1Dua’ for one who is sick

What dua' can one say for a person who is sick? For example, a parent
for a sick child? Or for any family member or friend who is ill? Or
even a dua' for a sick person to say for himself?
The Prophet (peace and blessings of Allah be upon him) has taught us
things in such cases in which there is healing and a lessening of
sickness, as well as reward. That is part of Allah s mercy towards
this blessed ummah and the Prophet's care for it. He is the one whom
Allah described as (interpretation of the meaning):
Verily, there has come unto you a Messenger (Muhammad saws) from
amongst yourselves. It grieves him that you should receive any
injuryor difficulty. He is anxious over you; for thebelievers (he is)
full of pity, kind, and merciful. [al-Tawbah 9:128]
Among the things that he taught us are the following:
1 - Reciting al-Faatihah
It was narrated from Abu Sa eed al-Khudri (may Allah be pleased with
him)that the Prophet (peace and blessings of Allah beupon him)
described Soorat al-Faatihah as a ruqyah, and he approved of the
Sahaabi who recitedit as a ruqyah for the one who had been stung by a
scorpion.
- Al-Bukhaari (2156) and Muslim (2201).
Ibn al-Qayyim said about reciting Soorat al-Faatihah:
"There was a time when I fell sick in Makkah, and I could not find a
doctor or any medicine, so I treated myself by reciting it. I would
take some Zamzamwater and recite it over it several times, then drink
it. I recovered fully by these means, then I beganto do that whenever
I felt alot of pain, and I benefited greatly from it."
- Zaad al-Ma aad (4/164).
2. "Lord of the Magnificent Throne"
The following dua' is givenin "Fortress of the Muslim",to be recited
for one who is ill:
Dua for sickness and ill health
Transliteration: 'As'alullaahal-'Adheema Rabbal-'Arshil-'Adheemi 'an
yashfiyaka.
Meaning: I ask Almighty Allah , Lord of the Magnificent Throne, to
make you well. (Recite seven times in Arabic)
Reference: At-Tirmithi, AbuDawud. See also Al-Albani, Sahih
At-Tirmithi 2/210 and Sahihul-Jami' As-Saghir 5/180.
3 - "You are the Healer"
It was narrated from Aa'ishah (may Allah be pleased with her) that
when any of us fell sick, the Messenger of Allah (peaceand blessings
of Allah be upon him) would wipe him with his right hand then say: "
Adhhib il-ba's, Rabbi l-naas washfi anta al-Shaafi laa shifaa ailla
shifaa uka shifaa an laa yughaadir saqaman. (Remove the harm, O Lord
of humankind and heal him, for You are the Healer and there is no
healing except Your healing, with a healing which does not leave any
disease behind)."
Narrated by al-Bukhaari (5675) and Muslim (2191).
4 - Al Mu'awidhatayn (Surat Al-Falaq and Surat An-Naas)
It was narrated that Aa'ishah (may Allah be pleased with her) said:
"If one of his family fell sick, the Messenger of Allah (peace and
blessings of Allah be upon him) would blow over him and recite
al-Mu'awwidhaat. When he fell sick with his final illness, I started
to blow over him and wipe him with his own hand, because it was more
blessed than my hand."
Narrated by al-Bukhaari (5735) and Muslim (2192).
5 - Bismillah and dua'
It was narrated from Uthmaan ibn Abi l- Aas al-Thaqafi that he
complained to the Messenger of Allah (peace and blessings of Allah be
upon him) about some pain that he had felt in his body since he became
Muslim. The Messenger of Allah (peace and blessings of Allah be upon
him) said to him: "Put your hand on the part of your body that hurts
and say: 'Bismillaah' (in the nameof Allah) three times, then say
seven times: 'I seek refuge in Allah and His Power from the evil of
what I find and I fear.'"
- Narrated by Muslim (2202).
6 - "In the Name of Allah I perform ruqyah"
It was narrated from Abu Sa'eed al-Khudri (may Allah be pleased with
him)that Jibreel came to the Prophet (pbuh) and said:"O Muhammad, are
you sick?" He said: "Yes." He said: "In the name of AllahI perform
ruqyah foryou, from everything that is harming you, from the evilof
every soul or envious eye may Allah heal you, in the name of Allah I
perform ruqyah for you."
- Narrated by Muslim (2186).

The Supplication andAl-Qadar

Here there occurs a very popular question and it is:
If the thing that is being supplicated for is already decreed for the
servant, then there is no doubt that it is going to come to pass for
him, regardless of whether he supplicates forit or not. And if it has
not been decreed for him, then it will not come to pass, regardless of
whether he asks Allaah forit or not.
There is one group that perceives this question to be valid and so
they have abandoned the supplication and are of theview that there is
no benefit in doing it. These people, along with their excessive
ignorance and misguidance are in clear contradiction, for if we were
to follow their opinion, it would require us to reject all the
different means for attaining something (desired).
So it can be said to one of them:
If satisfying your appetite and quenching your thirst were already
decreed for you, then there is no doubt that they are going to come to
pass, whether you eat and drink or you don't. And if they were
notdecreed for you, they will not come to pass, whetheryou eat and
drink or you don't.
And likewise, if a child were decreed for you, then you will
definitely receive it, whether you have sexual intercourse with your
wife or you don't. And if that was not decreed for you, then it will
not come to pass. Thus there is no need for marrying, having sexual
relations and so on and so forth.
Who says such a statement? Is it one possessing common sense or a
beast? Rather, even the animal has a natural inclination (fitrah)
towardsseeking the means of attaining something (desired), which (for
example) will give it sustenance and livelihood.So the animals have
more common sense and possess more understanding than these types of
people who are like cattle – nay, far worse!
Some of them try to be clever and say:
Preoccupying oneself withsupplication falls into the realm of worship
solely – Allaah will reward the onesupplicating, without that having
an effect on what he is asking for in any way. According to this type
of person, there is no difference between supplicating and
refrainingfrom supplicating by heartand tongue, with regard to that
having an effect onattaining what is being asked for. And according to
them, the relation of the supplication to it (what is being asked for)
islike its relation with silence. There is no difference between them.
Another group, more slick than this one says:
Rather, the supplication is a sign, which Allaah displays as a symbol
that amatter has been carried out. So when Allaah grantshis servant
the ability to supplicate, it is a sign and a symbol that the matter
he was requesting has been carried out. This is just as if one were to
see afrigid black cloud during the winter season. It is a sign and an
implicationthat it will rain.
They say: Similarly is enacting good deeds with respect to reward, and
committing disbelief and sins with respect to punishment – they are
pure signs for the occurrence of (either) reward or punishment – not
means (by which the result will be attained).
Likewise, according to them, with the matters of breaking, kindling
and destroying – none of thesethings serves as a means for the
occurrence (result) of a wreck, fire and death, respectively. Nor is
there any connection between those things and what results from them,
other than the fact that they are normally paired together – not that
one is caused due to the means of the other!
They have contradicted perceptual observation and common sense with
this opinion, as well as revelation and fitrah (natural inclination),
not tomention all of the other intellectual groups. Rather,those with
intellects laughat them!
The correct view: There is a third category, apart from those
mentioned by the questioner. And it is that the decreed result is
preordained along with itsproper means, which lead to its occurrence.
One of these means is the supplication. It is not preordained just
like that, without any means (leading to its occurrence), rather it is
preordained along with its proper means (which will ensure its
occurrence). So when a person comes across the means, the decreed
matterwill come to pass. And if he does not come across those means,
the decreed matter is denied.
So satisfying one's appetite and quenching one's thirst are
preordained with (the means of) eating and drinking. Children are
preordained with (the means of) sexual intercourse. Harvesting crops
is preordained with (the means of) planting and, the withdrawal of
thesoul from an animal is decreed with slaughter. Likewise, entrance
into Paradise is preordained with (good) deeds,

Authentic Supplications of the Prophet

When Going on a Journey (190)
It is reported of the Prophet that he said: Whoever wants to go on a
journey, then let him say to those whom he leaves behind:
'Astawdi`ukumul-lãha 'allathee lã tadhee`u wadã'i`uhu (203)
Footnotes
(203) I entrust you unto Allah, Whose trusts are not lost.
Reporters
Al-Albãni said it was of comely ascription and that it was reported by
Ibn Mãjah, and An-Nisã'ee in his [`Aml al-yaum wal-lailah]. He said
that also Ibn As-Sunni, and Ahmad reported it, and that Al-Hãfith said
it was comely. Al-Albãni included this hadeeth in The Authentic of
Good Sayings as #133.

Modern History of India

Modern History of India generally refers to the period of Colonial
rule and domination on India. The advent of the British on theIndian
soil at around 17th century can roughly be delineated as the beginning
of the Modern Age in Indian history. For two centuries, the British
exercised complete subordination over the Indian landmass till the
blazing inferno of the freedom fighters forced their departure. The
two hundred years of their rule not only had an impact in the sphere
of politics and economy, but also was instrumental in bringing about
considerable changes in the realm of education, society and culture.
Advent of British Era
The British, however, were not the first of the foreign powers to set
their foot on the Indian soil. In the closing years of the 15th
century, the Portuguese explorer Vasco Da Gama had reached Calicut in
South India. Since then, theFrench, the Dutch and subsequently the
British colonisers made their forayinto India, the land of immense
wealth and riches. By the 18th Century,the British Empire in India had
already established their supremacy. The enormous Indian Territory was
characterised by a comprehensive lack of unity amongst the independent
rulers, an aspect of which the British took complete advantage. It was
further escalated by the fall of the Mughals in 1739 and the constant
strife between the various ruling dynasties and the power monger
nobles in the various Indian provinces who wanted to establish their
supremacy independently. Some of themost powerful ruling clans in
India during this period were the Marathas, Hyder Ali and Tipu Sultan
of Mysore , the Nawabs of Bengal and the Sikhs under the leadership of
Ranjit Singh. The British encouraged rampant commercial exploitation
to exercise their dominance and soon the British East India Company `s
policy of annexation resulted in securing the influence of the British
Empire as the supreme authority. The Governor-Generals and Viceroys
during this time unleashed unscrupulous means to implement their
authority. The imposition of the Dewani (1765), the practice of
Private trade by the East India Company, introduction of the Permanent
Settlement (1793) by Lord Cornwallis were some of the reforms that the
British introduced during their tenure, addingto the woes of the
colonised.
Influence of British
While the British left no stone unturned to ascertain their influence
over the Indian population,they were also prominently involved in
bringing about certain changes in the field of education, culture, as
well as society. This was primarily a form of their cultural
imperialistic designs. Macaulay, an eminent member of the
Governor-General`s Council,in his Minute (1835), despised the
scriptures andwealth of knowledge that India treasured and called for
the introduction of English education which heconsidered to be
superior and necessary to educate the barbaric Indians. However, noted
educationists like Raja RamMohan Roy and Ishwar Chandra Vidyasagar
were instrumental in imbibing the intellectual trends of Western
Education with those of the ancient Indian scriptures and literary
works. It was towards the end of the 18th and the beginning of the
19th century, that some of the premier educational institutions like
the Hindu College or the Presidency College were established in
Bengal. This era is often referred to as the Bengal Renaissance . The
spread of education though was masked by the spread of Christian
religious doctrineswith the Christian missionaries being deputedthe
task of extending education.
The cause of women`s education was propagated by Vidyasagar, who set
up around thirty schools for women in Bengal. Social reformers like
Raja Ram Mohan Roy played a key role in the abolition of the Sati
(1829) or the custom of women surrendering their lives in the funeral
pyres of their husbands. In 1856, the Widow Remarriage Act was
sanctioned by the British Government under the patronage of Ishwar
Chandra Vidyasagar.
The British were also instrumental in the establishment of the
IndianRailways which began functioning in 1853. This too was a means
of extending their imperialistic designs as the British believed that
the railways would not only make communication swifter, but at the
same time they would escalate the swift movement of troops which had
become extremely necessary to subjugate the uprisings and rebellions
that recurrently spurted againsttheir domination.