Self-Ruqya Treatment: Do It Yourself Treat Your Family

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Dr. Khalid Aljuraisy
Language: English | Format: PDF | Pages: 292 | Size: 24 MB

Praise be to Allah, the Kind the Ever Caring (1), the Able, the Merciful, the Owner of the dominion. It is who answers the prayers of those in urgent need, who heals His slaves whom He tries with illness.

Praise is due to Him for His great blessings and generosity.

We testify that there is no God but Allah, alone without partners, and we testify that Muhammad is His slave and messenger, whom He has sent as a mercy to all mankind.

May Allah’s peace and blessings be upon Prophet Muhammad, his kin, his sahaabah (companions) and he dedicated followers.

Regrettably, some Muslims have neglected ruqyas. Others may have never thought about them at all. They may even see them as nonsense (2). However, the faithful believe that ruqyas are a worthy means of immense benefit for healing all physical and non-physical illnesses. Shari’ah statements confirm the permissibility of seeking healing by Qur’anic recitations and the Prophet’s established prayers. For example, Allah says, “…Say: It [the Qur’an) is for those who believe [in it] guidance and a healing.” [41/44] Also, according to the Hadith, “When Allah’s Messenger became ill, Gibreel (Angel Gabriel) would do (this) ruqya unto him: In the name of Allah, may He grant you healing. May He cure you of all illnesses, of the evil of whoever envies you, and of evil eyes.”(3)

Evidently, the ruqya literature has wide range of ruqyas. Basically, if a ruqya is permissible and it established to be beneficial, it is used. For example, some rqaais (performers of ruqya) use short surahs (Qur’anic chapters), such as Surat Al-Faatihah. Others may use a long one, such as Surat Al-Baqarah. Also, a selection of surahs can be used, e.g. Al-Faathiah plus Al-Falaq and An-Naas. Some may even use only one Ayah, e.g. Ayat Al-Kursi. Sometimes, water, oil or honey is used. The raaqi recites the ruqya unto clean water to be drunk by the patient, unto oil to be rubbed onto the body, or unto honey to be eaten.
In all the above-mentioned examples, the raaqi uses a permissible ruqya which he believes to be beneficial; and suitable for a Particular patient. This is based on the Prophet’s saying, “Let me see your ruqyas. Ruqyas are valid provided that they are void of shirk.”(4) The Prophet also says. “I see no harm (in ruqyas). Let whoever can benefit his fellow Muslim do so.”(5)

Evidently, some imams among the salaf (early righteous Muslims) used for ruqya Ayahs that had not been designated for ruqya earlier. For example, as mentioned by Ibn-Alqayyim in Attib Annabawi (Prophetic Medicine), for women having difficult labour, Imam Ahmad used to write as ruqya on white paper or something clean the following supplications, from the Hadith and the Qur’an:

– “There is no God but Allah, the Almighty, the Forbearing. Blessed be Allah, the Lord of the Glorious Throne. Praise be to Allah, Lord of the worlds.” (6)
– “On the day when they see that which they are promised (it will seem to them) as though they had tarried but an hour of daylight. A clear message. Shall any be destroyed save evil living folk?” [69/35]
– On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof.” [79/46]
According to Ibn-Alqayyim, some the salaf (early Muslims) – Ibn-Taymiyyah among them – mentioned that Imam Ahmad had written that ruqya for several cases of difficult delivery.

It would be impracticable to detail salaf statements with respect to the ruqyas they based on ijtihad. Therefore, not only have I selected the Ayahs specified by evidence as ruqya, but have also included other prayers believed to be beneficial for the treatment of sihr (witchcraft), possession, the evil eye and other illnesses, physical as well as non-physical. Continue reading

Healing With The Medicine Of The Prophet (PBUH)

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Ibn Qayyim al-Jawziyyah
Language: English | Format: PDF | Pages: 654 | Size: 18 MB

Healing with the Medicine of the Prophet is the panacea for those in search of good health. It is a magnificent work that is a treasure every Muslim household. Although it was written by the author, Ibn Al-Qayyim, over six hundred and fifty years ago, it is extremely timely work for our generation inwhich health and natural health care products have become an important aspect of the lives of so many. The author presents the guidance of the Prophet in dealing with a variety of health issues, including treatment of ailment and preventive remedies to keep the body fit. As the Qur’an and Sunnah are the main sources of Islamic lifestyle, it only stands to reason that they should likewise be referred to in the matters of health and fitness. This is the approach taken by Ibn Al-Qayyim as he presents Verses of the Qur’an and statements of the Prophet as his main reference in these issues of health and medicines. The final chapters the this work include an extremely beneficial glossary of remedies, herbs, foods and other natural substances that aid in the journey towards better health.

Healing with the Medicine of the Prophet is an invaluable reference guide for the Muslim of every land and every generation. May Allah bestow His mercy and blessings upon the author, Ibn Al-Qayyim, for surely his work will be cherished throughout time. Continue reading

Sword Against Black Magic & Evil Magicians

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Wahid Abdussalam Bali
Language: English | Format: PDF | Pages: 191 | Size: 8 MB

Detailed discussion of ‘sihr’ in Islam. Includes:

* Definition
* Evidence of the existence of sihr
* Categories of sihr
* How a ‘sahir’ brings about a jinn
* Punishment under Islamic law
* How to treat sahir
* Treatment of sahir
* Treatment of al-ayn (the ‘evil eye”)
* And much more.

The Author has extensively relied on Classical Scholars such as Al-Layth, Al-Azhari, Ibn Mandhur, Ibn Faris, Fakhr Ar-Razi, Ibn Qudama Al-Maqdisi,, Ibn Al-Qayyim and Many Others for his references

We often hear about cases of lunacy, constant headaches and stomach aches, insomnia, lethargy, hearing voices, sexual inability, sterility, frigidity, shattered marriages, woman’s continuous bleeding; and we often tend to have the undemanding answer that ‘it is Allah (SWT), or, as the ignorant would put it, ‘it is nature.’ Certainly, it is undisputable that anything in the Heavens and the Earth is managed by Allah , but we should not discard that Allah (SWT) has also commanded us to consider the causes of events. It is high time that we stopped and considered for a moment that, besides normal causes, there is the evil force of Sihr, the Arabic equivalent to sorcery. The sorcerer and Satan work in partnership to provide an ‘intent-to-harm service’ to their client, in return for a mere pittance which they receive from those with weak personalities and from the wicked, who hold grudges against their Muslim brothers and sisters and who love to see them suffer under the effects of sorcery.

‘Say: I seek refuge in the Lord of the dawn. From the evil of what He has created. And from the evil of the utterly dark night when it comes. And from the evil of those who blow on knots. And from the evil of the envious when he envies.’
(The Noble Qur’an  Al-Falaq: 1-5) Continue reading