online koran blog

Friday, 6 May 2011

Will women wear hijab in Paradise too?

I heard that muslim women would be in islamic hijab in jannah(paradise) too, or she soul not be able to see men other than her mahram relatives .what i knew was that a women must wear niqab and Islamic hijab in this world only. please i need clarification because someone told me a hadith regarding this issue.

Praise be to Allaah.

Paradise is the abode of
bliss and not the abode of responsibilities. Allaah has created in it
delights that no eye has seen, no ear has heard and it has not crossed the
mind of man. Allaah says (interpretation of the meaning): “No person
knows what is kept hidden for them of joy as a reward for what they used to
do” [al-Sajdah 32:17].

The Muslim should not ask
too many questions about what is in Paradise, with regard to matters that he
may think of as restrictions or hardships. Paradise is a different world
that has nothing in common with this world except names only; the realities
of things are completely different. We should not go out of our way to
compare things in Paradise with their counterparts in this world.

The main thing mentioned
with regard to the relationship between men and non-mahram women is lowering
the gaze and not looking at the share that others have of the delights of
Paradise. Allaah says (interpretation of the meaning): “Wherein both will
be Qaasiraat‑ut‑Tarf [chaste females (wives) restraining their glances,
desiring none except their husbands], whom no man or jinni has touched
before them” [al-Rahmaan 55:56]. This refers to al-hoor al-‘iyn; does it
indicate that this applies to other women too? This is a matter that is
subject to further examination.

Al-Haafiz Ibn Katheer (may
Allaah have mercy on him) said:

“restraining their glances”
means that they lower their gaze and avoid looking at men other than their
husbands, so they do not think that there is anything in Paradise that is
more handsome than their husbands. This was stated by Ibn ‘Abbaas, Qataadah,
‘Ata’ al-Khuraasaani and Ibn Zayd. And it was narrated that one of them will
say to her husband: By Allaah I do not think that there is anything in
Paradise finer than you, or that there is anything in Paradise dearer to me
than you; praise be to Allaah Who has made you for me and made me for you.
End quote.

Tafseer al-Qur’aan
al-‘Azeem (7/504).

With regard to wearing the
khimaar or head cover, we have not come across any report which speaks of
that in detail, rather there is a reference to it in a hadeeth narrated by
Anas ibn Maalik (may Allaah be pleased with him) who said: I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say:
“To go out and come back (in jihad) for the sake of Allaah is better than
this world and everything in it. The space of the bow of one of you in
Paradise or the space of his whip is better than this world and everything
in it. If a woman from among the people of Paradise were to look out over
the people of this world, everything between them would be illuminated and
filled with fragrance, and her kerchief on her head is better than this
world and everything in it.” Narrated by al-Bukhaari (hadeeth no. 2796).

Abu ‘Ubayd al-Qaasim ibn
Salaam (may Allaah have mercy on him) said:

Kerchief means the khimar
(head cover). End quote.

Ghareeb al-Hadeeth
(1/166).

But that is not sufficient
to be certain that the women of Paradise will be obliged to cover their
heads, for three reasons:

Some scholars interpret the
word naseef (translated above as kerchief) as referring to the band that a
woman wraps around her head, which does not cover the head, rather women
wear it for adornment.

The context of the hadeeth
does not reflect that meaning, because what is meant in the hadeeth is to
emphasise the extreme beauty of the womenfolk of the people of Paradise and
the hoor al-‘iyn, such that the smallest thing worn by them is better than
this world and everything in it. The focus is not the kerchief itself. There
is another report in which it says: “and her crown on her head…”

Moreover this casual
mention of the kerchief does not mean that all the women wear it or at all
times and in all places, and in front of all people. To understand it in
such general terms requires special evidence, which we cannot find.

Al-Haafiz Ibn Hajar (may
Allaah have mercy on him) said:

The words “her kerchief” in
the hadeeth are understood to refer to the khimaar. This interpretation
comes from Qutaybah and was narrated by al-Ismaa’eeli in another isnaad from
Ismaa’eel ibn Ja’far.

In the report of
al-Tabaraani it says, “her crown on her head.”

Abu ‘Ubayd al-Harawi
narrated that the naseef (kerchief) is the wrapper that a woman wears on her
head.

Al-Azhari said: It is like
the band that a woman wraps around her head. End quote.

Fath al-Baari
(11/442).

Following note from Muslim Quran online Blog

The first lesson to be learned by all Muslims is the importance of the Reading Quran Online. All Muslim should learn holy Quran online is the Book of Allah All mighty. Every word which the quran reciter recites or he read quran is the word of Allah it is mentioned in Quran in Arabic that it is the guidance which has come from Allah. That is why we as Muslim say it is the Holy Book. We should learn quran and focus on quran teaching thought by the quran tutor to the students and the tutor should arrange the kids quran lessons in such an easy manner so they can understand it easily and make there quran recitation online as beautiful as he could and teach them that the words of Koran were sent by Allah to our beloved Prophet Muhammad (SAWW) through the angel Jibraeel. And further more elaborate wile reading quran with teaching them the quran tafseer and the tajweed quran with its rules let then do quran memorization in the proper manner We as Muslim should respect the teachings of Quran and in every other manner when we are reading it or when we listen to Quran wake up Muslims and spread the word of Islam to

End of the note by quran education

The ages of the people of Paradise

How old will you be in heaven(both men and women) for eternity?.

Praise be to Allaah.

The people of Paradise will enter Paradise in
the most perfect and beautiful form, in the form of their father Adam (peace be upon him), whom Allaah created with His own hand and perfected his
form and made his shape beautiful. Everyone who enters Paradise will be in the form of Adam. It was narrated that Abu Hurayrah (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah created Adam in his form, sixty
cubits tall… and everyone who enters Paradise will be in the form of Adam, sixty cubits tall…”

Narrated by al-Bukhaari, 5873; Muslim, 7092

With regard to their ages, they will all
enter Paradise at the age of strength and youth, thirty-three years old. It was narrated from Mu’aadh ibn Jabal that the Prophet (peace and
blessings of Allaah be upon him) said: “The people of Paradise will enter Paradise hairless, beardless with their eyes anointed with kohl, aged
thirty or thirty-three years.”

Narrated by al-Tirmidhi, 2545. Classed as
saheeh by al-Albaani in Saheeh al-Jaami’, 7928

It was also narrated by Ahmad (8505) from Abu Hurayrah (may Allaah be pleased with him), with
the words “thirty three years old”, with no doubt.

Ahmad Shaakir said: its isnaad is hasan.

O Allaah, we ask You for Paradise and the
words and deeds that will bring us closer to it.

Islam Q&A

Following note from Muslim Quran online Blog

End of the note by quran education

Ages of children who die in childhood when they enter Paradise

My wife was pregnant with twins and on the day the babies were due, her waters broke, so she went to the doctor who told her that one of the twins had died shortly before because he had drunk some of the water in which he was swimming in the uterus. She went to the hospital and had a Caesarean in order to save the other twin, who was born alive, praise be to Allah.

I want to ask about the twin who died. How will he be raised on the Day of Resurrection? Will he be raised like us as a young man or what?.

Praise be to Allaah.

The scholars are unanimously agreed that the fate of Muslim
children -- if they die after the soul has been breathed in and before
reaching puberty -- is Paradise, as an honour from Allah, may He be
exalted, to them and their parents and as a mercy from Him, Whose mercy
encompasses all things.

The texts of the scholars concerning this matter have been
quoted in the answer to question number
6496.

By studying the texts which speak of the situation of Muslim
children in al-Barzakh and at the time of resurrection and reckoning on the
Day of Resurrection, then when entering Paradise, we can divide their
journey into the following stages:

Their situation in al-Barzakh. It is proven that as soon as
they die they are transferred to Paradise and that their souls are blessed
there under the care of our father Ibraaheem (peace be upon him).

This was narrated in the hadeeth of Samurah ibn Jundub (may
Allah be pleased with him) who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) often used to say to his companions: “Has
anyone among you seen a dream?” and whoever Allaah willed would tell him
what he had seen. One day he said: “Last night two people came to me and
made me get up, and they said to me: ‘Let’s go.’ So I set off with them…” He
mentioned things that he had seen, then he said:

“We set off, and we came to a verdant garden, in which were
all the colours of spring, where there was a man who was so tall that I
could hardly see his head in the sky. Around the man was the largest number
of children I had ever seen…” Then among things that the two angels
explained to him was: “As for the tall man who was in the garden, that was
Ibraaheem. As for the children who were around him, these are all the
children who died in a state of fitrah.” One of the Muslims said: “O
Messenger of Allaah, what about the children of the mushrikeen?” He said:
“And the children of the mushrikeen.” Narrated by al-Bukhaari (7047).

And it was narrated that Ibn Mas’ood (may Allah be pleased
with him) said:

The souls of the children of the believers are in the crops
of birds which go wherever they want in Paradise and return to lamps hanging
from the Throne. End quote.

Narrated by Ibn Abi Haatim with his isnaad. See Tafseer
al-Qur’aan al-‘Azeem, 7/148

For some of the details concerning that on our site, please
see the answer to question number
71175.

On the Day of Resurrection, people will be raised from their
graves and the children will also be raised in the state of childhood and
youth in which they died, and they will intercede for their parents and
admit them to Paradise by Allah’s mercy towards them:

It was narrated that Abu Hassaan said: I said to Abu Hurayrah:
Two of my sons have died. Can you narrate to me any hadeeth from the
Messenger of Allaah (blessings and peace of Allah be upon him) which will
console us for our loss? He said: Yes: “Their little ones are the little
ones (da’aamees) of Paradise. When one of them meets his father – or his
parents – he takes hold of his garment – or his hand – as I am taking told
of the hem of your garment, and he does not let go until Allaah admits him
and his father to Paradise.”

Narrated by Muslim, 2635

Ibn al-Atheer said: Da’aamees is the plural of da’moos, which
refers to a small creature that lives in ponds. Da’moos also refers to the
one who wanders about, i.e., they go everywhere in Jannah, entering all
places, and they will not be barred from any place, as children in this
world are not barred from entering upon women and no one hides away from
them. End quote. Al-Nihaayah, 2/279

This hadeeth clearly indicates that the children will remain
as children at the time of resurrection, recompense and reckoning, and even
the miscarried foetus into whom the soul had been breathed will remain as he
was on the day he was miscarried from his mother's womb.

When the people of Paradise enter Paradise and take their
places there.

Some scholars are of the opinion that they will all -- old
and young alike -- enter Paradise aged thirty-three, and they will not grow
old; they will enjoy their youth for ever and ever. Allah will make children
grow older and old men grow younger, until they are all the same age, the
age that is the prime of youth, thirty-three years.

It was narrated from Mu’aadh ibn Jabal (may Allah be pleased
with him) that the Prophet (blessings and peace of Allah be upon him) said:

“The people of Paradise will enter Paradise hairless,
beardless with their eyes anointed with kohl, aged thirty or thirty-three
years.”

Narrated by al-Tirmidhi, 2545; he said it is hasan ghareeb.
It was also narrated by Imam Ahmad in al-Musnad, 2/315, from Abu
Hurayrah, and classed as hasan by the commentators. Also narrated by al-Haythami
in Majma’ al-Zawaa’id, 10/402; classed as saheeh by Abu Haatim in
al-‘Ilal, 3.272 and by al-Albaani in al-Silsilah al-Saheehah,
6/1224.

This was stated clearly in the report of Abu Sa’eed al-Khudri
(may Allah be pleased with him) – although its isnaad is subject to some
discussion -- according to which the Prophet (blessings and peace of Allah
be upon him) said: “Whoever of the people of Paradise dies, young or old,
will be aged thirty-three in Paradise and will never grow older, and the
same applies to the people of Hell.” Narrated by al-Tirmidhi (2562) who
classed it as da’eef, as he said: This is a ghareeb hadeeth which we know
only from the hadeeth of Rashdeen – namely Ibn Sa’d. Ibn Ma’een said: He is
not trustworthy. Al-Nasaa’i said: He is matrook (i.e., his hadeeth is to be
rejected).

Other scholars among the Sahaabah and Taabi’een were of the
view that Muslim children who die before reaching the age of puberty will be
the servants of the people of Paradise, who will go around among them with
drinks and food and other delights; these are the ones who are mentioned in
the verses in which Allah says (interpretation of the meaning):

“Immortal boys will go around them (serving),

18. With cups, and jugs, and a glass of flowing wine”

[al-Waaqi’ah 56:17-18]

“And there will go round boy‑servants of theirs, to serve
them as if they were preserved pearls”

[al-Toor 53:24]

“And round about them will (serve) boys of everlasting
youth. If you see them, you would think them scattered pearls”

[al-Insaan 76:19].

That was narrated by al-‘Allaamah Ibn al-Qayyim from ‘Ali ibn
Abi Taalib (may Allah be pleased with him) and from al-Hasan al-Basri (may
Allah have mercy on him), but he favoured the view that these children who
will serve the people of Paradise are slaves who are created especially for
Paradise, like al-hoor al-‘iyn, and that they are something other then the
children of Muslims who die in this world. He said: As for the children of
people in this world, on the Day of Resurrection they will be 33 years old.
End quote.

See: Haadi al-Arwaah ila Bilaad al-Ifraah, p. 309-311

Perhaps the second opinion is the more correct view
concerning this matter, because of the hadeeth of Abu Hurayrah quoted above,
in which it says: “Their little ones are the little ones of Paradise.” This
is more sound and more correct than the view of the other scholars.

Al-Manaawi (may Allah have mercy on him) said:

Meaning: they wander around in Paradise and enter its houses,
and they are not prevented from doing so just as children in this world are
not prevented from entering even private places.

And it was said that al-da’moos refers to the man who
frequently visits kings, because such people frequently come in and go out,
and they do not wait for permission and do not care where they go in their
houses. The child of Paradise is likened to him because he goes wherever he
wants in Paradise and is not kept out of any part of it. End quote. Fayd
al-Qadeer, 4/194; something similar was stated in Mirqaat al-Mafaateeh
by Mulla ‘Ali al-Qaari 4/16.

Following note from Muslim Quran online Blog

End of the note by quran education

The fate of the children of believers and the children of mushrikeen who die young

What is the fate of the children of believers and the children of mushrikeen who die young?.

Praise be to Allaah.

The destiny of the children of believers is Paradise, because
they follow their parents. Allaah says (interpretation of the needed):

“And those who believe and whose offspring follow them in
Faith, — to them shall We join their offspring, and We shall not decrease
the reward of their deeds in anything. Every person is a pledge for that
which he has earned”

[al-Toor 52:21].

As for the children of non-believers, i.e., children born to
non-Muslim parents, the most correct view is that Allaah knows best what
they would have done, so in this world they come under the same rulings as
their parents; with regard to the Hereafter, Allaah knows best what they
would have done, as the Prophet (blessings and peace of Allaah be upon him)
said, and Allaah knows best about their fate. This is what we say, and in
fact this is something that does not greatly concern us. Rather what
concerns us is the ruling concerning them in this world. The ruling
concerning them -- meaning the children of the mushrikeen -- is that they
are like the mushrikeen: (if they die) they are not to be washed or shrouded, the funeral prayer is not to be offered for them and they are not to be buried in the Muslim graveyard. And Allaah knows best. End quote.

Following note from Muslim Quran online Blog

End of the note by quran education

Does being raised to the status of their parents in Paradise apply to all offspring, young and old?

I read that one of the favours of Allaah is that He will raise the status of children in Paradise to that of their parents who are higher than them, and that on this basis the children of the Companions will be raised to the status of their fathers, and grandchildren will be raised to the status of their forefathers, and so on, every generation will raise the following generation, down to our generation, so we will be raised to the status of the Companions if we are their descendants. This may lead to people being heedless about their actions and relying on this divine honour. What is your opinion?.

Praise be to Allaah.

The question raised here stems from discussion of the verse
in which Allaah says (interpretation of the meaning):

[al-Toor 52:21]

The scholars differed concerning the word offspring -- did it
refer to young or old? Those who said that it refers to young children did
not have any confusion about the meaning of the verse. Rather the confusion
arises if the meaning of the word offspring is grown-up children. The more
correct view concerning the meaning of it is that it refers to young
children. Based on that, it does not refer to that which caused confusion
for the questioner. The raise in status is for offspring in the sense of
young children, otherwise the implication would be that all the people of
Paradise would be of the same status.

Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) said:
the commentators differed concerning the meaning of offspring in this verse.
Does it refer to young, old or both? There are three opinions ... Then he
said: The specific meaning of offspring here as referring to small children
is apparent, otherwise it would imply that those who come later would be
equal in status to those who came before, but there is no such implication
if what is meant is small children, because the children and offspring of
each man will be with him at the same status level. And Allaah knows best.
End quote.

Haadi al-Arwaah ila Bilaad al-Afraad,
p. 279-281.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
mercy on him) said:

If the children are destined for Paradise and the father is
destined for Paradise, then Allaah says in His Book (interpretation of the
meaning):

[al-Toor 52:21]

Meaning that if a person has offspring, and they are people
of Paradise, then they will follow their father, even if their status is
lower than that of their father. Hence He said: “and We shall not
decrease the reward of their deeds in anything” meaning, We will not
decrease the reward of the fathers; rather the fathers will retain their
abundant reward and the offspring will be raised to the status of their
fathers. This refers to the children who are not excluded from the word
offspring when they have their own wives and families. These will have a
special virtue and will not be joined to their fathers, because if we were
to say that each person will join his father even if he has a wife and
children or he is on his own, then all the people of Paradise would be of
the same level, because everyone is the offspring of the previous
generation. Rather what is meant by offspring is those who were with him,
and did not leave and have wives and children of their own. These people
will be raised to the status of their fathers, and nothing of their fathers’
deeds will be lost. End quote.

Fataawa Noor ‘ala al-Darb (tape
no. 324, side 1).

And he (may Allaah have mercy on him) also said:

Moreover, Allaah says (interpretation of the meaning):
“And those who believe and whose offspring follow them in Faith, — to them
shall We join their offspring…”[al-Toor 52:21]. Those who believed and
whose offspring followed them in Faith -- the offspring who follow their
parents in Faith are small children. Hence Allaah says “to them shall We
join their offspring”, i.e., We will cause their offspring to join them
in their levels in Paradise.

With regard to grown-up children who have got married, they
will be in their own levels in Paradise, and will not be joined to their
fathers, because they have their own offspring, so they will be in their own
places. As for offspring in the sense of small children who follow their
fathers, they will be joined to their fathers, but this joining does not
imply any detraction from the reward or status of the fathers. Hence Allaah
says, “and We shall not decrease the reward of their deeds in anything”,
meaning that their offspring will be joined to them, and it cannot be said
that a deduction will be made from the fathers' degrees commensurate with
the rise in status of the offspring, rather Allaah says “and We shall not
decrease the reward of their deeds in anything”. End quote.

Tafseer al-Qur’aan min al-Hujuraat ila al-hadeed,
p. 187.

The difference between the wine of this world and the Hereafter

We all know that wine is forbidden in this world and that it causes intoxication and fogs the mind; hence it is rijs (an abomination) and the handiwork of the Shaytaan, and it is the mother of all evils as the Prophet (blessings and peace of Allaah be upon him). My question is: why is wine haraam in this world and halaal in the Hereafter?.

Praise be to Allaah.

Allaah, may He be exalted, describes the wine of the
Hereafter as being different from the wine of this world. He says
(interpretation of the meaning):

“Round them will be passed a cup of pure wine —

46. White, delicious to the drinkers.

47. Neither will they have Ghoul (any kind of hurt,
abdominal pain, headache, a sin) from that nor will they suffer intoxication
therefrom”

[al-Saaffaat 37:45-47]

So Allaah describes the wine of the Hereafter as:

1.
white

2.
delicious to the drinkers,
unlike the wine of this world which is distasteful when drunk

3.
having no “ghoul” (hurt,
abdominal pain, headache, a sin) in it, which is what affects one who
drinks it in this world, of headache, pain in the stomach and loss of
reason. In Soorat al-Waaq’iah it says: “Wherefrom they will get neither
any aching of the head” [56:19], i.e., they will not get a headache from
it.

4.
“nor will they suffer
intoxication therefrom”, unlike the wine of this world which causes them
to lose their minds.

See: Tafseer Soorat al-Saaffaat by Shaykh Ibn
‘Uthaymeen, p. 107-109.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
said:

The wine of the Hereafter is good, and does not cause any
intoxication or harm. As for the wine of this world, it is harmful and
causes intoxication. In other words, in the wine of the Hereafter there is
no ghawl (intoxication) and the one who drinks it will not become
intoxicated; it does not cause him to lose his mind and it does not cause
physical harm. As for the wine of this world, it is harmful to mind and body
alike. None of the harmful effects in the wine of this world will be found
in the wine of the Hereafter. And Allaah is the source of strength. End
quote.

Majmoo’ Fataawa Ibn Baaz, 23/62.

The reason why those who ask for ruqyah are not included in the seventy thousand will enter Paradise without being brought to account

Why is it that a person who seeks ruqyah from another person will not be of the 70 that enter heaven without being judged?? Is it wrong to ask someone to do ruqyah for you? I have a problem that is really affecting me but I do not feel I have the patience or skill to do ruqyah myself as I keep starting for a few days and then abruptly stop.

Praise be to Allaah.

Firstly:

Al-Bukhaari (6472) and Muslim (220) narrated from Ibn ‘Abbaas
(may Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: “Seventy thousand of my ummah will enter
Paradise without being brought to account; they are the ones who did not ask
for ruqyah or believe in omens or use cautery and they put their trust in
their Lord.” These people will enter Paradise without being brought to
account because of the perfection of their Tawheed, their complete trust in
Allah and their independence from people.

The one who asks for ruqyah from others is not included in
that seventy thousand who will enter Paradise without being brought to
account, due to the shortfall in their trust in Allah, because asking for
ruqyah involves a kind of humiliation and need of the raaqi (the one who
performs ruqyah), and part of complete trust and Tawheed is that the Muslim
should not ask people for anything.

Muslim narrated (1043) that ‘Awf ibn Maalik al-Ashja‘i (may
Allah be pleased with him) said: We were with the Messenger of Allaah
(blessings and peace of Allah be upon him), nine or eight or seven (people)
and he said: “Will you not swear allegiance to the Messenger of Allaah
(blessings and peace of Allah be upon him)?” We had only recently sworn our
allegiance, so we said: We have sworn our allegiance to you, O Messenger of
Allaah. He said: “Will you not swear allegiance to the Messenger of Allaah
(blessings and peace of Allah be upon him)?’ We said: We have already sworn
our allegiance to you, O Messenger of Allaah. Then he said: “Will you not
swear allegiance to the Messenger of Allaah (blessings and peace of Allah be
upon him)?” We held out our hands and said: We swear our allegiance to you,
O Messenger of Allaah. Tell us on what basis we should swear allegiance to
you? He said: “On the basis that you will worship Allaah and not associate
anything with Him, and (you will perform) the five daily prayers, and you
will obey Allaah – and he whispered – and you will not ask the people for
anything.” I saw that some of those people, if they dropped a whip, they
would not ask anyone to hand it to them.

Ibn Al-Qayyim (may Allah have mercy on him) said:

That is because these people will enter Paradise without
being called to account because of the perfection of their Tawheed,
therefore he described them as people who did not ask others to perform
ruqyah for them. Hence he said “and they put their trust in their Lord.”
Because of their complete trust in their Lord, their contentment with Him,
their faith in Him, their being pleased with Him and their seeking their
needs from Him, they do not ask people for anything, be it ruqyah or
anything else, and they are not influenced by omens and superstitions that
could prevent them from doing what they want to do, because superstition
detracts from and weakens Tawheed. End quote.

Zaad al-Ma‘aad, 1/475

The scholars of the Standing Committee for Issuing Fatwas
said:

What is meant is that they do not ask others to perform
ruqyah for them or cauterize them; rather they put their trust in Allah and
rely on Him to relieve what they are suffering and to ward off what would
harm them and to bring that which would benefit them. End quote.

Fataawa al-Lajnah al-Daa’imah,
24/397

Secondly:

Seeking ruqyah from another person is not haraam, but it is
contrary to what is best and most perfect.

The scholars of the Standing Committee for Issuing Fatwas
said:

Asking others to offer du‘aa’ for one and asking them to
perform ruqyah are permissible, but not doing them and doing without people
and doing these things for oneself is better.

End quote.

Fataawa al-Lajnah al-Daa’imah,
24/261

Shaykh Ibn Baaz (may Allah have mercy on him) said:

This hadeeth indicates that not asking is better, just as not
using cautery is better, but when there is a need for it, there is nothing
wrong with asking for ruqyah or using cautery, because the Prophet
(blessings and peace of Allah be upon him) told ‘Aa’ishah to ask for ruqyah
for an illness that had befallen her, and he told the mother of the children
of Ja‘far ibn Abi Taalib (may Allah be pleased with him), whose name was
Asma’ bint ‘Umays (may Allah be pleased with her), to seek ruqyah for them.
This indicates that there is nothing wrong with that when there is a need to
ask for ruqyah. End quote.

Majmoo‘ Fataawa Ibn Baaz,
25/118-119

Thirdly:

With regard to your saying “I do not have the patience or
skill to do ruqyah for myself,” asking for ruqyah is permissible, as stated
above, although ruqyah does not require any skill; rather it is of the same
status as supplication (du‘aa’), and anyone can call upon his Lord for
healing; that is not difficult. So a person can perform ruqyah for himself
by reciting Soorat al-Faatihah, or any other passage of the Holy Qur'aan, or
supplications that are proven to be from the Prophet (blessings and peace of
Allah be upon him), such as:

“Allaahumma Rabb an-naas, mudhhib al-ba’s ishfi anta
al-Shaafi, laa shaafiya illa anta, shifaa’an laa yughaadir saqaman (O
Allaah, Lord of mankind, the One Who relieves hardship, grant healing, for
there is no healer but You, a healing that leaves no trace of sickness).”
Narrated by al-Bukhaari (5750) and Muslim (2191).

“A’oodhu bi kalimaat Allaah al-taammah min kulli
shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the
perfect words of Allaah, from every devil and every poisonous reptile, and
from every bad eye).” Narrated by al-Bukhaari (3371).

Muslim (2202) and al-Tirmidhi (2080) narrated from ‘Uthmaan
ibn Abi’l-‘Aas (may Allah be pleased with him) that he complained to the
Messenger of Allaah (blessings and peace of Allah be upon him) about some
pain that he had felt in his body since he became Muslim. The Messenger of
Allaah (blessings and peace of Allah be upon him) said to him: “Put your
hand on the part of your body that hurts and say: ‘Bismillaah (in the name
of Allaah)’ three times, then say seven times: ‘A’oodhu bi ‘izzat-illaah
wa qudratihi min sharri ma ajid wa uhaadhir (I seek refuge in Allaah
and His Power from the evil of what I find and I fear).’”.

Al-Tirmidhi added: He said: I did that and Allah took away
what I was suffering, and I still tell my family and others to do that.

We ask Allah to heal you, a healing that leaves no trace of
sickness.

And Allah knows best.