Mockery is a disease fromJaahiliyyah

Allaah The Almighty forbids us from mocking people as He Says (what
means): } O you who havebelieved, let not a peopleridicule [another]
people;perhaps they may be better than them { [Quran49:11]
Adh-Dhahhaak said,
This verse was revealed when members of the Banu Tameem delegationwere
mocking the poor Companions like 'Ammaar, Khabbaab, Bilaal, Suhayb,
Salmaan, and Saalim the slave of Abu Huthayfah, may Allaah be pleased
with allof them, because of their shabby clothes. But there are other
opinions as well. It was said that this verse was revealed
when'Ikrimah ibn Abu Jahl came to Madeenah as a Muslim and the people
there would call him the 'Son of the pharaoh of this Ummah' whenever
they saw him. So, he complained to the Prophet and this verse was
revealed. It was also said that this verse was revealed when Thaabit
ridiculed a man because of his mother in Jaahiliyyah [pre-Islamic
ignorance] and the man was disgraced.
Commenting on this verse, Al-Qurtubi said, "Allaah says here that
those who believe in Himand in His Messenger should not ridicule other
believers as they may be better than them. Also, women should not
ridicule each other for the same reason."
He also said, " Allaah is referring here to all sorts of mockery in
this prohibition for the believers. Hence, it is impermissible for any
believer to mock anotherbeliever: either for being poor, or for a sin
that he has committed, or for anyother reason."
Al-Qurtubi added,
In general, no one shoulddare to ridicule another person even if that
person was shabby, handicapped or inarticulate, for that person may be
more sincere or may have a purer heart than the one who is not shabby
or handicapped or inarticulate. In this case, ridiculing such a person
would be despising someone whom Allaah has honored. The righteous
predecessors were keen on avoiding this to the extent that 'Amr ibn
Shurahbeel said, "If I saw a man suckling a goat and laughed at him, I
would fear that I might end up doing the same thing." It was reported
that 'Abdullaah ibn Mas'ood said that affliction depends on what a
person says. Hence, he said that if he mocked a dog, he would fear
that he would be turned into a dog.
In his commentary on theverse (which means): } But you took them in
mockery to the point thatthey made you forget My remembrance, and you
used to laugh at them { [Quran 23:110], Al-Qurtubi said that this
verse is a warning against mocking, despising or ridiculing the weak
and the needy to the point that it wouldmake us forget remembering
Allaah and would thus keep us far from Him. In a Hadeeth onthe
authority of 'Aa'ishah she said, "I said to the Prophet 'It is enough
for you that Safiyyah is such-and-such [meaning that she was short].'
The Prophet replied: 'You have said a word that could adulterate the
water of the sea if it were mixed with it.' " Shealso said, "I once
imitateda man before him [ridiculing him] and He said: 'I would never
like to imitate anyone, even ifI were to get such- and-such [a reward
for it].' " [Abu Daawood and At-Tirmithi]
Another example is whenAbu Tharr abused a man by calling his mother
bad names, the Prophet, , said to him: " O Abu Tharr! Did you abuse
him by calling his mother bad names? You still have some
characteristics of Jaahiliyyah in you." [Al-Bukhaari]
In a Hadeeth on the authority of Umm Haani' the Prophet, , said about
the verse (which means): } and commit in your meetings [every] evil {
[Quran 29:29] that they used to despise and mock people. [Ahmad and
At-Tirmithi]
The polytheists of Makkah like Abu Jahl, Al-Waleed ibn Al-Mugheerah
and their likes would mock 'Ammaar, Suhayb, Bilaal and other poor
believers;hence, Allaah The Almighty revealed the verse (which means):
} Indeed, those who committed crimes used tolaugh at those who
believed. { [Quran 83:29]
It was said that 'Ali was once walking with a number of Muslims and
some hypocrites mocked them and they exchanged derisory glances. When
they returned to their people, they said, "We have seen the bald one
[i.e., 'Ali ]today." Hence, the abovementioned verse was revealed
before 'Ali reached the Prophet, to inform him of what had happened .
Sarcasm and Derision are Forms of Mockery
Sarcasm and derision are forms of mockery. An example of this is when
one derides another for being poor, handicappedor for committing a
sin. Moreover, calling people by offensive nicknames isanother example
of mockery. Al-Qurtubi said that calling people by offensive nicknames
means calling them by names or attributes that they hate. Allaah The
Almighty generalized thisrule and did not specify certain nicknames.
It is impermissible for any Muslim to call his fellow brother by any
nickname or any attribute that he hates. Allaah The Almighty Says
(what means): } O you who havebelieved, let not a peopleridicule
[another] people;perhaps they may be better than them .} [Quran 49:11]
There are several stories as to the revelation of this verse. Anas and
Ibn Zayd said that the abovementioned verse was revealed when someof
the wives of the Prophet, , ridiculed Safiyyah for being short. It was
also said that this verse was revealed when 'Aa'ishah indicated by her
handto the Prophet, , that Safiyyah was short. Moreover, 'Ikrimah and
Ibn 'Abbaas said that this verse was revealed when Safiyyah bint
Huyayy said: "O Messenger of Allaah! The women ridicule me and say to
me, 'O Jew...'" All these examples show that calling people by
offensive nicknames is a form of mockery. They were mentioned in the
verse as a way of mentioning the specific cases after the general rule
in order to emphasize its importance. The scorner is the person who
harms people by his tongue, while the mocker is the one who winks with
his eyes. Ibn Kaysaan saidthat the scorner is the one who hurts others
with bad words, while the mocker is the one who points to others with
his eyes, his head and his eyebrows.
The Difference Between Mocking and Ridiculing
There are two differences between them. The first is that ridiculing
can be done bydeeds or words, whereas,mocking is done only by deeds.
The second is that ridiculing is usually preceded by an act that
causes its doer to be an object of ridicule, while mocking is not
preceded by such an act. Mocking isusually accompanied by words that
are uttered with a bad intention. It occurs when the person seems to
be serious whilehe conceals joking. As-Saffaareeni said, "Mocking
people and ridiculing them are prohibited because Allaah The Almighty
Says (what means): {O you who have believed, let not a people ridicule
[another] people; perhaps they may be better than them} [Quran 49:11]
Moreover, the Prophet prohibited this in many Hadeeths."
Ridicule and the Germs ofArrogance and Pride
Only those whose souls are impure because of arrogance and pride
ridicule others. They endeavor to hurt others because of the feeling
of superiority that runs in their diseased veins. Satan ridiculed
Aadam (Adam) and said, "I ambetter than him" and so he became a loser.
Had he thought carefully of the characteristics of Aadam he would
haverealized that Aadam was superior to him. Mockery is one of the
diseases of Jaahiliyyah that should be avoided, especially at times of
conflict and disputes. It isone of the characteristics of the
disbelievers and the hypocrites that leads to the disunity of the
society. In fact, it is an overt violation of the Commands of Allaah
The Almighty, and it keeps one away from the pleasure of Allaah.
Moreover, it makes one forget to remember Allaah and causes him to be
inflicted with His punishment.

Lying: an Islamic perspective

What is Lying?
Lying is the complete opposite of truth. So, anything that is untrue
and deliberately intended to mislead another person is a lie. A lie,
therefore, can be anything spoken or written that is totally or
partially baseless, unreal, made-up, distorted or exaggerated; for
example, if someone were to deliberately state that a five foot pole
was a ten foot pole, then this would be a lie. Similarly praising
someone out of proportion is a form of a lie.
Lying: A Disease of the Heart
Lying and falsehood are widespread problems and are roots of other
problems that occur on an individual and public level. Lies are spoken
and writtenin the media and in politics, in business and in personal
dealings, by Muslims and non-Muslims alike, although the degree,
magnitude and frequencymay vary.
Lying is against human nature and physiology, and like any other
disease, it has its own unique signs and symptoms. The act of lying
produces inner conflicts between various controlcentres of the brain.
The momentone begins to lie, his body sends out contradictory signals
to cause facial muscle twitching, expansion and contraction of pupils,
perspiration, flushing of cheeks, increased blinking of the eye,
tremors of the hand, and an increased heart rate. These constitute the
basis of lie detector instruments. In addition, certain unconsciously
made movements are noticeable in those who lie, like the constant
covering of the mouth, touching of the nose, rubbing of the eye,
scratching the side of theneck, rubbing the ear, etc. One of the
clearest signs is that the liar keeps his palms closed and his eyes in
another direction to the person he is lying to, in an attempt to avoid
eye to eye contact. A liar is aware of his body's signals and finds
lying easier when nobody can see him, such as when he is on the phone
or writing.
What are the Motives of a Liar?
A liar tells a lie for the purpose of:
a) Concealing the truth, as he may be afraid of the truth or its
punitive consequences by the lawor certain individuals.
b) Cheating and deceiving others and enjoying their misery, as Satan
did with Aadam.
c) Short-term worldly gains, such as gaining the favours of others or
monetary gains.
Forms of Lying
The worst form of lying is to do so upon Allaah and His Messenger
which is to falsely attribute things to them. Allaah Almighty Says in
the Quran (what means): "And if he [i.e., Muhammad] had made up about
Us some [false] sayings, We would have seized bythe right hand; then
We would have cut from him the aorta " [Quran 69:44-46]
And (what means): "…And do not conceal testimony, for whoever conceals
it – his heart is indeed sinful…." [Quran 2:283]
And (what means): "And do not mix the truth with falsehood or conceal
the truth while you know[it]." [Quran 2:42]
Hypocrites are liars too, because they lie to themselves. Allaah
Saysabout them (what means): "In their hearts is disease, so Allaah
has increased their disease; and for them is a painful punishment
because they [habitually] used to lie." [Quran 2:10] Allaah also
addressed His Messenger Muhammad Saying (what means): "…Allaah knows
that you are His Messenger, and Allaah testifies that the hypocrites
are liars." [Quran 63: 1]
The Quran on Liars
Allaah Says (what means): "…Indeed Allaah does not guide one who is a
transgressor and a liar." [Quran 40:28]
And (what means): "…Indeed, Allaah does not guide he who is aliar and
[confirmed] disbeliever." [Quran 39:3]
Almighty Allaah also Says (what means): "…The curse of Allaah be upon
him if he should be among the liars." [Quran 24:7]
The Messenger on Lying and Liars
Prophet Muhammad said:
"Indeed, truth leads to virtue andvirtue leads to Paradise, and a
truthful person continues to speak the truth until he becomes the most
truthful person. Lies lead to evil and evil leads to Hell, and a liar
continues to lie until heis listed as a high ranking liar before
Allaah." [Al-Bukhaari]
Yoosuf Ibn 'Abdullaah said that he asked Prophet Muhammad : "O
Messenger of Allaah! What do you think is the most dreadful thing for
me?" Yoosuf continued: "The Messenger caught hold of his tongue and
said: "This." [At-Tirmithi]
Bahz Ibn Hakeem related that theMessenger said: "Destruction is for
the man who tells lies for the amusement of other people. Destruction
is for him." [At-Tirmithi]
Sufyaan Ibn Usayd reported that the Messenger said: "The biggest
breach of trust is that you tell a thing to your brother who believes
it to be true, whereas you have lied to him." [Abu Daawood]
Is Lying Ever Justified?
There are very few justifications for lying in Islam. The Prophet
directed us to tell the truth, even under the harshest circumstances
of oppression. However, one may choose not to tell the truth when:
* He is being oppressed and thereis a real danger to his life if he
speaks the truth. Shaykh As-Sa'di narrated the following story:"A
cruel king ordered an innocentvillager present in his court to be
executed due to the villager's lack of manners. Hearing this,
thevillager began cursing the king in his native language. The king
asked his minister, who understood the man's language, to tell him
what the man was saying. The wise minister, insteadof telling the
truth, told the king that the man was sorry for his conduct and was
praising his greatness and pleading for his mercy. The king was
affected andtherefore spared the life of the innocent villager."
Shaykh As-Sa'di called this: "A lie with wisdom."
* To promote harmony between spouses. For example, if one's wife asks
him if she is beautiful or if he loves her, there is no harm in
answering in the affirmative, even if this is not the case.
* While making peace between two quarrelling parties, so that the
ordeal would not ignite into something worse. The mediator in such a
case may falsely tell oneparty that the other is speaking highly of
them.
* To make the unbelievers realise the truth. When Prophet Ibraaheem
broke all the idols except the largest of them, the unbelievers
entered the temple and saw the smashed idols. Ibraaheem had placed the
axe in the hand of the chief idol. The disbelievers asked:"Who broke
our gods?" He said: "Ask the chief idol, he has the axe." They
replied: "Do you not know that he cannot speak or act?" Ibraaheem
replied:"This is what I have been telling you, so worship Allaah
rather than these stones that cannot harm or profit you."
Virtues of Telling the Truth
Truthfulness is commanded by Allaah as a part of faith and is an
indispensable quality of the believers. It is mentioned in over one
hundred places in the Quran. Some examples are when Allaah Almighty
Says (what means): "That Allaah may reward the truthful for their
truth…" [Quran 33:24]
"O you who have believed! Fear Allaah and be with those who aretrue."
[Quran 9:119]
"O you who have believed! Fear Allaah and speak words of appropriate
justice." [Quran 33:70]
"The patient, the true, the obedient, those who spend [in the way of
Allaah], and those who seek forgiveness before dawn." [Quran 3:17]
"The believers are only the ones who have believed in Allaah and His
Messenger and then doubt not but strive with their properties and
their lives in the cause of Allaah. It is those who are the truthful."
[Quran 49:15]
It is not necessary to relate any prophetic traditions about the
truthfulness of Prophet Muhammad as his whole life was nothing but the
epitome of truth. Prophet Muhammad was confirmed as a truthful person
even before he became a Prophet. During his prophethood,even his
enemies confirmed that he was truthful and trustworthy. Some of the
disbelievers would deposit their belongings with him as an indication
of their trustin him.

Love your brother for thesake of Allaah

In our contemporary society, friends are made at school, at work, in
neighborhoods and evenover the Internet. Friendsare made and kept for
a variety of reasons. Peoplemake friends with others who share common
interests, hobbies, and even vices. The final goal of a friendship is
often simply company, a desire to spend time with someone, doing
something that they bothenjoy. A Muslim ought to choose friends more
carefully and critically.
Certainly, Muslims, like everyone else, want friends who share
interests and who are fun to be with. We all enjoy having a picnic
with a friend or going out to dinner with friends, and who wouldn't
like to go to a gathering with some of their best friends? But, that
is not only what a truly Islamic friendship is all about. In fact, an
Islamic friendship is not that simple at all. In Islam, true
friendships are bound by brotherhood and sisterhood, bonds that are
stronger than typical friendships. They are bonds that exist for a
much higher reason and with a greater goal.
Muslims make friends knowing that the relationship they will ensue is
an important bond between two people who share mutualgoals. Their
friendship is one that exists primarily for the sake of Allaah the
Almighty. The love and camaraderie that is born from such a friendship
is a secondary benefit, for sure.
True love for the sake of Allaah
Love for others comes in different forms. Love between a husband and
wife is one type of these forms, all friendship is another form.
However, all forms of fondness thatany one person can have for any
other person, for the purpose of this article, will be referred toas
love.
Realistically, pure love of another person only for the sake of Allaah
is difficult. Few people can attain such a friendship, which is why
Allaah rewards such an act of faith generously. The Prophet explained,
"Allaah said: those who love one another for My glory will be upon
Minbars of light [high positions], and the Prophets and martyrs will
wish that they had the same." [At-Tirmithi]
Nevertheless, many of us, in an attempt to reach this high level of
faith, must try to make and build strong friendships that benefit us
and our Ummah. In Islam true friendship is brotherhood or sisterhood-
a bond that isstrong and enduring. In this bond, men and women can
find the sweetness of faith as the prophet said: " There are three
things that whoever attainsthem will find the sweetness of faith: if
Allaah and His Messenger are dearer to him than anyone or anything
else; if he loves a person solely for the sake of Allaah; and if he
hates to return to disbelief after Allaah has rescued him from it, as
muchas he would hate to be thrown into the Fire ." [Al-Bukhaari and
Muslim]
The rewards of loving another for Allaah's sake are consistent with
its importance. Its impact is not singular- it affects the entire
society. For entire society to exist in harmony and peace, its
constituents must be at peace. If we could each want for our friends
what we want for ourselves, the world would be a better place. This is
what Islam ensures. If there is brotherhood and unity among the
people, the society at large will be united.
The Prophet instilled a deep-rooted love in the hearts of the
companions to create a model Islamic society that all Muslims
thereafter can emulate. Prophet Muhammad tried to eliminate hatred,
jealousy and rivalry by inducing brotherhood, a sincere love and
friendship. The Islamic society is ideally built upon the foundation
of brotherhood, as the Prophet advised: "Believers are like a
structure, parts of which support one another. The believers, in their
mutual friendship, mercy and affection, are like one body; if any part
of it complains, the rest of the body will also stay awake in fever."
[Al-Bukhaari and Muslim]
How to love someone
Since love among the believers is a condition offaith in Islam, the
peace and harmony that is desired by all can be achieved, as each
individual strives to do good and earn reward. So, what can we do?
Howcan we be sure that our friendships are for the sake of Allaah? Our
lives are full of opportunities to increase and improve our
friendships. First, as with any undertaking, we need to make clear,
pure and sincere intentions. Pertaining to the existing friendships
that we already have, weshould make a conscious effort to love our
friends for the sake of Allaah. When we make friends inthe future, we
should also make conscious intentions that those new friendships will
be for the sake of Allaah.
After a pure intention, we need sincere actions. The Prophet
recommended a very simple but significant way to help Muslims gain
brotherhood saying: "I swear y the One in Whose hands my soul is, you
will not enter Paradise until you believe, and you will not believe
until you loveone another. Shall I not tell you of something that if
you do it, you will love one another? Spreadsalaam [greeting one
another saying: As-Salaam Alaykum] amongst yourselves." [Muslim]
Greeting each other frequently and lovingly isthe first step to
achievingthe ideal brotherhood.
It would seem that greeting another with"As-Salaam Alaykum" is an easy
action. However, given the nature of men and women and our
vulnerability to changingemotions, sometimes these simple words are
hard to utter. In other words, there are times when even this simple
greeting is hard to say to someone with whom we might have argued. The
beauty of Islam is that it is realistic. So, it is allowed for us to
take time to "cool off," but weare not allowed to cut offfriendships
based on rashand unreasonable emotions. The Prophet said, "It is not
permissible for a Muslim to be abandon from his brother for more than
three days,both of them turning away from one another when they meet.
The better of them is the one who is first to greet the other."
[Al-Bukhaari and Muslim]
These teachings encourage Muslims to improve themselves, thereby
improving their society. "Do not break off ties with one another, do
not turn away from one another, do not hate one another, and do not
envy one another. Be O slaves of Allaah brothers." [Al-Bukhaari]
The Prophet's memory and words live in our hearts and minds. Heeding
his advice, we should realize that we are supposed to be brothers or
sisters in Islam because we share acommon religion and belief. We are
to be brothers and sisters in our hearts because we share a common
goal-Allaah's pleasure.

Advice for one who suffers from premature ejaculation even though he is using a special du‘aa’.

Dought & clear, - I am a young man who isabout to get married, but I
have a problem, namely premature ejaculation. I know that this is a
problem that will cause me a lot of difficulty when having intercourse
after marriage. At present I am taking steps to deal with this matter
myself by reciting Qur'an. Whengoing to sleep, I place my hand over my
penis and recite al-Faatihah and "And We send downfrom the Quran that
which is a healing and a mercy…" [al-Isra' 17:82] and "And when I am
ill, it is He who cures me" [ash-Shu 'ara' 26:80], each one seven
times, then I say: "I ask Allah, Lord of the Mighty Throne, to heal
me" seven times, then I offer supplication (du'aa'), then I blow on my
penis three times. And every morning – when I am going to work in my
car – I place my hand over my penis and recite the last two verses of
Soorat al-Baqarah, Aayat al-Kursiy, al-Faatihah, al-Mu'awwidhaat, and
Ikhlaas and the two verses I mentioned above, in addition to
thesupplication that I mentioned, then I blow three times on my penis.
I do that three times, then after that I ask Allahto heal me from
this. Is what I am doing something correct or arethere other means or
other verses? I do not want to get married when I am in this state.
Praise be to Allah.
Firstly:
We do not know how you can suffer from premature ejaculation when you
are not married! Such a thing only becomes apparent after getting
married, sohow can you be suffering from it?
What appears to us to bethe case is that, if this is not something
imaginary that is not really happening, you may have come to know
about it from practising the secret habit! If that isthe case, you
should realise that you have to hasten to stop doing it, for it has
many harmful effects, one of which is that it causes premature
ejaculation merely as a result of the penis touching something
provocative.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him) said: It
is medically proven that masturbation leads to a number of diseases.
For example, it weakens the eyesight and reduces sharpness of vision
to a great extent. It also weakens the penis so that it becomes
partially or completely flaccid, in such a way that the one who does
that becomes more like a woman because he loses the most important
characteristic of manhood with which Allah has favoured men over
women. Thus he is unable to get married and if it so happens that he
does get married, he is not able to perform his marital function in
the manner required, so it is inevitable that his wife will look at
other men, because he is not able to keep her chaste. And that has
negative consequences as is quite obvious.
It also leads to nervous weakness in general as aresult of the
exhaustion that results from doing that action. And it leads to
problems in the digestive system, leadingto poor digestion. It also
leads to stunted growth, especially in the penis and testicles, which
do not grow to their full natural size. And it leads to infection in
the testicles, so that the individual develops the problem of
premature ejaculation, as he ejaculates if something merely brushes
against his penis.
Fataawa Islamiyyah, 3/122, 123
You should not be anxious about this matter. As we have told you, if
the cause is doingthe secret habit, there is the hope that when you
give it up, Allah will make things easy for youand this symptom will
nolonger be present after you get married. If it does continue after
marriage, then you are advised not to go ahead with penetration until
you have engaged in foreplay and pleasure with your wife, and aroused
her, so that when she reaches climax, you can penetrate after that, so
as to keep yourself and her chaste. But do not overdo it either with
regard to foreplay, because that may be oneof the causes of premature
ejaculation.
If that does not work, then you can consult a specialist doctor who
can tell you about medicines to delay ejaculation. Perhaps when you
get used to sex, especially after the initial period, this problem
will go away without any need for medicine. It is well known that the
one whohas been unmarried for a long time will have intercourse many
times a day when he first gets married and he may ejaculate quickly,
but it will not be long before things settle down.
There are da'eef hadeeths which suggest that it is mustahabb for the
husband to engage in foreplay with his wife before penetration, and
warn against satisfying his desire without making sure that she is
also satisfied. Although the isnaads are da'eef, the meaning is
acceptable and they offer good advice in thatregard.
Ibn Qudaamah al-Maqdisi (may Allah have mercy on him) said:
It is mustahabb to engage in foreplay with one's wife before
intercourse, so as to arouse her and so that she will get the same
pleasure from intercourse as he does. Itwas narrated from 'Umaribn
'Abd al-'Azeez from the Prophet (blessings and peace of Allah be upon
him) that he said: "Do not have intercoursewith her until she is
aroused as you are, lest you finish before she finishes." I [the
narrator]said: Are you telling me? He said: "Yes; you should kiss her
and touch her, until you see that she is aroused as you are, thenhave
intercourse with her."
If he reaches climax before she does, it is not right for him to
withdraw until she reaches climax, because of the report narrated by
Anas ibn Maalik who said: The Messenger of Allah (blessings and peace
of Allah be upon him) said: "When a man has intercourse with his wife,
let him pay proper attention to her. Then when he has fulfilled his
desire, he should not withdraw from her until she has fulfilled her
desire." And because that may be harmful to her and prevent her from
fulfilling her desire.
Al-Mughni, 8/136
Both hadeeths are da'eef (weak), but they are correct in meaning, as
we stated above.
Al-Mannaawi (may Allah have mercy on him) said:
"When one of you has intercourse with his wife, let him pay proper
attention to her" i.e., let him have intercourse with her
energetically and vigorously, doing it properly and with love and
sincerity towards her. This is what is recommended.
"If he finishes before her" i.e., if he reaches climax first and she
is still aroused.
"He should not withdraw from her" i.e., before she reaches climax and
fulfils her desire; rather he should give her time so that shecould
fulfil her desire as he fulfilled his desire. So he should not move
away from her until he iscertain that she has fulfilled her desire,
because that is part of kind treatment, keeping her chaste and being
considerate towards her.
From this hadeeth and others we learn that if the man is quick to
reach climax, such that he cannot give his wife time to reach climax,
it isrecommended for him toseek treatment that will delay ejaculation,
because this is a means of doing something recommended, and means come
under the same ruling as ends.
Fayd al-Qadeer, 1/325
Secondly:
With regard to the du'aa's that you are reciting as a remedy, what is
sound of that is what is proven to be sound in the saheeh Sunnah.
Anything other than that it is permissible to use, but on condition
that you donot make it a regular wird as one may do withthe dhikrs
narrated fromthe Prophet (blessings and peace of Allah be upon him).
With regard to your reciting the verses "And We send down from the
Quran that which is a healing and a mercy…" [al-Isra' 17:82] and "And
when I am ill, it is He who cures me" [ash-Shu 'ara' 26:80], there is
nothing wrong with that, although it would be better to treat yourself
by reciting that which is narrated from the Prophet (blessings and
peace of Allah be upon him) and to treat yourself with ruqyah as
narrated from him.
We have discussed what is proven of such du'aa's in the answer to
question no. 75399 . Thatshould be sufficient and good, in sha Allah.
With regard to placing your hand over the private part or touching it
whilst reciting the ruqyah and the Qur'anic verses it contains, we do
not think that you should do that; we are afraid that using the Qur'an
in this manner may be disrespectful. Moreover, the problem that you
mention is not an obvious sickness suchthat you could do that when
treating it with ruqyah. Even if it is a sickness, the sickness is not
in the private part, as you think and because of that you havebeen
using the ruqyah that you mention. Ratherit is, as is proven, a
problem that is rooted inyour nervous system thatcannot control
ejaculation in the normal manner.
To sum up, we do not advise you to delay marriage in order to solve
this problem; the real situation will not become clear until after you
get married. Perhaps it is imaginary or an excess of desire, because
you are unmarried, and it will soon disappear after youget married. If
it so happens that the problem remains, then you can use some
appropriate medical treatment after consulting a specialist.
And Allah knows best.