YA ALLAHAIM, humilty but with strong faith that have not another god but You Allahcc, and Muhammad (saw) is your messenger Hz Isa (saw) Your prophet, and all prophets saints , angels are with those are humility t You, Allahim anda are covered by Your permition with the BLESSED POWER FROM YOU, THE ARMS OF THE ANGELS AROUND HE ..ALLAHIM GUIDING HIS THOUGHTS, EYES, HEART, FEETS, EARS OF THE HEART, TO REACHING THE FAVORS FROM YOU ALLAHIM. please, my Lord, Who i thanks fro have sent this Creature Blessed soul and all universe on us of blessings.. Oh Lord have not words for to thanks You , about our Prophets, Saints, the Angels, Allahim. sooo beautufulll, ourHz GAvs.. Allahim... our family and pure hearts so beautilfful the true islam pure, Allahim..
From all pleasure, Allahim You created us here, Allahim where tht enve the hearts contaminated, yet , do badness Allahim, some time from our merities, others times, or we to learn, but many time without sense, because the humanitya re selfish.. and dominated by the enemy are their soul...Allahim.. urgent is please... specific the dua.... so please, give from Yout those will care the matters to my belved family (from You). , Al Jabbar al Wali, rebuke and cutting forces and the wiles of the enemy hidden and declared. Desviate haters in his jealousy. What your eyes can not see my family, that the hands of the evil not reach my family, that the eyes of the enemy can not see my faimila, that speech / whisper of the enemy, or written, do not reach the ears or eyes of my family. Lord, if the test is to suffer, for our offenses, we know that the Blessing is the size of the test. Anyway, thank you. But Lord, protect my family from His wrath, His Permission for the enemy, and please, send angels, saints, spirits bright (the true Islamic faith) to take care of all matters, and JUSTICE, sir with offenders who are tormenting our family .. envy and with the intention of giving damages.
Lord, strengthen faith, and removes the tormento.YOUR FREE, ya al Jabbar, AL WALI, we seek immediately because You know the reality and the necessities and what are the others Needing us, in front.
Ya Allahim, THE STRENGTH OF FAITH IS THE DRIVER, this soul from You, and YOUR HONOR Allahim, are our target, reach in two all answered with the enought for we can have peace and help others to dedicate to You, time enought .. the PROMISE Allahim your done ... we are asing, then eat
Only You is Enought to our lives ..amin amin amin
_______________________________-
It is called Rukya or Ruqya....there are a list of surahs one has to
recite - thats to fight against it.. but as a prevention one must read
- Aytal Qursi, then place both hands together like your making dua and
cover your face and then
- recite Surah Ikhlas,
- Surah Falak and
- Surah Naas
and then
- spit (not like real spit but blow spit) into your hands and
wipe your whole body...repeat this process in total 3 times before you
go to bed to protect you through the night, you may do this in morning
as well
read Surah Baqara everyday, if not possible as it is quite big then play it on audio at least regularly in your house
Remove pictures from the house, enter the house with right foot and say
salam and bismillah...
learn duas for going into toilet entering with
left foot...say bismillah before eating or drinking etc
These are the basic ways of guarding against evil of shaytaan and jinn and magic
Allah protects man through saying it.
The word Rokya is a type of
supplication said so as to be protected by allah from evil things.
Conditions:
Rokya is legitimate only through three conditions:
» One should not be a polytheist, and it should not include any sins.
» It should be said in a meaningful piece of language.
» One should believe that Allah (glorified and exalted be he) is the one who protect, and not the rokya in itself.
How the Rokya is made?
The raky (the one who says the rokya) reads the rokya on the location
where one has a pain, or inside his hands then puts them on the same
location, or in water. After reading, the raky spits without producing
saliva; it is a breath that contains some wetness from the saliva.
The treatment using Rokya:
The legitimate Rokya is used to treat the following if Allah wills:
» Any complaint
» Distress, grief, and suffering
» Envy.
» Magical powers
» Any evil spirit
» Evil and harms
» Allah protects you through saying the azkar (a certain supplication said at night and day) of the night and day
How to cure possession / sorcery 1- Keep the Quran always recited at your house loudly
2- Recite Quran frequently
3- Set an hour or more each day to listen to the Quran
4- Pray the five prayers at the masjid (for men)
5- Make the Dhikr after each prayer (subhanallah 33 times, al-hamdullillah 33 times, allahuakabar 33 times).
6- Recite al-mu'withah (Surah 112, 113, 114) after each prayer
7- Recite ayat al-kursi (Surah 2:255) after each prayer
8- Before going to sleep open your hands and put them close to your
mouth (breath in them) and recite Surah 112, 113, 114 and ayat al-kursi
(Surah 2:255) then wipe your hands on your face, you can repeat this
three times each night.
9- Avoid all sins as much as you can.
10- Make Dhikr all times, see Hisn Almuslim, it is available online:
Hisn Almuslim from islamway
makedua
11- Eat three dates the first thing in the morning
12- Wear the veil appropriately (for women)
Al-Ruqyah with the Qur’an and the Du`a (the Prayer) in Islamic Medical Tradition*
Summary
Nearly all primitives and the people in ancient civilization believe
that God answers prayers if they are performed in the proper ritualistic
way. After reading and analyzing the Ahadith of the Prophet (s.a.w) in
Kitab al-Tibb of Sahih Bukhari, it is found that Islam has its own way
of prevention and treatment of disease caused by Jinn and Devil, known
to some people as supernatural powers. Imam al-Bukhari in his Sahih
Bukahri has decided to provide special chapter relating to al-Ruqyah
with the Qur’an and the Du`a (prayer).
Key words: The Medicine of the Prophet (al-Tibb al-Nabawi); Ruqyah with
the Qur’an, Ruqyah with the Du`a (the Prayer); and Ruqyah with the
Mu`awwidhat Verses.
Muslim’s Views on al-Ruqyah
Before we mention the common verses of the Qur’an and how they were used
in ruqyah, let we look on briefly the Muslim’s view in regard to the
use of the Qur’anic verses in ruqyah. We have to bear in mind that
whatever the concept of Islam have been discussed, there is pro and
contra on the issue. In this regard, there was a debate among the
Muslims on ruqyah with reciting of Quranic verses, du`a and muawwidhat
over a sick person for purpose of treatment of disease. Some people held
of the opinion that it is not permissible especially for ordinary
people to use the Qur’an to treat a disease by ruqyah. Others viewed, it
is permissible to use it with the condition that the Raqi, the one who
recites verse of the Qur’an or du`a, has sufficient knowledge and has to
know recitation of the Qur’an, that he used in ruqyah, besides he has
to be sound belief, righteous and pious (taqwa) person. This view is
mainly based on the Qur’anic verses stating that man may use its verses
in treatment of disease because al-Qur’an is itself cure (shifa’) as
Allah (s.w.t) said: “We reveal of the Qur’an what is healing and
merciful for the believers,”[1] This verse indicates that al-Qur’an is
not only a source of legal and illegal matters but also a source of
healing. The term Shifa’, which is one of the names of the al-Qur’an,
applies that al-Qur’an is a book of healing and restoration of health.
Al-Ruqyah with the Qur’an
Imam Bukhari listed down the Ahadith of the Prophet (s.a.w) on al-Ruqyah
with the Qur’an in many chapters of kitab al-tibb.[2] Among them are:
chapter on al-Ruqya with the Qur’an and the Mu`wwidhat (Bab al-Ruqa bi
al-Quran wa al-Mu`awwizat); chapter on ruqyah by reciting surah
al-fatihah (Bab al-Ruqa bi Fatihat al-Kitab); chapter on the conditions
required for ruqyah (Bab al-shurut fi al-ruqyah bi fatihah al-kitab);
chapter on ruqyah for an evil eye (Bab ruqyah al-`ayn); chapter on the
effect of the evil eye is a fact (Bab al`ayn haqq); chapter on treating
snakebite and scorpion sting with ruqyah (Bab ruqyah al-hayyah wa
al-uqrab); chapter on the ruqyah of the Prophet (Bab al-nafth fi
al-ruqyah); chapter on the blowing saliva while treating with ruqyah
(Bab mash al-raqi al-waj` biyadihi al-ymna); chapter on a woman treating
a man with ruqyah (Bab al-mar’ah tarqa al-rajl); chapter on not
treating with ruqyah (Bab man lam yarqa).[3] In these chapters, Imam
Bukhari reported that:
During the Prophet's fatal illness, he used to recite the Mu'awwidhat
(Surat An-Nas and Surat Al-Falaq) and then blow his breath over his
body. When his illness was aggravated, I used to recite those two Suras
and blow my breath over him and make him rub his body with his own hand
for its blessings. Ma'mar asked Al-Zuhri: How did the Prophet use to
blow? Al-Zuhri said: He used to blow on his hands and then passed them
over his face.[4]
Some of the companions of the Prophet passed by some people staying at a
place where there was water, and one of those people had been stung by a
scorpion. A man from those staying near the water, came and said to the
companions of the Prophet, "Is there anyone among you who can do Ruqya
as near the water there is a person who has been stung by a scorpion."
So one of the Prophet's companions went to him and recited
Surat-al-Fatiha for a sheep as his fees. The patient got cured and the
man brought the sheep to his companions who disliked that and said, "You
have taken wages for reciting Allah's Book." When they arrived at
Medina, they said, ' O Allah's Apostle! (This person) has taken wages
for reciting Allah's Book" On that Allah's Apostle said, "You are most
entitled to take wages for doing a Ruqya with Allah's Book.” [5]
Abu Said al-Khidri said: A group of companions of God’s Messenger went
on a journey. On their way, they came by a camp of Bodouins and
solicited their hospitality. The Arab Bedouins refused to welcome them,
so the companions stayed nearby and took a rest. Meanwhile, the chief of
the Beduins became ill of a scorpion bite. His immediate circle tried
everything they knew but no avail. Finally, they went and asked the
companions if they had anything to cure their chief. One of the
companions replied: “Indeed, Glory be to Allah (s.w.t), I know what
effective prayers to recite as cure for poisonous bite. However, we
asked you to lodge us and you refused to confer such hospitality, and I
will not perform such prayers unless you make us an offer.” The Arab
Bedouin then cheered them and promised to reward them with a group of
sheep if they succeed in curing their chief. Immediately, the companion
went to the chief’s tent and sprinkled him with his spittle while
reciting the Opening Chapter (surah al-fatihah). When the companions
left him, the chief had regained all his strength. After the Arab
Bedouins fulfilled their promise, the companions said: “Let’s divide the
reward.” The one who performed the ruqya prayers replied: “Do nothing
until we get back to God’s Messenger and relate our story.” Later on,
when they came before him and told him what happened, the Prophet
(s.a.w) commented: How did you know that al-fatihah is a ruqya? Indeed,
you were right. Now, divide what you have among you and allow a share in
it for men too. [6]
In the light of these ahadith we feel much more confident to conclude
that it is permissible for raqi to treat a disease with Quranic verses.
As mentioned before, the Raqi should understand and know the essence of
the meaning of the Quran. He is not essentially to have knowledge of all
branches of Qur’an in depth. Surah al-Fatihah, for example, has been
recited easily and frequently five times a day in the prayers. The
Prophet (s.a.w) had expected the Muslim is able to recite and use it for
medical purpose. In connection to the medical benefit of surah
al-fatihah, Ibn al-Qayyim in his al-Tibb al-nabawi said: “If one’s
faith, soul, and spirit are strong, and if he adapts himself to the
essence of the Opening Chapter (al-fatihah), and by Allah’s leave, by
reciting its holy words and blowing them on the affected person followed
by his spittle upon the victim, Allah willing, such reading will incur
the reaction of the evil spirits and cause the elimination of their evil
act--Allah knows best.” [7]
We are aware that the recommendation to recite Surah al-Fatihah over a
patient is strange and not logical to some people especially non Muslim,
however, we have to understand that the social condition in the time of
Prophet (s.a.w) where disease is well understood as the logical
consequence of patient’s falling to the evil spirit, needed to be
treated by the spirit power of verses of the Qur’an. Now, why is exactly
surah al-fatihah commonly used in prevention and treatment of disease?
Some commentators were of the opinion that the central point of medical
benefits in surah al-fatihah which is known as umm al-kitab, is in the
power and blessings of the words: “Thee we worship (iyyaka na`budu), and
Thy help we seek (iyyaka nasta`in)” These words, worship (na’budu) and
help (nasta`in), are the strongest elements of the most effective cure
for illness. This is an extremely noble means because, we directly ask
the help from the Healer (al-Shafi) whom we rely on, trust, shelter for
recovery, recognizing one’s need and dependence upon the Sole Sustainer
who acknowledges one’s need. This is why surah al-fatihah is one of
recommended surah to be recited for recovering from illness, weather
spiritual, mental or physical.[8] In Bab Fadl Fatihat al-Kitab of Kitab
Fada`il al-Quran, Imam Bukhari reported that:
Narrated Abu Sa'id Al-Mu'alla: While I was praying, the Prophet called
me but I did not respond to his call. Later I said, "O Allah's Apostle! I
was praying." He said, "Didn't Allah say: 'O you who believe! Give your
response to Allah (by obeying Him) and to His Apostle when he calls
you'?" (8.24). He then said, "Shall I not teach you the most superior
Surah in the Qur'an?" He said, '(It is), 'Praise be to Allah, the Lord
of the worlds. ' (i.e., Surat Al-Fatiha) which consists of seven
repeatedly recited Verses and the Magnificent Qur'an which was given to
me."[9]
After mentioning the above hadith, Imam Bukhari reported that:
Abu Said Al-Khudri: While we were on one of our journeys, we dismounted
at a place where a slave girl came and said, "The chief of this tribe
has been stung by a scorpion and our men are not present; is there
anybody among you who can treat him (by reciting something)?" Then one
of our men went along with her though we did not think that he knew any
such treatment. But he treated the chief by reciting something, and the
sick man recovered whereupon he gave him thirty sheep and gave us milk
to drink (as a reward). When he returned, we asked our friend, "Did you
know how to treat with the recitation of something?" He said, "No, but I
treated him only with the recitation of the Mother of the Book (i.e.,
Al-Fatiha)." We said, "Do not say anything (about it) till we reach or
ask the Prophet so when we reached Medina, we mentioned that to the
Prophet (in order to know whether the sheep which we had taken were
lawful to take or not). The Prophet said, "How did he come to know that
it (Al-Fatiha) could be used for treatment? Distribute your reward and
assign for me one share thereof as well."[10]
After Bab Fadl Fatihah, Imam Bukhari mentioned ahadith relating the
spiritual powers of Surah al-Baqarah in Bab Fadl Surah al-Baqarah which
consists 286 verses. One of them is verse 256 known as Ayat al-Kursi. In
this regard, Imam Bukhari reported that Allah 's Apostle said: “…when
you go to your bed, recite Ayat-al-Kursi, for then there will be a guard
from Allah who will protect you all night long, and Satan will not be
able to come near you till dawn."[11] This view has foundation from the
meaning of Ayat al-Kursi itself as Allah (s.w.t) says:
Allah! There is no god but He, the Living, the Self-subsisting, Eternal.
No slumber can seize Him nor sleep. His are all things in the heavens
and on earth. Who is there can intercede in His presence except as He
permitteth? He knoweth what (appeareth to His creatures as) Before or
After or Behind them. Nor shall they compass aught of His knowledge
except as He willeth. His Throne doth extend over the heavens and the
earth, and He feeleth no fatigue in guarding and preserving them for He
is the Most High, the Supreme (in glory). [12]
In spite of the fact that we have no scientific and rational explanation
of the saying of the Prophet: “when you go to your bed, recite
Ayat-al-Kursi, for then there will be a guard from Allah who will
protect you all night long, and Satan will not be able to come near you
till dawn,” however, psychologically, there can be no doubt if the
reader recites the verse sincerely with full of concentration to God
alone, such a prayer can be considered as a means for protection,
prevention from evil. Because, when he recites the verse, he believes
that Allah (s.w.t) alone is the true God who is the only One worthy for
worship. He is alone lives absolutely and everlasting who is looking
after all of His creation and providing them with everything they need
in maintaining their respective living process. Secondly, the reader
believes that He is free from tiredness and never feels sleepy and by
this He alone can controls all that are in the heavens, the earth with
an absolute and all-embracing authority. Thirdly, the reader believes
that He is at liberty absolutely to do as He pleases. He needs nobody
and nothing but everybody and everything depends on Him. Fourthly, the
reader believes that He knows completely the condition of all His
creation, including everything they see or that which is not seen by
them. This is because He alone is the supreme Administrator and
therefore, His knowledge and greatness embracing the heavens and the
earth. Lastly, the reader believes that He alone posses ultimate power
by which there is no difficulty and burden for Him to watch over and
look after the heavens and the earth and everything that is in and on
both. All these indicate that He is not like any other person or things
that we know or can imagine because His qualities and nature are Unique.
There is another Surah which is commonly used by Muslims in prevention
and treatment of disease namely Surah Yasin. It is possible that those
who are convinced of the benefit of Surah Yasin are aware of the saying
of the Prophet (s.a.w) that “On the Day of Judgment, God will not
account with the person who reads Surah Yasin, but will grant him
forgiveness and will make him an intercessor for many others.” Whoever
has traveled to Muslim countries may see the Muslim recites certain
verses of Surah Yasin for different medical purposes. For instance, it
is said that if one is suffering from toothache, verse 78, wadaraba lana
mathalan wanasiya khalqahu qala man yuhyi al-`izam wahiya ramim, to the
end of the Surah Yasin is advised to relieve the pain by writing the
mentioned verse on paper and hung over the ear on the side of the aching
tooth and it will cure the pain. In addition, Muslim uses certain verse
of Surah Yasin to protect his property and his household. Thirdly,
Muslim is of the opinion that if one has an enemy he wishes to harm and
that without injury to himself or one whose love he wishes to gain, he
recites seven parts of Surah Yasin. At each mubin part, which ending
with the word mubin, which means open or clear, he ties a knot in a cord
he has ready at hand. When the recitation is completed he nails the
cord into the ground, then, he might get his desire.
We also find that Muslims have attempted to use the Qur’an not only by
recitation of its verses but also by writing it on a certain materials.
These are commonly practices in the Muslim world for the purpose of
prevention, treatment as well as protection one’s property, his
household and his person from Jinn and evil eye. The idea was that the
evil spirits, Satan of mankind and Jinn can be protected by hanging the
verses of Qur’an most notably by mu`awwidhat verses. According to Ibn
Hajar the mu`awwidhat verse consisted in three major surahs of the Quran
namely surah al-falaq, surah al-Nas and surah al-Ikhlas.[13] In other
words, the mu`awwidhat were used primarily in the case of spiritual
disease to counteract the devil (Satan) that had taken hold of an
individual in a general way or, more commonly, to derive out a devil
from the body. As we have known that surah al-Ikhlas has special medical
benefits since surah al-Ikhlas contains the perfect affirmation of
God’s Unity. The confirmation of God’s Unity its self necessarily
confirms that all perfection is His, as well as, all created beings
betake themselves to Him in their needs: that is, creation, from highest
to the lowest, seeks Him and directs itself towards Him. Surah
al-Ikhlas denies begetter and begotten and any equal. His name the
Eternal (al-Samad) confirms all perfection; the denial of any equal
declares none is like unto Him. Therefore, it is said that Surah
al-Ikhlas equals a third of the whole Qur’an.
Bear in mind that the Muslim think differently. For the Muslim, reciting
al-mu`awwidhat, as the word means, is crucial for protection from the
devil i.e., Satan and Jinn. In Bab Ruqyah al-Nabiyy (Ruqyah of
theProphet) of Kitab al-Tibb, Imam al-Bukhari, in order to show the
spiritual benefit of mu`awwidhat, reported that 'Aisha (r.a) said:
“Whenever Allah's Apostle went to bed, he used to recite
Surat-al-Ikhlas, Surat-al-Falaq and Surat-an-Nas and then blow on his
palms and pass them over his face and those parts of his body that his
hands could reach. And when he fell ill, he used to order me, her wife,
to do like that for him.”[14] We are aware that it is too difficult for
non Muslim to accept this, but as mentioned before, al-tibb al-nabawi is
rational in its own orbit and time. There is rationality of reciting
mu`awwidhat before going to the bed since we are not able to control
ourselves during sleep. In this case, it is reasonable to recite the
muawwidhat verses seeking to a protection from everything hateful. As we
agreed, seeking refuge from the evil of which He has created by
reciting surah al-mu`awwidhat, carry an immense impact on safety and
protection against evils before they occur.
Al-Ruqyah with Du`a (Prayer)
Imam Bukhari interrelated al-Ruqyah by reciting the verses of the Qur’an
with du`a. Its concept purely spiritual, not in any way medical, but it
had psychological therapy consequences. Commonly, when a man was sick,
the righteous Muslim prayed over him several du`a, however, it is
possible that when a man was sick he himself made offering and prayed
for healing, addressing himself directly to God, asking for healing by
calling his names and attributes. The followings are among the du`a
which the Prophet (s.a.w) and his companions accustomed to recite,
whenever he visited the sick or if a sick person was brought to him.
Imam Bukhari gives the example that Anas b. Malik was complained by
Thabit about some chronic pain he suffered. On that Anas said, "Shall I
treat you with the Ruqya of Allah's Apostle?" Thabit said, "Yes," Anas
recited:
Allahumma rabb al-nas mudhhab al-ba`s ishfi anta al-shafi la shafi illa
anta shifa`an la yughadiru saqama. (O Allah! The Lord of the people, the
Remover of trouble! (Please) cure (Heal) (this patient), for You are
the Healer. None brings about healing but You; a healing that will leave
behind no ailment).[15]
Sometimes, while the Prophet (s.a.w) recited du`a, he was touching and
putting his hands on the face, eyes and other parts of sick body and
recited:
Allahumma rabb al-nas adhhab al-ba`s washfihi wa anta al-shafi la
shifa`a illa shifa`ka shafi` la yughadiru saqama (O Allah, the Lord of
the people! Remove the trouble and heal the patient, for You are the
Healer. No healing is of any avail but Yours; healing that will leave
behind no ailment). [16]
The wife of Prophet, A`ishah (r.a.) reported that the Prophet (s.a.w) used to recited the following du`a as ruqyah:
Imsahi al-ba`s rabb al-nas, biyadika al-shifa` la kashif lahu illa anta
(Remove the trouble, O the Lord of the people, the cure is in Your
Hands, and there is none except You who can remove it (the disease).[17]
Bismillah tarbatu ardana, bariqatu ba`dana, yashfi saqimuna bi`idhni
rabbina (In the Name of Allah The earth of our land and the saliva of
some of us cure our patient). [18]
Bismillah tarbatu ardina, wariqatu ba`dina, yashfi saqimuna, bi’idhni
rabbina (In the Name of Allah" The earth of our land and the saliva of
some of us cure our patient with the permission of our Lord." with a
slight shower of saliva) while treating with a Ruqya).[19]
In another interesting occasion, Ibn Mas`ud related that the Prophet
(s.a.w) was performing the prayer (salah), and while he was in sujud
(prostration), a scorpion stung him on the finger and then surried away.
The Prophet (s.a.w) said: “Many the curse of Allah be on the scorpion,
which has not respect for the Prophets, nor any one else.” He was then
treated with draughts of salt and water, and they soaked the place where
he had been stung in salt and water. Then, they recited Surah al-Ikhlas
and the last two surah (surah nos. 113 and 114), until the swelling
went away.
Conclusion
It is obvious that the treatment of disease in Islamic medical system
comes in several forms. It is not just physical i.e., by using drugs,
but also in the form of ruqyah with the verse of the Qur’an and Du`a.
The latter is spiritual, mind and emotional approach, which is suitable
to be treated the disease caused by Jinn and devil, known to some people
as supernatural powers. In discussion ruqyah in Islamic Medical system,
it is found that the medicine of the Prophet (al-tibb al-nabawi),
within its own orbit and time, is logical. The premise may seem strange,
but once it is scrutinized and known, its conclusion is reached by
reasoning. Al-Ruqyah, with the Qur’an and the Du`a (the Prayer) upon the
patient, for instance, is rational approach since it is used after
knowing the cause of disease
[1] Surah al-Isra’ (17): 82. Many verses of the Quran are known as:
’ayat al-shifa’ (for recovery from diseases), ’ayat al-husul al-sihhat
(for gaining health), ’ayat al-hifz (for self protection), ayat
al-istikfa (for atonement), ’ayat daf‘ al-shada’id (for warding off
hardships), and ’ayat al-daf‘ al-darar wa saqm (for staving off injuries
and ordeals). For this reason, when the Muslim faces certain problem,
the raqi advised to write down the verse on particular on certain
materials for the purpose of treatment of disease or protection.
[2] The book of medicine (kitab al-tibb) of Sahih Bukhari (194-256/
810-870) appears in the book 76, which consists of 58 chapters with 104
traditions. The titles of each chapter depicted the picture and the
content of traditions regarding the medicine and what was related to it.
This manifests Imam’s Bukhari vast knowledge of health and medicine as
practiced in the time of Prophet (s.a.w) and even after. Thus, we
understand that it is not merely its authenticity that makes this
particular collection interested by Muslim scholars, but also the vital
role it played in developing the concept of health, medicine, prevention
and treatment of disease relevance to this age.
[3] Whoever has traveled in Muslim countries, where Muslim occasionally
celebrated the annual festivals, has seen the group of Muslims used to
recite Ayat al-Kursi in a very significant way just as they recite in
spare time and some of them recite the verse without thinking and
knowing its medical benefits. First they recited Ayat al-Kursi followed
by the salutation to Prophet Muhammad and his household in three times.
Then, it followed by the recitation of Surah al-Fitihah in ten times.
After finishing them, they raised the hands to the sky praying God. All
fingers should be pointed upward and the suppliant should blow his
breath upon them, and then express all his needs and desires.
Prophet Mohummad
PBUH said" Truly, Alllah will not take away knowledge by snatching it
from people, but by taking away lives of the people of knowledge one by
one until non of them survive. Then the people will adopt ignorant ones
as leaders. They will be asked to deliver judgment and they will deliver
them with no knowledge, with the result that they will go astray"
Bukhari and Muslim
