The Raqi's Wage

Book an appointment now

By Sheikh Khalid al-Hibshi

Author's introduction

Objectives of the book

Introduction to the subject

Guidance for both patient and raqi

The most worthy thing for which you take payment is the Book of Allah

Wages of teachers and Raqis

Fatawa (Scholarly Verdicts)

Those who do not deserve a wage

Dedicating oneself to ruqyah and making it a profession

Conclusion

You can also access the PDF version here.

Author's introduction

All Praise belongs to Allah, God of the first and the last, and peace and blessings upon the one sent as a mercy to the worlds, Muhammad, and upon his family and companions and those who follow them in goodness until the Day of Judgement. To proceed:

Allah the Almighty says: "O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment."

The Prophet ﷺ said: "That which is lawful is clear, and that which is unlawful is clear."

All Praise belongs to Allah who has appointed soldiers from among His servants to strive in His cause in various arenas. He has raised among them those who confront sorcerers and devils, repelling them by the permission of their Lord. They strive their utmost to benefit their afflicted and sick brethren through the specific verses and supplications from the Book of their Lord that Allah has granted them the ability to recite, by which they hope for mercy and healing from the Most Merciful, the Bestower.

So whoever undertakes this role and purifies his work for Allah, acting correctly and following what Allah has permitted, has succeeded and prospered, and Allah will guide him and grant him success.

However, anyone who uses this position to commit Shirk (polytheism), to retreat, or to deviate from the path, has fallen into the evil consequences of his actions, and his affair will end in loss.

Therefore, it is the duty of every mujahid (striver) to utilise the means that assist in this jihad, including preparation, sufficient resources, and capability. He confronts sorcerers and their aides from among jinn and mankind. He faces rebellious demons (maradah) and powerful spirits ('afarit), as well as the evil eye and envy at all times, and their harm may even extend to his family, children, and property.

Regarding this, Ibn Taymiyyah says: "If the devils are 'afarit (powerful) and the healer is weak, they may harm him. So, such a person should fortify himself by reciting the mu'awwidhat (protective surahs), prayer, and supplication, and similar things that strengthen faith. He must avoid sins through which they gain power over him, for he is a mujahid in the path of Allah, and this is among the greatest forms of jihad. So let him beware lest the enemy conquers him due to his sins."

These Raqis and their likes are in need of assistance and support. Since people toil in this life to acquire wealth, housing, clothing, and food, most of their time and concern is devoted to providing these necessities.

Since there has been much discussion, debate, writing, and responses regarding the subject of the Raqi's Wage—what the Raqi takes and requests from patients—and many have delved into this, whether from the people of knowledge or the general public, and given the sharp division of opinion on this matter—between critics, supporters, and those who remain neutral—I wished to present the subject comprehensively, by the permission of Allah. My aim is to dispel confusion and ignorance, prevent the unjust defamation of others, and clarify the Shari'ah ruling regarding the Raqi's wage.

Click here to go up

Objectives of the book

Presenting the topic of the Raqi's wage separately, clarified and explained with evidence from the Shari'ah and the statements of the Imams.
Removing the confusion that has occurred among many people, including some students of knowledge.
Clarifying the permissibility of taking a wage for the act of reading itself, without restricting it to the occurrence of a cure.
Examining the issue of the Raqi's wage, similar to the wages of teachers and doctors.
Dispelling the misconception that links a Raqi's sincerity to his refusal to take a wage for his ruqyah.
Defending the legitimate rights of the Raqi, which have been portrayed as forbidden.
Establishing the permissibility of treating ruqyah as a profession.
Clarifying the status of Raqis who do not deserve a wage.
Codifying the concepts of ju'alah (reward for a specific outcome) and ijarah (hiring for a service).
Advice for Raqis.

Click here to go up

Introduction to the subject

We see and hear many patients who go to Raqis, and we hear in our gatherings and society—from students of knowledge and the general public—accusations against Raqis regarding their ruqyah (treatment) of the afflicted and the fees they charge, as though they are stealing from people, blackmailing them, and exploiting them.

Among the phrases we hear:

"Raqis steal from people and deceive them."
"They exploit the weakness of patients and their need for ruqyah."
"It is not permissible for a Raqi to take compensation for his ruqyah and reading."
"A true Raqi must not take payment for his ruqyah unless the patient gives it willingly."
"What is given to the ruqyah is a gift, not a wage, because the Qur'an is not to be traded."
"The patient should not give anything unless after the cure."
"Raqis do not read for the sake of Allah but for the sake of money."
"So-and-so takes money for his ruqyah, therefore his ruqyah is of no benefit."

...and other such phrases.

Reasons for these statements:

People's ignorance of the ruling on taking a wage for ruqyah.
The exorbitant fees charged by some Raqis.
Envy from some people regarding what the Raqi earns.
Some fatwas that did not clarify this issue fully.

We say nothing but: Fear Allah regarding people's honour and do not judge anyone until you know the ruling on taking a wage for Ruqyah.

We need to pause and reflect on this matter. I begin with the following question:

Why is resentment against the Raqi so strong?

We need to pause and reflect seriously on this matter and look closely, for the Raqi did not force the patient to receive reading, nor did he extract his money by force.

Furthermore, the Raqi's work differs from a doctor's work. The Raqi recites Qur'an and blows lightly, for example, which is something the patient could theoretically do themselves, becoming their own doctor. Even if they cannot, a family member can read over them and supplicate for them. This is unlike the work of a doctor or surgeon, which the patient cannot perform themselves.

The patient cannot perform surgery on themselves, nor laboratory tests and other such treatments.

Yet, you do not find resentment against the doctor like the resentment against the Raqi. Indeed, a patient comes to the Raqi having lost thousands and undergone dozens of surgeries, yet he resents the Raqi if he requests a fraction of what he paid to hospitals and doctors who operated on him.

What is the real reason for attacking raqis?

After research and investigation into the reasons for opposing Raqis, we found that the strongest main reason—after the issue of whether the Raqi follows the Sunnah—is: Money.

According to the prevailing belief: The Raqi who does not take compensation is called "sincere" and is praised. If he treats for free, they place him in a higher rank, and no one opposes him or speaks against him. This is widely observed.

It is narrated in the two Sahihs from Usamah bin Zayd, may Allah be pleased with him, who said: "The Messenger of Allah ﷺ sent us on a military expedition. We attacked Al-Huraqat of Juhaynah in the morning. I caught a man and he said: 'There is no god but Allah,' but I stabbed him. I said: 'O Messenger of Allah, he only said it out of fear of the weapon.' He said: 'Did you split open his heart so you could know if he said it or not?!!' He kept repeating it until I wished I had not embraced Islam before that day."

The majority are hasty in their judgment of Raqis regarding money and their intentions, claiming they read for the sake of money, as if they have split open their hearts. If the Companion's judgment of a disbeliever who pronounced the Testimony—that he said it out of fear—was rejected by the Messenger of Allah ﷺ, who was severe regarding Usamah's action and repeated to him: "Did you split open his heart... Did you split open his heart?", then how much more so for a believer?

Is taking money for ruqyah forbidden in Shari'ah?

Taking money for ruqyah is lawful and not prohibited. What is strange is that even after understanding the legal ruling and the scholars' statements on permissibility, you still arrive at a remarkable conclusion: Raqis are envied for the money they take.

If you ask: How is this?

I say: Whether he takes a little or a lot, he is not safe from criticism.

If he takes a lot, they say: "How much is his monthly or daily income?"
If he takes a little, they say: "Don't look at the small amount he takes, but look at how many people he reads over!"

Unfortunately, people often judge Raqis based on hearsay or what they read in newspapers, placing all Raqis in one category. This is a mistake that many fall into, for Raqis fall into different categories regarding wages:

The First Category: Those who are in need of money but fear Allah regarding what they take from people, and do not burden them with the cost of treatment.
The Second Category: Those who trade in ruqyah. He may claim that he does not take compensation for the reading, but he charges multiples of the cost for the treatment he sells (recited water, oil, etc.).
The Third Category: Those whom Allah has enriched, or who are supported by wealthy patrons, so they do not take compensation for their ruqyah. They may even give treatment for free because it is donated by benefactors or former patients whom Allah healed.

The reality of the Raqi's work

People think the matter of ruqyah is easy, and that anyone can perform ruqyah, or more accurately, sustain performing ruqyah without harm.

Ibn Taymiyyah says: "If the jinn are 'afarit (powerful demons) and the healer is weak, they may harm him. So, such a person should fortify himself by reciting the mu'awwidhat, prayer, and supplication, and similar things that strengthen faith. He must avoid sins through which they access an opening to him, for he is a mujahid in the path of Allah, and this is among the greatest forms of jihad. So let him beware lest the enemy conquers him due to his sins."

Ibn al-Qayyim said: "Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, when matters became severe for him, would read the Verses of Tranquillity (Ayat al-Sakinah). And I heard him say regarding a great incident that occurred to him during his illness, which minds are unable to comprehend, involving warring with demonic spirits that appeared to him at that time while he was in a state of weakness due to illness. He said: 'When the matter became severe for me, I told my relatives and those around me: Read the Verses of Tranquillity.' He said: 'Then that state lifted from me, and I sat up and felt no pain.'" I [Ibn al-Qayyim] have also tried reading these verses when the heart is disturbed by what befalls it, and I saw a great effect in its stillness and tranquillity.

The reality of the Raqi's work is closer to a fierce war, indeed a grinding war that no one knows except those who have waded into it. I do not think anyone would risk themselves just for money.

I said to someone: "I want you to hit an enemy of mine who harms me for 300 riyals, but he is strong." And I described to him a passersby.

What was his answer?

He said: "Do you want me to destroy myself against this man!!"

I said to him: "For 500 riyals?!"

He said: "Not even for 500 riyals. Why should I commit a crime against myself?!"

So I said to him: "What if there were a hundred men?"

He said: "You are mocking me. No money on earth would make me take such a stand."

So I said to him: "Do you think that what the Raqi takes for fighting devils and sorcerers equals or compensates for any of his work?"

He was ashamed and said: "By Allah, [no], unless he seeks the reward from Allah along with what he takes."

Some reasons for taking a wage other than its permissibility

Need: Many Raqis need money because ruqyah disrupts other interests and jobs. The Raqi is like an emergency room, but the difference is that he operates alone.
Expenses: If the Raqi needs to provide a dedicated space for reading over people, he must pay rent, provide someone to manage appointments, someone to clean, and handle other matters that assist him in his work.
Fairness: It is preferred for the Raqi to set a fixed fee for reading and fixed prices for treatments so that there is no favouritism. This blocks the door to the devil whispering to the Raqi to treat someone better because they pay more; rather, everyone should be equal.
Assistance: Setting a fee does not prevent the Raqi from helping those who cannot pay if he wishes to do so and seeks the reward from Allah.

Harms that may befall the patient if there is no fixed fee

Some Raqis, if they see that the patient is wealthy, inflate the fee.
A poor patient might pay, while a wealthy person might come and pay nothing.
Some patients pay a lot out of ignorance or shyness, even if they cannot afford it.
Some healthy people come to Raqis just to watch and observe, overcrowding those in genuine need.

Benefits the Raqi gains if he fixes the fee

We know that money holds great sway over the human heart, and this reality inevitably affects the practice of ruqyah. However, we must not overlook a critical danger: the Raqi is under constant attack by the devils. Shaytan seeks to exploit this by whispering to the Raqi, causing him to obsess over the fee—constantly worrying, 'How much will he pay? Will he pay at all?'"

Therefore, the best course is:

Blocking the path for the devil: All patients become equal, and the devil cannot whisper to the Raqi, "Focus on this one because he pays more."
Closing the door to the devil’s influence: The Raqi cuts off the devil’s hopes and whispers. Whether he reads over a rich man or a prominent figure, the situation is the same unless he stipulated conditions. One person told me: "I went to a well-known Raqi with honey and medicine. He read over it, and I thought he would charge me, but he took what I had and simply said 'Thank you,' and I was too shy to ask for it back."
Budgeting: The Raqi can set a specific budget for himself and help others among the poor. Thus, the Raqi avoids the financial harm faced by those without a fixed income.
No need to inflate prices: There is no need for the Raqi to raise the price of treatment (recited water, oil, etc.) to cover costs, as it will be affordable for everyone. This contrasts with many Raqis who raise treatment prices claiming they don't charge for reading to avoid embarrassment.
Avoiding deceit: The Raqi does not fall into deceit and fraud, and he earns lawful money.
Resources: In this way, the Raqi will be able to dedicate and equip a space to read over people and hire someone to help him in reception, dispensing medicine, and helping the poor.

Click here to go up

Guidance for both patient and raqi

For the patient

Know, my brother, that the Raqi is not a beggar waiting for you to give or not give. Rather, he is a benefactor. The patient comes in dire need, yet he feels he is doing the Raqi a favour by paying him. One should not attack those who take a wage, for the best of people, the Companions, took it.
Beware of falling into the hands of those who exploit ruqyah simply to make money and deceive the patient.
Fixed fees save the patient from embarrassment with the Raqi.
Many people take ruqyah lightly and visit Raqis just to try it out when there is nothing wrong with them. We advise the patient to read on themselves before going to the Raqi.

For the Raqi

You must, my brother Raqi, be careful and attentive when entering this field.

Do not be deceived by yourself or the knowledge Allah has given you, for the Giver is capable of taking this gift away. So praise Allah and thank Him for His blessings and give them their due right so Allah may bless you.

And do not be deceived by how quickly your patients recover, for the Causer of causes and the Healer is Allah alone, and you are but one of the means that led to the healing.

Some Raqis claim moral superiority and attack their brother Raqis, claiming they take people's money unjustly. They judge their intentions, even though some of the critics are financially supported or sell treatment at high prices.
Some Raqis were deceived because they do not take money, falling into the deceit of some patients who criticise those who take the permissible payment.

Click here to go up

The most worthy thing for which you take payment is the Book of Allah

I have not specifically addressed Raqis who perform ruqyah for free, but a note is necessary: these individuals are rare, often handle specific cases only, and cannot be compared to a professional Raqi who dedicates his entire time to treating people.

We must remember that Allah divides provision among His servants. Some have been blessed with independent wealth and do not need payment from patients. Others are of average means and rely on this income to live. It is also worth noting that even Raqis who charge a fee often treat relatives, neighbours, and the poor for free.

Setting a fixed standard fee is generally better and simpler than negotiating a large reward based on recovery, particularly in this day and age.

Although it is religiously permissible to say, "I will only accept such and such payment upon cure"—as the Companions did—but doing so today may be problematic. If a Raqi were to demand a high-value reward upon recovery, similar to the flock of sheep the Companion received, people would likely accuse him of extortion. Furthermore, this approach might lead the patient to mistakenly believe the cure is in the Raqi’s hands. Therefore, charging a standard fee for the time and service is clearer and avoids these issues, though one may still set conditions for those who are wealthy and capable.

Consider modern hospitals: they charge high fixed fees for exams, X-rays, and analysis costing thousands, regardless of the outcome. A specialist doctor charges a high fee simply to review a report and give an opinion, often just to refer the patient to another department.

Given all this, the matter of taking a wage is broad. Let us not blame every Raqi, but only those who truly exploit people.

And finally... "And if you disagree over anything, refer it to Allah and the Messenger."

Our scale is our Shari'ah, the speech of our Creator, and the hadith of our Prophet ﷺ who said: "Indeed, the most worthy thing for which you take payment (ajr) is the Book of Allah," and "You have done right, divide them and assign a share for me."

The Prophet ﷺ explicitly called it an ajr (payment/wage). He did not call it a gift, a donation, or a favour. Yet, a time has come where people believe a Raqi has no right to a wage. If he takes it, most accuse him regarding his sincerity, as if they have looked into his heart.

Consider the irony: a religious teacher accepts a wage for his instruction, using the hadith above, which is in the context of ruqyah, as his legal justification. Yet, for the Raqi—the very subject of that hadith—people insist that "true piety" (wara') demands he work for free. One must ask: what standard of piety could possibly surpass that of the Companions and the Messenger of Allah ﷺ? In that very narration, the Companions sought hospitality and eventually accepted a payment of thirty, or in some reports a hundred sheep. If the best of generations accepted payment, on what basis is refusing it considered a requirement of piety?

One might ask: why did the Companions accept the entire flock? Why didn't they take only two or five sheep—just enough to satisfy their hunger—and return the rest? After all, the tribe also gave them milk to drink; why was that not sufficient?

Furthermore, why didn't the Prophet ﷺ command them to return the surplus that exceeded their immediate needs?

On the contrary, he approved of their action and even requested a share for himself, saying, "Assign a share for me."

This explicitly clarifies that such income is entirely lawful and free from suspicion. Remember, the Prophet ﷺ was so scrupulous that he would avoid eating a stray date for fear it might be charity money, yet he accepted the wage earned from ruqyah without hesitation.

Click here to go up

Wages of teachers and Raqis

Wages of teachers of fiqh, hadith, and similar subjects

It is permissible to accept payment for teaching fiqh (jurisprudence), hadith, and similar religious sciences if one is in need. This is a recognised view within the Hanbali school. However, hiring someone simply to recite the Qur'an so that the reward can be gifted to the deceased is not valid. No report from the great Imams permits this. The scholars have stated that if a reciter reads solely for the sake of money, there is no spiritual reward for him in the first place, so what reward could possibly be gifted to the deceased? Only righteous deeds performed with sincerity reach the dead. None of the great Imams validated hiring someone for mere recitation; the dispute among them was specifically regarding hiring for teaching. As for ruqyah: there is no harm in taking a wage for it. Imam Ahmad explicitly stated this, saying: "There is no harm in it."

Wages of a Qur'an teacher

They also differed on this:

A group of scholars permitted it, relying on the narration of Kharijah ibn al-Salt from his uncle, who said: "We were returning from the Prophet ﷺ and came upon an Arab tribe. They asked, 'You have come from a learned man; do you have any medicine or ruqyah? We have a deranged man bound in chains.' We said, 'Yes.' So they brought him out, and I began reciting Surah al-Fatihah over him for three days, morning and evening. I would spit lightly. He recovered. They gave me a reward (ju'l). I said, 'No, not until I ask the Messenger of Allah ﷺ.' When I asked him, he said: 'Eat. Whoever eats by a false ruqyah bears sin, but you have eaten by a true ruqyah.'"

They also cited the narration of Abu Sa'id al-Khudri regarding the Companions who were on a journey and treated the tribe leader for a scorpion sting in exchange for a flock of sheep. The Messenger of Allah ﷺ said regarding it: "Take them and assign a share for me."

Even though these hadiths are about ruqyah and not teaching, some use them to support the permissibility of taking compensation in exchange for the act of reading the Qur'an whether for teaching or otherwise, since there is no fundamental difference between reading for instruction and reading for treatment.
Another group disliked it — meaning they considered it forbidden — arguing that it falls into the same category as taking a reward for teaching people how to pray, which is a duty. They argued: the reward mentioned in these hadiths was not for teaching the Qur'an, but rather for ruqyah (treatment).

Moreover, it is narrated that the Prophet ﷺ said: "Do not eat by the Qur'an." There is also the hadith of 'Ubadah ibn al-Samit, who taught a man the Qur'an and was given a bow as a gift. The Prophet ﷺ warned him: "If you wish for Allah to place a collar of fire around your neck with it, then accept it."

Wages of a Raqi

As for taking payment specifically for ruqyah, Imam Ahmad viewed it permissible, stating: "There is no harm in it." He cited the hadith of Abu Sa'id as evidence.

The distinction between ruqyah and the disputed matter of teaching Qur'an is that ruqyah is a type of treatment (mudawah). It is permissible to take a wage for administering treatment.

The Prophet’s ﷺ said, "Indeed, the most worthy thing for which you take payment is the Book of Allah," applies to ruqyah because he said it in the context of the ruqyah incident.

Ju'alah (stipulating a payment on a condition) is also permissible for ruqyah.

If the agreement set a specific condition/limit, such as "payment upon cure," and the cure occurs, the Raqi deserves the specified amount. Otherwise, if the contract was unspecific, he deserves the wage of the equivalent (ujrah al-mithl) — the standard market rate for such a service.

One might object that "cure" is not the action of the healer, nor is it within his power; it is solely in Allah’s hands. Therefore, making a ju'alah contract dependent on something outside human control is invalid. At best, it is a "defective Ju'alah," which would typically entitle the healer only to the standard market wage for his effort, not the agreed reward.

However, it is possible to interpret this differently. The agreement could be understood as: "If you treat me until I am cured, you get such-and-such." In this case, the ju'alah is valid because the reward is for the treatment process, and the "cure" is simply the agreed-upon endpoint of that work. Thus, there is no prohibition.

Furthermore, scholars have stated that ju'alah is valid for outcomes, like a cure, even if they are not fully within one’s power, provided the causes leading to them are within one’s power.

And even if we concede that the payment is for the cure itself, Islamic law tolerates certain ambiguities in ju'alah (stipulated payments) that it does not tolerate in ijarah (hiring).

Is the payment given for ruqyah considered ijarah (hiring) or ju'alah (stipulated reward)?

Dr. Fahd ibn Dwayan al-Suhaymi, a faculty member at the Islamic University of Madinah, states in his Master’s thesis: I say: The payment given for ruqyah can be categorised as ijarah or ju'alah depending on the agreement:

If the patient says to the Raqi, 'Perform ruqyah on me for such-and-such amount,' and the agreement is for the reading only, regardless of whether the patient is cured or not, this is ijarah (service-based). This is because ijarah requires a known work (the reading) and this condition is met.
However, if the patient stipulates the cure, saying, 'You will have such-and-such amount if I am cured,' this is ju'alah (outcome-based). This is permissible because ju'alah allows for an unknown outcome, and the cure is an unknown matter.

Click here to go up

Fatawa (Scholarly Verdicts)

Sheikh 'Abdul 'Aziz bin Baz

Question: We hear about some healers who read the Qur'an and legitimate supplications over water or oil to treat magic, the evil eye, and possession, and they take a wage for that. Is this religiously permissible? And does reading over oil or water take the same ruling as reading over the patient himself?

Answer: All praise belongs to Allah. There is no harm in taking a wage for performing ruqyah on a patient.

This is based on the established hadith in the two Sahihs where a group of Companions accepted a flock of sheep as a payment for curing a tribal leader of a scorpion sting using Surah al-Fatihah. The Prophet ﷺ approved of this and even asked for a share.

There is also no harm in reading over water and oil for the treatment of the sick, the bewitched, and the insane. However, reading directly over the patient and blowing (spitting lightly) onto them is better and more complete.

Abu Dawud narrated with a hasan (good) chain that the Prophet ﷺ read for Thabit ibn Qays ibn Shammas in water and poured it over him.

The Prophet ﷺ said: "There is no harm in ruqyah as long as it does not contain shirk (polytheism)." This authentic hadith encompasses ruqyah performed on the patient themselves as well as on water, oil, and the like.

Question: Ruqyah clinics have multiplied. The patient pays a fee at reception, then the Raqi reads over a group using a microphone, then prescribes honey, water, etc. Is this permissible?

Answer: If the owners are known to be people of goodness and integrity, there is no harm in the clinic itself. However, the Raqi should read directly on the patient and blow on them, praying for their cure. He should be sincere to Allah and abandon lies and superstitions.

Question: I am a young man following the Sunnah. I started performing ruqyah 3 years ago. I thought of renting a place dedicated to ruqyah and hijamah for a small fee to cover rent. Some objected, saying dedicating a place is an innovation (bid'ah).

Answer: If you perform ruqyah legitimately to help people:

We ask Allah for your reward and success.
There is no harm in you taking a wage for that.

Since ruqyah is permissible, and taking a wage for it is permissible, it makes no difference whether it is done in a house, a rented shop, or a private residence. In fact, a dedicated place helps remove hardship and disturbance from your own household.

There is no validity to the claim that “earning in this manner was not known from the Salaf.” If the action itself is permissible, and the wage for it is permissible, then claiming the profession is forbidden is speaking without knowledge.

Engaging in ruqyah is a transitive benefit for others and a good entry point to call people to Allah. You should not abandon this work even if you find another job, provided you can balance both.

Sheikh 'Abdullah bin Jibrin

Question: Is there anything in the purified Shari'ah that prevents treating a patient with the Qur'an? And is it permissible for the Raqi to take a wage or a gift for his work?

Answer: Treating the patient with the Qur'an, if done according to the reported method — reading and blowing on the patient, on the site of pain, or in water — is a permissible and prescribed action. The Prophet ﷺ performed ruqyah, had ruqyah performed on him, commanded it, and permitted it.

Al-Suyuti stated that scholars agree on the permissibility of ruqyah if three conditions are met:

It must be with the Speech of Allah or His Names and Attributes.
It must be in the Arabic language or intelligible meaning.
One must believe that ruqyah does not effect a cure by itself, but only by the decree of Allah.

There is no harm in the Raqi taking a wage or a gift for his work, because the Messenger of Allah ﷺ approved of the Companions who took a wage for the ruqyah of the stung man, saying: "Indeed, the most worthy thing for which you take payment is the Book of Allah."

Question: I preach, lead prayers, and treat patients with authentic ruqyah. I take a wage for this, mainly to be independent and not have to beg, as I am blind and have family obligations. Some ignorant people have objected to me.

Answer: If you treat with authentic ruqyah relying on the Qur'an and Sunnah: Your work is permissible, your endeavour is appreciated, and you are rewarded for it, God willing. There is no harm in you taking a wage for it. We ask Allah to enrich you from His bounty.

Sheikh Muhammad Nasir al-Din al-Albani

Question: I treat people with the Qur'an and Sunnah, and I have been doing this for years. I take a wage for this after agreeing with the patient’s family. However, if any of them wants their money back, I return it without embarrassment. Is my work permissible?

Answer: Taking a wage for ruqyah and treating the patient is among what the Shari'ah has permitted.

This is evidenced by the hadith of Abu Sa'id in the two Sahihs when he took a wage for performing ruqyah on the tribal leader. The Prophet ﷺ said: "Indeed, the most worthy thing for which you take payment is the Book of Allah."

However, beware of seeking help from the jinn, even if they claim to be righteous, for seeking their aid is shirk and may lead to major shirk. Also, beware of being alone (khalwah) with women, for it is forbidden even for treatment.

Adhere to the Book and the Sunnah as you mentioned. May Allah grant you success.

Sheikh Muhammad bin 'Uthaymin

Question: What is your view on people dedicating themselves to ruqyah and taking money for it?

Answer: Even if a person says to the patient: "I will not perform ruqyah on you except for a wage," and he intends to perform ruqyah with the Qur'an, this is permissible.

This is proven by the report where the Companions refused to perform ruqyah on the tribal chief unless they were paid, specifically because the tribe had refused to host them. The Prophet ﷺ later approved their action and their income.

This indicates there is no harm if an act of worship produces a benefit extending to others (naf' muta'addi), and the person seeks a wage for that benefit.

Even though reading the Qur'an is an act of nearness to Allah, the reader here does not intend to worship Allah merely by the reading itself, but rather intends to benefit the other person, via healing or teaching. This is permissible.

Addressing a doubt: Some upright brothers are confused by the salaries taken for adhan, iqamah, teaching, and da'wah. They argue, "This is a defect in tawhid because the person is working for money."

We say to them: what you receive is not a wage in the commercial sense, but a right you are entitled to from the treasury (bayt al-mal). The government distributes these funds to those who perform work beneficial to the Muslims. Just as the poor and orphans have a right to the treasury, those who serve the religion have a right to be supported so they can continue their work.

So we say: all praise belongs to Allah, you are not a "hired worker" (musta'jir) in the worldly sense, but rather you are entitled to support for your righteous work. There is no harm upon you.

The Standing Committee

Question: Some people make ruqyah their profession and take money for it. What is your guidance?

Answer: The principle is that taking compensation for ruqyah is permissible by the Sunnah, as evidenced by the report of the stung man. So there is no objection to a Raqi taking a wage.

However, I advise those who have made ruqyah a profession:

To fear Allah regarding themselves.
Not to exploit the patient’s weakness and desperation.
To avoid lies, trickery, and charlatanism simply to appear skilled.
Let their primary concern be the benefit of the patient.
Let the wage be reasonable and not exploitative.

Markaz al-Fatwa

Question: What is the Shari'ah ruling on taking a wage for ruqyah? Is it permissible to set a specific or fixed wage? And if Allah does not decree a cure, is there any sin on the raqi for his effort?

Answer: All praise belongs to Allah. There is no harm in taking compensation for Ruqyah with the Qur'an.

The hadith of the scorpion sting provides evidence for the permissibility of taking a wage for both teaching the Qur'an and performing ruqyah, as stated by al-Baghawi in Sharh al-Sunnah.

There is no harm in specifying and stipulating this compensation before the ruqyah begins.

Regarding the entitlement to the wage if no cure occurs: this depends on the condition set (shart).

If the Raqi stipulated the wage for the act of reading regardless of the result, he is entitled to it.

If the patient stipulated that payment is only due upon healing, then he pays nothing if he is not healed.

It is worth noting that while taking a wage is permissible, it is better for the Raqi to do it seeking the reward solely from Allah, if possible.

Click here to go up

Those who do not deserve a wage

There are Raqis who do not deserve a single penny:

The ignorant: He thinks he is an expert simply because he read some verses and a Jinn screamed.
The liar: He claims, “I treat difficult cases; I kill Jinn; I extract magic,” just to make people rush to him.
The trader: He doesn’t charge for reading, but refuses to treat you unless you buy his exorbitantly priced water and oil.
The hasty: He reads for one minute and then swears the patient is fine or has a psychological issue, without proper diagnosis.
The self-named: He gives himself grandiose titles like “Global President of Raqis” or “Conqueror of Jinn” that he does not deserve.
The malicious: He uses ruqyah to violate the honour of women, sometimes under the pretence of marriage—marrying and divorcing dozens of times a year just for pleasure.
The deviant: He touches women or performs ruqyah on them in private (khalwah) without a guardian present.

Click here to go up

Dedicating oneself to ruqyah and making it a profession

This title may displease some, especially those whom Allah has kept safe or those unaware of the reality of the spread of sorcerers in the world today.

Some ask: “Why open houses for ruqyah? We hear about sorcerers being arrested every day.” Others, protective for the Sunnah, believe that since the Companions did not dedicate themselves purely to ruqyah, we should not do so either.

However, the need to open centres for ruqyah, to codify the practice, and for specialists to dedicate themselves to it has become urgent for several reasons:

Abundance of sorcerers: Unlike the time of the Companions, sorcery is widespread. 'Umar (may Allah be pleased with him) ordered sorcerers to be executed to purify the land. Today, in a single city, there may be thousands of sorcerers.
Learning sorcery: Children are learning magic, and books on magic are widely available.
Satellite channels: Many Muslims have fallen into soothsaying and magic through TV channels.
High number of the afflicted: There is a vast number of people suffering from spiritual diseases (evil eye, magic, possession).
Alternative: We must provide a legitimate alternative. If there are no legitimate Raqis available, patients will go to sorcerers.
Need for discipline: Dedicated centres regulate the practice. Many righteous people cannot perform ruqyah because they are busy with their jobs, leaving patients helpless.
Scarcity of experienced Raqis: There are simply not enough experienced practitioners to cover the population.
Resorting to Qur'anic healing: Some people prefer Qur'anic treatment for illnesses after seeing great results.
Gaining experience: A Raqi cannot become skilled or experienced without dedicating time to the practice.
Comparison to medicine: Just as doctors dedicate themselves to medicine, Raqis must dedicate themselves to spiritual healing to cover the needs of the people.

Click here to go up

Suggested framework for Raqis to consider

Since receiving payment for ruqyah is religiously lawful, provided it is done using the Book of Allah and permissible treatments—the payment structure generally falls into two categories:

Ju'alah (Outcome-Based Payment): This is where the Raqi agrees with the patient or their family that he will read over them for a specific amount, but he is entitled to that payment only if the patient is cured, shows improvement, or reaches a specific agreed-upon milestone. Similarly, he might provide medicine but only charge for it if it proves beneficial.

This is exactly what the Companions did in the report of the scorpion sting; they set a condition that they would only be paid if the chief was healed.
Ijarah (Service-Based Fee): This is where the Raqi charges for his time and effort, regardless of the outcome. For example, agreeing to perform ruqyah for a specific duration or providing a specific quantity of treatment (like a bottle of oil or honey) for a set price. He earns this wage by completing the reading or handing over the medicine, without the condition that the patient must be cured, even though the ultimate goal is obviously healing.

The author’s view

I believe it is preferable for a Raqi to charge a standard fee for his effort (ijarah) rather than making his payment contingent upon the patient’s recovery (ju'alah).

The hadith of the scorpion sting involved a physical injury. The pain was sensory, the poison was in the blood, and the cure was immediate and obvious.

However, cases involving magic, possession, and the evil eye are more complex. A jinn might deceive the Raqi by pretending to leave the body or pretending the evil eye has been lifted, only to return later.

Therefore, the service-based model (ijarah) is generally safer, though the outcome-based model (ju'alah) is still valid in certain cases.

I also recommend that the cost of materials be kept separate from the Raqi’s fee. Whether the patient pays in advance or per session, the money spent on travel, honey, oil, or water should be covered separately so the Raqi is not left out of pocket.

If a Raqi agrees to a “payment on cure” model, he should clarify: “This payment is for the cure, but my travel expenses and the cost of medicine must be paid separately.”

Otherwise, if a Raqi travels from city to city paying his own expenses, and the patients are not cured by Allah’s decree, he will have lost his money, his time, and his effort with no compensation at all.

Do all Raqis deserve payment?

The correct view is that not everyone is permitted to take money unless:

The cure is actually achieved (in ju'alah).
Or he genuinely exerted effort by reading the Qur'an, providing instruction, or using permissible remedies (in ijarah).

The prohibition of consuming wealth unjustly applies if he recited disjointed letters, names of devils, or practised trickery.

Furthermore, we must note that personal righteousness and piety should not be confused with the profession (of ruqyah). A Raqi’s right to payment is based on his effort, reading, and remedies. If he falls short in the work, the payment is questionable. But if he is sinful in his private life yet performs the ruqyah correctly with the Qur'an, the work of ruqyah itself remains valid (though less effective); his personal state is a matter between him and Allah.

Click here to go up

Conclusion

The lawful is clear and the unlawful is clear.

The Shari'ah has clarified the ruling on ju'alah, ijarah, and the ruling on ruqyah.

While the door of voluntary work (ihtisab) is wide and its reward is immense, it is permissible to take a wage as long as there is no legal impediment.

The final verdict is clear: “Ruqyah is permissible, and taking a wage for it is permissible. It makes no difference whether it is done in a house, a rented shop, or a private residence.”

There is no validity to those who forbid it purely on the grounds that “this profession was not known among the Salaf.” If the act is permissible worship and the wage is permissible, then claiming the profession is forbidden is speaking without knowledge.

We say: Ruqyah is not “pure worship” ('ibadah mahdah) like salah, but rather it falls under treatment. It is codified in the books of fiqh under the chapters of medicine.

The dedication of some people to ruqyah is a way of blocking a gap against the spread of sorcery and heresy. Whoever restricts this by saying “He should not dedicate himself to it” has spoken without evidence and caused hardship in a matter of ease.

Just as the doctor in the past was not “dedicated” in the modern sense but now must be, the time necessitates that Raqis dedicate themselves to benefit others.

So perform ruqyah with knowledge. Whoever does so has exited the circle of ignorance. Do not be strict in a place where strictness is not required.

Click here to go up