quraanichealing
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بسم الله الرحمن الرحيم
Abu Musa
07967 238 283
07967 238 283
Praise be to Allah, Lord of all creation. May His peace and blessings be upon His final Messenger, Muhammad (salla-Allahu-alaihi-wa-sallam), his family, his companions and those whom follow their path.
“I created Jinn and mankind for the sole purpose of worshipping Me”. 51:56
The divine wisdom behind any illness or disease is that it serves as a trial and tribulation, a stern reminder to the soul of its mortality, and an opportunity to make amends for the wrong it has done in its lifetime, before its return to its Creator.
“Every soul shall taste death. For We shall make you undergo great trials and tribulations good and evil. For to Us you shall return”. 21:35
Out of His infinite mercy and compassion, Allah has decreed for man to seek a “prescribed” means of a cure for each and every illness and disease, with the exception of death, which no soul can escape.
The Messenger of Allah (salla-Allahu-alaihi-wa-sallam) said, “There is no disease that Allah has created, except that He has created for it a cure”. (Sahih al-Bukhari: chapter of Medicine Vol.7 Book.71: 582)
Although contemporary medicine has allegedly made leaps and bounds in the last century or so, ultimately the cure lies with Allah alone, the One Who created the disease according to His absolute perfect wisdom and knowledge.
Society as a whole has become “medically” crippled with considerable reliance on doctors who solely resort to treatment via drugs, surgery, and therapy “scientifically assuming” spiritual treatment to be no more than a mere placebo, while others regard “faith healing” as an “alternative medicine” if all else fails.
Islam, however, makes no such distinction and regards them to be inseparable, as all diseases stem from common symptoms and causes that are closely related to one another.
The Prophet (salla-Allahu-alaihi-wa-sallam) himself used to combine both medical and spiritual (Ruqyah) treatment as indicated in the following narration.
In a hadith narrated by Ali bin Abi Taalib, “While the Messenger of Allah (salla-Allahu-alaihi-wa-sallam) was praying one night, he put his hand upon the ground (in prostration), when suddenly a scorpion stung him. The Messenger of Allah (salla-Allahu-alaihi-wa-sallam) seized it with his sandal and killed it. When he finished prayer he said, “May the curse of Allah be upon the scorpion for neither does it spare a prophet nor the one performing prayer. He then called for some salt and water which he put into a vessel and began to pour the salt water over his finger where he had been stung whilst wiping it and reciting “the Muawwathatayn” -Surah al-Falaq and an-Naas. (Tabaraani-al Mu’jim al-ausat, no. 2890)
Moreover, another common misconception is that Ruqyah is an Islamic form of exorcism, exclusively used for treating evil-eye, black magic and possession, while it serves little or no benefit in treating and curing diseases and disorders of other nature be they psychological, physical or emotional. The aforementioned narration proves otherwise.
The Holy Qura’an is the divine speech of Allah, a guidance, a mercy and namely a cure for all hearts, minds and bodies of their troubles and afflictions, provided there is firm resolute belief that the cure solely lies in the hands of Allah, and only by His leave one is able to recover from an illness.
“We reveal of the Qura’an that which is a cure and mercy for the believers” 17:82
Hence, it is more befitting for a believer to first and foremost sincerely turn to Allah for relief and remedy through means prescribed in the Holy Qura’an and the Prophetic Sunnah, (prescribed practice of the Prophet Muhammad salla-Allahu-alaihi-wa-sallam). Ruqyah is a legislated form of worship that increases one’s trust, reliance and faith in Allah and thereby draws one’s heart closer to Him through supplication and remembrance.
In a narration related by Aishah (May Allah be pleased with her),” the Prophet of Allah (salla-Allahu-alaihi-wa-sallam) used to blow upon himself with spittle, in the illness in which he passed away, reciting the last two verses of the Qura’an. When his condition became exacerbated, I used to recite and blow over him with spittle, and then make him wipe himself with his own hand for its blessing”. Ma’mar asked Az-Zuhri, “How did he blow over himself? To which she replied, “He used to blow on his hands and then wipe his face with them”. (Fathul-Baari’: Chapter of Medicine, no. 5735)
Furthermore, Aishah (May Allah be pleased with her) reported that, “Whenever the Prophet of Allah (salla-Allahu-alaihi-wa-sallam) used to suffer from some illness, archangel Jibreel (Gabriel) would perform Ruqyah upon him”. (Sahih Muslim: chapter of Medicine no.39: 2185)
Arguably, it is preferable for one to treat themselves by performing Ruqyah rather than seek it, provided one has strong knowledge of Tawheed (Islamic Monotheism) and is able to put his/her complete trust in Allah, and thereafter remain constantly steadfast and patient without having to waver in one’s faith.
However, it is also strongly advisable to seek Ruqyah treatment in cases whereby there are complications such that one is overcome by an acute (severe) or a chronic illness, causing one’s physical, psychological and emotional state of health to considerably deteriorate. In extreme cases, one’s faith and spiritual state of health may even suffer possibly leading one to commit major acts of sin and vice.
Shaykh Ibn Baaz (may Allah have mercy on him) said,
“Just as not using cauterisation is better, but when there is a need for it, there is nothing wrong with asking for Ruqyah or using cauterisation, because the Prophet (blessings and peace of Allah be upon him) told Aa’ishah to ask for Ruqyah for an illness that had befallen her, and he told the mother of the children of Ja‘far ibn Abi Taalib (may Allah be pleased with him), whose name was Asma’ bint ‘Umays (may Allah be pleased with her), to seek Ruqyah for them. This indicates that there is nothing wrong with that when there is a need to ask for Ruqyah”. (Majmoo‘ Fataawa Ibn Baaz, 25/118-119)
Please contact for a carefully researched and compiled list of common symptoms found in most cases of black magic, evil-eye and possession that are often misattributed to illnesses, diseases and disorders, which may persist despite medical treatment and prescribed medication.
First and foremost, it is recommended that you perform a self diagnosis as a preliminary measure based on the list of symptoms provided.
Thereafter, if either yourself, or someone you know, manifests a number of these recurring symptoms, then it is strongly advisable to seek immediate help.
For consultation, please contact:
Abu Musa
07967 238 283