Ruqyah is one of the healing methods in Islam performed by reciting verses of the Qur’an or specific remembrances (dhikr).

These recitations may come from what was directly taught by Prophet Muhammad ﷺ in authentic hadiths or from other recitations as long as they do not contradict Islamic teachings.

The basis of this method of treatment is the Word of Allah ﷻ:

وَنُنَزِّلُ مِنَ الْقُرْاٰنِ مَا هُوَ شِفَاۤءٌ وَّرَحْمَةٌ لِّلْمُؤْمِنِيْنَۙ وَلَا يَزِيْدُ الظّٰلِمِيْنَ اِلَّا خَسَارًا

Meaning:

“We send down from the Qur’an that which is a healing and a mercy for the believers, but it does not increase the wrongdoers except in loss” (surah Al Isra’ 82).

This verse shows that the Qur’an has a function as a cure, both for physical and spiritual illnesses.

This interpretation is also agreed upon by scholars such as Fakhruddin Ar-Razi in Mafatihul Ghaib and Al-Qurthubi in Al-Jami’ li Ahkamil Qur’an.

The Ruling on Charging Fees for Ruqyah

In practice, many ruqyah practitioners receive compensation, even setting certain fees. So, what is the Islamic view on this?

Basically, a person who performs ruqyah has provided a service, namely helping to treat or heal a patient.

Therefore, it is permissible for them to receive compensation for their service, as long as there is a clear agreement between both parties.

In fiqh, this type of transaction is known as ju’alah, which is giving compensation for a service performed.

The evidence for its permissibility is the hadith about a companion of Prophet Muhammad ﷺ who performed ruqyah on a tribal leader who had been stung by a venomous animal.

The companion requested payment in the form of a number of sheep, and after the patient recovered, the Prophet ﷺ approved of this practice.

This is explained in the hadith narrated by Bukhari and Muslim.

انْطَلَقَ نَفَرٌ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَفْرَةٍ سَافَرُوهَا، حَتَّى نَزَلُوا عَلَى حَيٍّ مِنْ أَحْيَاءِ العَرَبِ، فَاسْتَضَافُوهُمْ فَأَبَوْا أَنْ يُضَيِّفُوهُمْ، فَلُدِغَ سَيِّدُ ذَلِكَ الحَيِّ، فَسَعَوْا لَهُ بِكُلِّ شَيْءٍ لاَ يَنْفَعُهُ شَيْءٌ، فَقَالَ بَعْضُهُمْ: لَوْ أَتَيْتُمْ هَؤُلاَءِ الرَّهْطَ الَّذِينَ نَزَلُوا، لَعَلَّهُ أَنْ يَكُونَ عِنْدَ بَعْضِهِمْ شَيْءٌ، فَأَتَوْهُمْ، فَقَالُوا: يَا أَيُّهَا الرَّهْطُ إِنَّ سَيِّدَنَا لُدِغَ، وَسَعَيْنَا لَهُ بِكُلِّ شَيْءٍ لاَ يَنْفَعُهُ، فَهَلْ عِنْدَ أَحَدٍ مِنْكُمْ مِنْ شَيْءٍ؟ فَقَالَ بَعْضُهُمْ: نَعَمْ، وَاللَّهِ إِنِّي لَأَرْقِي، وَلَكِنْ وَاللَّهِ لَقَدِ اسْتَضَفْنَاكُمْ فَلَمْ تُضَيِّفُونَا، فَمَا أَنَا بِرَاقٍ لَكُمْ حَتَّى تَجْعَلُوا لَنَا جُعْلًا، فَصَالَحُوهُمْ عَلَى قَطِيعٍ مِنَ الغَنَمِ، فَانْطَلَقَ يَتْفِلُ عَلَيْهِ، وَيَقْرَأُ: الحَمْدُ لِلَّهِ رَبِّ العَالَمِينَ فَكَأَنَّمَا نُشِطَ مِنْ عِقَالٍ، فَانْطَلَقَ يَمْشِي وَمَا بِهِ قَلَبَةٌ، قَالَ: فَأَوْفَوْهُمْ جُعْلَهُمُ الَّذِي صَالَحُوهُمْ عَلَيْهِ، فَقَالَ بَعْضُهُمْ: اقْسِمُوا، فَقَالَ الَّذِي رَقَى: لاَ تَفْعَلُوا حَتَّى نَأْتِيَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَنَذْكُرَ لَهُ الَّذِي كَانَ، فَنَنْظُرَ مَا يَأْمُرُنَا، فَقَدِمُوا عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَرُوا لَهُ، فَقَالَ: «وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ» ، ثُمَّ قَالَ: «قَدْ أَصَبْتُمْ، اقْسِمُوا، وَاضْرِبُوا لِي مَعَكُمْ سَهْمًا» فَضَحِكَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ

Meaning:

“A group of the companions of the Prophet Muhammad ﷺ set out on a journey they were traveling on. They stopped at an Arab settlement and asked its people for hospitality, but they refused. Then the leader of that settlement was stung, and they tried everything to treat him, but nothing helped. Some of them said, ‘What if you go to those people who are staying (the companions)? Perhaps some of them have something (to cure him).’ So they went to them and said, ‘O people! Our leader has been stung, and we have tried everything to treat him, but nothing worked. Does any of you have something (to cure him)?’ One of the companions said, ‘Yes, by Allah, I can perform ruqyah. But by Allah, we asked you for hospitality and you refused us, so I will not perform ruqyah for you unless you give us compensation.’ They agreed to give them a flock of sheep. Then he went, blew over him, and recited ‘Alhamdulillahi Rabbil ‘Alamin’ (Surah Al-Fatihah). Suddenly, he was as if released from a bond and began to walk without any pain. Then they fulfilled the agreed payment. Some of the companions said, ‘Divide it.’ But the one who performed ruqyah said, ‘Do not do so until we go to the Prophet Muhammad ﷺ and inform him of what happened, and see what he commands us.’ They went to the Messenger of Allah and told him. He said, ‘How did you know it was ruqyah?’ Then he said, ‘You have done the right thing. Divide it and give me a share with you.’ The Messenger of Allah ﷺ then smiled” (HR. Bukhari and Muslim).

Explanation and Scholarly Consensus

Scholars have also used this hadith as the basis for the permissibility of taking payment for ruqyah.

Among them is Imam Sulaiman Al-Bujairimi, quoting the opinion of Imam Az-Zarkasyi.

It is permissible to take payment for treatment—whether in the form of medicine or ruqyah—especially when it involves effort and difficulty in the process.

From the explanation above, it can be concluded that:

• Receiving payment for ruqyah is permissible
• Ruqyah is a method of treatment approved in Islam
• Payment must be based on mutual agreement between the patient and the practitioner
• Ruqyah Is Not Just “Whatever You Wish to Give”

In today’s time, more people are seeking ruqyah that truly follows Islamic teachings—free from shirk, superstition, and deviant practices.

This is a very good awareness. However, there is one thing that is often misunderstood.

When receiving ruqyah services that follow the Sharia, some people still assume that payment is sufficient if given “voluntarily” or just as a token of thanks—without any clear standard.

In fact, sincerity (ikhlas) in Islam does not mean acting arbitrarily, but rather mutual willingness and fairness between both parties.

Ruqyah is not merely recitation. There is knowledge, experience, time, effort, and responsibility involved in helping your recovery.

Unfortunately, many people pay for ruqyah services only with:

⬤ Just a thank you
⬤ Give sugar, rice, coffee, or tea
⬤ Give money ranging from $10 – $30

They pay without realizing that it is not proportional to the value of the service provided.

Whereas in authentic hadith, the companions of Prophet Muhammad ﷺ received payment for ruqyah in the form of several sheep.

If converted to today’s value, it would certainly be far greater than simply giving sugar, rice, coffee, tea, or similar items.

This clearly shows that appreciating ruqyah services is part of Islamic justice and does not contradict sincerity.

Therefore, let us correct our intentions and understanding: ruqyah is noble, and it is only proper for you to value it appropriately.