La Ruqia contre les Jinns, magie & la mauvaise œil 3 Apk

The ruqya is actually a treatment (mu'âlaja) of a somewhat special kind:

Indeed :
- there is the care that is of a material nature;
- while ruqya is a care order "spiritual": it is to recite sacred words and / or invocations of the sick person / protect the patient or member / protect.

This is because it is a care (mu'âlaja) authorized to receive wages in exchange for ruqya while earning wages in exchange for a mere recitation of the Quran or a simple invocation for a person is not allowed (see our article).
It is also because it is a treatment that is authorized to use the ruqya who have not been taught by the Prophet, provided of course that they contain nothing shirk.

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How does one explain that the recitation of a speech can act on a physical illness?

The effect of ruqya is because the pronunciation of certain formula produces an effect on the human being, through his soul (Hujjat-Ullah he bâligha, 2/525).

The conception of Islam is that the body and soul are two distinct realities but not cut off from the other: man is rather considered as a whole (this is called in the West more "a holistic conception of the human being" - the Greek word "holos").
Of course, all assignments involving the soma (body) simply can not be cured through a simple effect on the psyche (soul). It is certain assignments, however, that may be.

Ibn ul-Qayyim writes: "God created in the bodies and souls of natures and different energies (...); an intelligent man can not deny the effect of souls on the body" (Zad ul-Ma'ad 4/166; see also pp 126-127)..

This is what explains that if the Prophet recommended treatment with the use of material medicines (hadiths are well known), it was also sometimes use a treatment combining hardware and ruqya remedy: it is the so that it nursed once the bite of a scorpion (reported by Tirmidhi, No. 2905; see the review of Ibn ul-Qayyim: Zad ul-Ma'ad Volume 4 p. 180).

Here we must remember that the use of any ruqya (which in itself is allowed) requires that one does not put himself to believe that ruqya is itself or is in some way. It seems that this is a way (sabab), but it is God who decides (Mussabbib ul-asbâb).

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