Question

Asslamualaikum Wa Rahmatullahi Wa Barakatuhu,

I would like to know which shar’i resources are there to support the practice of Healing with 99 Names of ALLAH.

Specifically, I have been going through a tough time for a few years and have been advised by family/relatives to start “Wazifa’s” that will help overcome difficulties that I have. I will provide an example:
Al-Akhir (The Last) One who recites this name frequently will lead a good life and at the end of this life will have a good death.
Another example is if such a Surah is recited at specific time a day for 40 days the X purpose will be achieved, etc.

JazakAllah Kheir for your time.

Answer

Religious phrases or statements that are recited to seek cure from can be of two types:

1. Those that are taught by the Prophet (may Allah bless him and give him peace), his companions (sahabah) and the followers (tabi’iun). The sources of these statements can be found in the relevant books.

2. Those that are taught by pious individuals, such as the examples you have mentioned in your question. If the words being recited are verses from the Qur’an, or names of Allah the Almighty then it would be permissible to recite them.

As for specifying them to recited a particular number of times for a specific duration of time, such as forty days, then this is generally based on personal experiences of pious individuals. For example, a scholar may have recited a name of Allah the Almighty a select number of times and found that it gave a certain benefit. Based on this experience other people implemented that practice and may also have benefitted. Hence, it became a known practice to recite that name in that particular instance.

This is permissible to do provided that one does not believe it to be from the sunnah of the Prophet (may Allah bless him and give him peace), and does not look down on those who do not practice it, otherwise it can become an unlawful religious innovation (bid’ah).

الاستذكار (8/ 404)
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ، حَدَّثَهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ بَيْتَ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَفِي الْبَيْتِ صَبِيٌّ يَبْكِي، فَذَكَرُوا لَهُ أَنَّ بِهِ الْعَيْنَ، قَالَ عُرْوَةُ: فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَلَا تَسْتَرْقُونَ لَهُ مِنَ الْعَيْنِ»

قَالَ أَبُو عُمَرَ لَا أَعْلَمُ خِلَافًا بَيْنَ الْعُلَمَاءِ فِي جَوَازِ الرُّقْيَةِ مِنَ الْعَيْنِ أَوِ الْحُمَةِ وَهِيَ لَدْغَةُ الْعَقْرَبِ وَمَا كَانَ مِثْلَهَا إِذَا كَانَتِ الرُّقْيَةُ بِأَسْمَاءِ اللَّهِ عَزَّ وَجَلَّ وَمِمَّا يَجُوزُ الرَّقْيُ بِهِ وَكَانَ ذَلِكَ بَعْدَ نُزُولِ الْوَجَعِ وَالْبَلَاءِ وَظُهُورِ الْعِلَّةِ وَالدَّاءِ وَإِنْ كَانَ تَرْكُ الرُّقَى عندهم أفضل وأعلا

Answered by:
Ifta Research Fellow

Checked & Approved by:
Mufti Abdul Rahman Mangera
Mufti Zubair Patel