Islamic Article |- Our attitude towards the differences of opinion among the imams with regard to covering the face

There is an important matter that is giving me sleepless nights, which
is: what is the meaning of the differences of the imam concerning a
certain issue? If I say to someone that Shaykh So and so says that
something is haraam, hesays to me that is according to his madhhab or
the madhhab of his country, and we follow a different madhhab that
says it is halaal. This led me to the issue of hijab. For example, my
country follows the Maaliki madhhab, the imams of which say that "that
which is apparent" [al-Noor 24:33] refers to the face and hands. In
addition to that, the face-veil is virtually banned in my country,
i.e., you could never wear it in your daily life, such as wearing it
at work or in school. There are laws that ban it and the gloves.
Although personally I am fully convinced about the face-veil, I cannot
wear it. What is your ruling onthat? Because every timeI listen to
tapes about hijab from Shaykhs fromanother madhhab, I feel that my
hijab is not Islamically acceptable, and I understand from their words
that I am currently unveiled and making a wanton display of myself
(tabarruj) and I am a cause of fitnah among this ummah. What should we
do, as we are confused?.
Praise be to Allaah.
Firstly:
At the time of the Revelation, the Muslims learned the rulings of
Islam from the Prophet (peace and blessings of Allaah be upon him)
through the verses of the Holy Qur'aan and theahaadeeth of his Sunnah.
Hence there were no differences of opinion among them except with
regard to some minor issues. If that happened, the Prophet (peace and
blessings of Allaah be upon him) would explain to them what was
correct.
When the Prophet (peace and blessings of Allaah be upon him) died and
the Sahaabah spread out to various regions to teach the people Islam,
there appeared some differences with regard to some matters of fiqh
which arose at different times and in different places. These
differenceswere due to a number ofreasons, which we will sum up here
from the words of the scholars:
1- The evidence had not reached the one who held a different
opinion, and he made a mistake in forming his opinion.
2- The hadeeth had reached the scholar, but he did not regard the
transmitter as trustworthy, and he thought that it went against
something that was stronger, so he followed that which he thought was
stronger than it.
3- The hadeeth had reached him but he forgot it.
4- The hadeeth had reached him but he understood it in a way other
than the intended meaning.
5- The hadeeth reached him but it was abrogated, and he did not
know the abrogating text.
6- He thought that it contradicted something that was stronger than
it, whether that was a text or scholarly consensus (ijmaa')
7- The scholar used a weak hadeeth as the basis for his ruling, or
hederived the ruling by means of weak arguments.
For a detailed discussion of these reasons and others, see Raf'
al-Malaam 'an al-A'immati'l-A'laam by Shaykh al-Islam Ibn Taymiyah,
and al-Khilaaf bayna al-'Ulama': Asbaabuhu wa Mawqifuna minhu by
Shaykh al-'Uthaymeen.
We think that what we have mentioned about the reasons for differences
among the scholars i.e., with regardto matters of fiqh, will be clear
to you, in sha Allaah.
Secondly:
What should the Muslim's attitude be towards differences thatarise
between the scholars? In other words,which scholarly opinion should
the Muslim followin matters where they differed? The answer depends:
1 – If the Muslim is one who has studied shar'i knowledge and learned
its basic principles and minor issues, and he can distinguish right
from wrong with regard to scholarly views, then he has to follow that
which he thinks is correct and ignore that which he thinks is wrong.
2 – If he is one of the rank and file, or has not studied shar'i
knowledge, and thus cannot distinguish between right and wrong with
regard to scholarly views, then he must follow the fatwa ofa scholar
whose knowledge he trusts andwho he believes to be trustworthy and
religiously committed, whether he is from his own country or another
country, and differences between scholars will not matter after that.
He does not have to changewhat he is doing because he hears another
scholar issuing afatwa that differs from the one he is following,
unless he realizes that what he learned later onis the correct view,
on the basis of his confidence in the religious commitment and
knowledge of the second Shaykh.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
The one who has knowledge of evidence is required to follow the
evidence, even if it goes against some of the imams, if it does not go
against the consensus of the ummah.
The one who does not have any knowledge should ask the scholars,
because Allaah says (interpretation of the meaning): "So ask of those
who know the Scripture, if you know not" [al-Nahl 16:43]. He should
ask one who he thinks has more knowledge and is more religiously
committed, but that does not mean that doing so obligatory,because the
one who is better may make a mistake with regard to aparticular issue,
and the one who is regarded as less knowledgeable may be right with
regard to it. But priority should be given to following the one who is
more knowledgeable and more religiously committed.
See also the answers to questions no. 8294 and 10645 .
Thirdly:
If you ask about our view on the issue of covering the face, the most
correct scholarly view in our opinion is that it is obligatory to
cover the face in front ofnon-mahram men. Thereis a great deal of
evidence and scholarly views concerning that, as among the Maalikis.
Many of them said that itis not permissible for a woman to uncover her
face in front of non-mahram men, not because it is 'awrah but because
uncovering it runs the risk of fitnah. But some of them think that it
is 'awrah. Hence women, in their view, are forbidden to go out in
front of non-mahram men with their faces uncovered.
Allaah says (interpretation of the meaning):
"And when you ask (his wives) for anything you want, ask them from
behind a screen"
[al-Ahzaab 33:53]
al-Qaadi Abu Bakr ibn al-'Arabi al-Maaliki (may Allaah have mercy on him) said:
The entire woman is 'awrah, her body and her voice, so it is not
permissible to uncover that except in cases of necessity, such as when
testimony is given against her, or medical treatment, or asking her
about her health issues. End quote.
Ahkaam al-Qur'aan by Ibn al-'Arabi (3/1578, 1579).
Al-Qurtubi (may Allaah have mercy on him), who is also Maaliki, said:
This verse indicates that Allaah has given permission to ask of them
from behind a screen if there is some need, or when they ask a
question about something. That includesall women. Because it is a
basic shar'i principle that the entire woman is'awrah, her body and
her voice – as stated above –it is not permissible to uncover that
except in cases of necessity such as when testimony is given against
her, or medical treatment, or asking her about her health issues. End
quote.
In al-Jaami' li Ahkaam al-Qur'aan (14/227) it says:
For more information onthe views of Maaliki fuqaha' concerning the
obligation for women tocover their faces, see: al-Ma'yaar al-Mu'arrab
by al-Wanshireesi (10/165 and 11/226 and 229), Mawaahib al-Jaleel by
al-Hattaab (3/141), al-Dhakheerah by al-Quraafi (3/307) and Haashiyat
al-Dasooqi 'alaal-Sharh al-Kabeer (2/55).
We have discussed this issue and its evidence in more than one answer
on this site. Please see the answers to questionsno. 11774 , 12525 ,
13998 , 21134 and 21536 .
Fourthly:
With regard to what youmention about the laws in your country
forbidding women to cover their faces, that is something that makes
usfeel very sad, to hear that covering and chastity are being opposed
and wanton display and unveiling are being encouraged everywhere,
especially when that happens in a country that is supposed to be
Muslim.
If the laws forbid women to cover, and you fear persecution because of
covering your faces, then there is no sin on you if you do not do it
in that case, so long as that is based on necessity. So a woman should
not go out of her house with her face uncovered except in cases of
necessity. If she can break the law and put up with a little bit of
hassle, let her do so for there is no obedience to any created being
if it involves disobedience towards the Creator.
And Allaah knows best.

Islamic Article |- He feels distressed and sad when he remembersthe past, before he repented

am a born muslim,alhamdulillah.i started practising from last year
until now.i have full beard,i dont smoke,no girlfriend,dontwatch
films.i am always try to spend more times for gaining knowledge.but
recently ifeel depressed,my past memories are killing me,i always feel
scared when talking to peoples,i am getting ill so often,which hurting
me,even when i pray i feel that my prayer,my duaa is not gonna
accept.i am on hardship,difficulties as well.but i dont speak about
this problems to anyone,because i believe that only Allah can help me
out from this problem.i feel like i am doing something seriously
wrong.notice that sometimes i dont pray fajar on time.is it the main
reason?
Praise be to Allah.
Firstly, we congratulate you for having repented to Allah; He has
blessed you by enabling you to give up sin and disobedience and a life
of idle pursuits. This great blessing requires you to protect it by
turning to Allah, calling upon Him, beseeching Him and always
remembering Him, may He be glorified and exalted. All of that will
strengthen the heart and make you steadfast in adhering to the path of
obedience, and it will ward off the doubts and hesitations that have
come to you recently.
Secondly, with regard towhat has befallen you recently, there are
several reasons for that:
· Part of it is because you have become very withdrawn after
you were guided, but being guided has nothing to do with this
withdrawal.You could have chosen good people to mix withand make
friends with; in fact even if you mixedwith people who were not like
that, you could have focused on showing them the way to repent and
turn back to Allah. Being religiously committed does not mean at all
thatyou should stay away from people. Even when seeking knowledge, a
person can always look for friends to sit with in the class and who
can help you to revise. This ishow the social nature of human beings
always is, but their aims and behaviour may vary. Undoubtedly keeping
away from the friends you had in the past is a beneficial kind of
withdrawal, and it may be obligatory in some cases. But it will be
helpful to you to replace the friends of the past with other friends
who are righteous and can help you to adhere to the path of guidance,
console you and strengthen your resolve. Allah, may He be exalted,says
(interpretation of the meaning):
"And keep yourself (O Muhammad SAW) patiently with those who call on
their Lord (i.e. your companions who remember their Lord with
glorification, praising in prayers, etc., and other righteous deeds,
etc.) morning andafternoon, seeking His Face, and let not your eyes
overlook them, desiring the pomp and glitter of the life of the world;
and obey not himwhose heart We have made heedless of Our Remembrance,
one who follows his own lusts andwhose affair (deeds) hasbeen lost"
[al-Kahf 18:28].
· Part of it may be your thinking of some memories of the past.
This will inevitably happen, because you areat the beginning of the
path and the Shaytaan will never leave you alone; he will put in
yourmind images and scenes and thoughts that you used to be part of,
not solong ago. But be of goodcheer, for this difficulty and these
thoughts will soon disappear, in sha Allah, so long as you remain
steadfast on the path of guidance and adhere to righteous conduct.
· The doubts that arise in your own mind and the thoughts that
come to you from everywhere are the whispers of the Shaytaan that you
must ward off forcefully, seek refuge with Allah from them, and
constantly callupon Allah (in du'aa') and ask Him to make youstrong
and to save you from the Shaytaan and his whispers. Remember that
Allah, may He be exalted, has no need of us and our deeds, and that
Allah accepts our imperfect worship by Hiskindness and grace, and He
will reward for it and multiply the reward, out of His grace, kindness
and generosity. For Allahis Appreciative and Forbearing, may He be
glorified; He accepts a little and gives much. He is as His slave
thinks He is, may He be glorified and exalted, so do not think
negatively of your Lord, for Allah is Most Kind and Most Generous.
· As for your negligence with regard to Fajr prayer, it is
undoubtedly a major shortcoming on your part and is something that you
should hasten to set straight. A good start is indicative of good
progress on the path, so how about if your day begins with
disobedience towards Allah and heedlessness concerning one of His
greatest commands, and one of His greatest rightsover His slaves,
which is prayer offered on time? The Prophet (blessings and peace of
Allah be upon him) said: "Whoever prays Fajr is under the protection
of Allah, but anyone who falls short with regard tothe rights of
Allah, then Allah will seize him and will throw him into the Fire of
Hell." Narrated by Muslim in his Saheeh, 657. So do not deprive
yourself and do not exclude yourself from the protection of your Lord
and His shielding ofHis slave against his enemy. Do not deprive
yourself of all of that by being careless with regard to praying Fajr
atthe beginning of its timewith the congregation in the mosque, lest
your enemy gain power over you when you are the one who is bringing
thatupon yourself if you do that (neglect Fajr).
May Allah make things easy for you, relieve your worry and distress,
and make you steadfast in adhering to the straight path.
And Allah knows best.

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Islamic Article |- How to be benefited bythe Holy Qur'an

Now that you have got acquainted with the subjects and the objectives
of the Divine Book [the Qur'an], you will have to take into
consideration an important point, as by doing so the door of being
benefited by it will be opened to you, and the passage to knowledge
and wisdom will be wide open to your heart. This point is to look at
this Glorious Book as an educational one, a teaching book by which you
should be benefited, regarding it your duty to learn fromit. By
learning, teaching, benefiting and being benefited we do not mean its
different literary syntactical and morphological aspects,nor its
eloquence and rhetoric and other stylistic points, nor being
interested in its stories, tales and episodes from the historical
point of viewin order to get information about the past nations. None
of these is included in theobjectives of the Qur'an , and they are,
infact, far away from the main objective of this divine Book. The fact
that our advantage from this great Book is quite small is because we
usually do not take it to be a book of teaching and education. We
recite the Qur'an just for its reward. So, we pay attention only to
our intonation when reciting it. We want our recitation to be perfect
and correct so as to obtain its reward,then we stop at that and feel
satisfied with it. Thus, we spend some forty years reciting the Qur'an
without being benefited by it, except the reward for recitingit. If we
do look at its teaching and educational side, we concern ourselves
withits eloquence and syntax and its miraculous aspects, or even
somewhat higher, we engage ourselves with its history, the occasions
of the revelation of the ayahs, the times of their revelation, which
surah or ayah was revealed in Mecca and which in al-Madinah, the
differences in recitations and in the exegeses of the Sunnis and the
Shiites and other secondary affairswhich are outside the main
objective and they themselves cause us to be barred from the Qur'an
and to neglect remembering Allah. Even our great commentators of the
Qur'an are very much concerned about one or another of the said
affairs, without opening the door of learning to the people.
The writer believes that so far no "tafsir" [exegesis] has yet been
written to the Book of Allah. Generally, to write a"tafsir" for a book
means to explain the objectives of the book and to draw the attentions
to what its author wants to say. This noble Book, whichAllah, the
Exalted, testifies to be a book of guidance and teaching, and the
light of the road of man's journey, its exegete should find in each
oneof its stories, or even ineach ayah, a directive guiding to the
invisibleworld, so as to show tothe learner the road to happiness, to
knowledge and to humanity. A "mufassir"[commentator or exegete] is the
one who tells us what was the "objective" of the revelation, not
the"occasion" of the revelation as is explained in the exegeses. In
the very story of Adam and Eve and their affairs with Iblis, from the
very moment of their creation till their descent to the earth, which
story is repeated by Allah several times in the Qur'an, there are so
many overt and covert teachings [ ma'arif ] and admonitions, and it
reminds us of so many of spiritual faultsand Satanic characters,as
well as many perfections of the soul and human knowledgewhich it
introduces to us, whereas we still disregard them.
In short, the Book of Allah is a book of knowledge and ethics, and an
invitation to happiness and perfection. So, its exegesis should also
be a book of gnosticism and ethics, explaining the gnostic and ethical
points of view, and other aspects of inviting to its happiness [
sa`ada ] . The commentator who neglects these points, disregards them
or attaches no importance to them, is,actually, neglecting
theobjective of the Qur'an and the main aim of revealing the [divine]
books and sending the messengers. This is a grave mistake which has
prevented the ummah, for many centuries, from being benefited by the
Glorious Qur'an, and it has blocked the road ofguidance in their
faces.We have to learn the objective of the revelation of the Qur'an
-disregarding the intellectual and argumentative aspects, which show
us the goal by themselves-from the Qur'an itself. The author of a book
knows better his own objective. So, let us have a glance at what the
author of this BookHimself says concerning the affairs of the Qur'an.
He says: " This is the Book, wherein is no doubt, a guide for the
muttaqin [those who fear Allah]". [299] He describes His Book as being
a book of guidance. In a short surah He repeats saying: " We have made
the Qur'an easy for remembrance, but is there any one who will mind?"
[300] He says: "...We have revealed to you the Remembrance that youmay
explain to mankind what has been sent down to them and that haply they
will reflect," [301] and "A Book We have revealed to you, blessed,
that they may ponder over its ayahs and that men of understanding may
remember," [302] and many other noble ayahs, to restate whichwould be
lengthy.
This opinion of ours is not intended to criticize the tafsirs, as
every one of their authors has taken great pains and strivenhard in
order to write a noble book, so, may Allah bless them and grant them
good reward. We intend justto say that the door must be open before
the people to be benefited by this Book,which is the only one leading
to Allah and the only one for educating the souls with the divine
disciplines and laws, the greatest means of connection between the
created and Creator, the strong handle and the firm cord of adhering
to theMight of Divinity. Let the scholars and commentators write
Persian and Arabic exegeses with the aim of explaining the gnostic and
ethical teachings and instructions, showing the way of connecting the
created to the Creator, and expounding the migration from Darul Ghurur
[the House of Conceit = this world] tothe Darus-Surur wal Khulud [the
House of Pleasure and Eternity], according to what has been deposited
in this noble Book. The authorof this Book is not as-Sakkaki or the
Shaykh, whose objectives were eloquence and rhetoric, nor is He
Sibawayh or al-Khalil, whose objectives weregrammar and syntax, nor is
He al-Mas'udi or Ibn Khillakan, whose objectives revolved around the
history of the world. This Book is not like the stick of Moses or his
White Hand, nor is it like the blow of Christ who could raise the dead
[by Allah's permission], to have been sent down only as a miracle to
prove the true prophethood of the Holy Prophet. This divine Book is,
as a matter of fact, a bookof enlivening the hearts with the
everlasting life of divine knowledge. It is Allah's Book which invites
to divine affairs. So, the commentator has to teach these divine
affairs to the people, and the people have to refer to his commentary
to learn those affairs, so that they may attain its advantage: "And We
reveal of the Qur'an that which is a healing and a mercy to the
believers, and it adds only to the perdition ofthe wrongdoers." [303]
Which perdition is graver than that we keep reciting the Divine Book
for thirty or forty years and referto the exegeses, and yet we do not
get its real objectives? "Our Lord! We have wronged ourselves. If You
do not forgive us and have not mercy upon us, we shall certainly be of
the losers."

Islamic Article |- Islamic Medicine al-Kadhim (AS) has said:

Stay away from the treatment of physicians as long as you are well. It
is 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 further that 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 derived from 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 medical treatment 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 many as 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 saw a radiopaque dye that was used to
observe the spine that was injected into the spinal column to diagnose
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 such energy blockages and disruption in energy
flowin sick patients.
Such kinds of observations are true and have been extensively reported
in scientific research. With proper training, the eyes can 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 common side 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 vitamin B2 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 balance and
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 experiments that 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.) was a 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, so important 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
reported to have been observed to develop suchrelationships. Shamans
talk with plants and 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 former Shaman 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) that eating 21
raisins reduces allergies. Apparently, the number 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
become medicinal. 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 physiological
manner. Water has a similar strength.
We have noted earlier (and mentioned later) the advantages of reciting
such couplets or Chapters from 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 transfer this 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, and then 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 on water 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, the honey 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 a healing 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 underlying disease
mechanism, such as 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 of the 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.

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