been asked to do ruqyah may do it, and the sick
person may be healed coincidentally, not as a result of the ruqyah which was not done
according to shareeah, but at the same time as the ruqyah is done, so people may suffer
fitnah because of this, and think that this is a person whose duaas are answered and
whose ruqyah is blessed, when this is not the case.
For this reason the Prophet (peace and blessings of Allaah be upon him) said, those
who do not ask for ruqyah.. and did not say those who do not seek treatment. Seeking
treatment is essential, but it is better not to seek ruqyah. However, if a person comes
forward and recites something over you and you do not stop him, this does not mean
that you are not counted among the people mentioned in the hadeeth, because you did
not ask for ruqyah. By the same token, if you do ruqyah for your brother, you are doing
him a favour, and this does not rule you out from being one of the seventy thousand.
Thus we say that the extra phrase reported in Saheeh Muslim, and they did not do
ruqyah is a dubious addition that is not saheeh. The correct wording is only Those
who did not ask for ruqyah.
With regard to seeking ruqyah from a scholar, if he is known as such then you can ask
him for ruqyah, because if he treats a person with ruqyah, they will benefit from it, by
the grace of Allaah, as is the case with doctors who treat people.
With regard to the question of whether we should treat the person who is afflicted by the
evil eye with ruqyah or tell him to bear it with patience, the Messenger (peace and
blessings of Allaah be upon him) taught us the way to seek healing from
the evil eye, when he told the one who had put the evil eye on one of his companions
to do ghusl and wudoo, then to take some of the water and pour it over the one who
was afflicted until he recovered.
Liqa al-Baab al-Maftooh by Ibn Uthaymeen, 55/121

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Could you explain how Nafth can be done in such a
situation and what if it occurs a lot?
Answer:
Firstly, at the beginning of Salat and recitation one must
seek refuge from Satan.
Secondly, one must be wholeheartedly aware of what he is
saying during Salat. One must reflect on whatever he is reciting and
whatever he is praying for. When he remembers Allah, he must
reflect on the meanings of his prayers. This way, one becomes
absorbed by such reflections instead.
Thirdly, in case Satans whispering does occur, one has to
pray for seeking refuge afresh - even if silently, i.e. with ones heart
and do Nafth three times to his left.
Nafth is the blowing of a puff of air mixed with little saliva
from the mouth. It is this Nafth that a Raqi does on patients, hoping
to keep Satan away.
1

1.25 Doing Ruqyas unto Others, While Disliking It for
Oneself
Question:
We have read in Sheikh Muhammad Ibn-Abdilwahabs
Kitab Attawheed (The Book of Oneness) the Prophets Hadith
about the seventy thousand Muslims who are going to enter
Paradise without being questioned, for they do not do Ruqyas.
Nevertheless, we have read in Ibn-Al-Qayyims Zad Al-Ma ad that
the Prophet performed Ruqyas on some of his companions, and
he said some prayers in that regard.

1
: 214 ,213
Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), p. 213-214.

Does the Prophets action annul the above-mentioned Hadith, or
does it apply only to the Prophet ?
Answer:
I have read Kitab Attawheed, but I have not come across
that statement (they do not do Ruqyas). Maybe the copy you have
read is an unauthorised one. This is what we have read in Kitab
Attawheed: They are the ones who do not seek Ruqyas by others,
do not get treatment by branding themselves and do not draw evil
omens (from birds), but trust only in their Lord.
1
However, if the
statement exists in some copies, it may have been taken from a
weak Hadith,
2
for the Hadith is related in the Two Sahihs (Sahih
Al-Bukhari and Sahih Muslim) in a variety of forms, one of which
reads, They do not do Ruqyas, nor do they seek any for
themselves. This statement is considered by the Ulama (Muslim
scholars) to be a mistake made by some narrators. Accordingly, the
correct statement must read, They do not seek Ruqyas (to be done
unto themselves by others).
The fact that you benefit others through Ruqyas does not
harm you in any way. In fact, it is a source of reward to you from
Allah. According to the Hadith narrated by Jabir Ibn

1
( 5752 ) ( 220 )
Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5752 & Sahih Muslim, Kitab Al-Iman (Book of Faith),
Hadith No. 220.
2
This expression is mentioned in Muslims narration.

Abdillah, the Prophet said, Whoever can benefit his brethren
should do so.
1

However, that you ask others to perform a Ruqya on you
implies that your trust in Allah, the One and Only God, is not strong
enough. Raqis are allowed to perform Ruqyas unto others, but it
would not be appropriate for them to seek such treatment for
themselves from others.
2

1.26 Ruqya Treatment Is Possible in the Absence of Medical
Treatment
Question:
Some woman fell ill, and she did not know the cause of her
illness. When ordinary medical practice failed to treat her, she
sought treatment with a Ruqya. When the Raqi saw her, he told her
that her housemaid had put a needle in her bed. He requested to
enter the. bedroom in order to perfume it with incense, and claimed
that she would subsequently with Allahs permission - be cured
of her illness.
Is his diagnosis right? How could he know of the needle?
Would he be in contact with Jinn? Ought he to be allowed to enter
the bedroom?
Answer:
Only Allah knows the truth. However, the Raqi has to be
checked: is he a good man? In other words, does he observe
required worship duties? Does he have adequate knowledge of the
Quran? Does he apply that knowledge? Does he possess the

1
( 2199 ) Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2199.
2
: 192 194
Al-Jibreen, Al-Kinz Aththmeen (The Precious Treasure), pp. 192-194.
The Tradition of Ruqya
Sahih Bukhari Hadith (Volume 7, Number 631) Narrated 'Aisha (May Allah be pleased with her)
During the Prophet's (prayers and peace be upon him) fatal illness, he used to recite the Mu'auwidhat
(Surat An-Nas and Surat Al-Falaq) and then blow his breath over his body. When his illness was
aggravated, I used to recite those two Suras and blow my breath over him and make him rub his body with
his own hand for its blessings." (Ma'mar asked Az-Zuhri: How did the Prophet (prayers and peace be upon
him) use to blow? Az-Zuhri said: He used to blow on his hands and then passed them over his face.)
Sahih Bukhari Hadith (Volume 7, Number 632) Narrated Abu Said Al-Khudri (May Allah be pleased with
him)
Some of the companions of the Prophet (prayers and peace be upon him) came across a tribe amongst
the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that
tribe was bitten by a snake (or stung by a scorpion). They said, (to the companions of the Prophet (prayers
and peace be upon him) ), "Have you got any medicine with you or anybody who can treat with Ruqya?"
The Prophet's (prayers and peace be upon him) companions said, "You refuse to entertain us, so we will
not treat (your chief) unless you pay us for it." So they agreed to pay them a flock of sheep. One of them
(the Prophet's (prayers and peace be upon him) companions) started reciting Surat-al-Fatiha and
gathering his saliva and spitting it (at the snake-bite). The patient got cured and his people presented the
sheep to them, but they said, "We will not take it unless we ask the Prophet (prayers and peace be upon
him) (whether it is lawful)." When they asked him, he smiled and said, "How do you know that Surat-al-
Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me."
Sahih Bukhari Hadith (Volume 7, Number 633) Narrated Ibn 'Abbas (May Allah be pleased with him)
Some of the companions of the Prophet (prayers and peace be upon him) passed by some people staying
at a place where there was water, and one of those people had been stung by a scorpion. A man from
those staying near the water, came and said to the companions of the Prophet (prayers and peace be
upon him) , "Is there anyone among you who can do Ruqya as near the water there is a person who has
been stung by a scorpion." So one of the Prophet's (prayers and peace be upon him) companions went to
him and recited Surat-al-Fatiha for a sheep as his fees. The patient got cured and the man brought the
sheep to his companions who disliked that and said, "You have taken wages for reciting Allah's Book."
When they arrived at Medina, they said, -O Allah's Apostle! (This person) has taken wages for reciting
Allah's Book." On that Allah's Apostle said, "You are most entitled to take wages for doing a Ruqya with
Allah's Book."
Sahih Bukhari Hadith (Volume 7, Number 634) Narrated 'Aisha (May Allah be pleased with her)
The Prophet (prayers and peace be upon him) ordered me or somebody else to do Ruqya (if there was
danger) from an evil eye.
Sahih Bukhari Hadith (Volume 7, Number 635) Narrated Um Salama (May Allah be pleased with her)
The Prophet (prayers and peace be upon him) saw in her house a girl whose face had a black spot. He
said. "She is under the effect of an evil eye; so treat her with a Ruqya."
Sahih Bukhari Hadith (Volume 7, Number 636) Narrated Abu Huraira (May Allah be pleased with him)
The Prophet (prayers and peace be upon him) said, "The effect of an evil eye is a fact." And he prohibited
tattooing.
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Sahih Bukhari Hadith (Volume 7, Number 637) Narrated Al-Aswad (May Allah be pleased with him)
I asked 'Aisha about treating poisonous stings (a snake-bite or a scorpion sting) with a Ruqya. She said,
"The Prophet (prayers and peace be upon him) allowed the treatment of poisonous sting with Ruqya."
Sahih Bukhari Hadith (Volume 7, Number 638) Narrated 'Abdul 'Aziz (May Allah be pleased with him)
Thabit and I went to Anas bin Malik. Thabit said, "O Abu Hamza! I am sick." On that Anas said, "Shall I
treat you with the Ruqya of Allah's Apostle?" Thabit said, "Yes." Anas recited, "O Allah! The Lord of the
people, the Remover of trouble! (Please) cure (Heal) (this patient), for You are the Healer. None brings
about healing but You; a healing that will leave behind no ailment."
Sahih Bukhari Hadith (Volume 7, Number 639) Narrated 'Aisha (May Allah be pleased with her)
The Prophet (prayers and peace be upon him) used to treat some of his wives by passing his right hand
over the place of ailment and used to say, "O Allah, the Lord of the people! Remove the trouble and heal
the patient, for You are the Healer. No healing is of any avail but Yours; healing that will leave behind no
ailment."
Sahih Bukhari Hadith (Volume 7, Number 640) Narrated 'Aisha (May Allah be pleased with her)
Allah's Apostle (prayers and peace be upon him) used to treat with a Ruqya saying, "O the Lord of the
people! Remove the trouble. The cure is in Your Hands, and there is none except You who can remove it
(the disease). "

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