Is It Possible to Recite on Water, Blow on It, and Drink It?

Muslims discuss the possibility of reciting the Qur’an or various supplications on a glass of water, blowing on it, then drinking the water when it comes to seeking healing by Allah, i.e., during ruqyah.

However, the real question is not whether it is possible. Is there any authentic evidence from the Qur'an or the Sunnah that this particular act can be taken as an established religious practice, applied more or less as a routine?

Two narrations are sometimes used to defend the action, but when scrutinized they present significant problems with regard to both their chains and the wording. In this article I look at both of these, without making any claims about any individual or their personal habits. The intention here is to draw a clear line between the wording in a narration, and how subsequent developments might apply to that wording.

 The First Narration: Umm Jundub and the Water

The following narrative is recorded from Um Jundub: A woman from the tribe of Khath'am came with her son who was unable to speak, to the Prophet Muhammad(). Upon hearing her plight, he asked her to provide him with some water. He then washed his hands and cleansed his mouth and handed her the water, saying: "Give this water to your son, then throw it on him, and pray to Allah for his cure." The son was subsequently cured.

The report can be found in Sunan Ibn Majah 3532 (using commonly accepted online chapter numbers).

On first glance, and out of context, this narration might be assumed to imply that the actions of the Prophet in direct contact with the water were a means of establishing its healing potential, which should subsequently be done by everyone.

But, there are two problems with this.

1. The report does not explicitly say that the Prophet recited the Qur'an on the water, let alone blow on it.

The report clearly mentions that the Prophet washed his hands and rinse his mouth. However, nowhere in the narration does it explicitly state that he recited any specific verses of the Qur’an, or a specific du’a for ruqyah upon the water, let alone blow in it.

Therefore, the story cannot be presented as direct proof for reciting the Qur’an over a glass or a cup and then blowing on it.

2. Authenticity Issues with the Chain of Narration:

The chain of narration for this hadith includesYazid ibn Abi Ziyad,andSulayman ibn Amr ibn al-Ahwas.

Yazid ibn Abi Ziyad has been criticized by various hadith scholars, though the exact severity or all of the critique is more complex than a simple statement that every scholar distrusted him.

Similarly, Sulayman ibn Amr ibn al-Ahwas is also found to have his share of criticism among scholars of hadith.

Because of these factors, this report is not a strong or incontestable piece of evidence upon which to establish such a general religious practice without due diligence on the issue of authentication.

Most significantly, and irrespective of authentication issues, even if the hadith was graded authentic, it simply does not state what is claimed.

 The Prophet’s Teachings On Seeking Healing

One of the important points in this particular narration is that the Prophet said that the woman was to seek Allah for the healing. This is a critical part, as Islam emphasizes that true healing comes only from Allah. The various means available are not independent and do not themselves effect healing per se. Therefore it is crucial to differentiate between:

Seeking the means for healing from Allah.

The established methods for ruqyah.

Specific physical mediums.

Declaring a specific act as being an established practice of the Sunnah.

These are not always identical in meaning.

The Second Narration: Thabit ibn Qays

The second report often cited in support of this practice is the one where the Prophet visits Thabit ibn Qays ibn Shammas, who is sick, and supplicates for his well-being, and takes earth from a place named Bathan, puts it in a vessel,adds water, blows over it,and pours it onto him.

This report can be found in Sunan Abi Dawud 3885 (using commonly accepted online chapter numbers) although other copies may contain other numbers. This report does involve blowing over water, this is undeniable.

But that doesn’t automatically imply a general recommendation to recite the Qur'an on drinking water and then blow anddrink it in all of our daily lives.

 Is The Thabit ibn Qays Narration Authentic?

The chain of this hadith containsYusuf ibn Muhammad. Regarding Yusuf, his status is mentioned variously by scholars, with some considering him “maqbul” (acceptable) while others state he has a limited transmission.

Sunan Abi Dawud mentioned above is graded as Weak (chain) by Albani on Sunnah.com.

So, it is another report that should be dealt with using caution in establishing its use for religious practice purposes. Moreover, it again needs to be clarified that we are talking about the literal wording of the hadith. It does not clearly imply that: “From today, every Muslim shall recite the Qur’an over drinking water, blow and drink.”

That needs a lot more evidence to make that assertion.

What Is Authentically Established Regarding Ruqyah?

It should be stressed at this point that by identifying the issues with these specific reports, it does not imply that there is no basis for ruqyah in Islam. Indeed, there are numerous authentic hadiths explaining ruqyah and supplication for healing. For instance, there is a hadith in Sunan Ibn Majah where Jibril performed ruqyah on the Prophet saying: “Bismillahi arqika…”(by Allah’s name I seek your healing..). 

And in doing so asks Allah for healing and revention of evil’s, the evil eye and envy. 

This is an illustration that ruqyah and seeking for healing are established forms of religiosity from the religion of Islam. What should be separated is where a specific method has a solid foundation upon which to declare it as established Sunnah of the Prophet().

Does This Mean That Performing This Act Is Forbidden?

It does not necessarily mean that. Just because a methodology doesn't have sound authentication does not automatically transform a deed to a prohibited action that one is actively sinful for doing. There's a difference between saying ' this specific practice is not proven to be an established Sunnah, based upon the available evidence,'and saying, ' anybody doing this is directly committing a prohibited act'. Readers are thus requested not to transform a hadith related discussion to a personal attack on another Muslim’s habits or opinions

The bottom line; What Does the evidence clearly state?

After scrutinizing, re-reading the reports presented above, please remember to.

Based on the Ummu Jundab narrative, the Prophet washed both his hands and his mouth prior to passing the water to the sick child. It doesn’t have mention of recitation from the Qur’aan and also blowing over the water.

Based on the Thabit ibn Qays narrative, there has been mention of blowing over water; although based on the specific edition of Sunan AbiDawud cited, there is mention that the chain of narrators for the narration is weak.

Therefore, on account of this one cannot base a conclusion to argue that reciting Qur’aan over water and blowing over the water and drinking the water is the undeniably proven Sunnah for all.

Conclusion (balanced perspective)

The most appropriate stance to take upon this issue is to make a distinction between ruqyah and specific water-based application method.

Ruqyah (performing supplication/prayer for seeking relief and healing from Allah); and beseeching of Allah seeking solace and mercy, is established through the Sunnah. However, a specific water-based application of ruqyah (recitation over it, blowing into it and drinking it) has not yet obtained evidence for itself. Based on the Ummu Jundab narration, its not mentioned that the Prophet recited and blew over the water.

In the Thabit ibn Qays narration although it was mentioned blowing over the water; based on the specific version used in Sunan Abi Dawud it's a weak narrative.

In light of this these two reports aren't sufficiently proven to establish water-based application method for ruqyah with confident on an all-round basis. In conclusion there is no doubt that the pious can make duaa Allaah seeking solace and ease (ruqyah) and there is also a reported method whereby one can make dua upon the blessed water and blow upon it and drink, although the specific way needs to be sought out and further scrutinized on basis of AUTHENTICITY, then, thereafter, it must be implemented without belittling and/or insulting other differing views, with proper etiquette maintained.

Allah alone knows best.

A note on Health: The information provided here pertains to a religous article, its content and the evidence based from hadith. This doesn't mean to in anyway imply this as medically sound and may not serve as a substitute from a doctor or medical advise. The ailing person should get proper medical aid and then at best could do spiritual invocations / duaa for cure which could be either in the aforementioned fashion or other approved manner.