Question # 607: A shaikh gave me a piece of paper with arabic/urdu writing on it, but I could not understand what it said. He said to rub the writing on both palms of my hands and on the bottom of both my feet. Then I am to immediately recite the Qur’an while one of my family members burns the paper. I am extremely scared that this is some sort of shirk or black magic, as I have never heard of this before. He said to check for any headaches or discomfort while I read the Quran right after. Please help me out. Assalamu ‘laikum warahmatullahi wabarakatuh,

Assalamu ‘laikum warahmatullahi wabarakatuh,

All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).

Dear questioner,

First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.

Shorter Answer: A paper containing Arabic or Urdu that the recipient cannot understand should not be used as a healing ritual, especially where it involves unexplained actions such as rubbing the palms and feet, burning the paper, and treating headaches or discomfort during Qur’an recitation as proof of sihr or possession. This is not an established method of ruqyah in the Sunnah. The safest course is to stop the ritual and dispose of the paper respectfully if its meaning cannot be verified. One should remain calm, place trust in Allah (سبحانه و تعالى), and use clear Qur’anic recitation and authenticated supplications for protection and healing. The Qur’an should be approached as guidance, mercy, worship, and legitimate ruqyah. If any part of the ritual was done before its nature was understood, the questioner should stop it, seek Allah’s forgiveness, and not fall into despair.

Long Answer: Ruqyah refers to recitation of Qur’an or authentic supplication for protection or cure, sometimes accompanied by blowing or wiping over the body. As discussed at length in the article on the permissibility of ruqyah, Ibn Hajar al-Asqalani wrote in Fath al-Bari: “The scholars are agreed that ruqyah is permitted when three conditions come together: that it be with the speech of Allah, His names, or His attributes; that it be in the Arabic tongue, or in words whose meaning is known even if not Arabic; and that one believe the ruqyah does not itself have an effect, but that the effect comes only by Allah’s decree.” That same article notes that writing a ruqyah on paper and attaching it to the body, or requiring that a ruqyah be accompanied by unusual actions or conditions, has no basis in the Sunnah and reflects what the article describes as a devilish tendency that should be avoided entirely. (Also refer to Question # 137: Permissibility of Ruqyah (incantations))

Therefore, the described procedure should not be carried out or continued: rubbing an unknown written paper on the palms and soles, reciting the Qur’an while another person burns it, then treating headaches or discomfort as a diagnostic sign. This is not a known, established Sunnah method of ruqyah.

Since the wording and contents of the paper are unknown, it cannot be declared with certainty that the paper contains sihr, shirk, or black magic without seeing and understanding its contents. However, a person should not use an unexplained written charm or ritual in worship or treatment, particularly where the writing is unreadable to the recipient, and the method has no clear basis in the Qur’an or authentic Sunnah. When a paper’s content is unknown, it should be disposed of rather than kept or used, because it may contain either Qur’anic text and supplications or prohibited material such as magical formulas.

There is no need to panic, but using the paper should be stopped immediately, and one should turn to established ruqyah. Any actual physical symptoms, including severe or persistent headache, fainting, chest pain, confusion, or other concerning symptoms, should also be assessed by a qualified medical professional. The instruction to test for headaches or discomfort immediately after Qur’an recitation is also not a recognized diagnostic test in the Sunnah. The Qur’an is healing and mercy for believers, and no authenticated source was found establishing headaches or discomfort during recitation as a diagnostic criterion for sihr, jinn possession, or the evil eye. It may have many ordinary explanations, including anxiety, expectation, fatigue, dehydration, migraine, stress, or an unrelated medical condition.

Authentic ruqyah is permitted when it contains no shirk. ‘Auf b. Malik Ashja’i reported [that] we practiced incantation in the pre-Islamic days, and we said: Allah’s Messenger (صلى الله عليه و سلم), what is your opinion about it? He (صلى الله عليه و سلم) said: “Show me your ruqyahs. There is nothing wrong with ruqyah so long as it does not involve shirk.” (Sahih Muslim) This hadith does not authorize every practice labeled “ruqyah.” Rather, it requires that the words and method be open to examination and free of shirk. A ritual based on unknown Arabic or Urdu wording cannot be checked for its meaning, and an unexplained treatment method cannot simply be assumed to be religiously valid.

The Prophet (صلى الله عليه و سلم) also warned against prohibited forms of incantation and charms: “Indeed, spells, amulets, and love charms are polytheism.” (Sunan Abi Dawud; graded saheeh by al Albani). The Arabic word التَّمَائِم  (al tamā’im) means amulets or objects worn, carried, or used on the belief that they bring protection or repel harm.

Burning the paper is not automatically shirk. The issue is the ritual and belief attached to it, not merely the physical act of burning paper. If a paper contains Qur’anic verses, names of Allah (سبحانه و تعالى), or authentic prophetic supplications, it should be handled respectfully. Burning can be a permissible way to dispose of papers containing Qur’anic text, provided the words are completely consumed, and the disposal is carried out respectfully. It also mentions burial in a clean place or fine shredding until the writing is no longer legible. (Also refer to Question # 335: Disposing Papers with Quranic Verses or Allah’s/Prophets’ Name)

A believer may recite al Fatihah, Ayat al Kursi, Soorah al Ikhlas, Soorah al Falaq, and Soorah al Nas over himself or herself, with sincere reliance upon Allah. Al Fatihah and the last protective Soorahs are among the prescribed recitations for ruqyah. Ruqyah does not conflict with medical treatment. The Prophet (صلى الله عليه و سلم) practiced ruqyah with the protective soorahs, known in Arabic as المُعَوِّذَات  (al Muʿawwidhat), namely Soorah Al Ikhlas, al Falaq, and Soorah al Nas, meaning “the chapters through which protection is sought.” Aisha’h (رضي الله عنها) reported that “Whenever Allah’s Messenger (صلى الله عليه و سلم) became ill, he would recite the Muʿawwidhat over himself and blow lightly over his body. When he became seriously ill, I would recite them over him and wipe him with his own hand, hoping for its blessing.” (Sahih Bukhari)

Also, the following prophetic ruqyah is established: Abu Sa’id Al-Khudri (رضي الله عنه) reported: Jibril (Gabriel) came to the Prophet (صلى الله عليه و سلم) and said: “O Muhammad (صلى الله عليه و سلم)! Do you feel sick?” He (صلى الله عليه و سلم) said, “Yes.” Jibril supplicated thus (i.e., he performed Ruqyah): “Bismillahi arqika, min kulli shay’in yu’dhika, min sharri kulli nafsin aw ‘ayni hasidi, Allahu yashfika, bismillahi arqika. [In the Name of Allah. I recite over you (to cleanse you) from all that troubles you, and from every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with the Name of Allah, I recite over you.]” (Sahih Muslim, reported in Riyad al Salihin)

A person may recite this clearly over himself or herself. The cure belongs to Allah (سبحانه و تعالى) alone, and the words should be understood as supplication to Allah (سبحانه و تعالى), not as a formula with independent power.

Lastly, if some or all of this was already carried out before an opportunity for consideration arose, avoid self-criticism. If a ritual was performed before the nature of the ritual was understood, there is no need for despair. Allah (سبحانه و تعالى) distinguishes between unintentional error and deliberate intent. Discontinue the practice, seek forgiveness, and resolve not to return to the practice. Allah (سبحانه و تعالى) says in the Qur’an: “There is no blame upon you for that in which you erred, but only for what your hearts intended, and Allah is ever Forgiving, Merciful” (Soorah Al-Ahzab, 33:5).

(The above reply is based on the following resources:

  • islamqa.info
  • islamweb.net)

Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.

Wassalaam