Source: Based on the book “Healing and Shifa from Quran and Sunnah”
uran is a miracle that Allah revealed to His prophet (s.a.w.s) and it is a blessing for humanity. The Quran is not only a guidance for mankind but Allah has also made it a spiritual cure and healing for all types of ailments. This includes treatment of all worldly problems, physical and psychological ailments, and spiritual (evil eye, sihr, and so on.) The Creator has clearly told us that the words of the Quran are a “shifa” (healing) for all and, therefore, when used with real belief in one’s heart, this form of treatment can bring miraculous cure to all forms of ailments. Allah says in the Quran:
And We send down of the Quran that which is a healing and a mercy to those who believe… (Quran, Surah Al-Israa, 17:82)
As for other forms of treatment, Islam does not discourage the use of treatments available to us through medical and other sciences. On the contrary, the use of such treatments is encouraged by the teachings of the noble prophet (s.a.w.) who sought the treatment of illnesses and diseases for himself and urged his followers to do the same. Thus, seeking medical treatment for the cure of diseases is part of the prophet’s tradition.
We find in a saheeh hadith that the prophet (s.a.w.) said the following:
“For every disease there is a medicine, and if that medicine is applied to the disease, he will recover by Allah’s Leave.” And he (s.a.w.) said: “Allah 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.”
Based on the above, it is clear that Islamic teachings fully support the use of all forms of treatment because the underlying principle is that Allah has created cures for all diseases. The key is to ensure that the right type of treatment is applied for the right type of ailment. The only condition in Islam is that all forms of treatment are allowed as long as they are not haram (against Islamic teachings).
Quranic Treatment and Healing Through Ruqyah
As for treatment, Islam also offers its believers the opportunity to treat ailments using ruqyah that, according to Islamic beliefs, can be used in the treatment of all forms of ailment. Ruqyah refers to Quranic verses (and dua) that are used to treat various ailments.
The scholars (islamqa.info) have stated the following about ruqyah:
“Ruqyah” is an incantation or prayer for healing – usually from the Quran or dua prescribed by the prophet (s.a.w.). Ruqyah is one of the greatest remedies that the believer should use regularly. The greatest of ruqyah are Surah Al-Faatihah and Al- Mu’wadaitain (the last two surahs (chapters) of the Quran – Surah Al-Falaq and Surah Al-naas).
Islamic beliefs stipulate that each disease is sent down in this world with its cure, but the means of treatment may not be known to everyone. While medical sciences may have helped in the discovery of cures for many diseases and ailments, there are many for which the cures still have to be found. Quranic ruqyah, on the other hand, provides Muslim believers the opportunity to treat all their ailments through the use of Allah’s words and duas taught by the prophet (s.a.w.) in parallel with using medical treatments. Ruqyah and other duas taught by the prophet (s.a.w.) can also be used to treat ailments such as sihr, evil eye, etc. which are spiritual conditions that are not recognized and proven by medical sciences. Many amongst us suffer from such ailments but as the symptoms of such ailments are similar to other psychological conditions, proper treatment using Quranic ruqyah is not used, thereby extending the duration of those illnesses indefinitely.
Islamic Beliefs Related to Causes of Diseases and Their Cures
Before seeking cures for any disease, a Muslim should first believe that all diseases as well as their cures are in Allah’s hands and power. Allah alone decrees trials for His creation and He alone can decree their remedies. All means of getting sick and healed are, therefore, contingent upon Allah’s decree. As part of a Muslim’s belief, this principle is important because people sometimes fail to understand how afflictions come down upon a person and seek their cures without internalizing this reality. So, Allah is the One Who heals whomsoever He wills, and He decrees sickness and death for whomsoever He wills. Allah tells us in the Quran:
“And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things” [Surah Al-AnAam, 6:17]
The second belief has to do with “tawakkul” in Allah related to the treatment of diseases. One may ask whether the use of spiritual treatments based on the Quran and sunnah is in contradiction to those based on medical sciences. We know from the prophet’s life that he (s.a.w.) used the Quran and dua to treat all types of ailments along with using physical means of healing. The use of medical treatment, therefore, does not contradict any Islamic guidelines nor should it suppress one’s belief and trust (tawakkul) in Allah. The proper way, therefore, is to fully trust Allah, to ask for His help, and to seek medical advice as well. In this context, Ibn Al-Qayyim stated the following:
“This (seeking medical advice) does not contradict tawaakul (putting one’s trust in Allah), just as warding off hunger, thirst, heat and cold does not contradict tawakkul. The essence of tawaakul is not complete without resorting to the means which Allah has set out in order for us to achieve results both according to His decree (qadr) and His laws. Not using these means is contrary to tawakkul: it goes against and undermines the command and wisdom of Allah, although the one who neglects the means may think that this makes his tawakkul stronger. Ignoring the means is a sign of helplessness that goes against the true essence of tawakkul, which is that the heart relies on Allah to bring the slave whatever will benefit him in this world and the next, and to protect him from whatever may harm him in this world and the next. But along with this reliance, it is essential to take the appropriate means, otherwise he will be going against the wisdom and command of Allah. Helplessness should not be taken as a sign of tawaakul, nor should tawakkul make a person helpless (Zaad Al-MaAad, 4/15. See Al-MawsooAh Al-Fiqhiyyah, 11/116).
Quranic Verses and Dua used for Treatment
We know from both Quran and Sunnah many Quranic verses and Dua that are used for all forms of treatment. The following are some of those Quranic verses and DUAs. A more comprehensive list is is Iqrasense’s new book: Healing and Shifa from Quran and Sunnah.
Surah Al-Faatihah has special blessings as was specifically mentioned by the prophet (s.a.w.). In one of the hadith the prophet (s.a.w.) told us that it was the greatest surah of the Quran. This surah can be used to ward off evil and for general healing.
The reference to this surah is made in other parts of the Quran as well. Consider the following verse of Surah Al-Hijr:
“And indeed, We have bestowed upon you seven of Al-Mathani (the seven repeatedly recited Verses), (i.e. Surah Al-Faatiha) and the Grand Quran” (Surah Al-Hijr, 15:87).
The Blessings of Surah Al-Baqarah
Surah Al-Baqarah is the longest surah of the Quran and the prophet (s.a.w.) told us that its recitation in a house keeps the Satan away. As most of the spiritual ailments such as evil eye, jinn possession, and black magic are satanic in nature, keeping Satan away can help both in the treatment of such conditions and as a preventive measure. Abu Hurayrah reports that the Messenger of Allah (s.a.w.) said: “Do not make your houses like graves, for the Shaytan runs away from a house in which Soorat al-Baqarah is recited” (narrated by Muslim, 780).
“Mu’wadaitain” is an Arabic word that refers to the last two surahs of the Quran, namely Surah Al-Falaq and Surah An-Naas. Prophet’s ahadith clearly tell us that these two surahs were revealed to seek protection from various types of evils. Ibn Al-Qayyim said that “the effectiveness of these surahs is great to repel magic, evil eye, and the rest of the evils and the need for a slave to seek Allah’s protection from these two surahs is greater than his need for self, eating, driking, and wearing dress” (Al-Fawwaid, 2/426).
According to tafsir ibn Kathir, Abu Saeed reported that the Messenger of Allah (s.a.w.) used to seek protection against the evil eyes of the jinns and mankind. But when the Mu’wadaitain were revealed, he used them (for protection) and abandoned all else besides them (narrated in At-Tirmidhi, An-Nasa’i and Ibn Majah).
Abu Saeed al-Khudri said: “The Messenger of Allah (s.a.w.) used to seek refuge with Allah from the jinn and from the evil eye until the Mu’wadaitain were revealed, and when they were revealed he started to recite them and not anything else” (narrated by al-Tirmidhi, 2058; he said it is hasan ghareeb. Also narrated by al-Nasaa’i, 5494; Ibn Maajah, 3511).
There is another hadith narrated by Abdullah bin Khabeeb who said that, “we got out once on a rainy night and it was very dark and we looked for the prophet (s.a.w.) to pray for us and then we found him and he said ‘Did you pray?’ and I didn’t say anything. Then he said, ‘Say’ but I didn’t say anything. Then he said, ‘Say’ but again I didn’t say anything. Then he said, ‘Say’ So, I said, ‘What should I say?’ He said, ‘Qul Hoo wAllahu Ahad and Muwaidaitain when you enter the evening and when you wake up in the morning three times and it will protect you from everything’” (Tirmidhee # 3575), Aby Daud (# 5084).
Selected Dua used for Treatment
The following are some of the DUAs that the prophet (s.a.w.s) taught us to treat their illnesses.
“Healing and Shifa from Quran and Sunnah”