Dought - clear - He does not pray in theProphet’s Mosque so thathe can pray behind an imam who he thinks helps him to have better khushoo‘ )focus( in his prayer.

We were staying close to the Prophet's Mosquein Madinah during the
last ten nights of last Ramadan. One of the young men used to pray all
the obligatory prayers in the Haram except for 'Isha' prayer, Taraweeh
and qiyaam, which he prayed elsewhere on the basis that he could not
focus on the prayer or feel at ease because of the voice of one of the
imams of the Haram. He says that he did not want to waste the last ten
nights of Ramadan, and the most important thing to him was his
spirituality. One of those who were observing i'tikaaf said: "I am
observing i'tikaaf for all of the day, except at the time of 'Isha'
and qiyaam, which I pray outside the Prophet's Mosque." What do you
think, may Allah preserve you?
Praise be to Allah.
Prayers offered in the Prophet's Mosque bring a greatly multiplied reward.
Al-Bukhaari )1190( and Muslim )1394( narrated from Abu Hurayrah )may
Allah be pleased with him( that the Prophet )blessings and peace of
Allah be upon him( said: "One prayer in this mosque of mine is
betterthan a thousand prayers anywhere else, except al-Masjid
al-Haraam."
This hadeeth includes both obligatory prayers and naafil prayers that
itis mustahabb )recommended( to offerin congregation in the mosques,
such as Taraweeh.
The scholars of the Standing Committee for Issuing Fatwas said:
It is mustahabb to offer naafil prayers at home, whether they are
regular Sunnah prayers )ar-rawaatib( or otherwise, except those which
Allah has prescribed should be offered in the mosque, such as the two
rak'ahs offered when entering the mosque )tahiyyat al-masjid or
greeting themosque(; those which Allah has prescribed should be
offered in congregation, such as Taraweeh and the eclipse prayer,
which should be offered in the mosque; and Eid prayers and prayers for
rain )istisqa'(, which should be offered in the musalla)prayer place(.
End quote from Fataawa al-Lajnah ad-Daa'imah, 7/239
With regard to your companion not praying Taraweeh in the Prophet's
Mosque for thereasons you mentioned, undoubtedly khushoo' )proper
focus( in prayer and presence of mind in prayer is something to be
sought, and a beautiful voice in recitation of the Qur'an helps with
that and has an impact on the listener. If your companion was going
topray in another mosque and that would help himto have better focus,
then there is no blame on him. He may have forsaken the virtue of the
place and been keento attain a virtue that has to do with the prayer
itself, namely khushoo'. If there is a conflict between two virtues –
as is the case with your companion – then precedence should be given
to the virtue that has to do with the act of worship itself.
Shaykh Ibn Jibreen said:
A beautiful voice and good recitation have an impact on the heart and
help to bring about presence of mind and physical stillness, and
enable one to be affected by the words of Allah, may He be exalted,and
to enjoy listening to them, which may be a means of understanding
them, comprehending their meaning and appreciating their miraculous
nature, eloquence and style. All of that is in turn leads acting upon
them and accepting their guidance. So the one who looks for a reciter
with a beautiful voice who recites the Qur'an well, has memorised it,
whose recitation helps him to focus and is unhurried in his prayer is
not to be criticized. One should look for suchan imam to pray
behind,even if the place is far away, and this imam is to be preferred
over onewho does not recite well, or makes many mistakes, or does not
have a pleasant voice, ordoes not make his voice beautiful when
reciting Qur'an, or who recites too quickly, or is not unhurried in
his prayer, or does not sound focused in his recitation,even if his
mosque is nearby. End quote.
Fataawa ash-Shaykh Ibn Jibreen, 24/28
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
The questioner asked whether it is better to observe i'tikaaf in
al-Masjid al-Haraam or elsewhere.
The answer is: Yes, observing i'tikaaf in al-Masjid al-Haraam is
better than observing i'tikaaf in other mosques. The next best is
observing i'tikaaf in the Prophet's Mosque, then doing so in al-Masjid
al-Aqsa, then other mosques, the next best then the next best.
But here there is an issue that we should highlight, which is that
paying attention to the act of worship itself is more important than
paying attention to its time and place. In other words, the virtues
pertaining to the act of worship itself are more important than the
virtues pertaining to its time or place. That is, if aperson's
i'tikaaf in a mosque other than the three mosques will be more
perfect, with a stronger focus on humility before Allah, may He be
glorified and exalted, in his worship, then observing i'tikaaf in
those mosques is preferable, because this advantage has to do with the
act of worship itself.
The scholars think that being able to walk rapidly )raml( in tawaaf
al-qudoom )tawaaf of arrival, in the first three circuits( is more
important than getting close to the Ka'bah. Theyexplained that by
notingthat walking at a rapid pace is a virtue that has to do with the
act of worship itself, whereas getting close to the Ka'bah is a virtue
that has to do with the place;paying attention to matters that have to
do with the act of worship itself is more important than that which
has to do with the place. This isa point which people, especially
seekers of knowledge, should pay attention to, namely focusing on the
virtue ofthe act of worship itself more than focusing on the place or
time. End quote.
Fataawa Noor 'ala ad-Darb, 205/4-5
The shaykh also said:
Undoubtedly i'tikaaf observed in one of the three mosques to which
journeys may be made isbetter, and there is no difference of scholarly
opinion on this point, except if observing i 'tikaaf in his own mosque
will lead to greater khushoo' and focus of mind, and he will be safe
from noise and disturbance, and seeing inappropriate scenes. In that
case, we say that his own mosqueis preferable. End quote.
Sharh al-Kaafi, 4/159
What appears to us to bethe case is that there is nothing wrong with
what your companion did, even though the imams of the Haramayn are
carefully selected from among those who recite well and have pleasant
voices.
With regard to one of those who are observingi'tikaaf going out to
pray 'Isha' and qiyaam outside of the Prophet's Mosque, his i'tikaaf
is not valid, because he hasgone out of the mosque unnecessarily.
What he should do is either observe i'tikaaf for all of the last ten
days in the Prophet's Mosque, and not go out except in the case of
necessity, which is best;
Or he should observe i'tikaaf in the mosque where he is going to pray,
so that he will attain the reward of observing i'tikaaf in the last
ten days, and thus he will have followed the example of the Prophet
)blessings and peace of Allah be upon him(.
And Allah knows best.

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scientific miracles

Dhu Mukhammar said, "The Prophet (pbuh) said, 'You will make a
peace-treaty with the Romans, and together you will invade an
enemybeyond Rome. You will be victorious and take much booty. Then you
will camp in a hilly pasture; one of the Roman men will come and raise
a cross and say "Victory to the Cross", so one of the Muslims will
come and kill him. Then the Romans will break the treaty, and there
will be a battle. They will gather an army against you and come
against you with eighty banners, each
banner followed by 10,000 men.' "
(Ahmad, Abu Dawud, Ibn Majah.)

Is it the sign?

Abu Dawud narrated from 'Abdullah ibn Hawalah [radhiyallahu 'anhu]
that he said: "The Messenger of Allah [sallallahu 'alayhi wa-sallam]
said:
"Matters will run their course until you become three armies: an army
in Sham, an army in 'Iraq, and an army in the Yemen." I said: "O
Messenger of Allah, choose which one I should join." He said: "You
should go to Sham, for it is the best of Allah's lands, and the best
of His slaves will be drawn there. And if you refuse, then you should
go to the Yemen and drink from its
wells. *For Allah has guaranteed me that He will look after Sham and
its people."

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Islamic Medicine

al-Kadhim (AS) has said: Stay away from the treatment of physicians as
long as you are well. Itis similar to a building, a little of it leads
too much. al-Hasan (AS) remarks: Every medication stirs up an illness,
and there is nothing more beneficial for the body than withholding
from it all except what it requires. The Infallible (AS) have further
cautioned us to avoid medications as long as the body can bear the
illness. Natural medicines used by the Prophet (S) were simple and
non-artificial remedies. They were all designed to stimulate
thehealing process within a person. Neither he, nor any of his
companions even used any synthetics,pharmaceutical or composite
chemicals (al-Akili, 1993).Clearly, Hippocrates preferred and
prescribedherbal remedies first, andif these did not work, he resorted
to alternative methods, mostly drugs (Becker, 1990). The
herbs,according to healers at that time, assisted in balancing the
energy flow within the sick person. Also, these herbalpreparations and
natural whole food vitamin supplements have a strong ability to play a
significant role in the energetic system of the body. Brennan (1987)
postulates furtherthat herbal preparations and vitamins may
significantly affect the human energy in a positive manner and fasten
the healing process. Herbs and whole foods asroot vegetables are rich
with electrical energy derivedfrom the earth and have more grounding
power (Poole,1999). Because all living things possess a life force,
even such herbs can have significant effects on the human body via
their electrical properties. Pharmaceutical grade drugs contain within
their structure the most unstable and unsteady electrical matrix,
together with unfavorable, confusing and altered info-energy, and
consuming them on a daily basis is the real cause of many of the major
illnesses in this present society. Herbal and food preparations for
medicinal purposes are natural, and many of their families contain
researched medicinal qualities. Therefore, to consume these herbs
andfoods when ill will help balance the blockages in the energy field
brought about by sickness and ailment, as well as physical complaints.
Reporting in the Journal of the American Medical Association, Dr.
Lucien Leape of Harvard School of Public Health, has calculated that:
180,000 people die in theU.S. each year partly as a result of
iatrogenic injury(injury caused by medicines), the equivalent of 3
jumbo jets crashes every two days. In another issue, the journal
points out that: Injury from medicaltreatment in the U.S. dwarfs the
annual automobile accident mortality of 45,000 and accounts for more
deathsthan all other accidents combined. An average 50% of patients
return to their medical doctors simply because of medically - induced
problems. Further, most of the medical drugs in existence 30 years ago
cannot now be used because of their discovered toxic effects! This is
exactly why approximately 15% of hospital days are devotedto the
treatment of drug side effects. Furthermore,recent surveys from the
United Kingdom and America have shown thatas manyas 80% of patients
feel that their underlying complaint, their reason for going to the
doctor, was not satisfactorily resolved when they left the office
(Chopra, 1990).Pharmaceutical Drugs and Electrical Damage
Pharmaceutical grade drugs significantly affect the energy (Brennan,
1987; Margo von Phul, 2000) and traditional healers and energy
scientists have thoroughly documented such reports. To report from one
such health-care professional, Brennan (1987) has observed dark energy
forms in the liver left from drugs taken for various diseases. She
alsoreports chemotherapy to clog the whole energy field, especially
the liver, with greenish-brown mucus-like energy. To her amazement,
she also sawa radiopaque dye that was used to observe the spine that
was injected into the spinal column todiagnose injury ten yearsafter
injection, although it is supposed to clear thebody in a month or two.
She even observed side effects of certain drugs inher patients as many
as ten years after the drug was taken. The example she gives concerns
a drugfor hepatitis that was causing immune deficiencies five years
later. A red dye placed in the spinal column for exploratory purposes
was inhibiting the healing of spinal nerves ten years later.
Apparently, Shamanic healers have also been reported to observe
suchenergy blockages and disruption in energy flowin sick patients.
Suchkinds of observations aretrue and have been extensively reported
in scientific research. With proper training, the eyescan be taught by
the mind to physically see beyond normal vision and witness the energy
of thoughts, emotions, and life itself manifestingin every human
being. A commonside effect of all drugs is not talked about - the
nutrients thatare stripped away and depleted by taking medication.
These vitamins, minerals and enzymes are used up in the process of
processingand detoxifying all drugs.Diuretics wash potassium,
magnesium, sodium, zinc and vitaminB2 right out of your body; antacids
steal vitamins A and B1, folic acid, calcium, copper, iron and
phosphorous from your tissues; antibiotics deplete numerous vitamins -
B2, C, D, niacin, folic acid, biotin, and so forth. The stealing of
such minerals and vitamins from the body tissues create significant
electrical damage to the cells as most of the above-mentioned elements
playsignificant roles in the body's electrical processes, and in turn
affect the energy system.Side effects and diseases caused from
medicines will further develop blockage to our energy system, as we
become weaker and lethargic. The only way to balance and charge this
energy around oneself when ill is to try herbal and wholefood
preparations that will provide balanceand health to the
system.Moreover, the electrical properties of such herbals and foods
will most definitely strengthen the human energy system, thereby
hastening the healing process. Even further, many medicines have
metals and exposure to many of them can lead toillnesses. Emoto (2004)
found in his experimentsthat Aluminum, for example, has a similar
vibration frequency to sadness, anger to lead, uncertainty to Cadmium,
and stress to Zinc. Therefore, these metals can and do cause illnesses
- as Alzheimer's is believed to be caused by excessive Aluminum. Islam
Prefers Natural Medicine over Drugs The preferred method of medical
therapy in Islamic Medicine during the time of the Prophet (S) and the
Infallible (AS),and during the reign of the most revered Islamic
physicians, the like of Ali Ibn Rabban al-Tabari, (838-870 A.D.),
Mohamed Ibn Zakariya al-Razi, (864-930 A.D.), and Ibn Sina, (980-1037
A.D.) wasa scheme starting with nutritional therapy. If this failed,
drugs were employed. al-Akili (1993) writes that in May of 1970, the
World Health Organization (WHO) paid tribute to Abu Bakr Muhammad Ibn
Zakariya al-Razi by stating that, soimportant a physician al-Razi was
that the well-known writer George Sarton wrote in his Introduction to
the History of Science, that al-Razi was the greatest physician of the
medievalages. In addition, al-Razi confirmed his preferred method of
treatment by saying: If a medical doctor can treat a patient through
nutrition rather than medicine, he has done the best thing. Electrical
Power of Herbs and Foods Herbal preparations carryand store within
them the earth's higher frequency vibrations, andessential systemic
memories that reflect thewholeness of the plants and its history
(Schwartz and Russek, 1999). Further, it is highly probable that the
Almighty Allah (SWT) Himself has allowed higher frequencies of energy
within these plants and implanted specific restorative info-energy in
them. These plants know what to do when ingested by humans and animal.
A good example involves a plant that the ancient people used to eat to
reduce cravings for food in times of hunger. The herb literally sends
message to the brain thatit is filled and satiated. Apparently, Allah
(SWT) has given such power to humans and has allowed such relationship
with plants. Shamans are a group of people who are reportedto have
been observed to develop suchrelationships. Shamans talk with
plantsand animals, with all of nature. They do it in an altered state
of consciousness. Students of Shamanism rapidly discover that by
talking with plants, they can discover how to prepare those plants for
remedies. Shamans have been doing this since ancient times. They
typically know a great deal about plants. Harner(1997) reports that
one shaman is reported to have developed a practice of discovering and
using healing plants based on his learning directly fromthe plants.
Later, he found that the pharmacopoeia he developed was very closeto
the ancient, classic Chinese pharmacopoeia knowledge of how to prepare
and use these plants for different ailments. Another formerShaman in
Germany worked with minerals and found how they could be used in
healing.It turned out that her discoveries were very close to what has
been known in India from ancient times. A good example is a tradition
from the Prophet (S) thateating 21 raisins reducesallergies.
Apparently, thenumber 21 may also havea strong meaning, for Allah may
have developed this relationship between Him and the raisins, and that
if consumed 21 of them, the raisins becomemedicinal. Drinking water in
7 sips has been advised for stopping hiccups. The number 40 has even
superior qualities and Ayatullah Najm al-Din Kubra (1221)has devoted a
whole chapter to this number inhis book A Treatise on Wayfaring. He
says: We have seen clearly (through direct experience) and known
through the statements (of the sages) that this noble instance from
among the instances pertaining to numbers has a particular
significance and a specialeffectiveness in the development of inner
potentialities and the perfection of enduring qualities and in
covering the stages and traversingthe phases(of wayfaring). Relevant
to previous and forthcoming sections in this book, he quotes the
following tradition by al-Majlisi (1627) in Biharul-Anwar - Volume 14,
Page 512: Verily, if one recites the Chapter of al-Hamd forty times on
water and poursit on someone suffering from fever, God shall curehim.
It is further reported thatwriting 40 times the chapter of al-Inshirah
with saffron on a piece of paper, and the ailing person soaks the
writingsin water and drinks it for 40 days, his kidney stoneswould
break-down into small pieces for elimination. Clearly, (and as we have
noted) the verses of al-Qur'an store much coherent vibrationsand
powerful force fieldsof energy to affect the person in a
physiologicalmanner. Water has a similar strength. We have noted
earlier (and mentioned later) the advantages of reciting such couplets
or Chaptersfrom Qur'an on water or foods. The water not only has the
ability to store the pure and unadulterated info-energy in its memory
but also transferthis vibrant and healing energy to the sick personand
transforms the faults in his or her energy system. The only difference
now is that the number 40 is associated with the specific healing
abilities. Water and food are able to understand such communications
as explained by Emoto (2004). He writes: Water records information,
andthen while circulating throughout the earth distributes
information. The water crystals that are formed when water is shown
positive words are simply beautiful. The response to water of loveand
gratitude is nothing less than grandeur. Thesepositive words give
spiritto water. The power of words, or incantation onwater andfood has
been rigorously investigated and Emoto (2004) writes in his book that
besides him, other scientists have also been able to show the effect
ofprayer on water - energy from the spirit of words seem to do the
change (and become a healing source). Even lakes have been observed to
respond to prayer (to harden) and certain words. Science and medicine
has only now appreciated the beneficial aspects of honey and bee
by-products, olive, figs, and so forth. All of these foods have been
mentioned in Qur'an, thehoney specifically mentioned as a cure for
people. Then eat all the fruits andwalk in the ways of your Lord
submissively. There comes out from within it (bee) a fluid of
different colors in which there is ahealing for men. Surely, there is
a sign in this for people who reflect. (al-Qur'an - Chapter 16, Verse
69) Live foods and fresh fruits have been largely documented to assist
in balancing one's energy (Morse (2000) quoting Alice, (1996).
Practitioners of natural medicine further agree that the effect of
herbal preparations and foods deal with the underlyingdisease
mechanism, suchas an immune deficiency or dysfunction rather than
dealing with the superficial symptoms. Consequently, the effect is
truly curative and not just symptomatic or palliative in nature. The
second feature is that the therapeutic effect is restorative in nature
regardless of direction ofthe abnormality. This is usually a common
feature of natural herbs and other natural therapeutic modalities,
unlike synthetic pharmacological preparations where theireffect is
usually in one direction and progressivewith increasing doses beyond
the desirable normal range.