Book of Healing - Qur'anic Healing - Qur'anic Medicine
Qur'anic Medicine
Tags: Hazrat Muhammad, Hazrat Ibrahim, Salawat, Qalb-i Salim, Giryah-u Zari, Asma'u'l-Husna, `Ibadat, Tazarru`, Qasawat-i Qalbi, Dhikr, Awliya', Riyazat, Daru's-Salam, Da`wat, Fana' Fi'llah, Surat-i Rahman, Didar
1. O Allah! send blessings through Muhammad and through the progeny of Muhammad as You sent through Ibrahim and through the progeny of Ibrahim. You are praiseworthy and glorious! O Allah send benediction through Muhammad and the progeny of Muhammad as You sent through Ibrahim and the progeny of Ibrahim. You are praiseworthy and glorious! (Qur'an (33:43, 33:56); Bukhari, IV, 385).
Without salawat neither does the door of Qur'anic medicine open, nor can prayer reach the Divine court. Salawat has a great secret and an extremely sweet paradisiacal fruit, for the recognition of which see verse (33:43).
2. The Greatest Disease: It should be remembered that ignorance in man is the greatest disease, because it is the intellectual disease and the intellect in man is the most special and the greatest thing. Thus, it is of prime importance to learn the cure of intellectual diseases, because man can suffer both in this world and the hereafter due to the illness of the intellect.
3. The Meaning of Qalb-i Salim: By the qalb-i salim (sound heart) is meant an intellect which is free from all intellectual diseases (26:89, 37:84). Thus, Hazrat Ibrahim, by the grace of God, had come to the special proximity of God through such a safe, sound and healthy intellect, and this is the best example of practical guidance for all people. Thus, it is extremely important for every mu'min to feel his intellectual disease and effect the cure of it.
4. Shedding Tears: To shed tears time and again due to fear of God or in His love is a very great `ibadat, as well as an extremely efficacious and useful cure for all external, internal, ethical, spiritual and intellectual diseases. For, the blessed hand of the spiritual physician works in such a sincere, humble giryah-u zari with ardent love, and as a result every disease gradually dissipates.
5. Distress (karb): The medicine for distress is also with the spiritual physician, see verses (6:64, 21:76, 37:76?, 37:115). It is said in verse (40:60): "Your Lord says: Call to Me, I will answer you (i.e. your prayers)." How should one call to God and what are the conditions for such prayer? All such things are mentioned in the wise Qur'an.
6. The Beautiful Names (asma'u'l-husna): In verse (7:180) God says that it is necessary to call God by His beautiful names, the wisdom-filled description of which is mentioned in four places of the mighty Qur'an (7:180, 17:110, 20:8, 59:24). Thus, the prudent mu'min is the one who prays shedding tears in every sickness, every difficulty, every need and every trial and tribulation, so that Allah in His infinite mercy may accept his prayers. If there is any delay in acceptance, in that also there can certainly be Divine wisdom, therefore despondency is forbidden.
7. To implore with humility (tazarru`): The wise Qur'an has given great importance to tazarru`, because this is a medicine and healing for many physical and spiritual diseases, as various examples of which are mentioned in verses (6:42-43, 63; 7:55, 94, 205; 23:76). Study these verses with certainty and note carefully that Divine punishment is also averted by tazarru`.
8. Callousness of the heart (qasawat-i qalbi): Callousness is the condition due to which there is no pleasant effect of dhikr and `ibadat on a person, and he does not find any sweetness and happiness from the discourse of knowledge and wisdom. Such callousness is a very dangerous spiritual disease and it is strongly condemned in six places of the wise Qur'an (2:74; 5:13; 6:43; 22:53; 39:22; 57:16). Those who wish to benefit fully from the Heavenly Physician and Qur'anic medicine should first create within themselves the attribute of soft-heartedness.
9. Compassion of Hazrat Ibrahim: All the Prophets and awliya' have excellent manners. Yet the exemplary compassion of Hazrat Ibrahim is mentioned in these words in verse (11:75): "Verily Ibrahim was forbearing, compassionate (awwah) and oft-returning (to Allah in everything)." Awwah means a compassionate person, one who shows pity by frequently sighing. Sixteen meanings are given for it in Lughatu'l-Qur'an (I, 291). However, how was his sighing? Was it natural or artificial for the sake of riyazat (spiritual exercise)? It is obvious that God, the Knowing, the Seeing, praises only that which is natural and real. As, how does a polite innocent suckling sigh? Together with the shedding of tears or after them? Or without them?
10. The noble Qur'an/Divine Hospital: In order to study the subject of healing comprehensively, read these verses carefully (9:14; 10:57?; 16:69; 17:82; 26:82; 41:44). You will become certain of the great miracle of the holy Qur'an that, although its wisdom-filled subjects are separate, amazingly all other subjects join with one and thus repeatedly they also become one. According to this law if we see with the inner eye, it will be evident that the entire Qur'an is a Divine hospital, which has saved countless people from fatal diseases, such as atheism, disbelief and idolatry and continues to cure external, internal, ethical, spiritual and intellectual diseases.
11. The abode of peace (Daru's-salam): It is mentioned in verse (10:25): "And Allah calls to the abode of peace (daru's-salam)." From this verse it is evident that this world is not the abode of peace. There are many states here which are contrary to peace. Thus, God invites people to daru's-salam (abode of peace). Daru's-salam in one sense is Paradise and in another sense is God Himself, because as-Salam is one of the names of God (59:23). This, in fact, is an invitation (da`wat) to fana' fi'llah and baqa' bi'llah which is the supreme da`wat, just as there is sayr ila'llah (to walk toward Allah) and then sayr fi'llah (to walk in Allah). And this concept is exactly in accordance with the verse in which it is mentioned that Allah is the light of the entire universe (24:35).
12. Fire of love/light of love: It is mentioned in a Hadith: "Indeed Allah is beautiful and loves beauty." (Muslim, I, 93). It is a great happiness that if the surat-i Rahman is extremely beautiful, why should it not create extremely attractive love? The holy didar (vision) of God, whether easy or difficult, whether it is in this world also or only in the next, in any case the love of God is a fire as well as a light.
13. The work of fire and light: In a physical example fire and light (fire and the sun) are actually the same and their act is also the same, which is: to spread light, to cook raw things, to burn certain things in order to transform them into fire and light, to burn certain things to destroy them, to heat or melt certain things to make them subtle from dense, etc. Similarly, all possible diseases can be cured by the fire and the light of love. The explanation of this is in the following prayer of the holy Prophet: "O Allah! Make for me a light in my heart, and a light in my eye, and a light in my ear, and a light in my tongue, and a light in my hair, and a light in my skin, and a light in my flesh, and a light in my blood, and a light in my bones, and a light in my nerve, and a light in front of me and a light behind me, and a light on my right side and a light on my left side and a light above me and a light below me." (Da`a'im, I, 167; Muslim II, 167). The holy Prophet had been entirely transformed into light from the very beginning, therefore, this prayer is for the sake of the ummat. Thus, if God accepts this prayer of some mu'mins, how can their inner diseases remain in the waves of the ocean of light?
14. Everything of Allah is light: If observed with the inner eye, it will be certain that everything of Allah exists in the form of light and so is His holy love. His love is such a unique substance that it contains a tremendous medicine and healing for all inner diseases (God willing). Praise belongs to Allah, the Lord of the worlds!"
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