European Journal of Social Sciences Volume 9, Number 3 (2009)

Using the Verses of the Holy Quran as Ruqyah (Incantation): The Perception of Malay-Muslim Society in Kelantan and Terengganu on Ruqyah as an Alternative Way of Healing in Malaysia
Nurdeng Deuraseh Assoc. Prof Department of Government and Civilization Studies Faculty of Human Ecology Universiti Putra Malaysia, 43400 Serdang, Selangor, Malaysia E-mail: nurdeng@putra.upm.edu.my Keywords: Islamic Medicine; Prophetic Medicine (al-Tibb al-Nabawi); Malay Traditional Medicine; Ruqyah (incantation) with the Quran, Ruqyah with the Du`a (the Prayer); and Ruqyah with the Mu`awwidhat verses, Perception of MalayMuslim Society on healing through ruqyah Hypothesis: Verses of al-Quran were used for Ruqyah (incantation) in Malay-Muslim society in Kelantan and Terengganu, Malaysia.

1. Introduction
This paper is an attempt to discuss the using of the verses of the Holy Quran as Ruqyah (incantation) focus on perception of Malay-Muslim society in Kelantan and Terengganu on Ruqyah as an alternative way of healing in Malaysia. Healing through Ruqyah (incantation) especially by using the Quranic verses, recitation of Du`a (prayer) and Ruqyah (jampi) with Mu`awwidhat verses are among the most widely and popular traditional practices intended to afford protection and healing of disease caused by Jinn and Devil in Malay-Muslim society.1 The fact is that nearly all primitives and the people in the ancient civilization believe that God answers prayer if it is performed in the proper ritualistic way. After the arrival of Islam in Malay world, the Malay-Muslim, who used to practice al-Ruqyah (jampi) by reciting and asking the Hindu goddess, Dewa Sakti, has changed their way of Ruqyah. With the influence of the Quran and the traditions of the Prophet (s.a.w), especially through Kitab al-Tibb of Sahih Bukhari, on the Malay-Muslims world view, they practice al-Al-Ruqyah in Islamic way for the

Many Malay manuscripts on malay traditional medicine were written. For details, see, manuscript Melayu Perpustakaan Negara Malaysia, siri bibliografi manuscrip no. 2 ms 300, ms 318, ms 445, ms. 468, ms 482, ms 489, siri bibligrafi Mansucrip No. 7 ms 598, ms 623, ms 699, ms 747, mss 758, 759, ms 813, ms 823, ms 855, ms 927 were among the earliest writing on Malay traditional medicine. See also, Farida Jamal in her Kitab Tibb: Malay Language Text and its Significance, in IIIM Conference Proceeding, JIMA, V. 31 1999, 85-87; Paul C.Y. Chen, Perobatan Melayu Lama dengan Cara Perobatan Cara Moden (Malay Medicine of the Past and Methods of Modern Cure), in Mohd Taib Osman (ed), Tradisi Lisan di Malaysia, (Kuala Lumpur: Kementerian Kebudayaan, Belia dan Sukan, 1975), 152-157; Paul C.Y. Chen, Perubatan Bumiputra Tradisional di Malaysia (Traditional Malay Medicine in Malaysia), in Bahasa, Kesusasteraan dan Kebudayaan Melayu: Esei-Esei Penghormatan Kepada Pendita Zaba Oleh Syed Muhammad Naquib al-Attas (Kuala Lumpur: Kementerian Kebudayaan, Belia dan Sukan Malaysia, 1976), 304-335; Abdul Rahman bin Ahmad, The Role of Sireh Dalam Masyarakat Melayu, in Mastika 36(9): 1976: 106-9; Anuar Asmadi, Perubatan Traditional Mesti Dikaji Lagi (Traditional Medicine Must be Studied), in Mastika 40(2): 1980: 45-47; I.H. Burkill & Mohamed Haniff, Malay Village Medicine: Prescriptions Collected by I.H. Bukrill and Mohamed Haniff, in Gardens Bulletin 6: 1930: 167-332; Pengubatan Patah Tulang Secara Traditional Di Dalam Masyarakat Melayu Kelantan (Healing of Bone Fractures by Traditional Methods in the Malay Society of Kelantan) (Kuala Lumpur: Universiti Kebangsaan Malaysia, 1979); Haliza Mohd. Riji, Prinsip dan Amalan dalam Perubatan Melayu, (Kuala Lumpur: Penerbit Universiti Malaya, 2000), Hashim Nik Jaafar, Perubatan Tradisional dan Penerimaanya di Kalangan Masyarakat Mrelayu Kelantan, 1982.

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European Journal of Social Sciences Volume 9, Number 3 (2009) purpose of prevention and treatment of disease caused by Jinn and Devil.2 The current Malay-Muslims worldview in Kelantan and Terengganu can be understood via the following response.
Figure 1: Pie chart on the Respondents Response to Question Part 3.14: I dont really care the Religion of the Traditional Healers I am looking for. But the most important thing is my Problems can be solved.

10% 13%

1%

56% 20%

Strongly Disagree

Disagree

Uncertain

Agree

Strongly Agree

The above pie chart indicates that more than 70% are concerned the religious status of traditional healer with regard to healing through incantation. They believe that the Raqi, the one who recites verse of the Quran or du`a, has to be a Muslim. He should possess sufficient knowledge and has to know recitation of the Quran, that he used in Ruqyah, besides he has to be sound belief, righteous and pious (taqwa) person. On how Islamic worldview has been shaped in Malay-Muslim society, S.M.N. al-Attas, a Malay Muslim thinker and scholar, in his Preliminary Statement on a General Theory of the Islamization of the Malay-Indonesia Archipelago, found that Islamization in the Malay world was the most influential factor for shaping Islamic worldview in Malay world since it is considered the most momentous event in the history of the Archipelago.3
Figure 2: The Respondents Response to Question Part 4.4: I will learn on how to cure an Illness that caused by Jinn and Devil using the al-Quran.

19%

5%

7%

27%

42%

Strongly Disagree

Disagree

Uncertain

Agree

Strongly Agree

2 3

A. Samad Ahmad, Warisan Perubatan Melayu, (Kuala Lumpur : Dewan Bahasa dan Pustaka, 1988). S.M.N. al-Attas, A General Theory of the Islamization of the Mala-Indonesia Archipelago paper presented at the Fourth IAHA Conference in Kuala Lumpur in 1968, 2. In Profiles of Malay Culture, ed. Sartono Kartojirjo, (Yogyakarta: Ministry of Education and Culture, 1976).

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2. Methods
In the course of studying perception of Malay-Muslim society on Ruqyah as an alternative way of healing in Malaysia, data were collected by using questionnaires which have been distributed among Malay-Muslim society in two states of the peninsular of Malaysia, namely Kelantan and Terengganu. Both states have many similarities in respect to ethnic group, religious belief, geography, social and politics. The people in both states, which border each other, have always been known as socially conservative and devout Muslim. The majority of population in Kelantan and Terengganu or 95% of population of Kelantan and Terengganu are Malay-Muslim and they not receive many Indian or Chinese migrants. According to the 2005 census, Terengganu has a population of 1,055,943 of which Malays make up 94.8% of the population and Chinese 2.6%, while Indian 0.2% and other ethnic groups comprise the reminder; 2.4%4. In the year 2000, the states population was only 48.7% urban; the majority lived in rural areas. By the 2005 census, the proportions had changed significantly, with 51% of the population living in urban areas and 49% in the rural areas. It is a significant to choose Malay-Muslim society in Kelantan and Terengganu as sample of the study because both, Kelantan and Terengganu, represent Malay cultural influences predominate and the only states in Malaysia ever been ruled by the Islamic Party of Malaysia (PAS). Kelantan, for instance, has been ruled by Islamic Party of Malaysia (PAS) since 1990, with re-elections in 1995, 1999 and 2004. The influence of PAS in Kelantan followed by Terengganu after decades of governing by Barisan National (National Front) shows the dominance of PAS in these states.5

3. Results and Discussions

In spite of the significant contribution made by modern medicine into many aspects of life of MalayMuslim society in Malaysia, many Malaysians still uses many forms of traditional health care. For example, al-Ruqyah (incantation) with Quranic verses are among the most widely used traditional practices intended to afford protection and treatment of diseases caused by Jinn and Devil in MalayMuslim society. It is found that many patients in Kelantan and Terengganu are in favor to consult traditional healers (bomoh) who have practiced Ruqyah with recitation of the Quranic verses.6

4 5

See, Malaysian Consensus Department. Retrieved on 2007-05-03 The Pan Malaysian Islamic Party (Malay: Parti Islam Semalaysia), commonly kwon as PAS, has been claimed as an Islamic Political party in Malaysia. Its aim to establish Malaysia as a country based on Islamic legal theory derived from the primary sources of Islam, the Quran and Sunnah. Many verses of the Quran are known as: ayat al-shifa (for recovery from diseases), ayat husul al-sihhah (for gaining health), ayat al-hifz (for self protection), ayat al-istikfa (for atonement), ayat daf al-shadaid (for warding off hardships), and ayat al-daf aldarar wa saqm (for staving off injuries and ordeals). For this reason, when the Muslim faces certain problem, the Raqi advises to recite the verse of the Quran upon the sick or write down the verse of the Quran on certain materials for the purpose of protection and treatment of disease.

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Figure 3: The Respondents Response to Question Part 2.6: Healing through Incantation especially by using the Quranic verses, Recitation of Dua (prayer) and Incantation with Special Section in Quran verses can give an Afford Protection of Diseases that Caused by Jinn and Devil.

2% 39%

3%

12%

44%

Strongly Disagree

Disagree

Uncertain

Agree

Strongly Agree

Al-Ruqyah (Incantation) with the Quran The verses of al-Quran were used for Ruqyah (incantation) in Malay-Muslim society in Kelantan and Terengganu. It is found that the respondents response to Question Part 3.10: I prefer to see the Traditional Healer that used al-Quran and Do`a in al-Hadith in Ruqyah (incantation) is as following.
Figure 4: The Respondents Response to Question Part 3.10: I prefer to see the Traditional Healer that used al-Quran and Du`a (prayer) in al-Hadith in Ruqyah (incantation)

15%

14%

21%

28%

22%

Strongly Disagree

Disagree

Uncertain

Agree

Strongly Agree

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Figure 5: The Respondents Response to Question Part 2.6: Healing through Incantation especially by using the Quranic verses, Recitation of Dua (prayer) and Incantation with Special Section in Quran verses can give an Afford Protection of Diseases that Caused by Jinn and Devil.

2% 39%

3%

12%

44%

Strongly Disagree

Disagree

Uncertain

Agree

Strongly Agree

It is found that 56% of the respondents agree that healing through incantation especially by using the Quranic verses, recitation of Dua (prayer) and incantation with special section in Quran verses can give an afford protection of diseases that caused by Jinn and Devil. Surah al-Fatihah has been used widely in Malay-Muslim society for incantation. The official ceremony and meeting usually commence with recitation of Surah al-Fatihah and ending with Du`a (prayer) in Malay-Muslim society. Al-Fatihah, the first Surah of the Quran, is regarded as an infallible aid in healing. The recitation of Surah al-Fatihah is one of the most frequent exercise especially during compulsory Salah, five times a day in the prayers. The Prophet (s.a.w) had expected the Muslim is able to recite and use it for medical purpose. In connection to the medical benefit of Surat al-Fatihah, Ibn al-Qayyim in his al-Tibb alNabawi said: If ones faith, soul, and spirit are strong, and if he adapts himself to the essence of the Opening Chapter (al-Fatihah), and by Allahs leave, by reciting its holy words and blowing them on the affected person followed by his spittle upon the victim, Allah willing, such reading will incur the reaction of the evil spirits and cause the elimination of their evil act--Allah knows best. 7 We are aware that the recommendation to recite Surat al-Fatihah over a patient is strange and not logical to some people, however, we have to understand that the social condition in the time of Prophet (s.a.w) where disease is well understood as the logical consequence of patients falling to the evil spirit, needed to be treated by the spirit power of verses of the Quran. Now, why is exactly Surat al-Fatihah commonly used in prevention and treatment of disease? Some commentators of the Quran were of the opinion that the central point of medical benefits in Surat al-Fatihah which is known as umm al-kitab, is in the power and blessings of the words: Thee we worship (iyyaka na`budu), and Thy help we seek (iyyaka nasta`in). These words, worship (nabudu) and help (nasta`in), are the strongest elements of the most effective cure for illness. This is an extremely noble means because, we directly ask the help from the Healer (al-Shafi) whom we rely on, trust, shelter for recovery, recognizing ones need and dependence upon the Sole Sustainer who acknowledges ones need. This is why Surat alFatihah is one of recommended surah to be recited for recovering from illness: spiritual, mental or physical.8 In Bab Fadl Fatihat al-Kitab of Kitab Fada`il al-Quran, Imam Bukhari reported that:
7

Ibn al-Qayyim, al-Tibb al-Nabawi, ed. Shuaib al-Arnaut and Abd al-Qadir al-Arnaut. (Beirut: Muassasah al-Risalah, 1985), pp. 178 & 180; M. W. Dols, Majnun: the Madman in Medieval Islamic Society (Oxford: Clarendon Press, 1992), 257. Ibn al-Qayyim, Zad al-Maad fi Hady Khayr al-Ibad. ed. Shuayb al-Arnaut and Abd al-Qadir al-Arnaut. 5 vols. Beirut: Muassasah al-Risalah, 4: 164.

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European Journal of Social Sciences Volume 9, Number 3 (2009) Narrated Abu Sa'id Al-Mu'alla: While I was praying, the Prophet called me but I did not respond to his call. Later I said, "O Allah's Apostle! I was praying." He said, "Didn't Allah say: 'O you who believe! Give your response to Allah (by obeying Him) and to His Apostle when he calls you'?" (8.24). He then said, "Shall I not teach you the most superior Surah in the Qur'an?" He said, '(It is), 'Praise be to Allah, the Lord of the worlds. ' (i.e., Surat Al-Fatihah) which consists of seven repeatedly recited verses and the magnificent Qur'an which was given to me."9 The Malay-Muslim in Malaysia ever used Ayat al-Kursi for prevention and treatment of disease and self protection. Allah 's Apostle said: when you go to your bed, recite Ayat-al-Kursi, for then there will be a guard from Allah who will protect you all night long, and Satan will not be able to come near you till dawn."10 This view has foundation from the meaning of Ayat al-Kursi itself: Allah. There is no god but He, the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). 11 In spite of the fact that we have no scientific and rational explanation of the saying of the Prophet: when you go to your bed, recite Ayat al-Kursi, for then there will be a guard from Allah who will protect you all night long, and Satan will not be able to come near you till dawn, however, psychologically, there can be no doubt if the reader recites the verse sincerely with full of concentration to God alone, such a prayer can be considered as a means for protection, prevention from evil. Because, when he recites the verse, he believes that Allah (s.w.t) alone is the true God who is the only One worthy for worship. He is alone lives absolutely and everlasting who is looking after all of His creation and providing them with everything they need in maintaining their respective living process. Secondly, it is firmly believed, that Allah (s.w.t) is free from tiredness and never feels sleepy and by this Allah (s.w.t) alone can controls all that are in the heavens, the earth with an absolute and all-embracing authority. Thirdly, the reader believes that Allah (s.w.t) is at liberty absolutely to do as He pleases. He needs nobody and nothing but everybody and everything depends on Him. Fourthly, the reader believes that He knows completely the condition of all His creation, including everything they see or that which is not seen by them. This is because He alone is the supreme Administrator and therefore, His knowledge and greatness embracing the heavens and the earth. Lastly, the reader believes that He alone posses ultimate power by which there is no difficulty and burden for Him to watch over and look after the heavens and the earth and everything that is in and on both. All these indicate that He is not like any other person or things that we know or can imagine because His qualities and nature are unique. There is another Surah which is commonly used by Malay-Muslim in prevention and treatment of disease namely Surah Yasin. Whoever has traveled to the Malaysia may see the Malay-Muslim recites certain verses of Surah Yasin for different medical purposes. For instance, it is said that if one is suffering from toothache, verse 78, wadaraba lana mathalan wanasiya khalqahu qala man yuhyi al`izam wahiya ramim, to the end of the Surah Yasin is advised to relieve the pain by writing the
9 10

11

Sahih Bukahri, Kitab Fada`il al-Quran, Bab Fadl Fatihat al-Kitab. The verse of al-Qursi is commonly used for prevention, treatment and self-protection. Whoever has traveled in Muslim countries, where Muslim occasionally celebrated the annual festivals, has seen the group of Muslims used to recite Ayat al-Kursi in a very significant way just as they recite in spare time and some of them recite the verse without thinking and knowing its medical benefits. First they recited Ayat al-Kursi followed by the salutation to Prophet Muhammad and his household in three times. Then, it followed by the recitation of Surah al-Fitihah in ten times. After finishing them, they raised the hands to the sky praying God. All fingers should be pointed upward and the suppliant should blow his breath upon them, and then express all his needs and desires. Surah al-Baqarah (2): 256.

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European Journal of Social Sciences Volume 9, Number 3 (2009) mentioned verse on paper and hung over the ear on the side of the aching tooth and it will cure the pain. In addition, Muslim uses certain verse of Surah Yasin to protect his property and his household. Thirdly, Muslim is of the opinion that if one has an enemy he wishes to harm and that without injury to himself or one whose love he wishes to gain, he recites seven parts of Surah Yasin. At each mubin part, which ending with the word mubin, which means open or clear, he ties a knot in a cord he has ready at hand. When the recitation is completed he nails the cord into the ground, then, he might get his desire. Ruqyah with Mu`awwidhat verses In regard to Ruqyah with the Quran especially Mu`awwidhat verses, the respondents response to question part 2.12: I believe that Diseases caused by Jinn and Devil are exist as follow.
Pie Chart: The Respondents Response to Question Part 2.12: I believe that Diseases Caused by Jinn and Devil are exist

7% 23%

6%

25%

39%

Strongly Disagree

Disagree

Uncertain

Agree

Strongly Agree

The above indicates that 62% of Malay-Muslims in Kelantan and Terengganu believe that diseases may caused by Jinn and Devil. This belief, in fact, is similar with major culture and society in the world. They view that the religious and the cultural values of the indigenous population have a significant impact on the health and well being. Many Malay-Muslims in Kelantan and Terengganu have attempted to use the Quran not only by recitation of its verses but also by writing it especially the mu`awwidhat verses on a certain materials. These are commonly practices in Malay-Muslim society for the purpose of prevention, treatment of disease as well as protection ones property, his life and his household from Jinn and syaitan. The Malay-Muslim believes that the evil spirits, satan and Jinn can be protected by hanging the verses of Quran most notably by mu`awwidhat verses. According to Ibn Hajar the mu`awwidhat verse consisted in three major surah of the Quran namely Surah al-Falaq, Surah al-Nas and Surah al-Ikhlas.12 In other words, the mu`awwidhat is used primarily in the case of spiritual disease to counteract the devil (Satan) that had taken hold of an individual in a general way or, more commonly, to derive out a devil from the body. As we have known that surah al-Ikhlas has special medical benefits since surah al-Ikhlas contains the perfect affirmation of Gods Unity. The confirmation of Gods Unity its self necessarily confirms that all perfection is His, as well as, all created beings betake themselves to Him in their needs: that is, creation, from highest to the lowest, seeks Him and directs itself towards Him. Surah al-Ikhlas denies begetter and begotten and any equal.
12

Ibn Hajar, Ibn Hajar, Fath al-Bari Sahrh Sahih al-Bukhari, 10: 239.

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European Journal of Social Sciences Volume 9, Number 3 (2009) His name the Eternal (al-Samad) confirms all perfection; the denial of any equal declares none is like unto Him. Therefore, it is said that Surah al-Ikhlas equals a third of the whole Quran. 13 Reciting al-mu`awwidhat, as the word means, is crucial for protection from the devil i.e., Satan and Jinn. In Bab Ruqyah al-Nabiyy (Ruqyah of theProphet) of Kitab al-Tibb, Imam al-Bukhari, in order to show the spiritual benefit of mu`awwidhat, reported that 'Aishah (r.a) said: Whenever Allah's Apostle went to bed, he used to recite Surat-al-Ikhlas, Surat-al-Falaq and Surat al-Nas and then blow on his palms and pass them over his face and those parts of his body that his hands could reach. And when he fell ill, he used to order me, her wife, to do like that for him.14 We are aware that it is too difficult for non Muslim to accept this, but as mentioned before, al-tibb al-nabawi is rational in its own orbit and time. There is rationality of reciting mu`awwidhat before going to the bed since we are not able to control ourselves during sleep. In this case, it is reasonable to recite the muawwidhat verses seeking to a protection from everything hateful. As we agreed, seeking refuge from the evil of which Allah (s.w.t) has created by reciting surah al-mu`awwidhat, carry an immense impact on safety and protection against evils before they occur.
Figure 7: The Respondents Response to Question Part 2.6: Healing through Incantation especially by using the Quranic verses, Recitation of Dua (prayer) and Incantation with Special Section in Quran verses can give an Afford Protection of Diseases that Caused by Jinn and Devil.

2% 39%

3%

12%

44%

Strongly Disagree

Disagree

Uncertain

Agree

Strongly Agree

It is found that peoples perception towards healing thru Ruqyah is different between generations. Young people from Kelantan and Terengganu have been critical towards healing thru Ruqyah because they think the practices of Ruqyah is not good for county like Malaysia. It may bring harm and make country backward. However, the elderly people of Kelantan and Terengganu are against youth in regard to the benefit of healing thru Ruqyah.

4. Conclusion
It is obvious that traditional prevention, treatment and protection of disease in the Malay-Muslim society in Kelantan and Terengganu, Malaysia especially after the arrival of Islam, come in several forms. It is not just physical i.e., by using drugs, but also in the form of Ruqyah (incantation) with the
13

14

This is based on the hadith of the Prophet (s.a.w): man qaraa qul huwa Allah Ahad fakaannama qaraa bi thulth al-quran (Those who recite Surah al-Ikhlas, as he recites the third of the Quran), see Muhammad Ali al-Sabuni, Safwat al-Tafasir (Beirut: Dar al-Quran al-Karim, 1981), Vol. 20, 121. Sahih Bukhari, Kitab al-Tibb, Bab Ruqyah al-Nabiyy (s.a.w).

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European Journal of Social Sciences Volume 9, Number 3 (2009) verse of the Quran and Du`a. One of the reasons is the belief that Ruqyah (incantation) is a holistic approach. Patients seek the care of traditional healers if western treatment does not bring relief, if the diagnosis bears a negative prognosis (long term or incurable illness) or if surgery is advised. In addition, incantation can be used to treat ailments which are resistant to cure by herbal medicines, such as ailments caused by ancestral spirits in retribution for the behavior of an individual who has contravened societal norms. Many Malay-Muslim believe that illness may arise from the malevolent acts of humans, or from evil beings who can harm and potentially kill humans by sending an illness or injury to a chosen victim. In these cases, community members with special healing powers must be called upon to divine the source of the ailment, and incantations are employed, usually in combination with natural products, to cure the patient.

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