Life after Death

The question of whether or not there is life after death does not fall into the field of science, because science is only concerned with the classification and analysis of recorded data. Moreover, man has been busy with scientific enquiries and research, in the modern sense of the term, only for the last few centuries, while he has been familiar with the idea of life after death since time immemorial. All the prophets of God called their people to worship God and to believe in life after death. They laid so much emphasis on the belief in life after death that even a slight doubt concerning the actuality of it meant denying God, and made all other beliefs meaningless. Prophets of God have come and gone, the epochs of their advent being spread over thousands of years, yet life after death was proclaimed by them all. The very fact that they have all dealt with this metaphysical question so confidently and uniformly goes to prove that the source of their knowledge of what to expect after death was the same: Divine revelation.
We also know that these prophets of God were greatly opposed by their people, mainly on the issue of resurrection to life once a person had died, since their people thought it to be impossible. But in spite of that opposition, the prophets won many sincere followers. The question of what made those followers forsake their earlier belief systems arises. What led them to reject the established beliefs, traditions and customs of their forefathers even though they risked being totally alienated from their own community? The simple answer is that they made use of their faculties of mind and heart, and realized the truth. Did they realize the truth through experiencing it? It cannot be so, as the perceptual experience of life after death is impossible.
Actually, God has given man, besides perceptual consciousness, rational, aesthetic and moral consciousness too. It is this consciousness that guides man regarding realities that cannot be verified through sensory data. That is why all the prophets of God, while calling people to believe in God and the life hereafter, appealed to the aesthetic, moral and rational sides of man. For example, when the idolaters of Mecca denied even the possibility of life after death, the Quran exposed the weakness of their stand by advancing very logical and rational arguments in support of it:
“And he has coined for us a similitude, and has forgotten the fact of his creation, saying: ‘Who will revive these bones when they have rotted away?’ Say: ‘He will revive them who produced them at the first, for He is the Knower of every creation, Who has appointed for you fire from the green tree, and behold! You kindle from it. Is it not He who created the heavens and the earth, able to create the like of them? Yes, and He is indeed the Supreme Creator, the All-Knowing.” (Quran 36:78-81)
At another occasion, the Quran very clearly says that the disbelievers have no sound basis for their denial of life after death. It is based on pure conjecture:
“They say, ‘There is nothing but our present life; we die, and we live, and nothing but Time destroys us.’ Of that they have no knowledge; they merely conjecture. And when Our revelations are recited to them, their only argument is that they say, ‘Bring us our father, if you speak truly.’” (Quran 45:24-25)
Surely God will raise all the dead, but not at our whim or for our idle inspection in the mundane world; God has His own plan of things. A day will come when the whole universe will be destroyed, and then again will the dead be resurrected to stand before God. That day will be the beginning of the life that will never end, and that Day, every person will be rewarded by God according to his good and evil deeds.
The explanation that the Quran gives about the necessity of life after death is what the moral consciousness of man demands it. Actually, if there is no life after death, the very belief in God becomes irrelevant, or, even if one believes in God, that would be an unjust and indifferent God. He would have been a God who once created man, only to be unconcerned with his fate thereafter. Surely, God is just. He will punish the tyrants whose crimes are beyond count: having killed hundreds of innocent persons, created great corruption in the society, enslaved numerous persons to serve their whims, and so forth. Man, having a very short span of life in this world, and this physical world also not being eternal, the punishments or rewards equal to the evil or noble deeds of persons are not possible here. The Quran very emphatically states that the Day of Judgment must come and God will decide about the fate of each soul according to his or her record of deeds:
“Those who disbelieve say: The Hour will never come unto us. Say: Nay, by my Lord, but it is coming unto you surely. (He is) the Knower of the Unseen. Not an atom’s weight, or less than that or greater, escapes Him in the heavens or in the earth, but it is in a clear Record. That He may reward those who believe and do good works. For them is pardon and a rich provision. But those who strive against our revelations, challenging (Us), theirs will be a painful doom of wrath.” (Quran 34:3-5)
The Day of Resurrection will be the Day when God’s attributes of Justice and Mercy will be in full manifestation. God will shower His mercy on those who suffered for His sake in their worldly life, believing that an eternal bliss was awaiting them. But those who abused the bounties of God, caring nothing for the life to come, will be in the most miserable state. Drawing a comparison between them the Quran says:
“Is he, then, to whom we have promised a goodly promise the fulfillment of which he will meet, like the one whom We have provided with the good things of this life, and then on the Day of Resurrection he will be of those who will be brought arraigned before God?” (Quran 28:61)
The Quran also states that this worldly life is a preparation for the eternal life after death. But those who deny it become slaves of their passions and desires, and make fun of virtuous and God-conscious persons. Such people realize their folly only at the time of their death and wish in vain to be given a further chance in the world. Their miserable state at the time of death, the horror of the Day of Judgment, and the eternal bliss guaranteed to the sincere believers are very beautifully mentioned in the following verses of the Quran.
“Until, when death comes unto one of them, he says, ‘My Lord, send me back, that I may do right in that which I have left behind!’ But nay! It is but a word that he speaks; and behind them is a barrier until the day when they are raised. And when the Trumpet is blown there will be no kinship among them that day, nor will they ask of another. Then those whose scales are heavy, they are successful. And those whose scales are light are those who lose their souls, in hell abiding, the fire burns their faces and they are glum therein.” (Quran 23:99-104)
The belief in life after death not only guarantees success in the Hereafter, but also makes this world full of peace and happiness. This is through making individuals exceedingly responsible and dutiful in their activities due to their awe of God: the fear of His punishment and hope for His reward.
Think of the people of Arabia. Gambling, wine, tribal feuds, plundering and murdering were the main traits of their society when they had no belief in a life hereafter. But as soon as they accepted the belief in One God and life after death, they became the most disciplined nation of the world. They gave up their vices, helped each other in hours of need, and settled all their disputes on the basis of justice and equality. Similarly, the denial of life after death has its consequences not only in the Hereafter, but also in this world. When a nation as a whole denies it, all kinds of evil and corruption become rampant in that society and ultimately it is destroyed. The Quran mentions the terrible end of the ‘Aad, Thamud and the Pharaoh in some detail:
“(The tribes of) Thamud and ‘Aad disbelieved in the judgment to come. As for Thamud, they were destroyed by the lightning, and as for ‘Aad, they were destroyed by a fierce roaring wind, which he imposed on them for seven long nights and eight long days, so that you might see the people laid prostrate in it as if they were the stumps of fallen down palm trees.
“Now do you see remnant of them? Pharaoh likewise and those before him and the subverted cities. They committed errors and those before him, and they rebelled against the Messenger of their Lord, and He seized them with a surpassing grip. Lo, when the waters rose, We bore you in the running ship that We might make it a reminder for you and for heeding ears to hold.
“So when the Trumpet is blown with a single blast and the earth and the mountains are lifted up and crushed with a single blow, then on that day, the Terror shall come to pass, and the heaven shall be split, for upon that day it shall be very frail.
“Then as for him who is given his book in his right hand, he shall say ‘Here, take and read my book! Certainly I thought that I should encounter my reckoning.’ So he shall be in a pleasing life in a lofty garden, its clusters nigh to gather. Eat and drink with wholesome appetite for what you did long ago, in the days gone by.
“But as for him who is given his book in his left hand, he shall say: ‘Would that I had not been given my book and known my reckoning! Would it had been the end! My wealth has not availed me, my authority is gone from me.’” (Quran 69:4-29)
Thus, there are very convincing reasons to believe in life after death.
First, all the prophets of God have called their people to believe in it.
Secondly, whenever a human society is built on the basis of this belief, it has been the most ideal and peaceful society, free of social and moral evils.
Thirdly, history bears witness that whenever this belief is rejected collectively by a group of people in spite of the repeated warning of their Prophet, the group as a whole has been punished by God, even in this world.
Fourthly, moral, aesthetic and rational facilities of man endorse the possibility of life after death.
Fifthly, God’s attributes of Justice and Mercy have no meaning if there is no life after death.
http://www.islamreligion.com/articles/275/viewall/
Related Contents
A consolation to a father on the death of his child
A parable to discuss the resurrection and hereafter
A warning and lesson given to a group of unhappy young people
Arguments for the resurrection
Belief in the Hereafter
Belief in the Hereafter
Belief in the Resurrection and the Afterlife is Universal
Can you please tell me what are the trials of the grave that we ask allah (saw) to save us from.
Concern for the Hereafter - The Only Cure for Crime
Death, Dying and the Grave
Declaration of Belief in the Resurrection in the form of a supplication
Destination the Hereafter - Have You Packed Your Suitcases?
Destination the Hereafter: Have you packed your suitcases?
Do the blessing and torment in the grave happen to both the body and the soul or to one of them only?
Do the dead visit or feel or see one another in their graves?
Do the dead visit or feel or see one another in their graves?
Does the torment of the grave continue until the Day of Resurrection?
LIFE AFTER DEATH
Life as a decisive argument for the afterlife and other pillars of belief
Many other phenomena in the universe point to the resurrection
Matters of Grave Concern
Preparation for the Hereafter
Punishment In The Grave - Reasons Behind It, And How To Avoid It
Punishment of the Grave; The Hadeeth of al-Baraa bin Aazib
Reality and the Afterlife
Remembering the Destination of Mankind in the Hereafter – a Cure for Weak Iman
Resurrection and the Hereafter
Soul's Journey After Death
http://www.quranichealing.com/bpi.asp?caid=66&cid=1336

Protection with Ruqya Shield

From the works of Dr. Abu Ameenah Bilal Phillips, who made such research.Conditions According to some Islâmic scholars, both parties to the exorcism must fulfill certain spiritual and legal characteristics for effective treatment to take place. In describing these necessary attributes, Ibn al-Qayyim said:Treatment of fits due to spirit-possession requires two factors on the part of the possessed and on the part of the healer.1) On the part of the possessed it requires (a) personal strength and turning to the Creator of these spirits truthfully, and (b) the correct method of seeking refuge wherein the heart and tongue will be in harmony. Indeed this type of treatment is, in fact, warfare, and the warrior will not be able to defeat his enemy unless he possesses two qualities: that his weapon itself be good and sharp and that his arm be strong. If either of these two conditions are not met, a long sword will be of no value. And if both are missing? The heart which is in a state of desolation and ruin with respect to tawheed (belief in the unity of Allaah), trust in Allaah, fear of Allaah and turning to Him, will have no weapon.2) The requirement on the part of the exorcist is that he also possess both [of the above-mentioned] factors.[23] Ibn Taymeeyah warned:If the possessing demon is an ifreet among jinn and the exorcist is weak, it could harm him. Consequently, he should shield himself by reciting prayers through which he seeks refuge in Allaah, the mu‘awwidhataan[24] and Aayah al-Kursee; by performing formal prayer (salaah); by making supplications and doing other similar things which strengthen his faith; and by putting aside sins through which the evil jinn may gain control over him. Such a person is a soldier of Allaah, and since exorcism is among the greatest forms of jihaad, he should beware not to help his enemy overcome him by his own sins. If the circumstance is beyond his capacity, he should remember that ‘Allaah does not burden a soul beyond its capacity.’ He should not expose himself to tribulation by taking on what he is unable to handle.[25]Methodology The following steps of exorcism have been deduced from the texts of the Sunnah, the practice of the Prophet’s companions and early scholars. The order in which the steps are mentioned is not intended to be unalterably fixed, but merely a possible sequence which may be followed.First Step: (a) Undo Charm In cases where possession is a result of magic the most effective method of canceling its effects is by finding and undoing the charm used in the bewitchment. Ibn al-Qayyim stated, “Removing the charm and neutralizing it is the most profound treatment.”[26] Once the charm has been found and dismantled, the spell will be broken and the jinnee connected with it will leave the person alone. This was the method used by Prophet Muhammad (pbuh) on the occasion of his own bewitchment. Zayd ibn Arqam reported that a Jew, by the name of Labeeb ibn A‘sam [from the Zuraaq clan],[27] cast a spell on the Prophet (pbuh). When he began to suffer from it, Jibreel came to him and revealed the two chapters for seeking refuge (mu‘awwidhataan) and then said to him, “Surely, it was a Jew who cast this spell on you, and the magical charm is in a certain well.” The Prophet (pbuh) sent ‘Alee ibn Alee Taalib to go and fetch the charm. When he returned with it, the Prophet (pbuh) told him to untie the knots, one by one, and to recite a verse from the two chapters with the undoing of each knot. When he did so, the Prophet (pbuh) got up as if he had been released from being tied up.[28] Although destroying the charm is the best method of breaking the spell, it is the most difficult, unless someone confesses or the charm is discovered accidentally. The Prophet (pbuh) only found out the location of the charm by revelation. Consequently, the cases of jinn-possession induced by magic may be treated by the usual method for general demonic possession outlined below.First Step: (b) Address It was the practice of Prophet Muhammad (pbuh) to address the possessing spirit and command it to leave. In his narration Ya‘laa ibn Murrah reported that on one occasion a woman brought her demented son to the Prophet (pbuh). The Prophet (pbuh) said [to the boy], “Get out, enemy of Allaah! I am the Messenger of Allaah!” The boy recovered, and she gave the Prophet (pbuh) a gift of two male sheep, some aqat (dried curd)[29] and fat. Allaah’s Messenger (pbuh) said, “Take the aqat, the fat and one of the sheep and return the other.”[30]According to some early scholars, an attempt should be made to communicate with the intruding spirit(s), encouraging it/them to leave by giving advice and admonishment. This procedure was proposed by Ibn Taymeeyah, who said:In the first instance, where possession is due to sexual desire on the jinnee’s part – even with the consent of the human partner – it (i.e., sexual relations) is as forbidden by Allaah as it is among [unmarried] humans. Without the possessed human’s consent it becomes an even graver case of atrocity and oppression. In such circumstances the jinn should be addressed and informed that their acts are either abominable and prohibited or vile and tyrannical. They are informed [of this] so that evidence may he brought against them on the Day of Judgment and that they are made aware that they have broken the laws of Allaah and His Prophet, whom He sent to both worlds – that of men and jinn.In cases of the second category wherein the [possessed] human was unaware that he had harmed a jinnee, the jinnee should be addressed and informed that the human’s act was unintentional and therefore not deserving of punishment. If it (i.e.. the accidental injury) took place in the man’s house or on his property, the jinnee should be informed that the house and property belong to the man and, as such, he is permitted to use them in allowable ways as he pleases. The jinn should also be told that they do not have the right to inhabit human property without the permission of the occupants. They only have a right to dwell in places not occupied by humans, like abandoned buildings and open country.[31][In summary], if the jinn attack a human, they should be informed of Allaah and His Messenger’s ruling on the matter, and proof of their error should be pointed out. They should be instructed to be righteous and to abstain from evil, just as is done with humans, based upon Allaah’s statement:‘We will not punish [the wayward] until a messenger has been sent [to them].’ Qur’aan, 17:15As a result of this obligation, the Prophet (pbuh) forbade the killing of snakes found in houses until after they have been told to leave three times. In Saheeh Muslim and other books of hadeeth there is a narration front Aboo Sa‘eed al-Khudree in which he stated that the Prophet (pbuh) said, “Madeenah has a group of jinn who became Muslims, so whoever sees any snakes [in their homes] should request them to leave three times. If any of them appear after that, he should kill it, because it is a devil.”[32]Second Step: Cursing If the jinnee refuses to respond appropriately by leaving, the exorcist may then use harsh language wherein Allaah’s curse is invoked upon the jinnee. This step was specifically referred to by Ibn Taymeeyah, and he brought evidence in support of it in one of his works, saying, “The commanding of a jinnee to righteousness and its prohibition from evil should be carried out in the same way that humans are admonished. Whatever is allowable in the case of humans is also allowable in the case of jinn. For example, the repelling of jinn might require scolding, threatening and even evoking Allaah’s curse.Aboo ad-Dardaa’ narrated, “Allaah’s Messenger (pbuh) stood up [in prayer] and we heard him say, ‘I seek refuge in Allaah from you.’ Then he reached out his hand as if he were catching something, and he said three times, ‘I curse you by Allaah’s curse.’ When he finished praying, we asked him, ‘O Messenger of Allaah, we heard you say something in your prayer which we have never heard you say before, and we saw you stretch out your arm.’ He replied, ‘Indeed, Allaah’s enemy, Iblees, brought a fiery torch and tried to thrust it in my face, so I sought refuge in Allaah and cursed him by Allaah’s perfect curse three times. But he did not retreat. So I caught hold of him and, by Allaah, had it not been for the prayer our brother, Sulaymaan,[33] he would have been tied up for the children of Madeenah to play with.[34] This hadeeth provides the foundation for the practice of seeking refuge in Allaah from the jinn and cursing them by Allaah’s curse.”[35]Third Step: (a) Recitations Since the time of the Prophet (pbuh), recitation of the Qur’aan for the sick has been an accepted practice among Muslims. Textual evidence for the use of the Qur’aan in curing illnesses is based upon the following verses:“We revealed in stages of the Qur’aan that which is a healing and mercy for believers. But for the unjust it only adds to their loss.” Qur’aan 17:82“O mankind, there has come to you [in the Qur’aan] an admonition from your Lord and a healing for the [diseases] in your hearts and, for the believers, a guidance and mercy.” Qur’aan 10:57Soorah al-FaatihahThe companions of Prophet Muhammad (pbuh) used to recite chapters and verses of the Qur’aan as a cure for possession as well as other illnesses.The uncle of Khaarijah ibn as-Salt reported that he went to the Prophet and embraced Islaam. During his return journey, fie came across a tribe which had among them a madman fettered in iron chains. The madman’s family said to him, “We have been informed that your companion (i.e., Prophet Muhammad (pbuh)) has come with good. Do you have anything with which to treat illnesses?” He recited over him Faatihah al-Kitaab,[36] and he got well. [In another narration it stated: “He recited over him Faatihah al Kitaab every morning and evening for three days. Whenever he would finish his recitation, he would gather his saliva and spit. And he got well.”] They gave him one hundred sheep [but he was in doubt about whether he should accept them] so he went back to Allaah’s Messenger and informed him of the incident. The Prophet (pbuh) asked him, “Did you recite anything else besides this?” He replied that he had not. The Prophet (pbuh) then said, “Take them, for by my religion, whoever devours the payment for a false incantation will be destroyed. Indeed, you have eaten the price of a truthful incantation.”[37]Aboo Sa‘eed al-Khudree said, “While we were on a journey, we dismounted at a place, whereupon a servant girl came to us and said, ‘The chief of our tribe has been stung by a scorpion and our men are not present. Is there anyone among you who can recite incantations?’ A man from among us, whom no one suspected knew incantations, got up and went with her, He subsequently recited over him. When the chief got well, he gave him thirty sheep and gave us milk to drink. On his return we asked him, ‘Did you have previous experience at reciting incantations?’ He replied, ‘No, I only recited over him Umm al-Kitaab.’[38] We agreed not to speak about it until we reached Madeenah and sought the Prophet’s advice. When we arrived and asked the Prophet (pbuh) about it, he said, ‘How did he know that it exorcises? Distribute the sheep among yourselves and set aside a share for me also.’”[39]Aayah al-Kursee[40]Among the greatest weapons which may be used to exorcise the jinn is Aayah al-Kursee, as confirmed in Abu Hurayrah’s narration:Allaah’s Messenger put me in charge of the zakaah of Ramadaan.[41] While I was doing so, someone came and began to rummage around in the food, so I caught hold of him and said, “By Allaah, I am going to take you to Allaah’s Messenger!” But the man implored, “Verily, I am poor and I have dependents. I am in great need.” So I let him go. The next morning the Prophet (pbuh) said, “O Aboo Hurayrah, what did your captive do last night?” I replied, “He complained of being in great need and of having a family, so I let him go.” The Prophet (pbuh) then said, “Surely, he lied to you and he will return.” Since I knew that he was going to return, I laid in wait for him. When he returned and began to dig about in the food, I grabbed him and said, “I am definitely going to take to you to Allaah’s Messenger (pbuh).” Again he pleaded, “Let me go! Verily, I am poor and I have a family. I will not return.” So I had mercy on him and let him go. The next morning Allaah’s Messenger (pbuh) said, “Aboo Hurayrah, what did your captive do last night?” I said that he complained of being in great need and of having a family, so I let him go. The Prophet (pbuh) replied, “Surely, he lied to you and he will return.” So I waited for him and grabbed him when he began to scatter food around. I said, “By Allaah, I will take you to Allaah’s Messenger. This is the third time, and you had promised that You would not return; yet you come back anyway!” He said, “Let me give you some words by which Allaah will benefit you.” I said, “What are they?” and he replied, “Whenever you go to bed, recite Aayah al-Kursee from beginning to end. If you do so, a guardian from Allaah will remain with you and Satan will not come near you until the morning.” I then let him go. The next morning the Messenger of Allaah said, “What did your captive do last night?” I said that he claimed that he would teach me some words by which Allaah would benefit me, so I let him go. When the Prophet (pbuh) asked what they were, I told him that they were the saying of Aayah al-Kursee before going to bed. I also told him that he said that a guardian from Allaah would remain with me, and Satan would not come near me until I awoke in the morning. The Prophet (pbuh) said, “Indeed he has told the truth, although he is a compulsive liar. O Aboo Hurayrah, do you know with whom you have been speaking these past three nights?” I replied, “No,” and so he said, “That was a devil.”[42]Regarding Aayah al-Kursee Ibn Taymeeyah said:The countless many who have experience in this field unanimously confirm the incredible effectiveness of this verse in warding off the devils and breaking their spells. Indeed, it is greatly effective in repelling the evil jinn from human souls and exorcising them from the possessed as well as those prodded by the devils, like tyrants, those easily enraged, the lustful and lecherous, musicians and those who ecstatically whistle and clap. enraptured by their music. If this verse is sincerely recited over them, it will drive away the devils and neutralize their illusions. It will also disrupt satanic visions and devil-aided, supernatural feats performed by humans.[43]Soorah al-BaqarahAnother means recommended for repelling the devil is reading the second chapter of the Qur’aan, Soorah al-Baqarah (The Cow). Aboo Hurayrah quoted the Prophet (pbuh) as saying,“Do not make your houses like graveyards.[44] Verily, the devil flees from a house in which Soorah al-Baqarah is read.”[45] According to the prophetic traditions, the last two verses of this chapter also have special merit for exorcism. Prophet Muhammad (pbuh) was reported by an-Nu‘maan ibn Basheer to have said,“When the last two verses of Soorah al-Baqarah are read in a home for three consecutive nights, the devil will not come near it.”[46]Basmalah[47]Also reported to have preventive and curative properties is the basmalah. This is written before each chapter of the Qur’aan, excluding the 9th chapter, and is also found in verse 30 of chapter 27 (Soorah an-Naml).Aboo al-Maalih’s father quoted the Prophet (pbuh) as saying, “Do not say, ‘May Satan be degraded,’ for surely, he will grow until he becomes the size of a house and he will say, ‘By my power, I will possess him.’ Say instead, ‘Bismillaah (‘In the name of Allaah’). If you do that, he will shrink until he becomes the size of a fly.”[48]‘Uthmaan ibn Aboo al-‘Aas ath-Thaqafee reported that when he complained to the Messenger of Allaah (pbuh) about a pain which he felt in his body from the time he accepted Islaam, the Prophet (pbuh) said, “Place your hand at the place where you feel the pain in your body and say, ‘Bismillaah’ three times, then say seven times, ‘A‘oodhu billaahi wa qudratihee min sharri ma ajidu wa uhaadhir.’ (‘I seek refuge in Allaah and His power from the evil that I find and (from the evil) that I fear.’)”[49]Ta‘awwudh[50]Seeking refuge in Allaah has been prescribed in some Qur’ânic verses as a means of warding off the devils:“If Satan touches you, seek refuge in Allaah, for verily, He is the Hearer and Knower.” Qur’aan, 41:36 “Say, ‘My Lord, I seek refuge in You from the prodding of the devils, and I seek refuge in You, My Lord, from their presence.’ ” Qur’aan, 23:97In regard to one whose face had become red with anger, the Prophet said,“Verily, I know some words which would cause his anger to subside if he said them. He should say, ‘A‘oodhu billaahi minash-shaytaanir-rajeem.’ (‘I seek refuge in Allaah from Satan, the cursed.’)”[51]Before the recitation of the opening chapter of the Qur’aan in formal prayer, the Prophet (pbuh) used to say,“A‘oodhu billaahi minash-shaytaani min nafkhihee wa nafathihee wa hamzih.” (“I seek refuge in Allaah from the pride, poetry and touch of Satan, the cursed.”)[52]Among the most powerful Qur’ânic formulas for seeking refuge are the last two chapters of the Qur’aan, collectively referred to as the mu‘awwidhataan. According to a number of reports, these two chapters were specifically revealed to break the magical spell which had been placed upon the Prophet (pbuh).[53]The Prophet’s wife, ‘Aa’ishah, also reported that whenever any of the members of the household fell ill, Allaah’s Messenger (pbuh) used to blow[54] over them by reciting the mu‘awwidhataan.[55]Adhaan and Iqaamah[56]Both calls to pray have been defined by the Prophet (pbuh) as having the ability to drive away the devils. Aboo Hurayrah reported Allaah Messenger (pbuh) as saying,“When the adhaan is made, Satan runs away and breaks wind to drown it out. When it is finished, he returns, but when the iqaamah is proclaimed, he again turns and runs away. When it is finished, he returns to distract a man [praying], saying, ‘Remember such and such; remember such and such,’ referring to something the man did not have on his mind. As a result, he forgets how much he has prayed.”[57]Suhayl reported that his father sent him to the Haarithah clan along with someone. On the way there, a voice from an enclosure called him by his name. When the person with him looked into the enclosure, he saw no one. Upon his return, he mentioned it to his father, who said, “Had I known that you would have met such a situation, I would never have sent you. But whenever you hear such a call, pronounce the adhaan, for I have heard Aboo Hurayrah say that he heard Allaah’s Messenger say, ‘Whenever the adhaan is given, Satan runs away vehemently.’”[58]It was also the practice of the Prophet to recite the adhaan in the ears of children at the time of their birth.Aboo Raafi‘ said, “I saw Allaah’s Messenger (pbuh) call the adhaan in the ear of [his grandson] al-Hasan ibn ‘Alee, when Faatimah gave birth to him.”[59] This was to neutralize or to reduce the effect of the devil’s influence on the newborn. According to Prophet Muhammad (pbuh), all newborn children are touched by the Devil. He was reported by Aboo Hurayrah to have said, “Satan pricks with his finger every newborn child of Aadam’s descendants. They all begin screaming from Satan’s jab, except Mary and her son [Jesus].”[60]Prophetic PrayersThe Prophet (pbuh) taught a number of prayers for a variety of occasions. Some cure illnesses caused by the jinn and others ward them off. The following are a selection of them:‘Bismillaahi yubreeka wa min kulli daa’in yashfeeka wa min sharri haasidin idhaa hasad[61] wa sharri kulli dhee ‘ayn.”(“In the name of Allaah, may He make you well and may He cure you from every ill, from the evil of the jealous when they envy, and from the harm of the evil eye.”)[62]“Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasidin. Allaahu yashfeeka. Bismillaahi arqeek.” (“In the name of Allaah I exorcise you from everything which harms you, from the evil of every soul or jealous eye. May Allaah cure you. In the name of Allaah I exorcise you.”)[63] “A‘oodhu bi kalimaatillaahit-taammati min kulli shaytaanin wa haammatin wa min kulli ‘aynin laammah.”(“I seek refuge with the perfect words of Allaah from every devil, poisonous pest and every harmful evil eye.”)[64]“Adh-hibil-ba’sa rabban-naasi washfi antash-shaafee laa shifaa’a illaa shifaa’uka shifaa’an laa yughaadiru saqamaa.” (“Remove the suffering, O Lord of mankind, and heal it perfectly –You are the true healer; there is no cure except Your cure – a cure which is not followed by sickness.”)[65]“Whoever says, ‘Laa i1aaha illallaahu wahdahoo laa shareeka lah, lahulmulku wa lahul-hamdu wa huwa ‘alaa kulli shay’in qadeer,’ (‘There is no god but Allaah, Who is alone without partner; the dominion and praise are His, and He is able to do all things,’) one hundred times per day will have a reward similar to freeing ten slaves, one hundred good deeds will be recorded for him, one hundred of his sins erased, and he will have a charm against Satan for the whole day until the night. No one can do better than that except one who does it more often.”[66]“If one of you goes to his wife and says, ‘Allaahumma jannibnash-shaytaana wa jannibish-shaytaana maa razaqta-naa,’ (‘O Allaah, keep Satan away from us and keep Satan away from what (offspring) You have bestowed upon us,’) and they have a child, Satan will not harm him or gain control over him.”[67]“If a man enters his house and remembers Allaah while entering and while eating, Satan says [to his companions], ‘There is no place to pass the night and no dinner.’ But if he enters without remembering Allaah while entering, Satan says. ‘You have caught a place to pass the night.’ And if he does not mention Allaah’s name before eating, he says, ‘You have caught both a place for the night and dinner.’”[68]Third Step: (b) MedicinesThe Prophet (pbuh) prescribed certain natural medicines for sicknesses associated with the jinn.DatesFor protection against magic or for its treatment, the Prophet (pbuh) recommended the eating of dates in the morning. Sa‘d quoted the Messenger of Allaah (pbuh) as saying,“Whoever takes seven [Madeenite][69] ‘ajwah[70] dates in the morning, neither magic nor poison will hurt him that day.”[71]TrufflesThe Prophet (pbuh) was reported to have said.“Truffles are a form of manna (mann) and their water is a cure for the eye.”[72]BathIn cases of suffering from the evil eye the Prophet (pbuh) recommended taking a bath with water used by the source of the evil eye. Ibn ‘Abbaas quoted Allaah’s Messenger (pbuh) as saying,“The effect of the evil eye is real, for if there were anything which could overtake destiny, it would have been [the effect of] the evil eye. So if you are asked to take a bath [as a cure] for the evil eye, do it.”[73]‘Aa’ishah also said that the Prophet (pbuh) used to instruct the possessor of the evil eye to perform ablution (wudoo‘) and then for the one suffering to bathe from its water.[74]Fourth Step: BeatingIf the above-mentioned three steps fail to bring the desired results, the exorcist may then resort to striking the possessed individual in order to inflict pain on the possessing spirit and to elicit a response to commands, prayers or recitations. Ibn Taymeeyah spoke on this subject, saying,Curing a possessed person and removal of the jinn may require that the afflicted individual be beaten several times. However, the blows fall upon the jinn and the possessed human does not feel them. When a demented person regains his senses after a beating, he often informs those present that he did not feel anything, and that they (i.e., the blows) did not have any effect on his body. Even when some are struck over three or four hundred times with severe blows on their feet, the effects of which would normally kill a man, only the jinn feel it. The jinn will scream and yell and inform those present about many things. We have ourselves experienced such cases in the presence of crowds on so many occasions that it would take a long time to describe them all.[75]Ibn Taymeeyah’s student, Ibn al-Qayyim, described an exorcism performed by his mentor in which he struck the patient. He said,Often the shaykh (i.e., Ibn Taymeeyah) would recite in the ear of the insane, “Afa hasibtum annamaa khalaqnaakum ‘abathan wa annakum ilaynaa laa turja‘oon.” (“Do you imagine that We created you in jest and that you will not return to Us?”)[76] He told me that on one occasion he read this verse in a madman’s ear and the possessing spirit replied in a drawn-out voice, “Ye-e-e-e-s.” So he took a stick and beat the man on the veins of his neck until Ibn Taymeeyah’s arm became fatigued from hitting him and those present were sure that that man was dead from the beating. During the beating the jinnee cried out, “I love him.” The shaykh said, “He does not love you.” It said, “I want to make hajj with him.” He replied, “He does not want to make hajj with you.” It said, “I will leave him in your honor.” He replied, “No, do so in obedience to Allaah and His Messenger.” It said, “Then I will leave him.” The madman sat up, looked left and right and said, “Why did I come to the honorable shaykh?” Those present said to him, “What about all of the beating you have received?” he asked, “Why would the shaykh beat me when I have not committed any sin?” He was not at all aware that he had been beaten.[77]The practice of beating was attributed to Prophet Muhammad (pbuh) in a narration related by Umm Abaan from her father, al-Waazi‘, that her grandfather, az-Zaari‘ ibn ‘Aamir al-‘Abdee, went to Allaah’s Messenger (pbuh) with his son (or nephew) who was insane. She reported that her grandfather said,When we reached Allaah’s Messenger (pbuh) I said, “I have a son [or nephew] with me who is insane. I have brought him to you so that you may pray to Allaah on his behalf.” He said, “Bring him to me.” So I went to get him from the group of riding animals [among which I had left him]. I took off his traveling clothes and dressed him in his good clothes. I then took him by the hand back to the Messenger of Allaah (pbuh). He said, “Bring him closer to me and turn his back to me.” He then grabbed the boy’s garment and began to beat him on the back so vigorously that I saw the whiteness of his (i.e., the Prophet’s) armpits. While doing so, he said, “Get out, enemy of Allaah! Enemy of Allaah, get out!” The boy then began to gaze in a healthy manner quite different from his earlier gaze. Allaah’s Messenger (pbuh) then sat him down directly in front of him, called for some water for him and wiped his face. Then he prayed for him. After the Messenger of Allaah had prayed for him, there was no one in the delegation better than him.”[78]This narration is weak, however there is an authentic narration in this regard collected by Ibn Maajah:“When the Messenger of Allaah appointed me as governor of at-Taa’if, something began to appear to me in my salaah so that I wouldn’t know how many rak‘aahs I had prayed. When I noticed that, I traveled to the Messenger of Allaah (pbuh). He said, ‘Ibn Abee al-‘Aas?’ I said ‘Yes, O Messenger of Allaah.’ He said, ‘What brings you here?’ I said, ‘O Messenger of Allaah, something appears to me in my salaah, so that I don’t know how many rak‘aahs I have prayed.’ He said, ‘Come close.’ So I came close to him and sat on the soles of my feet. He struck my chest with his hand, blew into my mouth and said, ‘Get out, Enemy of Allaah!’ He did that three times, then said, ‘Resume your duty.’ After that, I swear I was never confused [in my salaah].”[79]Notes: [23] Zaad al-Ma‘aad, p. 69. [24] Chapter numbers 113 and 114. [25] Ibn Taymeeyah’s Essay on the Jinn, pp. 69-72. [26] Zaad al-Ma‘aad, vol. 3, p. 104, See also at-Tibb an-Nabawee, p. 124. [27] What appears in brackets was mentioned in al-Bukhaaree’s narration on the authority of ‘Aa’ishah. See Sahih Al-Bukhari, vol. 7, pp. 443-444, no. 660. [28] The report of Zayd ibn Arqam was collected by Ahmad and an-Nasaa’ee and authenticated by al-Albaanee in Saheeh Sunan an-Nasaa’ee, vol. 3, pp. 855-6, no. 3802, but neither version mentions the recital of the mu‘awwadhataan. Mention of the mu‘awaadhataan in relation to this incident comes in versions reported by al-Bayhaqee in Dalaa’il an-Nubuwwah, vol. 7, p. 92, and by ‘Abd ibn Humayd in his Musnad. [29] A preparation made from sheep or goat’s milk which has been churned and the butter removed, then cooked and left to dry until it becomes hard like stone. It is used in cooking. See Arabic-English Lexicon, vol. 1, p. 70. [30] Collected by Ahmad and rated authentic by al-Arnaa’oot in his edition of Zaad al Ma‘aad. vol. 4, p. 68, ftn. 1. [31] Ibn Taymeeyah’s Essay on the Jinn, p. 32-33. [32] Majmoo‘ al-Fataawaa, vol. 19, p. 42. The hadeeth can be found in Sahih Muslim, vol. 4, p. 1213, no. 5557. [33] Prophet Sulaymaan (Soloman) asked Allaah for a unique miracle to be granted only to him. Consequently, Allaah gave him control over the animals, the jinn and many forces of nature. See Qur’aan, 38:36-38. [34] Sahih Muslim, vol. 1, pp. 273-274, no. 1106. [35] Ibn Taymeeyah’s Essay on the Jinn, pp. 64-65. [36] The first chapter of the Qur’aan. [37] Collected by Aboo Daawood (Sunan Abu Dawud, vol. 3, p. 1093, no. 3892) and authenticated by al-Albaanee in Saheeh Sunan Abee Daawood, vol. 2, p. 737, no. 3297. [38] Another name for the first chapter of the Qur’aan. [39] Sahih Al-Bukhari, vol. 6, p. 490, no. 529 and Sahih Muslim, vol. 3, p. 1198, no. 5460. [40] Qur’aan, 2:255. Aayah al-Kursee literally means “Verse of the Footstool.” Prophet Muhammad (S) declared it to be the greatest verse of the Qur’aan relative to man. Ubayy ibn Ka‘b said, “Allaah’s Messenger ( ) asked me, ‘O Abdul-Mundhir, do you know which verse of Allaah’s Book is the greatest relative to you?’ I replied, ‘Allaah, there is no god but He. the Living, the Eternal.’ Thereupon he patted my chest and said, ‘May knowledge always be pleasant for you, O Abdul-Mundhir!’ ” (Sahih Muslim, vol. 2, p. 387, no. 1768.) The full text of the verse is as follows: “Allaah, there is no god but He, the Living, the Eternal. Neither drowsiness nor sleep overtakes Him. All that is in the heavens and earth belong to Him. Who can intercede [on behalf of others] to Him except by His permission? He knows what is in front of them and what is behind them. They will not grasp any of His knowledge, except what He wills. His footstool extends over the heavens and earth, and He is not made tired by governing them (i.e., the heavens and earth). He is Transcendent, the Magnificent.” [41] Compulsory charity given in the form of foodstuff at the end of the annual month of fasting, Ramadaan, and distributed among the poorest members of society. [42] Sahih Al-Bukhari, vol. 9, p. 492, no. 530. [43] Majmoo‘ al-Fataawaa, vol. 19, p. 55. [44] The Qur’aan may not be recited in graveyards. Thus, a home in which the Qur’aan is not read resembles a graveyard in that respect. [45] Collected by at-Tirmidhee and Muslim (Sahih Muslim, vol. 1, p. 337, no. 1707). [46] Collected by at-Tirmidhee and Ibn Hibbaan and authenticated by at-Albaanee in Saheeh Sunan at-Tirmidhee, vol. 3, p. 4, no. 2311. [47] This is the verbal noun meaning: to say the phrase, “Bismillaahir-Rahmaanir-Raheem” (“In the Name of Allaah, the Beneficent, the Most Merciful”) See Arabic-English Lexicon, vol. 1, p. 206. [48] Collected by Aboo Daawood (Sunan Abu Dawud, vo. 3, p. 1387, no. 4964), an-Nasaa’ee and Ahmad and authenticated by al-Albaanee in Saheeh al-Jaami‘ as-Sagheer, vol. 2, p. 1234, no. 7401. [49] Sahih Muslim, vol. 3, pp. 1198-1199. [50] To seek refuge in Allaah. [51] Narrated by Sulaymaan ibn Sard and collected by al-Bukhaaree and Muslim (Sahih Muslim, vol. 4, p. 1377, no. 6317). [52] Collected by Aboo Daawood (Sunan Abu Dawud, vol. 1, p. 196, no. 763) and authenticated by al-Albaanee in Irwaa’ al-Ghaleel, no. 342. [53] These include versions reported by ‘Aa’ishah, Ibn ‘Abbaas, Zayd ibn Arqam and Zayd ibn Aslam and collected by ‘Abd ibn Humayd, al-Bayhaqee in Dalaa’il an-Nuboowah and Ibn Mardawayh. See ad-Durr al-Manthoor, vol. 6, pp. 716-7, and Fat-h al-Baaree, vol. 10, pp. 236, 241. [54] The Arabic term used here is nafath, which refers to the act of blowing with a spitting sound produced by placing the tip of the tongue between the lips prior to blowing. The actual term for blowing is nafakh and for light spitting is tafal. See Arabic-English Lexicon, vol. 2, p. 2819. [55] Sahih Muslim, vol. 3, p. 1195, no. 5439. [56] The adhaan is the general call to prayer recited at the beginning of the period for each prayer, and the iqaamah is the prayer call proclaimed when the congregational prayer is about to begin. [57] Sahih Al-Bukhari, vol. 1, p. 336, no. 587 and Sahih Muslim, vol. 1, p. 211, no. 756. [58] Sahih Muslim, vol. 1, p. 211, no. 755. [59] Collected by Aboo Daawood (Sunan Abu Dawud, vol. 3, p. 1415, no. 5086) and at-Tirmidhee and authenticated by al-Albaanee in Saheeh Sunan at-Tirmidhee, vol. 2, p. 93, no. 1224. [60] Sahih Al-Bukhari, vol. 4, p. 324, no. 506. [61] The phrase, “wa min sharri haasidin idhaa hasad,” is the last verse of the 113th chapter, the first of the two chapters known is the mu‘awwidhataan. [62] The Prophet’s wife, ‘Aa’ishah. reported that Angel Gabriel used to exorcise the Prophet ( ) with these words whenever he complained of illness. Sahih Muslim, vol. 3, p. 1192, no. 124. [63] Aboo Sa‘eed reported that Angel Gabriel came to the Prophet ( ) and asked him, “Muhammad, have you fallen ill?” He replied, “Yes,” and Gabriel said the abovementioned prayer. Sahih Muslim, vol. 3, p. 1192, no. 5425. [64] Ibn ‘Abbaas reported that the Prophet ( ) used to seek refuge with Allaah for his grandsons, al-Hasan and al-Husayn, saying, “Your forefather. (i.e., Abraham), used to seek refuge in Allaah for Ishmael and Isaac by reciting, ‘A‘oodhu bi kalimaatillaahi…,’” Sahih Al-Bukhari, vol. 4, pp. 385-386, no. 590. [65] ‘Aa’ishah, the wife of the Prophet ( ), reported that whenever someone among them fell ill, Allaah’s Messenger ( ) used to wipe him with his right hand and then say the aforementioned prayer. Sahih Muslim, vol. 4. p. 1194, no. 5432. [66] Narrated by Aboo Hurayrah and collected by al-Bukhaaree and Muslim (Sahih Muslim, vol. 4, p. 1415, no. 6508). [67] Reported by Ibn ‘Abbaas and collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 1, p. 105, no. 143 and vol. 7, p. 74, no. 94) and Muslim. [68] Narrated by Jaabir ibn ‘Abdullaah and collected by Muslim, Aboo Daawood (Sunan Abu Dawud, vol. 3, p. 1063, no. 3756) and Ibn Maajah. [69] What appears in the brackets was mentioned in Muslim’s narration. See Sahih Muslim, vol. 3, p. 1129, no. 5080. [70] The best kind of Madeenite dates coming from the Leenah palm-tree. (Arabic-English Lexicon, vol. 2, pp. 1968-1969). [71] Sahih Al-Bukhari, vol. 7, p. 446, no. 664 and Sahih Muslim, vol. 3, p. 1129, no. 5081. [72] Reported by Sa‘eed ibn Zayd in Sahih Al-Bukhari. vol. 7, p. 409, no. 609. [73] Sahih Muslim, vol. 3, p. 1192, no. 5427. [74] Collected by Aboo Daawood (Sunan Abu Dawud, vol. 3, p. 1088, no. 3871) and authenticated by al-Arnaa‘oot in at-Tibb an-Nabawee, p. 163), ftn. 1. [75] Ibn Taymeeyah’s Essay on the Jinn, p. 93. [76] Qur’aan, 23:115. [77] Zaad al-Ma‘aad, vol. 4, pp. 67-69. [78] Collected by al-Tabaraanee (al-Mu‘jam al-Kabeer, vol. 5, pp. 275-6) and Aboo Daawood at-Tayaalasee. [79] Collected by Ibn Maajah and authenticated by al-Albaanee in Saheeh Sunan Ibn Maajah, vol. 2, p. 273, no. 2858.
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Spiritual Warfare Prayer: WHAT IS RUQYAH?

WHAT IS RUQYAH?Islam is a comprehensive deen which deals with all the affairsrelating to the life of Muslims. Included in this vast sea oflegislation and recommendation we find the ahkaam relating to health.Good health is a blessing form Allah Almighty, as mentioned in thehadeeth of the prophet (saw) whereIbn Abaas reported, the messenger of Allah (saw) said, There are twoblessings in which many people incur loss, good health and free time.Saheeh Al BukhariWe may however find at times our health is decreasing, and rather thandepend upon contemporary medicine alone, or at another extreme shunmedication all together thinking our ill health to be the decree ofAllah.As In all matters, we should turn to the authentic sources and seekassistance.Ysamah bin Shuraik said; I was with the prophet when the Bedouins cameto him and said, "O Messenger of Allah, should we seek medicine?"He (saw) said, "Yes slaves of Allah, seek medicine for Allah has notcreated a disease except that He has also created its cure, except forone illness." They asked what is that? He (saw) said, "Old age."Imam AhmadAbu khuzamah is reported to have said;I said "O Messenger of Allah about the ruqya that we use, the medicinewe take and the prevention we seek, does all this change Allah'sappointed destiny?" He (saw) said, they are a part of Allah'sappointed destiny. Musnad Imam Ahmad/ Sunan At Tirmidhi/ Ibn MajahEvery illness has a cure, and when the proper cure is applied to thedisease it ends Allah willing.Saheeh muslimWe wish to inshAllah mention in this humble effort, the use of ruqyah(as has been recommended and practiced by the nabi (saw) and as waspracticed by the sahabah (ra)) as an Islamic alternative, usingspiritual means to cure physical ailments.We will try to explain:1) What is ruqyah?2) Is its use permissible?3) Misunderstandings in relation to ruqyah4) The practice of the prophet (saw) and the companion in regards toruqyah.As Muslims our dependency must be upon Allah alone, and as good andharm are unable to reach us without His (swt) will, we shouldunderstand that seeking a halal cure for our ill health is a strongrecommendation and after doing so putting ones trust upon Allah (swt).And if Allah touches you with harm, there is none who can remove itbut He; and if He intends any good for you, there is none who canrepel His favour which He causes it to reach whomsoever of His slavesHe wills. And He is the oft Forgiving, The Most Merciful.SurahYunus 10:107What is ruqyah?To translate Ruqyah as 'incantation' may bring to mind connotations ofmagic and sorcery which are forbidden in Islam. To use the term "Byspiritual means" may not convey the meaning in full. [See Ismail L.Faruq's Translation].Ruqyah is when a person recites part of the Qur'an such as Al-Fatihahor makes supplication using words transmitted from the authenticHadith of the Prophet (saw) Ref. Fath-ul-Majid]Ruqyah is the use of quranic ayats, or supplications narrated from theProphet (saw) in order to cure ones self or another from evil eye(nadhar) or ill health.Is permissible to perform ruqyah?Hussain bin Abdur- Rahmaan narrated;Once when I was with Sa'id bin Jubair, he asked , "who among you didsee the shooting star last night?"I answered, "I had seen it." and then explained however that I was notperforming prayer at the time because I had been stung, by a poisonousscorpion. He said, "what did you then do?" I replied, "I used ruqyahto cure it." He asked, "what compelled you to do that?", I said, "ahadeeth I heard from Ash - Shabi. He asked, "which hadeeth did Sha'binarrate?"I replied, "he reported from Buraidah bin Al Husaib, who said thatruqyah is not allowed except for the treatment of evil eye andpoisonous sting." He (sa'd bin Jubair) said, "he has done well bystopping on what he has heard, #howeverIibn Abass narrated to us that the Prophet (saw) said,All the nations were made to pass before me and I saw a prophet with asmall group with him, and a prophet with two or three people and aprophet with none. Then there appeared a large group of people which Itook to be my nation, but I was told that those were of Musa and hispeople. Later a larger group appeared and I was told that those weremy people. Among them were seventy thousand who would enter paradisewithout reckoning or punishment…they are those who do not treatthemselves with ruqyah, nor do they believe in bad or good omens, nordo they get themselves branded (cauterized), but they put their trustin their Lord.On that Ukashah bin Mihsan got up and said; "O Prophet, make dua thatI may be one of them."The prophet (saw) answered, "you are indeed one of them."When another person sought to repeat the request the prophet (saw)told him that Ukashah had beaten him to it.SAHEEH MUSLIMIs ruqyah only permissible to be performed due to evil eye and stings?"It was narrated that `A'ishah (may Allah be pleased with her) said:"When the Messenger of Allah (peace and blessings be upon him) wasill, he would recite al-Mu`awidhatayn (surahs of Al-Falaq and An-Nas)over himself and spit dryly. When his pain grew intense, I recitedover him and wiped him with his own hand, seeking its blessing"(Al-Bukhari).Who are the 70,000 who will enter jannah with no accountability?Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:"These people are praised because they did not ask anyone to reciteruqyah for them, and ruqyah is a type of du`aa', so they did not askothers to pray for them. The phrase "and they did not recite ruqyah"which is mentioned in the hadith is a mistake (on the part of thenarrator), for their ruqyah for themselves and for others is a gooddeed. The Prophet (peace and blessings be upon him) recited ruqyah forhimself and for others but he did not ask anyone to recite ruqyah forhim. His reciting ruqyah for himself and others was like his makingdu`aa' for himself and others; this is something that is enjoined, forall the Prophets asked of Allah and prayed to Him, as Allah tells usin the stories of Adam, Ibraheem, Musa and others." (Majmu` al-Fatawa,1/182)In this regard, Sheikh M. S. Al-Munajjid, a prominent Saudi Muslimlecturer and author, states:With regard to the hadith narrated by Muslim, according to which theProphet (peace and blessings be upon him) described the seventythousand of this Ummah who will enter Paradise without being broughtto account or punished, and in which it says: "They are those who didnot recite ruqyah or ask for ruqyah to be done, and they did notbelieve in bad omens and they put their trust in their Lord" – thephrase "they did not recite ruqyah" is the words of the narrator, notof the Prophet (peace and blessings be upon him). Hence Al-Bukharinarrated this hadith and did not mention this phrase.Did the prophet (saw) perform ruqyah upon himself and upon others?It was narrated that `Aa'ishah (may Allaah be pleased with her) said:When the Messenger of Allaah (peace and blessings of Allah be uponhim) was ill, he would recite al-Mi'wadhatayn over himself and spitdryly. When his pain grew intense, I recited over him and wiped himwith his own hand, seeking its brake (blessing)."Narrated by al-Bukhaari, 4728; Muslim, 2192It was narrated that Ibn `Abbas (RA) said: "The Prophet (SAW) used toseek refuge for al-Hasan and al-Husayn, and he would say, `Your father[ meaning Ibrahim peace be upon him] used to seek refuge with Allahfor Isma`il and Ishaq with these words: A`udhu bi kalimat Allahal-tammah min kulli shaytanin wa hammah wa min kulli `aynin lammah (Iseek refuge in the perfect words of Allah, from every devil and everypoisonous reptile, and from every evil eye). (Al-Bukhari)Muslim narrated from `Uthman ibn Abil-`As that he complained to theMessenger of Allah (peace and blessings be upon him) about pain thathe had felt in his body from the time he had become Muslim. TheMessenger of Allah (peace and blessings be upon him) said to him, "Putyour hand on the part of your body where you feel pain and say`Bismillah (in the name of Allah) three times, then say seven times,A`udhu bi `izzat-illah wa qudratihi min sharri ma ajid wa uhadhir (Iseek refuge in the glory and power of Allah from the evil of what Ifeel and worry about)."At-Tirmidhi added: He said, "I did that, and Allah removed what I hadbeen suffering, and I continued to enjoin my family and others to dothat."Sahl bin Sa'd (ra) said that on the day of Khaibar, Allah's messenger(saw) asserted; "tomorrow I shall indeed give the flag to a person wholoves Allah and His messenger and and is loved by Allah and Hismessenger. Allah will grant victory under his leadership." The peoplespent the night absorbed in discussing as to whom might the flag begiven. In the morning the they came eagerly to Allah's messenger (saw)each of them hoping to be given the flag. Allah's messenger (saw)asked, "where is Ali bin Abi Talib?" They replied, "he is sufferingfrom an eye ailment." He was sent for and brought. Allah's messengerthen applied saliva to his eyes and prayed for him, where upon he wascured as if he had no previous pains. Allah's messenger (saw) thenA group of the Companions of the Prophet (SAW) set out on a journeyand travelled until they came near one of the Arab tribes. They askedthem for hospitality but they were refused. Then the leader of thattribe was stung, and his people tried everything to cure him butnothing helped. Then some of them said, "Why don't you go to thosepeople who are staying (nearby)? Maybe one of them has something." Sothey went to them and said, "O people, our leader has been stung andwe have tried everything and nothing helped him. Do you haveanything?" One of them said, "Yes, by Allah. I will perform ruqyah forhim, but by Allah we asked you for hospitality and you did not give usanything, so we will not perform ruqyah for you unless you give ussomething in return." So they agreed on a flock of sheep, then hestarted to blow on him and recite Al-hamdu Lillahi Rabb il-`Alameen.Then he recovered quickly from his complaint and started walking, andhe was completely cured. After that they took the flock of sheep, andsome of the companions of the Prophet (SAW) said, "Let us share itout." The one who had performed ruqyah said, "Do not do anything untilwe come to the Prophet (SAW) and tell him what happened, and we willwait and see what he tells us to do." So they came to the Messenger ofAllah (SAW) and told him what had happened. He said, "How did you knowthat it is a ruqyah?" Then he said, "You did the right thing. Sharethem out, and give me a share." And the Messenger of Allah (SAW) smiled.(Al-Bukhari and Muslim)When may ruqyah be prohibited?Auf Ibn Malik reports;We practiced Ruqyah in the preislamic days and we said, "O Allah'smessenger! What is your opinion about it?" he (saw) said, " let meknow your ruqyah and said, there is no harm in the ruqyah which doesnot contain shirk.Saheeh muslimAl khattabi said; Allah's messenger practiced ruqya for the sake ofothers and some practiced it for his sake. Sometimes he commanded thepeople to practice it and thus declared it to be legal. If the ruqyawas with some verses of the Glorious Qur'an or with the beautifulnames of Allah, it is thus permissible or even recommended. However ifit contains non Arabic words indicating disbelief or polytheism [kufror shirk]it is thus illegal and forbidden.Fath ul majeed chap 8O Allah accept our good deeds for your sake and your sake alone andforgive us for our errors and mistakes…ameenPoint to ask: What are those person's qualifications, are they Hafizof Quran or Muhadith, etc.?

http://www.quranichealing.com/bpi.asp?caid=78&cid=1275

What is the way to deal with sihr (magic/witchcraft)?

Question:What is the way to deal with sihr (magic/witchcraft)? Answer:
Praise be to Allaah.
Whoever is affected by sihr should not treat it with sihr, because evil cannot be removed by evil, and kufr cannot be removed by kufr. Evil is removed by good. Hence when the Prophet (peace and blessings of Allaah be upon him) was asked about al-nushrah (treating sihr with sihr), he said: “This is the work of the Shaytaan.” Nushrah means removing sihr from a person who has been affected by it by using more sihr. But if it is treated by means of the Qur’aan and permissible medicines or good ruqyahs, there is nothing wrong with that, but treating it with sihr is not permitted, as previously stated, because sihr means worshipping the shayaateen (devils). The saahir (magician, practitioner of witchcraft) does sihr or learns sihr only after worshipping and serving the shayaateen, and drawing close to them by means of the things that they like. After that, they teach him the means of sihr. But, praise be to Allaah, there is no reason why the person who has been affected by sihr should not be treated by means of reciting Qur’aan and the prayers for refuge with Allaah that are prescribed in sharee’ah, and permissible medicines, just as patients with all kinds of sicknesses are treated by doctors. The patient does not necessarily recover, because not every sick person does recover. A sick patient might be treated and then recover if his appointed time (of death) has not yet arrived, or he may not recover and may die from this sickness, even though he may be been seen by the most skilled physicians and knowledgeable doctors. When the appointed time of death comes, no medicine or treatment will be of any avail, because Allaah says (interpretation of the meaning):
“And Allaah grants respite to none when his appointed time (death) comes”
[al-Munaafiqoon 63:11]
Medical treatment is of benefit when the appointed time has not yet come, and Allaah decrees that His slave should be healed. The same applies in the case of one who has been affected by sihr; Allaah may decree that he should recover, or He may not decree that, as a test and a trial, or for other reasons which are known to Allaah. Among those reasons may be the fact that the one who is treating him does not have the right treatment for this problem. It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “For every disease there is a medicine, and if that medicine is applied to the disease, he will recover by Allaah’s Leave.” And he (peace and blessings of Allaah be upon him) said: “Allaah has not sent down any disease but He has also sent down the cure; the one who knows it knows it and the one who does not know it does not know it.”
Among the treatments prescribed in sharee’ah is the treatment of sihr with recitation of the Qur’aan. The greatest soorah in the Qur’aan, which is al-Faatihah, should be recited over the person who has been affected by sihr. This should be repeated several times. If it is recited by a believing, righteous reader who knows that everything is subject to the will and decree of Allaah, that Allaah is in control of all things, that when He says to a thing ‘Be!’ it is, if the reciting is based on faith, taqwa and sincerity, and is repeated several times, then the sihr may be removed and the person may recover by Allaah’s Leave. Some of the Sahaabah (may Allaah be pleased with them) passed by some Bedouins whose shaykh, i.e., their leader, had been bitten. They had done everything they could but he had not gotten better. They said to one of the Sahaabah, “Is there any raaqi (one who performs ruqyah) among you?” They said, “Yes.” So one of them recited Soorat al-Faatihah over him, and he immediately got up full of energy as if nothing had happened; Allaah healed him of the ill-effects of that snakebite. The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing wrong with ruqyah so long as it does not involve shirk.” He (peace and blessings of Allaah be upon him) performed ruqyah and had it performed for him. There is a lot of good in ruqyah, and a great deal of benefit. Al-Faatihah, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, al-Mi’wadhatayn and other aayahs may be recited over the person who has been affected by sihr, as well as good du’aa’s narrated in the ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), such as the du’aa’ he said when he performed ruqyah for a sick person and said, “Allaahumma Rabb al-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, remove the harm and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind).” This may be repeated three times or more. And it was also narrated from him (peace and blessings of Allaah be upon him) that Jibreel (peace be upon him) performed ruqyah for him and said three times: “Bismillaah arqeeka min kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah yashfeek, bismillaah arqeek (In the name of Allaah I perform ruqyah for you, from every thing that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).” This is a great ruqyah which was narrated in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). It is prescribed to perform ruqyah for the one who has been bitten or stung, and the one who has been affected by sihr, and the one who is sick. There is nothing wrong with performing ruqyah for one who is sick or has been affected by sihr or bitten or stung, by reciting good du’aa’s, even if they were not transmitted from the Prophet (peace and blessings of Allaah be upon him), so long as they do not contain anything that is haraam, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is nothing wrong with ruqyah so long as it does not involve shirk.”
Allaah may heal the sick person and the person affected by sihr, and others, without any ruqyah and without any action on the part of other people, because He is Able to do all things, and He is Wise in all that He does. Allaah says in His Holy Book:
“Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!”[Yaa-Seen 36:82]
To Him be praise and thanks for all that He wills and decrees, for He is wise in all that He does.
The sick person may not be healed if his appointed time has come and it is decreed that he should die from this disease. Among the things that may be used in ruqyah are the verses which speak of sihr, which may be recited into water. These are the verses about sihr in Soorat al-A’raaf, where Allaah says (interpretation of the meaning):
“And We revealed to Moosa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.
Thus truth was confirmed, and all that they did was made of no effect.
So they were defeated there and returned disgraced
[al-A’raaf 7:117-119]
And in Soorat Yoonus (interpretation of the meaning):
“And Pharaoh said: ‘Bring me every well-versed sorcerer.’
And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’
Then when they had cast down, Moosa said: ‘What you have brought is sorcery, Allaah will surely make it of no effect. Verily, Allaah does not set right the work of Al-Mufsidoon.
And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’”
[Yoonus 10:79-82]
And in Soorat Ta-Ha (interpretation of the meaning):
“They said: ‘O Moosa! Either you throw first or we be the first to throw?’
Moosa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.
So Moosa conceived fear in himself.
We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.
And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.’”
[Ta-Ha 20:65-69]
These aayahs are among the things by which Allaah causes the ruqyah against sihr to be beneficial. If the qaari’ (reader) recites these verses into water, and also reads Soorat al-Faatiha, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, and al-Mi’wadhatayn into the water, then pours it over the person who he thinks has been affected by sihr or is being prevented by magic from having intercourse with his wife, then he will be healed by Allaah’s Leave. If seven lotus leaves are ground up and added to the water as well, this is appropriate, as was mentioned by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed, quoting from some of the scholars in the chapter entitled Ma jaa’a fi’l-Nushrah. It is mustahabb to recite the three soorahs, namely Qul Huwa Allaahu Ahad, Qul A’oodhu bi Rabb il Falaq and Qul A’oodhu bi Rabb il-Naas. The point is that these and similar treatments which are used to treat this problem of sihr, may also be used to treat the one who is prevented by magic from having intercourse with his wife. This has been tried a great deal and Allaah caused it to yield results. A person may be treated with al-Faatihah alone and be healed, or with Qul Huwa Allaahu Ahad and al-Mi’wadhatayn on their own, and be healed. It is very important that the person performing this treatment and the person who is being treated should both have sincere faith and trust in Allaah; they should know that He is control of all things and that when He wills a thing it happens, and when He does not will a thing it does not happen. The matter is in His hand, whatever He wills happens and whatever He does not will does not happen. When both the reader and the one who is read over have faith and are sincere towards Allaah, the sickness will disappear quickly by Allaah’s Leave, and both physical and spiritual medicine will be beneficial. We ask Allaah to help us all to please Him, for He is All-Hearing and is ever Near. Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 70

http://www.quranichealing.com/bpi.asp?caid=87&cid=1356

Islamic beliefs and mental health

by Huseyin Abdul

How much should mental health workers do to understand the beliefs of Muslims when they are affected by mental illness? Abdul Hussain asks how the worlds of belief and mental health practice can be brought closer together

In recent decades concern has developed about inequalities in mental health and health care delivery between the ethnic majority and black ethnic groups. Research (Fernando, 1995; Browne, 1997) findings have shown over-representation of black groups, many of whom are from Muslim backgrounds, in the psychiatric system.

Furthermore, research has found that black ethnic groups are more likely than the ethnic majority to be admitted to hospitals under compulsory sections of the Mental Health Act (1983), deemed to require urgent treatment and placed on locked wards.

Black groups are also more likely to be diagnosed as suffering from schizophrenia, given high doses of neuroleptic drugs and less likely to be offered non-drug based treatment such as talking therapy. In short they get the rough, hard end of mental health care. Black writers (Kareem & Littlewood, 1992; Fernando, 1995; Robinson, 1995) have highlighted the mistreatment of black patients arguing that this stems from racial stereotyping and cultural imperialism adopted by mental health professionals, who view black ethnic groups as being: unable to express their emotions, hostile in attitude, not motivated for treatment and not psychologically minded.

Certainly the diagnosis of psychiatric disorders, if not carried out by white middle class psychiatrists, is based on the ethnocentric knowledge base of western medicine. No real attempt is made to develop any detailed understanding of how Muslim patients' religious beliefs influence their thinking about health, illness and treatment. Yet there are an estimated 1.8 million Muslims living in the UK (Muslim News, 1998). The few Muslim mental health professionals within mainstream mental health services, such as myself, exist in the two cultures that are worlds apart, finding it difficult to narrow the gap between them.

This paper is thus my attempt to build bridges by informing other mental health workers how they might better understand the contrasting value system of the Muslim Ummah (community) against that of secular psychiatry.

Islamic beliefs have a central role in the lives of many Muslims, such as myself.

Sarwar (1998), describes the belief system or articles of faith in two dimensions, the internal and external forms of worship (ibadah). The internal form of worship is referred to as 'imaan' and has seven facets, which include belief in:

1. Oneness of God (Allah),

2. Allah's Angels,

3. Allah's Books,

4. Allah's Messengers,

5. The Day of Judgement (the hour of reckoning),

6. Destiny or fate (At-Qadar), and

7. Life after death.

Five basic duties or pillars constitute the external form of the worship. These include:

1. Shahadah (a deep understanding and verbal acceptance of oneness of Allah and prophet Mohammed [pbuh] as the final messenger),

2. Salah (five compulsory daily prayers),

3. Zakah (giving charity to the poor),

4. Fasting (abstaining from eating and drinking during the month of Ramadan),

5. Hajj (pilgrimage to Mecca, if means provide).

It is generally held that our faith protects us from ill health as well as helping us manage health problems when they do occur. The fact that Islam plays a major part in shaping the Muslim's understanding, experience and expression in mental distress is well-documented (Ansari, 1992; Hussain, 1999; Badri, 2000).

Amongst Muslims there is a strong tendency to conceptualise illness as occurring according to the will of God (Allah), who is understood to be a higher power that cannot be perceived by the senses. Central to this belief is the idea of Al-Qadar.

It is believed that everyone's Qadar is written from the moment of conception. Whatever happens in life is written in Qadar and can never be changed, except through supplication, which is in the grace of Allah whether to accept or not (An-Nisa 4:48). Allah is the architect of destiny and the advancement of the individual is dependent on Him. All life events are under His control and can be changed by Him alone. This belief is fortified in the Holy Quran in Surah At-Taghabun (64: 11):

`No calamity befalls, but with the leave of Allah (i.e. what has befallen him was already written for him by Allah from the Qadar, Divine preordainment)... and Allah is the All-- Knower of everything.

more...

The “Yoga” of Islamic Prayer

By Karima Burns, MH, ND

Called “one of the oldest systems of personal development encompassing body, mind and spirit” by the Journal of the Royal Society of Medicine, yoga has become one of the fastest growing health trends today. It has been renowned for centuries for its curative powers of movement.

Yoga consists of a number of “asnas,” or body positions, which one retains for a desired length of time while either reciting “mantras” or breathing in a rhythmic manner. Its benefits have been researched by many doctors who now recommend it to their patients, by many medical schools such as Harvard, and by many foundations such as the Menninger Foundation.

In fact, yoga has become so popular that secretaries have developed a simplified sitting version that they can do at their desks. The elderly, pregnant women and athletes also have their own versions.

Interestingly, for the millions of people enrolled in yoga classes, the Islamic form of prayer has provided Muslims for fourteen centuries with some of yoga’s same (and even superior) benefits. This simple form of “yoga” offers physical, mental, and spiritual benefits five times a day as Muslims assume certain positions while reciting Qur’an and athkar (remembrances).

Of course, not all the yoga positions are found in the Islamic prayer. However, hospital researchers have concluded that patients benefit from even a simplified version of yoga, and most hospital yoga programs, such as those at the Spaulding Rehabilitation Center in Massachusetts, consist of only five to seven positions.

The Muslim prayer has five positions, and they all (as well as the recitations we make while performing the prayer) have a corresponding relationship with our spiritual and mental well being, according to modern scientific research. The benefits of performing specific movements and recitations each day come from the correct rendition of the position or action itself, the length of time the position is held, and from careful and correct recitation techniques. more...

Is epilepsy caused by the jinn?

Question :

Since epilepsy is caused by jinn, how do we explain the black woman who came to the Prophet (saaws) asking for him to invoke Allah for her cure of her illness of epilepsy and coming uncovered, but there was no mention of jinn possession? Or is there a mistake in translation and it wasn't really epilepsy?

Answer :

Praise be to Allaah.

Epilepsy in most cases is caused by the jinn, and in some cases by some defect in the body, brain or nerves, or mood swings, or some weakness in the physical structure. All of these may cause loss of consciousness or unbalanced behaviour. The black woman’s epilepsy may have been caused by the jinn, but there was no need to mention the cause, which is why the narrators only mentioned what needs to be done when epilepsy occurs, for whatever reason, of making du’aa’ and performing ruqyah, or bearing it with patience and seeking the reward from Allaah.
Shaykh ‘Abd al-Kareem al-Khudayr

The hadeeth about the black woman is narrated in Saheeh al-Bukhaari (5652) and Saheeh Muslim (2576). In some versions of the hadeeth there is an indication that her epilepsy was caused by the jinn. For example, in a version narrated by al-Bazzaar, she said, “I am afraid that the evil one may cause me to become uncovered.” Al-Haafiz Ibn Hajar said: “It may be understood from some of the different versions of the hadeeth that what Umm Zafar was suffering from was the kind of epilepsy caused by the jinn and not that which results from dysfunction in the brain.”

Fath al-Baari, hadeeth no. 5652.

Islamic beliefs and mental health

How much should mental health workers do to understand the beliefs of Muslims when they are affected by mental illness? Abdul Hussain asks how the worlds of belief and mental health practice can be brought closer together

In recent decades concern has developed about inequalities in mental health and health care delivery between the ethnic majority and black ethnic groups. Research (Fernando, 1995; Browne, 1997) findings have shown over-representation of black groups, many of whom are from Muslim backgrounds, in the psychiatric system.

Certainly the diagnosis of psychiatric disorders, if not carried out by white middle class psychiatrists, is based on the ethnocentric knowledge base of western medicine. No real attempt is made to develop any detailed understanding of how Muslim patients' religious beliefs influence their thinking about health, illness and treatment. Yet there are an estimated 1.8 million Muslims living in the UK (Muslim News, 1998). The few Muslim mental health professionals within mainstream mental health services, such as myself, exist in the two cultures that are worlds apart, finding it difficult to narrow the gap between them.

This paper is thus my attempt to build bridges by informing other mental health workers how they might better understand the contrasting value system of the Muslim Ummah (community) against that of secular psychiatry.
Islamic beliefs have a central role in the lives of many Muslims, such as myself.

It is generally held that our faith protects us from ill health as well as helping us manage health problems when they do occur. The fact that Islam plays a major part in shaping the Muslim's understanding, experience and expression in mental distress is well-documented (Ansari, 1992; Hussain, 1999; Badri, 2000).
Amongst Muslims there is a strong tendency to conceptualise illness as occurring according to the will of God (Allah), who is understood to be a higher power that cannot be perceived by the senses. Central to this belief is the idea of Al-Qadar.

It is believed that everyone's Qadar is written from the moment of conception. Whatever happens in life is written in Qadar and can never be changed, except through supplication, which is in the grace of Allah whether to accept or not (An-Nisa 4:48). Allah is the architect of destiny and the advancement of the individual is dependent on Him. All life events are under His control and can be changed by Him alone. This belief is fortified in the Holy Quran in Surah At-Taghabun (64: 11):

`No calamity befalls, but with the leave of Allah (i.e. what has befallen him was already written for him by Allah from the Qadar, Divine preordainment)... and Allah is the All-- Knower of everything.

Outside the spiritual sphere, biomedical psychiatry, part of western medical tradition, attaches its explanation of human distress to an individual's biological body. In this view distress is understood as a defect in the hormonal mechanisms that control the balance of emotions and thoughts, i.e. levels of serotonin and dopamine which causes chemical imbalance of the brain. It deals with the classification, diagnosis and treatment of those people it determines as mentally ill on the basis of a wide range of clinical symptoms. This means that the person is seen in isolation from their religious, social and environmental factors. This idea is based on the philosophical concepts of Cartesian dualism (the secular idea that mind and body are separate entities), which are present in western cultures. Thus the total experience of the person is divided into various components, such as `hearing voices', `feeling depressed' etc. What this means is that, other life events, such as belief in Higher Power as in Allah and the consequences of inequality, which play an important part in shaping people's experiences and concepts, are systematically played down. Ultimately then, this implies that the part religion plays in understanding the meaning of human suffering are of little value in helping us understand the origins of human distress. The biomedical model assumes that distress has no intrinsic value and so must be dealt only with anti-depressants or modern technical interventions such as cognitivebehavioural psychology.

From this standpoint, it can be gathered that learning about the concept of `after-life' (known as akheerah in Islamic terms) and how it relates to some of the symbols within `God-conscious' communities are useful starting points in increasing empathy and sensitivity towards these groups. In other words, working alongside religious discourses is a step towards realising the vision of the worlds of others. Writers from psychospiritual perspectives (Badri, 2000) say that because of the under-value of the religious paradigm, too much emphasis is now placed on `cultural differences' to the exclusion of the belief systems, which underpin a culture and are an integral part of it. More importantly they point out how a western world-view approach to understanding community mental health needs now to engage in dialogue and include the context of `faith communities'. For many people, religious faith or spirituality can act as part of the holistic healing process. It can be part of finding that 'centre' the balance - that gives calmness and peace, which is so vital to recovery. Spiritual principles and values need to be closely explored if mental health professionals are to really appreciate and work creatively with the richness of a community in all its facets.

The Qur’an: A Healing for Every Illness!

Q: Dear brothers, as-Salamu `alaykum. Does reading the Qur’an help in curing illness?
A:
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear brother in Islam, it gives us pleasure to receive your question and to see the Muslim youth are interested in knowing the teachings of Islam, which Allah has chosen for His servants as a way of life. According to the Qur’an, a true Muslim should refer to scholars to get himself well-acquainted with the sound image of Islam.

In the first place, we want to make it clear to you that every Muslim is ordered to believe in the Supreme Power of Almighty Allah, that He is the Controller of everything. We have to let that faith repose in our hearts, with full conviction that when sick, we have no hope of recovery save from Him, that is why we all (even nonbelievers) turn to that Absolute Power, Almighty Allah, imploring Him to grant us quick recovery.

However, with such belief, we are also ordered to exert efforts, to make use of every means available. When sick, we need to consult physicians and take medication. This is in compliance with the Prophet’s order: “Allah has sent down the disease and the cure, and for every disease there is a cure. So take medicine but do not use anything haram (unlawful) as medicine.” (Reported by Abu-Dawud)

Moreover, as a Muslim’s life is composed of both physical and spiritual aspects, he is urged not to neglect any of these aspects. This brings us to the issue in question, tackled in the following fatwa, rendered by Sheikh `Abdel-Khaliq Hasan Ash-Shareef, a prominent Azharite scholar:

“Islam teaches us many things that avail in the field of healing people. A person should bear in mind firstly that it is Allah Who has the power of healing all people. No one has this power except Him. In addition, the Prophet (peace and blessings be upon him) urged us to recite some supplications in case one falls victim to illness. He (peace and blessings be upon him) used to say every morning and night: “I seek refuge in the Perfect Words (The Glorious Qur’an ) of Allah from evil of what He has created.”

The Prophet (peace and blessings be upon him) used to recite Ayat Al-Kursi so as to protect himself against evil eye or the spell of magic. The Qur’an itself provides a fountain of healing and everlasting protection for every human being. Almighty Allah says: “And We reveal of the Qur’an that which is a healing and a mercy for believers though it increase the evil doers in naught save ruin.” (Al-Isra: 82)”

Repentance of an AIDS patient

Question :

A person is suffering from AIDS and the doctors have said that he only has a short time to live. What is the ruling on his repentance during this time?

Answer :
Praise be to Allaah.

He must hasten to repent, even if it is at the time of death, because the door of repentance is always open so long as he is of sound mind. He must hasten to repent and beware of sin, even if they have told him that the time he has left to live is short, because life spans are in the hand of Allaah. The doctors may be mistaken in their thinking, and he may live for a long time. Whatever the case, he must hasten to repent and be sincere in doing so, so that Allaah will accept his repentance. Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful” [al-Noor 24:31]

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)” [Ta-Ha 20:82]

And the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah will accept a person's repentance so long as the death rattle has not reached his throat” i.e., up until the time when the dying person loses consciousness. And Allaah is the One Whose help we seek.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 437 (www.islam-qa.com)

Spiritual Medicine > ISLAMIC MEDICINE

Islamic traditional medicine flourished during the Islamic caliphate and the European Renaissance in the 15th century. A number of medical institutions were founded under the auspices of Abbasid Caliphate in the East during the 9th century. Among the great physicians in the Eastern caliphate under the Abbasids are Al-Rhazes and Avicenna
Muslims reached greater heights in mathematics, astronomy and geography, in mechanics and optics, in chemistry, pharmacy and medicine, in botany, mineralogy by means of new and successful discoveries surpassing their predecessors. Not only Islamic medicine made remarkable and important scientific discoveries, but it also exercised a very great influence upon the whole of Europe for several centuries.
Islamic medicine is eclectic, it was built upon the earlier Indian, Persian, Roman and Greek medical knowledge. The Abbasid Caliph al-Ma'moun instituted special commissions of scholars for carrying out of translations of Greek manuscripts. Indian, Persian literatures too were taken into consideration. At first, medical, mathematical and astronomical works were directly translated into Arabic. Towards the end of ninth century there did not remain a single important scientific work which had not been translated. The translations were chiefly through Nestorian medical centre at Jundishapur. more...

http://www.quranichealing.com/bpi.asp?caid=77&cid=867

What is the way to deal with sihr (magic/witchcraft)?

Question :
What is the way to deal with sihr (magic/witchcraft)?

Answer :

Whoever is affected by sihr should not treat it with sihr, because evil cannot be removed by evil, and kufr cannot be removed by kufr. Evil is removed by good. Hence when the Prophet (peace and blessings of Allaah be upon him) was asked about al-nushrah (treating sihr with sihr), he said: “This is the work of the Shaytaan.” Nushrah means removing sihr from a person who has been affected by it by using more sihr. But if it is treated by means of the Qur’aan and permissible medicines or good ruqyahs, there is nothing wrong with that, but treating it with sihr is not permitted, as previously stated, because sihr means worshipping the shayaateen (devils). The saahir (magician, practitioner of witchcraft) does sihr or learns sihr only after worshipping and serving the shayaateen, and drawing close to them by means of the things that they like. After that, they teach him the means of sihr. But, praise be to Allaah, there is no reason why the person who has been affected by sihr should not be treated by means of reciting Qur’aan and the prayers for refuge with Allaah that are prescribed in sharee’ah, and permissible medicines, just as patients with all kinds of sicknesses are treated by doctors. The patient does not necessarily recover, because not every sick person does recover. A sick patient might be treated and then recover if his appointed time (of death) has not yet arrived, or he may not recover and may die from this sickness, even though he may be been seen by the most skilled physicians and knowledgeable doctors. When the appointed time of death comes, no medicine or treatment will be of any avail, because Allaah says (interpretation of the meaning):
“And Allaah grants respite to none when his appointed time (death) comes”
[al-Munaafiqoon 63:11] more...

http://www.quranichealing.com/bpi.asp?caid=87&cid=790

Treating cancer with the Qur’an

Question :
Can treating sickness with the Qur’aan heal physical diseases such as cancer as it can heal spiritual diseases such as al-‘ayn (the evil eye) or al-mass (being touched by Shaytaan, i.e., madness), etc? Is there any evidence for that? May Allaah reward you with good. Answer :
Praise be to Allaah.
In the Qur’aan and du’aa’ there may be healing for all ills, by Allaah’s leave. There is a great deal of evidence for that, for example Allaah says (interpretation of the meaning):
“Say: ‘It is for those who believe, a guide and a healing’” more..
http://www.quranichealing.com/bpi.asp?caid=76&cid=775

Is epilepsy caused by the jinn?

Question :
Since epilepsy is caused by jinn, how do we explain the black woman who came to the Prophet (saaws) asking for him to invoke Allah for her cure of her illness of epilepsy and coming uncovered, but there was no mention of jinn possession? Or is there a mistake in translation and it wasn't really epilepsy?

Answer :
Praise be to Allaah.
Epilepsy in most cases is caused by the jinn, and in some cases by some defect in the body, brain or nerves, or mood swings, or some weakness in the physical structure. All of these may cause loss of consciousness or unbalanced behaviour. The black woman’s epilepsy may have been caused by the jinn, but there was no need to mention the cause, which is why the narrators only mentioned what needs to be done when epilepsy occurs, for whatever reason, of making du’aa’ and performing ruqyah, or bearing it with patience and seeking the reward from Allaah. more...

http://www.quranichealing.com/bpi.asp?caid=61&cid=779

Resurrection after death

Question :
After death, until Yaum Al-Qiyama, are the human beings reborn in any other form?. Answer :
Praise be to Allaah.
When the son of Adam dies, his body disintegrates and vanishes apart from the tailbone, which is a bone at the base of the spine. When the Resurrection begins, Allaah will cause the bodies to grow by means of rain from the earth which will make these bones grow until each person’s body is restored to the way it was before he died.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘What is between the two Trumpet-blasts will be forty.’ Somebody asked, ‘Forty days?’ But I could not answer. Then he asked, ‘Forty months?’ But I could not answer. Then he asked, ‘Forty years?’ But I could not answer.” Abu Hurayrah added, “Then (after this period) Allah will send water from the sky and then the dead bodies will grow like vegetation grows. There is nothing of the human body that does not decay except one bone; that is the little bone at the end of the coccyx from which the human body will be recreated on the Day of Resurrection.” more...

http://www.quranichealing.com/bpi.asp?caid=67&cid=857

There will be no end to the life of the Hereafter

Question :
Will humans live in the after-life forever or for only as long as Allah wishes ? What is the Islamic belief regarding this ? Answer :
Praise be to Allaah.
Allaah has decreed that this world will come to an end, and He has decreed that its people will die. Allaah says (interpretation of the meaning):
“Whatsoever is on it (the earth) will perish.
And the Face of your Lord full of Majesty and Honour will remain forever” [al-Rahmaan 55:26-27]
“Everyone shall taste death. Then unto Us you shall be returned” [al-‘Ankaboot 29:57]
Then Allaah will resurrect His slaves and give them eternal life to which there will be no end. He will bring them to account for their deeds, and He will reward those who did good deeds and punish those who did evil deeds. Mankind will be divided into two groups, one in Paradise and one in Hell. The people of Paradise will abide therein forever, and the kaafir people of Hell will abide therein forever also. more...

http://www.quranichealing.com/bpi.asp?caid=66&cid=840

The Use of St. Johns Wort as an Antidepressant

A growing body of clinical tests on the herbal remedy St. Johns’ Wort has been investigating the herb’s role as an antidepressant - even in cases of Seasonal Affective Disorder (SAD) and postpartum depression. St. John’s Wort is recognized in Europe as a treatment for depression and anxiety. In traditional herbal medicine, hypericum perforatum extract (St. John’s Wort) is used for a variety of conditions. It is affable towards the nervous, muscular-skeletal, urinary systems and the skin, and has a regenerative effect on injured nerves and the nervous system as a whole (Green, p.237). As a sedative, it is effective in cases of neuralgia, anxiety and the effects of tension (Hoffman, p. 229). However, in traditional herbal medicine, one of its contraindications is the avoidance of its use in cases of marked depression. It is also recommended that hypericum should not be combined with a prescribed antidepressant, especially MOIs (monoamine oxidase inhibitors) like Nardil (phenelzine sulfate) or Parnate (tranylcypromine sulfate). more...

http://www.quranichealing.com/bpi.asp?caid=64&cid=311