Print Page | Close Window

Healing Power of Faith

Printed From:
Category: WhyIslam
Forum Name: Questions and Discussions about Islam
Forum Discription: For question and general discussion about Islam. Open to all members.
Printed Date: 07 December 2019 at 12:08pm
Software Version: Web Wiz Forums 8.03 -

Topic: Healing Power of Faith
Posted By: a well wisher
Subject: Healing Power of Faith
Date Posted: 27 July 2009 at 11:57am


Dr. Ashfaq Ahmad Hafeez - *


The primitive man attributed disease, and in fact, all human sufferings and other calamities, to the wrath of (his self made) gods, the invasion of body or mind by evil ‘spirits’ and the malevolent influence of stars and planets. This concept of disease, in which ancient man believed, is known as the “Supernatural theory of disease”. As a logical sequence, the medicine he practiced consisted of appeasing gods & goddesses by prayers, rituals and sacrifices, using charms, amulets, pungent herbs etc. to protect himself against the influence of devils, demons and evil spirits.

Medicine was dominated by magical and religious beliefs, which were integral parts of ancient cultures and civilization. According to Henry Siegerist, the medical historian, every culture had developed a system of medicine and medical history is but one aspect of history of culture. Dubos states that ancient medicine was the mother of sciences and played a large role in the integration of early cultures.

It has been truly said that medicine was conceived in sympathy and born out of necessity and that first doctor was the first man and the first woman, the first nurse. The medicine man, the priest, the herbolist and the magician, all undertook in various ways to cure man’s disease and to bring relief to the sick, in an almost complete absence of ‘scientific’ medical knowledge. It would not be fair to say that the early practitioners of medical art contributed nothing to the alleviation of man’s suffering from disease. Medical knowledge, in fact, has been derived, to a very great degree, from the intuitive and observational propositions and cumulative experience gleaned from others. The so-called ‘Traditional healers’ are found everywhere, not only in the developing countries (70-80% people using in Asia, Africa and South America etc.) but also in the developed world (40-60%) even today. Recently (press note released on May 16, 2002 by WHO) the WHO launched its first global strategy on ‘traditional medicine’.

The Chinese medicine claims to be the world’s first organized body of medical knowledge dating back to 2700 B.C. it is based on two principles the ‘yang’ (active, masculine principle) and the ‘yin’ (a negative, feminine one). The imbalance of these opposing forces produced ill health. In Ayurveda there is the ‘tri-dosha theory’ to produce disease. The doshas or humor are: vata (wind), pitta (gall) and kapha (mucus). In Greek medicine there were four humors - phlegm, yellow bile, blood and black bile. Aesculapius (1200 BC), an early leader in Greek medicine, who later became ‘god’ and his daughters Hygiea and Panacea, ‘goddesses’ of Health, are still cherished in medical circles. His staff, entwined by twin serpents (regular shedding of their skin was seen as representing and magically ensuring rebirth and constant renewal), still continues to be the symbol of medicine and also we start our prescriptions with  the letter “R ” which means: Take thou (recipe) with the name of Aesculapius  (/) ! (We, as Muslims, should start our prescriptions with name of ALLAH, the Real Health Giver (HO WASH SHAFI))

Hippocratus (460-370 BC), often called the ‘Father of Medicine”, introduced new approaches and methods in medicine and taught it as an art. His famous oath, the “Hippocratic oath” has become the keystone of medical ethics. In Roman medicine, Galen (130-205 A.D.) was a great teacher who observed that disease was due to three factors - predisposing, exciting and environmental factors, a truly modern idea. The ancient Egyptian civilization also developed medicine. They invented picture writing and recorded their doings on papyri. Egyptian medicine was far from primitive. They believed that disease was due to absorption of harmful substances from intestine, which gave rise to putrefaction of blood and formation of pus. They employed a wide range of drugs, cathartics and blood letting.

During middle ages the Europe was ravaged by disease and pestilence, plague, small pox, leprosy, tuberculosis, cholera etc. The practice of medicine reverted back to primitive medicine dominated by superstition and dogma. Rejection of body and glorification of the Spirit, became the accepted pattern of behavior. It was regarded as immoral to see one’s body, consequently people (and more so the ‘holy’ people) seldom bathed. This period is considered as Dark ages of medicine for Europe - a time of great strife; of socio-political change, of regression and progression. However, during this period, the Arabs rose to the new heights. Not only Graeco-Roman medical literature was translated into Arabic, but they also developed a system of medicine based on it the Unani system of medicine (Tibb-e-Unani) and produced great researchers, philosophers, writers and authors. In medicine, people like Abu Becr Rhazes (865-926) , Ibne Sina (980-1037 AD) (Avicenna) were the leaders in scientific analysis of diseases, pharmacy and surgical procedures. Avecinia’s 21-volume encyclopedia, the ‘Canon of Medicine’ was but one of many works to leave mark on medical theory & practice and pharmaceutical chemistry.

The period following 1500 AD was marked by revolutions - political, industrial, religious and medical. The industrial revolution in the West brought great benefits leading to an improvement in the standard of living. With advancing degrees of civilization, medicine also evolved. Francastorius (1483-1535 AD), an Italian physician, enunciated the ‘theory of Contagion’. Andreas Vasalius (1514-1564) of Brussels did a lot of dissections on human body and raised the study of anatomy to a science. Apart from others, there were surgeons like Ambroise Pare (1518-90), of French army and John Hunter (1728-93). In 1540, the United Company of Barber Surgeons was established in England, which later on became the Royal College of Surgeons.

The 17th and 18th centuries were full of exciting discoveries like circulation of blood (Harvey 1628) microscope (Leeuwenhoek 1670), microbes, vaccination against small pox (Jenner 1796) etc. Studies were done on epidemics of cholera, smallpox, plague, typhoid, role of vectors, and Public Health Acts were introduced for the control of man’s physical environment. The later and so called modern, periods are full of tremendous progresses and ‘break throughs’ discovery of insecticides, antibiotics, vitamins, hormones, synthetic methods to produce pharmaceuticals and chemicals, vaccines, psychotic drugs, surgical and microsurgical techniques, X ray & other scanning, endoscopy and laboratory aids. Every time it was thought that this breakthrough is going to be the victory point, but the zeal soon abated. Now a days, the ‘in business’ are genetic engineering, specialists and sub specialists, microsurgery, laser applications, diagnostic techniques etc. However in spite of tremendous progress, the state of affairs, in the world, especially for the common people, is pitiable. We still have old diseases, with stubborn strains, like malaria, tuberculosis, leprosy, viral diseases, venereal diseases, hepatitis, cancers, malnutrition and above all global infection of inhumanity, immorality, violence, sexual anarchy, nudism, AIDS and drug addiction.

Most of the ailments are self-limiting and the body has the power to get rid of them. Animals, who are nearer to nature, know by instinct, how to treat their illness by using physical measures or by eating herbs. As man is progressing in knowledge, and scientific techniques, his instinctive and intuitive capabilities and internal vision are becoming dull and dim, because in the presence of so many aids and instruments, he hardly uses his inner illumination. The art of writing and recording has weakened the capabilities of memory. The abundance of comforts and luxuries tends to make man forgetful of Allah and Divine forces. The balance of faith (Tawakkal) and use of natural principles (Sunnatallah) gets upset, which need correction for healing.

There has been tremendous progress in biological sciences and new and numerous ways of investigating, diagnosing and treating ailments are being discovered and improvised. No doubt these have helped in treating and controlling many diseases. Immediate results have been achieved but these have not been able to help the man in general; and secondary effects and late complications are becoming evident every day. The tragedy with modern science is that it takes everything materialistically. Man is considered to be a machine, consisting of assembled components, and for each, there are specialists and sub-specialists. Although specialization has led to great progress in knowledge, but these hair splitters ignore the fact that the hair belongs to a scalp, and scalp belongs to a living person and a person is influenced by a host of factors, his whole personality and environment etc.

The disease has long been considered to be something external. The ancient man attributed it to attack by devils, demons, evil spirits and wrath of gods. Modern man blames the environment, climate, cold, heat, humidity, dehydration, living styles, pollutants, germs, viruses, changes in nutrition etc. These are all external in nature. Actually the illness is more internal than external. It generates from within and is influenced by the external factors. The psyche, family background, beliefs, environment and genetic make up (now every disease is being linked with ‘defective’ genes which they will `correct` and may cause other problems) all are held to influence the emergence of disease from within. When the body suffers, the intellect and the spiritual inside of the person also suffer and vice versa.

The ailment, whether local or general, the physical body reacts to it under the influence of one’s nature, inborn qualities, environment and mental make up. When an organ or body is attacked by something external-mechanical, chemical, thermal or infective, the body responds with circulation of more blood, increase in white (fighter) blood cells, producing antibodies and necessary chemicals and hormones. There is permeability of small blood vessels (capillaries), which increases accordingly. The local temperature is raised and the battle between the invaders and defenders is fought till invader is killed, eliminated, walled off or controlled. In injuries, contraction of blood vessels and clot formation tend to stop/reduce bleeding. This is all due to inborn auto-corrective system of natural defense and not due to drugs (drugs may help but cannot initiate the process). Same is true of general infections and other agents. Allergic response is an exaggerated expression of immunity or defense.

Now, let us consider the effects of mental or emotional influences like fright, anger, hatred, tension, pleasure or delight. We shall find the face becoming red or pale, muscles or features becoming tense or flaccid, trembling, fainting, palpitation, rapid breath, perspiration, frequent need to go to latrine (micturation or defecation), dry throat, vomiting, griping, indigestion, imbalance of hormones etc., are all expressed in bodily or physical symptoms and signs. Thus in human body, changes occur due to both mind and body. Even a thought can trigger physical changes. Thus the effectiveness of an agent is greatly influenced by one’s personality, family characteristics, mental make up, character, religious back ground, mode of life, environment, one’s attitude toward the aliment and confidence in treatment. The truth cannot be denied that every living being has metaphysical factor or aspect.

Man, no doubt, is the most superior creation of Allah, but is also weak in its nature (man was created weak; Quran 4; 28). On one hand, he may be brave, strong and daring enough to face any hardship and resist any force, may be able to land on moon and traverse space and walk undaunted with suicidal bombs. On the other hand just a phone call may make him run from his own place of work or dwelling. Right from the earliest history, we see him getting so terrified from darkness, thunderbolt, certain sounds, other animals, plants, fire, rivers, unseen (supposed) good or evil forces etc. that he started worshipping these and made every effort and sacrifice to please them. He wants strength or support which gives him confidence, may it be by prayers, sacrifice, tokens, amulet, charm, taweez, magic, wazeefa or chanting slogans, branding face or body with sacred signs (Hindus, African Tribes), “atomic” ring or bangle, stone etc.

People get well by even conflicting methods of treatment. In homeopathy, the principle is to treat with the same, whereas is allopathy, it is to treat with opposite or antagonists. In clinical trials, it is observed, that most patients tend to respond in a positive way to any therapeutic intervention by interested, caring and enthusiastic medical personnel or therapist. The manifestation of this phenomenon in the subject is the ‘placebo response’ (=Latin: “I will please”), and may involve objective, physiologic and biochemical changes as well as changes in subjective complaints associated with the disease. It is usually quantitated by administration of an inert material with exactly the same physical appearance. The magnitude of response varies considerably from patient to patient. The incidence of placebo response is usually 20-40%. In any therapy, to impress the patient and gain his confidence and faith, the personality of the therapist, his turn out (early traditional therapists wore special robes with horns in cap, bones and stones worn in the neck, painted faces, reddened eyes), his way of talking, claims, environment of the place/office/hospital, use of special atmosphere (smoky room with “Aud”, “Umbar”, “Ajwain”, Camphor, Sandal wood) his way of dealing and communication, all have a basic role to play in the emotional and intellectual attitude of the patient.

Prayer, confidence and belief work in the body to improve the balance and aid in healing. If we respond to Real Ruler and Controller of All Causes and Effects, we can gain great results. Healing is from Allah Almighty and we are just an instrument of the Healer. The doctors give the same medication to two different patients with the same type of aliment or perform similar operations on two patients otherwise at the same risk. One may survive and the other may not. It is more than just chance or ‘luck’. As Socrates puts it; “I dress the wound and God heals it.”  Prophet Abrahim also acknowledged it; “and when I fail ill, it is He who cures me”(Quran 26:80). Allah attests it by saying: “If God touches thee with an affliction, no one can remove it but He” (Quran 6:17).

Dr. Larry Dossay, in his book, ‘The Healing Words’ has documented the healing effects of prayer. Citing one example form the research conducted by Dr. Byrd at San Francisco General Hospital in 1988, 393 critically ill heart patients, admitted in the intensive care units, over a 10-month period were divided into two groups. Group A were the patients who were prayed for by name, till they left the hospital. Group B were not prayed for. The prayer makers were not told how to pray. The results were very interesting. Those who were prayed for, left the hospital early, had less cardiac arrest, 2.5 time less incidence of congestive heart failure and required 20% less antibiotics. They also observed that prayer combined with loving care worked even better. Men who had angina pectoris and a loving caring wife, reported 50% more reduction in attacks of angina than men who were single or divorced. Prayers work for us even while we are sleeping. Prophet Muhammad (P.B.U.H.) advised us to say prayers from Quran (Surah Ikhlas, Al-falaq, Annas :112, 113, 114.) and/or last verse of Al-bakarah (2:286) before going to sleep.

It has also been felt by non-religious thinkers like Adler and Jing, that no patient (esp. fuctional or psychic) can be said to be healthy, unless he or she has a link with the supernatural Supreme Divine Power. According to A. Shariati (Man and Islam), even though the human being’s body is composed of base earthly material, the human being carries something within his or her spiritual being that is not to be found any where else in the created universe - a spark of the Divine Spirit itself. This Divine Spark is something that even the angels do not possess. Such a two-dimensional being needs a religion, which can protect him from swinging to either asceticism (self denying) or total worldliness and continuously keeps him at an equilibrium. Islam caters to both the worldly needs of the human existence on earth and the heavenly aspirations of human spirit.

The ailment, therapist and the person to be treated and the treatment prescribed (in any form), all of them are in the direct governing power of Allah. He is the Sole and Supreme Directing Force. His Powers are beyond our imagination. As Allah is omnipresent and omnipotent, and we are always present in His sovereignty, we must remember this every moment and in every matter and start every thing  in His name and invoke Him to give us strength and success. Words are the body of meaning, therefore they become powerful tools to invoke blessings and gracious mercies. Allah heeds to those who call for Him (Quran 2; 186).

Use is made of Meditation (“Zikrallah”, “Dhikr”) in prayer and healing. These are acts of remembrance and communication with God as ordained to us:

“When my servant asks you (O Muhammad) about Me (tell them) I am close to them, I listen to the prayer of each supplicant when he asks Me. Let them listen to My call and believe in Me, that they may walk in the right way (2:186)

“Your Lord says; “Call on me and I will answer your call” (Quran 40; 60).

“Remember Me, I will remember you; thank Me and reject Me not”(Quran: 2:152).

“Those who believe and whose hearts find satisfaction in remembrance of Allah, for without doubt, in the remembrance of Allah do hearts find satisfaction. (Quran 13:28).

“Remember thy Lord much and praise Him in the evening and morning “ (Quran 3:41)

“Such are those who remember Allah, standing, sitting and reclining. “ (Quran 3:191).

“O you who believe, seek help with patience and prayers, as Allah is with those who patiently persevere (Quran: 2:153) etc.etc.

Zikr or meditation/remembrance practiced by Sufi sheikhs, apart from spiritual effects, also acts by calming effects of rhythm (such effect of some degree are also seen in music, rocking, yoga, meditation or “maraqba”) and by production of endorphins (endogenous peptides) in the body, which have opioid analgesic characteristics.

Recitation of Quran and Zikr of Asma-ul-Hasna, especially loudly, according to Dr. Shahid Athar, Associate professor, Indiana University Medical School, not only has direct healing effect on the sick, but also effects by medical benefits of Echo. The miniaturized version of Echo is used in medicine to break kidney stones (lithotripsy), gall stones and even vegetations on valves of heart (subacute bacterial endocarditis). It is postulated that Echo Target of ALIF LAM MEEM is in the heart and of YASEEN in the pituitary gland of the brain.

Prophet Muhammad, (P.B.U.H.) used to comfort the sick, when visited them, and pray with the following prayers for the sick:.

“I supplicate Allah the Great, Sustainer & Lord of the Mighty throne, that He gives you health” ( Tirmadhi, Abu Dawood)

“O Allah, remove the hardship, O Lord of mankind, grant cure, for You are the Healer. There is no cure but from You, a cure that leaves no illness behind.”) (Bukhari)

Nothing to fear, by Allah’s will, is being cleaned of sins, no worry, by Allah’s will, is being washed of wrongdoings.”(Bukhari)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: Al-Cordoby
Date Posted: 27 July 2009 at 2:12pm
I find it to be very important for a believer to always remember that the real cure for all illnesses is from Allah.
A patient could have the best doctor and the best medical care, but if God does not allow the patient to recover, he won't
In the last two years, I have seen a very dear friend in his mid 40s suffer from cancer. He went through all the pain of chemotherapy, and for a while his condition improved. He had a very strong faith and was very patient, and despite the pain he managed to keep his job, working from home at times or from the office when he felt better.
Last year he went to Umrah, and in Makkah he drank from Zamzam water, and when he returned, his condition improved for a while.
A few months later, the cancer spread to other parts of the body, and he passed away earlier this month. It was very sad, especially that he had four young children, but at least he was finally relieved of the pain.
May Allah grant him Paradise
There is another case of someone who also had cancer, and all doctors said it was a terminal case and a matter of few weeks, but this person went to Makkah, drank from the well of Zamzam and when they returned the doctors could not believe it was the same person, as the cancer was eventually cured, Subhan Allah
In this case, Allah allowed the person to be cured, and all is by His permission
From a scientific point of view, is there a secret with the water of Zamzam?
Do you know if it different from other regular river or underground water?

Think Win-Win for a better world for all... - My Blog - Muslim Heritage

Posted By: a well wisher
Date Posted: 27 July 2009 at 10:49pm
May Allah swt grant your friend paradise and keep him under His mercy and bestow patience on his family and help his kids
Subhan Allah...your stories attest to the fact that in the final analysis...all decisions go back to him and us mortals are just witnesses to the unusual tapestry called my practice as a doctor, I  have been a witness to many miracles....infact my  eldest brother who is a COPD patient  had two near fatal attacks in which the doctors gave up all hope of him surviving and he was kept on a ventilator...with the status of his lungs it is almost impossible to wean back such patients from the ventilator itself but because of His immense mercy and my mother's prayers ,he recuperated and is masha Allah doing so much better now...all we can say is Subhan Allah and Alhumdulillah...
I have always had zam zam water with me in the wards...i drink it and offer it to all who are sick or dying because it does hold healing properties as well as many benefits some of which are known and some unknown...
The Miracle of Zam Zam Water

Research by Tariq Hussain and Moin Uddin Ahmed
Come the Hajj season, and I am reminded of the wonders of Zumzum water. Let me go back to how it all started. In 1971, an Egyptian doctor wrote to the European Press, a letter saying that Zumzum water was not fit for drinking purposes....

I immediately thought that this was just a form of prejudice against the Muslims and that since his statement was based on the assumption that since the Ka'aba was a shallow place (below sea level) and located in the center of the city of Makkah, the wastewater of the city collecting through the drains fell into well holding the water.

Fortunately, the news came to King Faisal's ears who got extremely angry and decided to disprove the Egyptian doctor's provocative statement. He immediately ordered the Ministry of Agriculture and Water Resources to investigate and send samples of Zumzum water to European laboratories for testing the potability of the water.

The ministry then instructed the Jeddah Power and Desalination Plants to carry out this task. It was here that I was employed as a desalting engineer (chemical engineer to produce drinking water from sea water). I was chosen to carry out this assignment. At this stage, I remember that I had no idea what the well holding the water looked like. I went to Makkah and reported to the authorities at the Ka'aba explaining my purpose of visit.

They deputed a man to give me whatever help was required. When we reached the well, it was hard for me to believe that a pool of water, more like a small pond, about 18 by 14 feet, was the well that supplied millions of gallons of water every year to hajis ever since itcame into existence at the time of Hazrat Ibrahim A.S., many, manycenturies ago.I started my investigations and took the dimensions of the well. I asked the man to show me the depth of the well.

First he took a shower and descended into the water. Then he straightened his body. I saw that the water level came up to just above his shoulders. His height was around five feet, eight inches. He then started moving from one corner to the other in the well (standing all the while since he was not allowed to dip his head into the water) in search of any inlet or pipeline inside the well to see from where the water came in. However, the man reported that he could not find any inlet or pipeline inside the well.
I thought of another idea.

The water could be withdrawn rapidly with the help of a big transfer pump which was installed at the well for the Zumzum water storage tanks. In this way, the water level would drop enabling us to locate the point of entry of the water. Surprisingly, nothing was observed during the pumping period, but I knew that this was the only method by which you could find the entrance of the water to the well. So I decided to repeat the process. But this time I instructed the man to stand still at one place and carefully observe any unusual thing happening inside the well. After a while, he suddenly raised his hands and shouted, "Alhamdollillah! I have found it. The sand is dancing beneath my feet as the water oozes out of the bed of the well."

Then he moved around the well during the pumping period and noticed the same phenomenon everywhere in the well. Actually the flow of water into the well through the bed was equal at every point, thus keeping the level of the water steady. After I finished my observations I took the samples of the water for European laboratories to test. Before I left the Ka'aba, I asked the authorities about the other wells around Makkah.

I was told that these wells were mostly dry. When I reached my office in Jeddah I reported my findings to my boss who listened with great interest but made a very irrational comment that the Zumzum well could be internally connected to the Red Sea. How was it possible when Makkah is about 75 kilometres away from the sea and the wells located before the city usually remains dry? The results of the water samples tested by the European laboratories and the one We analysed in our own laboratory were found to be almost identical.
The difference between Zumzum water and other water (city water) was in the quantity of calcium and magnesium salts.

The content of these was slightly higher in Zumzum water. This may be why this water refreshes tired hajis, but more significantly, the water contained fluorides that have an effective germicidal action. Moreover, the remarks of the European laboratories showed that the water was fit for drinking.

Hence the statement made by the Egyptian doctor was proved false. When this was reported to King Faisal he was extremely pleased and ordered the contradiction of the report in the European Press. In a way, it was a blessing that this study was undertaken to show the chemical composition of the water. In fact, the more you explore, the more wonders surface and you find yourself believing implicitly in the miracles of this water that God bestowed as a gift on the faithful coming from far and wide to the desert land for pilgrimage.

Let me sum up some of the features of Zumzum water :

This well has never dried up. On the contrary it has always fulfilled the demand for water. It has always maintained the same salt composition and taste ever since it came into existence. Its potability has always been universally recognised as pilgrims from all over the world visit Ka'aba every year for Hajj and umrah, but have never complained about it. Instead, they have always enjoyed the water that refreshes them. Water tastes different at different places.

Zumzum water's appeal has always been universal. This water has never been chemically treated or chlorinated as is the case with water pumped into the cities. Biological growth and vegetation usually takes place in most wells. This makes the water unpalatable owing to the growth of algae causing taste and odour problems.

But in the case of the Zumzum water well, there wasn't any sign of biological growth. Centuries ago, Hagar (raa) searched desperately for water in the hills of Safa and Marwa to give to her newly born son Ismail (pbuh) As she ran from one place to another in search of water, her child rubbed his feet against the sand. A pool of water surfaced, and by the grace of God, shaped itself into a well which came to be called Zumzum water. -
Virtues of ZamZam Water

Allah Taala has made all living creatures out of water. People require water for almost for everything but not all water carries the same value and significance. Muslims refer to the water of Zamzam as something revered and unique. They crave this mysterious liquid and love to drink it whenever they can. And for those who managed to go to the Hajj, they return home carrying it for thousands of miles as a prized possession and to give as special gift to their friends and families.

So what is so special about Zamzam water ? In a word: Everything!
There is nothing ordinary about it. The miracle of how it came to being in the middle of a desert, its consistency throught out 1000s of years, the beneficial qualities it has, the fact that it never dries up. This water is special.

The fact is, this small and only 5 ft deep well is far away from any other source or body of water. It is self replenishing. It is constantly replenishing itself in order to produce gallons upon gallons of water for the consumption of thirsty pilgrims plus the additional amount that is bottled up and also the amount that is taken as gifts and distributed worldwide to millions. SubhanAllah!

Zam zam water has scientifically been proven to contain healing qualities due to its higher content of Calcium and Magnesium Salts and also natural fluorides that encompass a germicidal action.

It is also an established scientific fact that pools orwater wells tend to grow vegetation such as algae– especially in warm climates. Amazingly this is not the case in the well of Zamzam. It has remained free from bilogical contaminations.

History of Zamzam Water
Zamzam is the name of a famous well in al-Masjid al-Haraam [the Sacred Mosque in Makkah], which is thirty-eight cubits away from the Kabah. It is the well from which Allah quenched the thirst of Ismaaeel the son of Ibraaheem (peace and blessings of Allah be upon them both) when he was an infant. His mother (Haajra (peace and blessings of Allah be upon her) looked for water for him, but could not find any. She climbed to the top of Mount al-Safaa, praying to Allah to help her and give her water for Ismaaeel, then she climbed to the top of Mount al-Marwah and did the same. Allah sent Jibreel (peace and blessings of Allah be upon him) , and he struck the earth, and water appeared.
The scholars (may Allaah have mercy on them) agreed that it is mustahabb (recommended) for pilgrims on Hajj and Umrah in particular, and for all Muslims in general, to drink Zamzam water, because of the saheeh hadeeth in which the Prophet (peace be upon him) is reported to have drunk the water of Zamzam. (Reported by al-Bukhaari, 3/492).
According to the hadeeth of Abu Dharr (may Allaah be pleased with him), the Prophet (peace be upon him) said concerning the water of Zamzam, It is a blessing, and it is food that satisfies.” (Reported by Muslim, 4/1922). Al-Tayaalisi added, in a version that he narrated: “and a cure for the sick. – but this is when he drinks it with faith and sincerity, as proven in the hadeeth of Abu Dharr al-Ghifaari who stayed in Makkah for a month without any nourishment except Zamzam water. -
Al-Abbaas ibn Abd al-Muttalib (may Allaah be pleased with him) said: “The people used to compete over Zamzam during the time of Jaahiliyyah (ignorance). People who had children used to bring them and give them to drink, and this was their early-morning victuals. We used to used to think that it was a help for people who had children.” Al-Abbaas said: “During the Jaahiliyyah, Zamzam was known as Shabaaah (satisfaction) .”Al-Allaamah al-Abbi (may Allaah have mercy on him) said: “(The water) is for whatever purpose it is drunk for, and Allaah made it food and drink for Ismaaeel and his mother Haajar.”Ibn al-Mubaarak entered Zamzam and said, “O Allaah, Ibn al-Mu’ammal told me, from Abu’l-Zubayr from Jaabir that the Messenger of Allah (peace be upon him) said: The water of Zamzam is for whatever purpose it is drunk for,’ so, O Allaah, I am drinking it (to quench) my thirst on the Day of Resurrection.”

Virtues and characteristics of the water of Zamzam
The two angels washed the heart of the Prophet (peace be upon him) when he was a child, after they had taken it out, then they put it back. Al-Haafiz al-Iraaqi (may Allaah have mercy on him) said: “The reason why the Prophet chest was washed with Zamzam water was to make him stronger so that he could see the kingdom of heaven and earth, and Paradise and Hell, because one of the special qualities of Zamzam is that it strengthens the heart and calms the soul.
The report about the chest of the Prophet (peace be upon him) being washed with the water of Zamzam is proven in the hadeeth of Abu Dharr (may Allaah be pleased with him), who reported that the Prophet (peace be upon him) said: My roof was opened when I was in Makkah, and Jibreel (peace be upon him) came down and opened my chest, then he washed it with Zamzam water. Then he brought a gold basin full of wisdom and faith, poured it into my chest, and closed it up again. Then he took me by the hand and ascended with me into the first heaven.” (Reported by al-Bukhaari, 3/429).

It is sunnah to drink ones fill of Zamzam water and to quench ones thirst.The fuqaha have mentioned the etiquette that is mustahabb (recommended) when drinking Zamzam water, such as facing the Kabah, saying Bismillah, pausing to take a breath three times, drinking ones fill, praising Allaah after one finishes As regards the hadeeth of Ibn Abbaas (may Allaah be pleased with him), who said, “I gave the Prophet (peace and blessings of Allaah be upon him) Zamzam water to drink whilst he was standing,” (reported by al-Bukhaari, 3/492), it is taken to mean that it is permissible to drink zamzam whilst standing; showing the utmost respect. The scholars also recommended that the person who drinks Zamzam water should sprinkle some of it on his head, face and chest, make lots of duaa when drinking it, and to drink it for a purpose that will benefit him in this world or the next, because of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “The water of Zamzam is for whatever purpose it is drunk for.” (Reported by Ibn Maajah, 2/1018; see Al-Maqaasid al-Hasanah by al-Sakhaawi, p. 359).

It was reported that when Ibn ‘Abbaas (may Allaah be pleased with him) drank from the water of Zamzam, he said: “O Allaah, I ask you for beneficial knowledge, plentiful provision and healing from every disease.”

Some fuqaha recommended that people should take some Zamzam water back with them to their countries, because it is a cure for those who seek healing. Aaishah (R.A.) reported that she took Zamzam water home with her in bottles, and said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) took some of it away with him, and he used to pour it on the sick and give it to them to drink.” (Reported by al-Tirmidhi, 4/37).

It was reported in Saheeh Muslim that the Prophet (peace and blessings of Allaah be upon him) said to Abu Dharr, who had stayed near the Kabah and its coverings for forty days and nights with no food or drink other than (Zamzam): “How long have you been here?” Abu Dharr said: “I have been here for thirty days and nights.” The Prophet (peace and blessings of Allaah be upon him) said, “Who has been feeding you?” He said, “I have had nothing but Zamzam water, and I have gotten so fat that I have folds of fat on my stomach. I do not feel any of the tiredness or weakness of hunger and I have not become thin.” The Prophet (peace and blessings of Allaah be upon him) said: “Verily, it is blessed, it is food that nourishes.” (Narrated by Imaam Muslim, 2473). - - (
The Prophet (peace and blessings of Allaah be upon him) said: The best water on the face of the earth is the water of Zamzam; it is a kind of food and a healing from sickness.” (Saheeh al-Jaami’, 3302).
It was reported that the Prophet (peace and blessings of Allaah be upon him) drank it, did wudoo with it and poured it on his head. He used to carry Zamzam water in small vessels and large containers in order to pour it on the sick and give it to them to drink. (al-Silsilat al-Saheehah, 883).
One of the Sahaabah said: we used to call it al-Shabbaaah (satisfying) and it helped us to take care our families (ie. it was filling and helped them to do without food, it was also sufficient to nourish children). (al-Silsilat al-Saheehah li’l-Albaani, 2685).
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The water of Zamzam is for whatever it is drunk for.” (Narrated by Ibn Maajah)
The Messenger of Allah, salallahu alayhe wa sallam has said:” The most sublime of all earthly waters is that of zamzam; therein one finds food for the hungry and medicne for the ill.” [ At- Tabarani ]
“Zamzam water is what one intends to drink it for. When one drinks it to be healed, Allah heals him; when one drinks it to be full, Allah makes him full; and when one drinks it to quench his thrist, Allah quenches it. ” [ Ahmad, and Ibn Majah]

Since Zamzam water serves whatever purpose and intention for which it is drank; provided it is with sincerity: The scholars and the righteous have tried this and they drank from it with the intention of fulfilling their needs and seeking cure for the sick or relief from poverty or catastrophe and surely Allah eased for them achieving their needs. So next time when one gets the opportunity to drink Zamzam, one should grab the opportunity to pray for: a healthy body, sharp mind, forgiveness for sins, life in Jannah after death, an honorable death on the day of Jummah, and all one’s physical and spiritual needs of this world and Hereafter.

“You ask about the scientific miracles of Quran an Sunna and Shaikh Zindani answers” By Shaikh Abdel Majeed El Zindani
“Scientific Miracles in Islam & Sunna Nabawiyya” By, Mohammed Kamil Abdel Samad.
Web Sources: science4islam ; islam-qa ; al-yusra/zamzam_ water
Courtesy: - www.everymuslim. com -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: Al-Cordoby
Date Posted: 28 July 2009 at 2:14pm
You mentioned du'aa (prayers) as a means for healing, and indeed it is a very important way to ask Allah to cure those we love
The du'aa of parents is especially very important, and at the end it is Allah who cures, as in the saying of Prophet Ibrahim, peace be upon him, in The Qur'an:
"And when I am ill, it is He Who heals me." (26:80)
The following short article is about Attitude during Sickness -



Think Win-Win for a better world for all... - My Blog - Muslim Heritage

Posted By: Al-Cordoby
Date Posted: 29 July 2009 at 9:32pm
How good is natural honey for one's health, from a scientific point of view?

Think Win-Win for a better world for all... - My Blog - Muslim Heritage

Posted By: jbudwal
Date Posted: 30 July 2009 at 12:13am
interesing forum even though I am a sikh.


Posted By: a well wisher
Date Posted: 30 July 2009 at 3:08pm
Originally posted by Al-Cordoby

How good is natural honey for one's health, from a scientific point of view?

Honey: The Antibiotic of the Future!

By  Nora Belfedal

In the Qur'an, Allah says that in paradise will be "rivers of honey pure."

"Then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colors, wherein is healing for men: verily in this is a Sign for those who give thought"(16:69).

Although honey's healing benefits were known to Muslims more than a thousand years ago, scientists are just now beginning to research it's amazing powers. Indeed, Peter Molan, biochemist at the University of Waikato (New Zealand) has - for the past 17 years - researched into the healing properties of honey and has shown scientifically that all honeys have varying degrees of such properties (Molan, p.1). Honey contains many minerals and vitamins beneficial to man. However, one of the most important properties seems to be its antibiotic action.

Each drop of honey contains many minerals ( potassium, sodium, phosphate, copper, iron, calcium, manganese ), enzymes, trace elements, vitamins (A, B1, B2, B3, C, D, K), as well as beta-carotene. Honey also contains glucose, fructose and saccharine (70%) and is very preservative just by itself ( Of course honey from a supermarket, which has been heated and filtered, may not be as therapeutic as one taken directly from the comb (Ifas, p.4).

Molan's favorite story about honey makes reference to a 20-year-old wound in a British woman. Bacteria had been festering in an abscess in her armpit for years, resisting all the antibiotics she had taken. Nothing seemed to help her and she could barely use her arm. In August 1999, she heard about honey's healing effects and convinced her doctors to put some in her dressing. At that point they were willing to try anything and were not very hopeful that anything would work. However, they were quite surprised when one month later the wound finally healed and the woman could use her arm again.

Since then, honeys have been tested on the different species of bacteria responsible for wound infection (Molan, p.2). The State Medical Society of Wisconsin announced," It is only a matter of time before antibiotics lose their effectiveness because their overuse creates ever-stronger germs."

Thus, we may have to go back to the to the old fashioned remedy. However, "old fashioned", is not as bad as it sounds. Effectively, the potency of honey was found to be superior to all types of antibiotics. Two years ago, Australia approved honey as a medicine and began selling it in pharmacies (Whichman, p.1).

Honey is now known for its antibiotic, antioxidant and antiviral capabilities. In fact, honey contains an enzyme that produces hydrogen peroxide, which is believed to be the main reason for its anti-microbial activity. If one wants to use it as a dressing, the best way is to use sterilized honey. However, the only way to sterilize honey without destroying its antibacterial agents is through gamma-irradiations. Honey is also used for sore throats, colds, heartburn, fever blisters, cuts, acne, skin disorders, ulcers, stomach inflammations and cataracts… and its flavor excites the appetite (The National Honey Board).

The advantage of the honey used externally is that during the healing process the re-growth of the sick part of the body is enhanced by honey's moisturizing properties. Molan explains the mechanism of this process:

  1. The nectar, being made of glucose and fructose, is very attracted by water. When put on a wound, it absorbs water and body fluids, taking and destroying bacteria and inhibiting their growth too.
  2. Raw honey contains glucose oxidase, an enzyme that produces a mild antiseptic when mixed with a bit of water. This enzyme is destroyed by heat and pasteurization. That is why it cannot be found in commercial honeys (Molan, p.3)

Of course raw, unprocessed honey, which is usually darker, has the most medicinal and nutritional value and is even the most flavorful. Particularly active, Manuka Honey from New Zealand has all the healing antibacterial properties of other honeys, with some additional components. "All honey is not created equal, however certain types such as "active" Manuka from New Zealand and perhaps Honeydew from Central Europe are more effective for infections," says Molan (Molan, p.2).

While the healing properties of honey may be news to modern science, Prophet Mohammad (saws) commented on its value 1400 years ago. Indeed, once a man came to the Prophet and said, "My brother has got loose motions." The Prophet said to him, "Let him drink honey (Bukhari)." Furthermore, the work of Molan has provided substantial evidence that honey holds promise in the treatment of peptic ulcers and upper gastroenteritis disorders. Despite its high acid concentration, the nectar is very digestible and tones the kidneys.

The Prophet (saws) also said, "If there is any healing in your medicines, then it is in cupping, a gulp of honey or branding with fire (cauterization) that suits the ailment, but I don't like to be (cauterized) branded with fire." Indeed, honey also nourishes, regulates and purifies blood circulation. Its fructose is the only natural inert sugar and it goes straight into the blood, nourishing nerves and providing the brain with extra energy.

In case of first-degree burns, "the raw wild flower honey formed a flexible protective barrier which prevents infections, absorbs pus and reduced pain, irritation and odor" writes Leigh Broadhurst ( A Romanian doctor stated that he tried honey on cataract patients, and 2002 of his 2094 patients recovered completely (

Another function has been found for honey too: an Oklahoma allergist has said that raw honey is an excellent treatment for 90% of all allergies. A person who is suffering from an allergy to a certain plant should eat honey made from this plant (

Honey can also help heal Tinea, for it has anti-fungal activities; but not many species of fungi have been tested. Mycoses are quite difficult to treat, for they need both anti-fungal and antibacterial treatment. However, Manuka honey showed that its hydrogen peroxide factors inhibit the growth of fungi. Although, the concentration of honey needed to treat Mycoses is higher than that needed to treat bacteria (Molan, p.3).

However, paradoxical, sweet honey can also protect the teeth. Its anti-microbial activity has been tested on several species of dental plaque bacteria. A study shows that honey has been proven to sharply reduce acid production, thus killing the bacteria responsible for dental caries. Researchers believe that it also makes a difference in fighting inflammatory infections of the gums (

One Companion of the Prophet reported, "In our holy battles, we used to get honey (Bukhari)." According to what we now know, this was a logical choice for travelers and soldiers, as honey is a supersaturated sugar and is easy to digest because of the monosaccharides; it is also a superior antibiotic. The natural carbohydrates contained within honey, when combined with proteins, help maintain a good glycaemia - which is important for recovering after a hard-days efforts. By maintaining a good glucose level, honey also maintains a good insulin level and helps people to avoid hypoglycemia. Some studies showed that this nectar could thus boost endurance performance in athletes (

However, although honey is a very safe and natural remedy, it should not be given to infants under one year-old. Honey is a source of bacteria spores that product a toxin which can cause infant botulism, even though it is rare (a risk of botulism exists in the ingestion of any uncooked food!). Botulism is a rare disease that affects the nervous system and can lead to palsy. Nevertheless, it can still be use as a dressing for burns and cuts (

"And your Lord taught the honey bee…" (16:68). This verse explains the excessive production of the bees. They have been taught to produce not only for themselves but also for human beings! The excellent organization within the hive is also proof of this "teaching."

So, honey should be the first choice in cases of health problems as it is natural and has a high nutrient value; it does not have the side effects of drugs and is more affordable than most other kinds of therapy.


  • Molan, Peter, MD. "Honey Research."
  • Sahih Bukhari. "Book of Medicine."
  • Ifas. " APIS Newspaper. " University of Florida. August 2000.
  • The National Honey Board.
  • Whichman, Julie. "Honey." Health Watch . Vol 21:12. March16 2000.
  • -
  • -
  • - University of Waikato Honey Research Unit
  • - Shepherd-express -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: Al-Cordoby
Date Posted: 30 July 2009 at 9:06pm
Very interesting information
Thanks for posting
I believe that further scientific research in the coming years on the benefits of honey as a remedy for certain illnesses will reveal more interesting findings In-Shaa-Allah
Could it be used as an ingredient for new flu vaccines, I wonder?
Going back to faith, there is a secret in reading the first chapter of The Qur'an (Al-Fatiha) that helps those who are ill recover
In all these cases (reading Al-Fatiha, taking honey as a cure or drinking the water of Zamzam) it is very important to have a strong faith and to be convinced of the truth of what is mentioned in The Qur'an and Sunnah
What other medical hints would you recommend?

Think Win-Win for a better world for all... - My Blog - Muslim Heritage

Posted By: a well wisher
Date Posted: 31 July 2009 at 1:58pm


By Shaykh Abdul-Muhsin Al-Qaasim

Madinah, Rabee’uth-Thaanee 10, 1423 (June 21, 2002)

All praise is due to Allaah, Lord of the worlds. May peace and blessings be upon the Messenger of Allaah, his household and companions.

Fellow Muslims! This world is an abode of trials in which no man is safe from an illness that disrupts his life or weakens him. Afflictions are however a blessing; for our Lord showers mercy through trials and tries some with blessings. Bitterness of this world for the believer is the real sweetness of the Hereafter for him. Many a blessing given to a man has been a source of his illness and many a deprived person has been healed through his depravity.

Allaah says, “It may be that you dislike a thing which is good for you and you like a thing which is bad for you. Allaah knows but you do not know.” (Al-Baqarah 2:216)

Affliction is a sign of Allah’s love and the way to Paradise. The Prophet said, “Great reward goes with great affliction and when Allaah loves a people, He tries them. Whoever shows contentedness among them will earn the pleasure of Allaah and whoever becomes angry earns the anger of Allaah.” (At-Tirmidhee)

Good health is one of the greatest blessings of Allaah. The Prophet said, “There are two blessings of which many people get deceived: good health and free time.” (Al-Bukhaaree)

Good health is one of the things that man will be called to account for on the Day of Resurrection. The Messenger of Allaah said, “The first thing that man will be asked of on the Day of Resurrection is, ‘Had I not given you health in your body and quenched your thirst with cold water?’ ” (At-Tirmidhee)

One of the most severe tests is to deprive a man of his health. The best individuals among men have been afflicted with diseases. Ibn Mas’ood entered upon the Messenger of Allaah, while he was suffering from an illness and he said, “O Messenger of Allaah, you are seriously suffering from an illness”. The Prophet said, “Yes, I am suffering from an illness as two men among you would do.” (Al-Bukhaaree and Muslim). Prophet Ayyoob was also overwhelmed with disease for years.

Brethren in Faith! Suffering illness exalts one’s degree and erases one’s sins. The Messenger of Allaah said, “No Muslim is afflicted with a disease or other affliction except that his sins are removed from him as leaves fall of a tree.” (Al-Bukhaaree and Muslim). The sick person will have the reward of what he used to do when he was healthy, written for him in his sickness even if he does not do them. It is during the illness that a believer increases in eemaan, dependence on Allaah and having good opinion of Him. It is also the healing for heart diseases like arrogance, haughtiness, heedlessness and self-deception. The guided Muslim learns lessons from trial of his time, for all afflictions that is not in one’s religion is well-being.

The sign of Allaah in the creation of man has been known to a lot of doctors. Allaah says, “And (there are signs) also in your own selves. Will you not then see?” (Adh-Dhaariyaat 51:21)

The greatness of Allaah’s creature has astounded the wise men. Allaah says, “Verily, We have created man in the best form.” (At-Teen 95:4)

It is the marvelousness of this creation that calls non-Muslims to Islaam and increases the eemaan of the believer. Let the doctor then take his job as an act of worship by reflecting on the blessings of Allaah. Let him be a propagator of this religion by what manifests to him of the greatness and perfection of Allaah’s creation.

O doctor, be conscious of Allah in all that you say and do. For your word is taken as far as diseases are concerned and your opinion is followed. The sick person is afflicted by Allaah for a wisdom by which He wants to exalt him and purify him. Do not therefore disdain him because of his illness. If a doctor behaves arrogantly with his knowledge, Allaah will relegate him. It is wise for him to say about things of which he has no knowledge, “I do not know”. For there are some diseases the cure of which Allaah has removed its knowledge. Be gentle with the patient and do not feel inconvenienced with his complaints or rudeness. Give the patient good tiding that he will soon be alright, for Allaah loves optimism.

The Muslim doctor should be sincere in his work; for it is by sincerity that ones work is blessed . He should endeavor to know the new things in his profession for the service Islaam and Muslims without neglecting any of all that the Sharee’ah teaches. The Muslim doctor is entrusted with the secrets of the patients. Let him protect that and not reveal it and let him treat them with compassion and kindness.

Fellow Muslims! No one cures but Allaah and no one removes afflictions but Allaah. The medicine and the doctor are only means by which Allaah facilitates the healing. Therefore, make use of the means and use only lawful medications. Do not have total reliance on the doctor for none is capable of causing you any harm or benefit except Allaah. Put your trust in Allaah and submit your affairs to Him, for He is the One Who brings benefit and causes harm. Know that if the whole nation are to be gathered in order to benefit or harm you, they can not do any benefit or harm to you except only by which Allaah has decreed for you. The most useful medicine is however total reliance on Allaah, taking refuge with Him and having good opinion of Him.

Seeking medication with the Qur’aan and invocations narrated in the Sunnah are the best healing for disease, so is sincere and humble supplication with certainty of faith. Doing a lot of alms giving is also one of the best medications. There are in this world some certain and divine medications that emanated from the Prophet: Pressed dates of Al-Madeenah. It prevents the effects of poison and magic spell. The Messenger of Allaah said, “Whoever eats every morning seven ‘ajwah dates, no poison or magic spell will harm such a person.” (Muslim)

Water is also a medication for fever. The Prophet said, “Fever is of the fragrance of the Fire, so douse it with water.” (Al-Bukhaaree and Muslim). Also, nothing like honey in meaning has been created for us. Cupping is also one of the best methods of healing. The Messenger of Allaah said, “The best of what you treat yourselves with, is cupping”. (Bukhaaree and Muslim)

The black seed is also a cure from all diseases. The prophet said, “Make use of the black seed for in it is a cure for all diseases.”

There are however some diseases that cannot be cured except with the Qur’aan and the Prophetic invocations. 

Muslims also possess blessed water that is the noblest of all waters and the highest in esteem. It is Zamzam water that springs from the blessed land in the sacred House of Allaah. It is a kind of food and cure. These are the curing prophetic medications from which those who accept them and believe in their curing effects benefit.

Brethren in Faith! A lot of Istighfaar (seeking for forgiveness) removes diseases and reduces their effects. Allaah says, “Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain and add strength to your strength. So do not turn away as criminals.” (Hood 11:52)

Sins close doors of knowledge. Islaam has forbidden being in seclusion with a strange woman for the purpose of medical examinations and the like. Muslims should therefore follow the injunction Islaam in everywhere. Conversely, obeying Allaah opens doors of knowledge, spiritual upliftment and perfection of deeds. The patients as well as medical personnel should move closer to Allaah for removal of the afflictions; for when the trials becomes severe, none removes them but Allaah. Keeping away from Allaah and disobeying Him in times of bliss are among the causes of misery.

Fellow Muslims! Of the firmness and completeness of faith is to persevere and be contented with what has been decreed. Be contented, dear patient with what Allaah has portioned out for you. Have patience of the willing noble servant of Allaah, for the end of patience is good. Allaah says, “And if you endure patiently, verily, it is better for the patient ones.” (An-Nahl 16:126)

Whoever perseveres and is contented, Allaah will keep for him what is greater. Remember also that, what Allaah afflicted you with is only to purify and elevate you and that, what Allaah endows you with of favors are manifolds of what He takes from you. Showing anguish does not cure the illness but aggravates it. If you are afflicted with disease, praise Allaah that you were not afflicted with more than that. Supplicate to your Lord in seclusion and do not forget the remembrance of Allaah as a way of thanking Him for His abundant gifts. No situation is uglier than when man repents to Allaah in affliction and then becomes a sinner during time of bliss.

When you start recovering from your illness, know the estimation of Allaah’s blessing on you, hold on to good relationship with your Lord and be always conscious of Him in times of bliss; He will know you in your times of hardship.

Make a sincere repentance to Allaah and learn lessons from vicissitudes of time. Beware of satanic ways like having bad opinion of Allaah, getting annoyed and showing anguish, for Allaah is always All-Compassionate with His slaves and He is the One that removes calamities and hears the agony of the sorrowful. He says, “If Allaah touches you with harm, none can remove it but He and if He touches you with good, then He is able to do all things.” (Al-An’aam 6:17)

Fellow Muslims! One of the best ways by which man treats his illness is to search his heart, to reform it and to strengthen his soul by relying on Allaah, seeking refuge with him, humbling himself before Him, giving alms, invoking Allaah, returning to Him in repentance, doing good to people, aiding the wronged and relieving the distressed. Ibn al-Qayyim said, “May Allaah have mercy on these medications. Many nations have tried it regardless of their religions and beliefs and found it to be very effective in healing what the doctors could not heal. And we and others have also tried these things on many occasions and found that they achieved what physical medications could not achieve”.

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 23 August 2009 at 3:07pm
Black Seed Oil (Nigella Sativa) And Its Disease Preventing Effects

Recently scientists around the world have confirmed the anti-bacterial and anti-mycotic effects of - black seed oil . Health practitioners in various countries around the world are using the - oil against - inflammation of all sorts as well as fungi infections. Even a remarkable reduction of blood - sugar levels has been found by scientists. - Black seed extracts have been found help to stimulate bone marrow and immune cells, so writes the scientists of the - cancer Immuno-Biology Laboratory and adding that it raises the interferon production, protects normal cells against cell destroying effects of viruses, destroys tumor cells and raises the number of anti-bodies producing B cells.

All these functions make the - black seed oil the ideal candidate for the prevention and treatment of - cancer . Scientists are now busy finding the effects of the - black seed oil in regard to various other human health conditions. Dr.Med.Peter Schleicher, an immunologist, in Munich who in 1986 happened to be nominated the youngest member of the World Academy of Scientists, examined - black seed oil in his institute to find new therapies for - chronic illness and its effect. His findings are identical to those in previous studies by earlier researchers.

Schleicher says, by using - black seed oil , valuable unsaturated - fatty acids , for example Linoleic and Gamma-linolenic acids, get into the organism. By that it is possible to reach a synthesis of important immune regulating substances derived from Prostaglandin E1. Linoleic - acid stabilizes the cell membranes and Prostaglandin has the effect of inhibiting - inflammation . By that the immune reactions are stopped which cause the illnesses and which otherwise could be the start of many many chronic illnesses like - acne and hay-fever right up to - cancer . In addition, the excessive T-cell function of the person suffering from - allergies are stabilized through the substance in - black seed oil and the abnormally rising immune reactions through suppressed anti-bodies. The excessive - immune system is normalized and the large cell degranulation decreased.

Studies also testify that an - immune system which has gone wrong can again be regulated by the strong effect of the - oil . Schleicher, meanwhile, has tested the effect of the - oil on 600 patients. As a result he confirms the - cure for - allergies at about 70% of the patients. Amongst them are - allergies against pollen and dust, - acne and neuro-dermatological illnesses, - asthma patients, etc.. who generally have a weak resistance and are prone to suffer from infections. For that reason Dr.Schleicher in Munich is going to include the - oil with his preventative treatment against - colds and - influenza .

In the Middle East and South Asia, this - oil has been used for thousands of years as a remedy for all sorts of - allergies , - inflammation and - menstruation problems, boosting moral, depression; but especially against bronchitis, - asthma and neuro-dermatitis as well as poor - digestion and even impotency. The Prophet Mohammad [sallallaahu alayhi wa sallam] stated in his "Hadith" that - black seed oil cures every illness except death. No wonder then that a little bottle of the - oil was even found in the tomb of the legendary Pharaoh Tutankhamen!

In the West the effect of the - oil has been used for a long time against wind, dysentery, stomach and lung disease, jaundice, diuretic problems and to increase nursing mother's - milk . Due to the triumphant advances in chemistry the - oil has been forgotten until recently. According to Dr. Schleicher the reason why this - oil is so exceptional is that its component parts act in unison to produce an optimum effect for so many complaints. But one has to make sure that only the pure and tested - oil is being used.

Schleicher's colleagues have reacted very positively after the publication about his success with patients who have used the - oil . Professor G. Rietmuller, Director of Institute for immunology at the University of Munich believes that this plant extract works positively on the - immune system and could be used as a bio-regulator. Professor Michael Meurer of the Dermatology Clinic in Munich has for a long time been convinced about the success of this - oil . From his experience the - oil help stop - inflammation and helps with neurodermitis.

At the International - cancer Congress in New Delhi last Autumn the anti-tumor effect of black - cumin - oil has been introduced to many scientists and doctors. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: whirlingEcstasy
Date Posted: 26 August 2009 at 3:27am
Breath healing

Slave of ibn Arabi, Muqallid of Shaykh Sayed Abdul Qadir Al Gailany alaihira7ma wa ridhwan

Posted By: a well wisher
Date Posted: 09 September 2009 at 3:07pm

The Heart Remembers

“If you wish to upset the laws that all crows are black, it is enough if you prove one single crow to be white.” William James"

Suppose for a moment that you grew up in South Georgia. You may not know everything, but one thing that you do know is that crows are black. Then one day, a small boy arrives at your door carrying a cardboard box. Inside the box, he says, is a crow that he trapped while it was feeding in his grandfather’s cornfield. He offers it as a gift.

Not wanting to be rude, you stoop to peek inside the box, thinking “Just what I need, another crow to feed!” and see something that you know cannot be true. This crow is white. As you open the box to examine this impossibility, the crow flies away. You are left with two choices.

You can become angry with the child, and refuse to believe what you saw.
Everyone knows all crows are black. There is no sense in believing otherwise. Or for the rest of your days, you may scan the skies when corn ripens in the fields, secure in the knowledge that there would be no reason for the Creator to make only one white crow.

I am a seeker of medical white crows. Those small instances where I find that the veneer of hard science can become rippled and cracked, exposing evidence for which we have no explanation. Episodes where I am confronted with medical information that can be viewed either as impossible and implausible, or with amazement and wonder, depending upon your perspective of the universe.
Sometimes white crows sneak into my exam rooms, borne as gifts from my patients. Such as the story an elderly woman whispered to me of how her brother was saved from his burning home by a young, radiant stranger who appeared silently in his kitchen, warned him of the fire, then led him to safety through the smoky haze, never to be seen again.

Medical white crows often arrive as international emissaries from other healing traditions. How can it be that by burning a small bundle of dried herbs beside a pregnant woman’s fifth toe, her breech baby can turn in her womb, avoiding the need for a C-section? The apparent success of Chinese moxibustion (the application of heated herbs at acupuncture points), for centuries derided as superstitious and primitive in our culture, was reported in the November 18, 1998 issue of the Journal of the American Medical Association.

In my mailbox last week, masquerading as a scientific paper, I discovered a huge medical white crow. A Big Kahuna White Crow, the kind that makes you stay awake at night and wonder what is this thing we consider our body, anyway.
Published in the November 2000 issue of Integrative Medicine, authors Pearsall, Schwartz, and Russek examined the startling issue of “Changes in Heart Transplant Recipients that Parallel the Personalities of Their Donors”. They propose that the heart contains information and memory, perhaps encoded as chemical messengers from the brain called neuropeptides, about it’s original owner that can be transferred to the heart recipient. Could it be that the heart remembers? A concept termed “cellular memory”, it is beginning to develop support within the scientific community.

They interviewed 10 heart transplant recipients, their families and friends, as well as the family and friends of the donors. The recorded interviews sought to discover any changes in the heart transplant recipients that had not existed prior to the transplants, and whether these changes appeared to parallel personality traits, behaviors, and preferences of their donors. In all cases, changes were observed and recorded before any contact was made with donor families, and were corroborated by more than one observer.

Among all 10 recipients, 2 to 5 changes mirrored the donor’s characteristics, often in a striking manner. In one case, a 17-year old black male’s heart was donated to a 47-year old white man. The donor loved classical music and played it on his violin. The recipient’s wife described her husband as someone who never listened to classical music. Moreover, she described him as a person who had been uncharitable towards people of other races. After the transplant, he began to listen to classical music for hours, and invited his black co-workers over to his home, which he had never done before.

One 5-year old girl recognized the never-before-seen father of her donor in a shopping mall. She ran to him, called him “Daddy”, and climbed into his lap. A 56-year old man was able to describe the method by which his donor was murdered, and describe the face of the murderer. Other patients drastically changed food preferences, such as the male recipient who prior to the transplant loved meat, but became nauseated by meat after receiving the heart of a vegetarian woman.
The authors conclude that all of these changes could not have been merely coincidental, and acknowledge that more research is needed to see just how the heart remembers. Meanwhile, it will do no harm to continue to scan the heavens, keeping our viewpoints open. Somewhere, in the world must live another white crow.

The report above is truly amazing because it shows that science has only just realised what Rasulullah (sallallahu 'alahi wa sallam) told us over 1,400 years ago:

"...Indeed there is in the body a piece of flesh which if it is sound then the whole body is sound, and if it is corrupt then the whole body is corrupt. Indeed it is the heart."

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 23 October 2009 at 1:04am

Islamic Medicine - the tradition of spirtual healing

  Muzaffar Iqbal

Prayer can cause recovery from the pain of the heart, stomach, and intestines. There are three reasons for this. First, it is a divinely commanded form of worship. Second, it has a psychological benefit. This is because prayers divert mind from the pain and reduce its feeling whereby the power to repel [the cause of] pain is strengthened. Expert doctors try all means to strengthen this [natural] power – sometimes by feeding something, sometimes by inspiring hope, and sometimes by inspiring fear. Now, prayer [with concentration] combines most of these means of benefit, because it at once instills fear, self-effacing humility, love [of God], and remembrance of the Last Day."

SEPTEMBER 1998- Thus wrote the 14th century traditionalist and historian Abu `Abd Allah Muhammad al-Dhahabi in his Kitab al-Tibb (Book of Medicine). This emphasis on what can be termed "holistic medicine" in modern parlance – involving the spiritual, psychological, physical, and moral aspects of being – is the essence of Islamic medical tradition which traces its foundation to the revealed Book of God, the Qur'an, and to the Hadith, the sayings of the Prophet of Islam.

This integrated approach is not specific to health only; in the Islamic world view everything – including the heavens and the earth and all that is in between – is seen as a manifestation of the creative aspect of God to Whom everything, living or non-living, submits. At the heart of this worldview is the concept of Tawhid, the Unity of God, embodied in the first part of Shahada, the testimony of faith: La ilaha illa'Llah ("There is no god but God"). Everything in Islamic civilization, including the health sciences, has sprung forth from this fundamental statement which is an expression of the transcendence of divine unity.

This consciousness of the oneness of God is placed at the center of the Islamic worldview so as to act as a directing force which draws to itself all levels of manifest reality in the cosmic plane. To proclaim that there is no god but God is to testify that there is an essential unifying principle behind the apparent multiplicity of the universe which, in Islam, is not restricted to merely the observable and perceptible reality but goes beyond to the realm of the Unseen.

Because God alone is the sole arbitrator of everything that exists, both health and sickness are viewed as coming from God. "There is no disease that God has sent down, except that He has also sent down its treatment," says a famous Hadith (saying of the Prophet). God who has created sickness has also created treatments.

The famous verse (16:69) of the Qur'an about honey is an example of the Divine design in creation: "And thy Lord taught the Bee to build its cells in hills, on trees and in [human] habitations; then to eat of all the produce [of the earth], and follow the ways of Thy Lord made smooth: From their bellies comes a drink of different colors wherein is healing for mankind. Verily in this is a sign for those who reflect."

Scientific research teaches that the process of healing involves the physical as well as the spiritual and psychological domains of human existence. The tradition of spiritual healing in Islam is based on the recognition of the effect of spiritual health on the physical body. The body itself is seen as a mere receptacle for the spirit, which alone constitutes the immortal part of human existence. The body is healthy if the spirit is healthy, and the spirit is healthy if it is not in conflict with the Divine Writ. The submission of the spirit to the Divine commandment produces a harmony in the soul and body which makes all the limbs and organs function properly.

Rhazes (c.251/865-313/925), whose treatise on measles and smallpox is well known in the West, used to treat the maladies of the soul along with those of the body. In his book on the relationship of soul and body, translated into English as Spiritual Physick, he devoted 20 chapters to descriptions of various illnesses that beset the body and soul.

Avicenna (370/980-428/1037), honored in the West with the title of "Prince of Physicians," the author of the monumental Canon of Medicine (al-Qanun fi't-Tibb), is known to have practiced the art of healing with the help of spiritual guidance. The Book of Healing (Kitab al-Shifa), Avicenna's second most important work after the Canon, presents a unique synthesis of the Greek, Persian, Indian, and Islamic practices of healing.

Avicenna based his system of medicine on the equilibrium of the four humors (following Hippocrates): blood, phlegm, yellow bile, and black bile. These four humors were then related to the four elements (fire, air, water, and earth) of the natural world. Avicenna believed that the human spirit has been constituted with the power of restoring balance in the body, and that the task of medicine is merely to aid this process. The process of regaining health is, therefore, greatly facilitated by the use of practices which produce spiritual healing.

The system of spiritual healing is related to the cosmic order in the universe through the basic doctrine of the correspondence between all levels of reality, as Seyyed Hossein Nasr has pointed out in his book, Science and Civilization in Islam:

There is in the Hermetico-alchemical natural philosophy – which was always closely tied to medicine in Islam – a basic doctrine of the correspondence between all the various orders of reality: the intelligible hierarchy, the heavenly bodies, the order of numbers, the parts of the body, the letters of the alphabet which are the "elements" of the Sacred Book, etc.

In Avicenna's medical theory, the human body is composed of three units: the Physical system, the Nervous system, and the Vital system. The Vital system conditions and suitably prepares the Vital Force for the sensory and motor function of the brain. This system is centered in the heart and functions through it.

The human body, according to the Islamic world view, is a weak vessel made of clay (Qur'an: 55:14), a frail material covering, enslaved by the carnal woes. Within the body, the heart is the seat of knowledge and consciousness. It is a lump of flesh, placed in a central void, a regular oscillation – from which flow all emotions and causes of actions. If the heart is sick, the whole body is sick.

Healing through supplications, prayers, and fasting is a well-established tradition in Islam. This is based on the fact that in Islam, humans are viewed as entities in which body and soul are united. The soul has its own maladies (like forgetfulness of the Divine presence, greed, jealousy etc.) and the body has its own ailments but both are combined in one living entity: the human being. Both act on each other and through each other. This unique integration of body and spirit is then linked to the rest of the universe through an elaborate system of levels of reality reaching up to the Divine presence.

"The best gift from God to mankind is good health," Prophet Muhammad once said. "Everyone should reach that goal by preserving it for now and the future." The fact that both health and illness are seen in Islam as coming from God has closely linked the art of healing to worship. The one who practices the art of healing does this for the sake of God’s pleasure. The physician and the patient are thus united through a spiritual bond.

According to a Hadith, God will say on the Day of Judgment: "O Son of Adam, I was sick but you did not visit me." "My Lord! how could I visit you when You are the Lord of the whole world," we will reply. God will say: "Did you not know that so-and-so from among my servants [i.e. human beings] was sick, but you never visited him or her? Did you not know that if you had visited, you would have found me there?" This high consciousness of the Divine, and the spiritual benefit of visiting the sick, is further elaborated by another Hadith-e Qudsi (a narration in which God speaks directly, but the words are attributed to the Prophet) in which God says: "O my servant! Health unites you with yourself but sickness unites you to me."


Rhaman, Fazalur, Health and Medicine in the Islamic Tradition (New York: Crossroad, 1987).

Rhazes, The Spiritual Physick of Rhazes, translated by A. J. Arberry in the Wisdom of the East Series (London: John Murray, 1950)

Nasr, Seyyed Hossein Science and Civilization in Islam, second ed. (Lahore: Suhail Academy, 1987).

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 06 November 2009 at 1:31pm
Modern Stress And Its Cure From Qur'an

Stress is the most common aliment of modern age. It has been implicated in the causation of peptic ulcer disease, coronary heart disease, depression, auto immune disease, hypertension, diabetes and even cancer. In milder form it manifests in form of unrest, violence, at work, school and home. Common medical problems like tension headache, insomnia, and obesity are also attributed to unusual stress. None of us are free from stress but some deal with it better than others.

Stress results from the following factors:

a. Fear of the unknown and trying to see through and control the destiny.

b. Losses in our life of people and things dear to us and our inability to recover those losses.

c. Inner conflict between our heart and mind between what is known to be the truth and our failure to accept it as truth. Acceptance of truth may require changing our habits and way of life which we may adhere to for some reason like pleasure, joys, taste, pride in race or heritage etc.

Let us examine how Quran deals with such situations.

Our losses are a trial for us:

"Be sure we will test you with something of fear and hunger, some loss in goods or lives, but give glad tidings to those who are steadfast, who say when afflicted with calamity: To God we belong and to him is our return. They are those on who (DESCEND) blessings from God and mercy and they are the once that receive guidance. 2:155

Thus in Islam, we do not have concept of the ownership of goods and life. Everything belongs to God and returns to him. So if we don't own that thing why mourn our loss?

a. Our destiny is predetermined. We do not have control on that part. What we have control over is a limited free will, that is our actions, our choice to do good or bad, to believe in God or not to believe in Him, but we have no control over tomorrow's event not related to our actions i.e. whether my wife will have a son or daughter, whether his/her eyes will be brown or black, or whether I will have an accident or not tomorrow. WorTying over such things is of no use.

b. Rejection of faith in Quran is called a disease. This denial of truth is due to arrogance.

"In their heart there is a disease and God has increased their disease and grievous is their penalty because they lie to themselves." 2:10

Therefore after lying to ourselves, we set up an inner conflict - between heart and mind. In order to contain that conflict the mind sends signals to glands for secretion of harmones like adrenaline which leads to rapid heart rate, perspiration, tremor, the basis of lie detector test.

This lying conflict could be due to "SMALL" crimes like theft or adultery, or big crimes like rejection of God....


La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 02 December 2009 at 9:50am

The Medicine of the Prophet(pbuh): A Message Par Excellence

Islamic Foundations of Well-Being

The Prophet Muhammad laid down the foundation for a social order in which every member of society was advised to maintain a healthy life, physically, psychologically, and spiritually. No aspect of life was to be disregarded.

In the opinion of Douglas Guthrie (A History of Medicine, 1945), great advances in medicine made by Muslims during the Middle Ages were mainly due to the impact of the traditions of the Prophet Muhammad. Guthrie writes, “Had not the Prophet Muhammad himself said, ‘O Servant of God, use medicine, because God hath not created a pain without a remedy for it’”?(Al-Tirmidhi)

As a matter of fact, there are several such sayings in which the Prophet laid great stress on medicine and discouraged seeking help through amulets, relics, and charms. For instance, the Prophet once said, There is a remedy for every malady and when the remedy is applied to the disease, it is cured.” This and several such hadiths have been described in Bukhari, Muslim, and Abu Dawud.

Once the Prophet was asked by one of his companions, “Is there any good in medicine?” To this he emphatically replied, “Yes.” As a result, Islamic teachings make it the duty of every society or group of people to conduct research and discover the remedy for diseases that afflict human beings. The concept of incurable diseases is thus alien to Islam.

Changing Age-Old Attitudes

There were several occasions when the Prophet visited the sick, and after enquiring about the ailments advised to take the medicine prescribed from experienced physicians. On several occasions he advised the sick to approach Harith bin Kalda, a well-known Jewish physician of Thaqif (a place near Madinah, Saudi Arabia where the Prophet resided at the time). On one particular occasion the Prophet visited Sa`d ibn Abi Waqqas who had suffered a heart attack. When the Prophet placed his hand on the chest of Sa`d he felt great relief, but the Prophet cautioned him and said, “You’ve had a heart attack and therefore should consult Harith Bin Kalda, who is the expert physician.” It is these and many other similar occasions that greatly changed the attitude of the Arabs towards diseases. Arabs, during the pre-Islamic period, depended mainly on invoking supernatural aid or different deities for the treatment of disease.

The Prophet Muhammad, realizing the consequences of infectious epidemics, advised his companions that, “When you hear about a break of plague in any area, do not enter there and when it has broken in a land where you are, then do not run way from it (and thus spread it elsewhere).” On the basis of this hadith, Muslims considered precaution and vigilance against infectious epidemics as the command of God.The Prophet also opposed charms and incantations as a form of remedy for diseases.

The Prophet always cautioned physicians to take extreme care in treating their patients and warned those not well-versed in the skill of medicine not to attempt treating the ill lest they might be held responsible for any complications. Quackery is, therefore, forbidden in Islamic medical ethics.

The Prophet Muhammad advised his followers to always care for their health, and whenever they were ill, whether seriously or otherwise, consoled them and told them not to feel that they were victims of the wrath of Allah. “Disease,” he said, “is not the wrath of Allah, because Prophets also suffered great pains, much greater than ordinary people.” Imagine what a solace these sayings would have provided to the followers of Islam.

Hope as Medicine

There are many Prophetic hadiths in Bukhari, Muslim and others that show that people were accustomed to go to the Prophet regularly and tell him about their ailments. He would advise them to resort to medicine first and then pray to God to get rid of the disease. On several occasions he would himself suggest certain medicines. For instance, in case of loss of appetite he frequently advised his followers to take talbina, a preparation made from barley. For constipation he used to recommend the use of senna. He was also in favor of regular use of honey for keeping fit. Similarly, for different ailments he would advise the use of olives, black cumin, chicory, endive fenugreek, ginger, marjoram, saffron, vinegar, and watercress. Hadiths on these medicines and others show the concern of the Prophet for the welfare and good health of his followers. For even apparently small matters like drinking water, eating food, and keeping clean and tidy he also gave advice. He is noted to have said, “Cleanliness is half of faith.”

Some of the hadiths on black cumin, senna, and watercress are very thought provoking. For instance, the Prophet is reported to have said that, “Black cumin is a remedy for every disease except death.” The Prophet expressed similar views on the efficacy of senna and cress.

The style and language of these hadiths are a clear indication of the fact that the Prophet placed great stress on medicines. These hadiths also put emphasis on confidence building of the ill towards their diseases and agonies suffered. Very rational advice was given that none should be disheartened by the intensity and duration of the disease because remedies have been provided by nature. They were also advised not to be afraid of impending death.

Once during the time of the Prophet, a person committed suicide as he could not bear the agony of his disease. The Prophet condemned the act and refused to participate in the last rites. Thus, hopelessness, despondency, dejection and frustration on account of serious disease and pain are against the spirit and tenets of Islamic medical ethics, as shown by the tradition of the Prophet.

The Human Prophet

Although the Prophet on one hand gave suitable advice to his followers on earthly affairs when such situations were brought to his attention, on the other hand he tried his best to create confidence in themselves so that they could act according to their own experience and opinions. Once, while withdrawing his advice given earlier on the cross pollination of date palm he said, Whenever I command you to do something related to religion, do obey. And if I command you something about earthly matters, act on your own (experience) and (do remember) I am a human being.” -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 11 December 2009 at 7:00pm
Healing and Faith
The relationship between faith and healing has always been a point of curiousity and controversy. Most of us have heard stories of people recovering from serious diseases due to their faith. Exploring and investigating this relationship by scientific means has been a taboo among scientists and medical doctors for centuries. As recently as 15 years ago, it would have been considered academic suicide to propose such a study.

But this has started to change. Increasingly, professionals from respected institutions are conducting scientific studies of the effects of faith in healing. Recent conferences at Harvard, the Mayo Clinic, and the American Association for the Advancement of Science (AAAS) signal this change, as does major media coverage on PBS, NBC Nightly News, CNN, and CBS This Morning. The examples of such scientific studies, the people behind them, and their findings.... -


La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 16 December 2009 at 1:05pm

Medical Team's Support of Terminal Cancer Patients' Spiritual Needs Improves Quality of Life

ScienceDaily (Dec. 15, 2009) — In a new study of terminally ill cancer patients, researchers at Dana-Farber Cancer Institute found support of patients' spiritual needs by the medical team is associated with greater use of hospice, less aggressive care, and greater quality of life near death. The study is published by the Journal of Clinical Oncology on its web site and later will be published in a print edition.

"Recent research has shown that religion and spirituality are major sources of comfort and support for patients confronting advanced disease," says the study's senior author, Tracy Balboni, MD, MPH, of Dana-Farber. "Our findings indicate that patients whose spiritual needs are supported by their medical team, including doctors, nurses and chaplains, have better quality of life near death and receive less aggressive medical care at the end of life." -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 19 December 2009 at 8:27am

Be Happy, Be Healthy… Be Altruistic

"Help ye one another in righteousness and piety, but help ye not one another in sin and rancor (Qur'an, 5:3)." Kindness is a teaching of most of the world's religions - from Buddhism to Judaism and from Christianity to Islam.

Studies have shown that the Muslim doctrine of " Amr bil ma'rouf wa nahi 'ani almunkar" (ordering good and denouncing or literally "dis-ordering", evil) has significant health benefits in both the physical and psychological realm.

Among the many doctors who have performed studies on philanthropy is Allan Luks. In his study, he concluded that "Helping contributes to the maintenance of good health, and it can diminish the effect of diseases and disorders both serious and minor, psychological and physical." His experiment on more than 3,000 volunteers revealed that after an act of kindness, people first feel a "rush of euphoria" and then a long period of tranquility and well-being. During this stress-reduced period, immune system responses are improved. "This feeling of well-being is critically important" (Luks).

Luks also observed that 95% of his altruistic volunteers had better health status compared to others of the same age. He noted that acts of altruism in 57% cases increased self-esteem and in 53% produced a feeling of happiness and optimism, reducing depression. Further studies by other experts have confirmed his findings.

A Stanford University study demonstrated that rheumatoid arthritis pain could be improved if the patient reduced depression and bad feelings. "Civic connections are predictors of life happiness," writes Robert Putnam in his book Bowling Alone. "Studies show that American society is decreasing in connection with others: family, friends, and neighbors… Social happiness has to be based on altruism and solidarity" (Luks).

Another study, lead by Dr. David McClelland at Harvard University, determined the effects of altruism on the immune system. One of his experiments consisted of showing movies of altruistic acts to his students; he then measured the rate of immunoglobulin A - which helps fight against cold viruses - in the students' saliva. He discovered that the amount of this immunoglobulin increased for those who watched the altruistic movies and even more for those who wanted to do something good after (Luks).

Here is a list of diseases that Luks calls "the ills that helping helps":

  • Obesity
  • Sleeplessness
  • Acid stomach, ulcers
  • Headaches and backaches
  • Depression
  • Colds and flu
  • Arthritis
  • Lupus
  • Asthma
  • Faster recovery from surgery
  • Cancer
  • Coronary artery disease

The desire to act kindly may also be a way to repair a previously committed bad act writes Luks.

Dr. Dean Ornish found that hostility seriously damages the circulatory system saying, "It creates an exaggerated focus on the self that can intensify feelings of isolation and separateness, which, in their turn, invite increased stress and further physical damage." This increased stress can be counterbalanced by acts of kindness.

To further the good benefits of altruism, Putnam developed a theory called "generalized reciprocity" in order help nurture a happier society. His "golden rule" states that, "I'll do this for you without expecting anything specific back from you, in the confident expectation that someone else will do something for me down the road."

But this is difficult to put into action for no one has the certitude that someone else will really do something for him one day. On the other hand, if we change just a bit of this theory it becomes much more practicable: "I'll do this for you without expecting anything specific back from you for I know Allah will reward me anyway."

Most philanthropic acts include the idea of being rewarded and "Religion has been a factor in humankind's perception of obligations since the dawn of human history" (Joseph).

Finally, when we look at the precedent set by actual societies, we find that among the happiest of societies was the first Muslim society. Those Muslims were the reflection of Islamic doctrines in the Qur'an and Sunnah; they were helping each other, neither for money, nor for fame but for the sake of Allah.

"A believer is like a brick for another believer, the one supporting the other," said the Prophet Muhammad (saws) (Bukhari)."


  • The Holy Qur'an
  • Joseph, James. "Council on Foundations." National Council on Foundations. September 2001.
  • Luks, Dr. Allan. "Health Benefits of Altruism." The Random Acts Of Kindness Foundation.
  • Sahih Bukhari -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 24 December 2009 at 4:39pm

How Prayer Accelerates the Treatment of the Sick

The positive effect of faith and prayer on the sick and the way these accelerate treatment is a matter that has attracted the attention of and is recommended by doctors. Under the heading "God and Health: Is Religion Good Medicine? Why Science Is Starting to Believe," the November 10, 2003, edition of the famous magazine Newsweek took the curative effect of religion as its cover story. It reported that faith in God raised people's morale and helped them recover more easily, and that science had also begun to believe that people with religious faith recover more easily and quickly. According to a Newsweek survey, 72 percent of Americans say they believe that praying can cure someone and that prayer facilitates recovery. Research in Great Britain and the USA has also concluded that prayer reduces patients' symptoms and accelerates the recovery process.

According to research conducted at Michigan University, depression and stress are observed to a lesser extent in the devout. And, according to findings at Rush University in Chicago, the early death rate among people who worship and pray regularly is some 25 percent lower than in those with no religious convictions. Another study conducted on 750 people, who underwent angiocardiography, proved scientifically the "curative power of prayer." It was established that the death rate among heart patients who prayed decreased by 30 percent within a year after their operations... -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 19 January 2010 at 2:43pm

Prophetic Medicine

A common concern among some students of the Sunnah is with the 'medicine of the Prophet'. They focus their energy and concern on the medicines, nutriments, herbs, grains, and other things from what the Prophet, peace be upon him, described as being medicines in the treatment of some bodily defects or illnesses. They quote well-known hadiths in this regard, for example:

"The best of what you can use as medicine is cupping." [Al-Tabarani]

"[It is incumbent] upon you [to treat] with this black seed, for in it there is healing for every ailment except al-sam, and that is death." [Ibn Majah]

"Wear kohl with antimony for it clears the vision and makes the hair grow." [Al-Tirmidhi]

These prescriptions and their likes are not of the spirit of the Prophetic medicine. Rather, its spirit is preservation of the life and health of the human being, and soundness of the body and its strength, its right to rest when tired, to food when hungry, and to treatment when ill. Its spirit is that the seeking of treatment does not contradict faith in predestination (al-qadr), nor reliance upon God. Its spirit is that for every ailment there is a cure, and confirmation of the law of God (sunnat Allah) in respect of contagion; the legitimization of quarantine for health reasons; the concern for hygiene of the person, the house and the road; and the prohibition of pollution of water and land; the emphasis on prevention above cure; the stipulation of relaxation to preserve bodily well-being; and the preservation of the health of the mind alongside bodily health - and other teachings which represent the reality of the Prophetic medicine, in those aspects of it which are true for every time and place.

The means change at times, from age to age, from one situation to another. Indeed it is inevitable that they should change. So, when a hadith stipulates a particular means, that is only to be taken as an explanation of the reality of its time: we are not bound by it, and we are not restricted to it.

Approaching the Sunnah: Comprehension & Controversy - Yusuf Al-Qaradawi

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 20 January 2010 at 2:27pm
Healing and Mercy">

"We send down (stage by stage) in the Quran, that which is a healing and mercy." (17:82)

The results of researches conducted over a group of volunteers from the USA who were subject to a recitation of the Quran were striking. A trace of a tranquilizing effect was recorded on 97% of the participants. Although many of these volunteers did not know Arabic, they nonetheless experienced involuntary physiological changes that led to notable alleviation in the acuity of tension they were observed to possess in their nervous systems prior to the experiment.

Furthermore, an EEG experiment during the Quran recitation revealed that the encephalic waves moved at a slower pattern, indicating a state of deep calmness. Non-Arabic speaking people felt assured, quite, and relaxed when listening to the Quranic verses, in spite of their inability to understand their meaning. This is one the miracles of the Holy Quran.

The Prophet, peace be upon him, revealed this miracle by saying, "People assembled in one of the houses of Allah (Mosques), and who recite and study the Book of Allah, find that a tranquility prevails over them, and that mercy encompasses them, and that the angels surround them, and that Allah mentions them in the presence of those near Him."

Medical Miracales of the Quran - Dr. Sharif Kaf Al-Ghazal

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 24 January 2010 at 3:52pm
Physiological Prevention of Cancer
Cancer as a distorted state of cellular behavior
The development of cancer in the human body is multi-stepped and it may take several years before the cancer is detected by modern technology. In fact, cancer begins when there is an error at the molecular level that is not put right, deep inside the cell. This error can be a single mutation in the reference manuals or “codes” called genes, or it can be another factor that is either inadequate or excessive. This mutation can happen in many ways; but why does it happen? There certainly must be an important reason for it happening. If we choose to understand the message then we will see that one of the purposes of this change could be to enable us to learn from the consequences of our actions.

How is this so? One only truly appreciates a system when it no longer functions properly. Hence, we can see that cancer may be the consequence of a single mistake that has not been corrected in one gene. This means that a single mistake can be amplified in such a way that it affects the entire being, and this is only because each event is connected to every other event. Understanding this will enable us to become more aware of our actions and to think more about their consequences before we act.

The connection between faith, moral virtue and the biological entity
In a healthy individual, cancer cells are always being created, however, they are immediately destroyed by specialized immune cells. The formation of full-blown cancerous tissue happens when the initial cancer cell is not destroyed. This clearly indicates that the health of the individual depends on the ability to destroy the cancer cell in the first instance. The tolerance or acceptance of the cancer cell as a healthy cell only occurs when the immune cells required for the destruction of the cancer cell are not activated or sensitized. In a similar manner, the moral and spiritual integrity of an individual depends on how aware they are of their mistakes, or indeed, whether they recognize their mistakes as mistakes.
This is exactly the same process that is referred to as repentance in the three monotheistic religions. The one who repents feels remorse for their sins/mistakes and turns toward The One who will forgive sins. In an ideal society, this process is manifested as actively and strategically forbidding evil (or injustice) and advocating good, as without this process, without the application of good social justice will spread.

When the ability to recognize or sense a mistake is lost in an individual, then the person concerned will fail to regret any mistakes they make and begin to think all their actions are correct. Such a negative process is a delusion which leads the individual to think that they never commit any mistakes. The consequence of this process is a downward spiral in moral values and accountability of the individual and can be directly likened to a biological system that has allowed the growth of cancer. ..

On the other hand, in a spiritually and biologically healthy individual, mistakes are repaired and are not long-lived, just like in the healthy cells that work unceasingly for the benefit of the being in which they are found. They respond to all their own needs as well as to those around them, they are not oblivious of others and they respect the individual rights of the people in their lives, especially the ones who have given the most to them, for example, parents, family, and friends. The balanced individual learns from the mistakes they commit, and they take care not to commit them again. In this way, as each action is connected to all the other actions of other entities, this individual becomes a means of an amplifying, productive cycle that has far-reaching consequences for the entire community.

The human being is brought into this world pure and with a perfect constitution. However, each individual's unrefined ego must be trained so it can acquire the ability to recognize the mistakes that will interrupt its connection with the rest of the universe. These mistakes can only be recognized through great virtues like faith and knowledge of the Creator, knowledge of the self, gratitude, honesty, trustworthiness, sincerity, and humility, as well as perseverance in the face of adversity. It as if one who has been given these values can take the correct precautions to prevent any possible spiritual contamination, just as in a healthy biological system.
Hence, faith enables a believer to behave in conjunction and in harmony with the myriad of systems in the visible and invisible universe with which it is connected... -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 18 February 2010 at 4:30pm
Healing Power of Faith and Prayer: Religious and Scientific Perspectives

Religion is commonly relied upon to cope with the stress caused by health problems. Now the medical effects of faith are considered a matter not just of faith but also of science.

More than three hundred scientific studies demonstrate the medical value of religious commitment (including worship attendance, prayer, scripture study, and an active participation in a spiritual community). These benefits include enhanced prevention and treatment of mental disorders (e.g. depression, suicide, and anxiety), medical and surgical illness (e.g; heart disease, cancer, sexually transmitted diseases), and addiction, reduced pain and disability; and prolonged survival.(7) In addition, spiritual treatment (e.g; prayer, religiously based psychotherapy) enhances recovery. (8)

For the faithful, religious commitment offers many health advantages. A cohesive, comforting set of beliefs and participation in sacred rituals may endow a sense of meaning, purpose, & hope. Faith offers a “peace that passeth understanding” in times of pain, grief and disability. Healthy life style choice (e.g. exercise, proper diet) are more common and unhealthy behaviors (e.g. nicotine, alcohol, & drug use, suicide attempts; high risk sexual activity) are less common among religious persons. Persons of faith usually cope effectively with stress and have strong social support and a high quality of life. (9)

Dr. Frankle, who developed a system of psychotherapy, which in his own words, “not only recognizes man’s spirit, but actually starts from it” quotes research findings which indicate that about 20 percent of neurosis result from inability of the patients to find any purpose in life. He further says that it may be the task of the therapist to direct them to a meaning in life by the realization of some value. This realization may be achieved, not only by accomplishing worthwhile tasks, but also sometimes by the adoption of an attitude of acceptance of inevitable sufferings. (10)

It is not surprising, then, that three major studies (recently published in the American Journal of Public Health and Journal of Gerontology performed in different parts of United States by different research teams have found religiously active people living considerably longer than non-religious. The lack of religious involvement has an effect on mortality that is equivalent to forty years of smoking one pack of cigarettes per day (11)

Several studies have now discovered a connection between religious involvement and immune system function. For example, in a study of 1718 subjects( age sixty five or over) conducted by Duke University researchers, low level of church attendance were associated with higher levels of interleukin – 6 (IL-6), a blood protein indicative of immune system dysfunction. Higher levels of religious attendance in 1986, 1989 and 1992 all predicted lower IL-6 levels. Higher levels of IL-6 (< 5ng/ml) are found in persons with AIDS, osteoporosis, Al- zheimer’s disease, diabetes, and certain forms of cancer. Frequent church attendees were only half as likely as non-attendees to have high levels of IL-6 in their blood, suggesting that they have strong immune system. (12)

Likewise, studies of patients with AIDS indicate stronger immune system functioning among those who are more religiously involved. (13)

In an another extensive study of healing by Dr. Dale Matthews and associates, personal prayers caused an overall 20 percent decrease in the amount of pain experienced by patients with arthritis. Patients also reported less swelling in their joints, greater mobility, and a heightened sense of spiritual peace. Dr. Matthews describes the reason of comfort,

“It raises the possibility that perhaps the effect of prayer is not going through the inflammatory mechanism, but instead is happening at a man cerebral level.”

Dr. Mathews also identified the act of physically putting one’s hand on the patient as more interactive, identifying the patient-healer interaction as a possible mechanism. (14)

Many modern psychologists like Jung, Brill, Link, Borgin, Loewanthal, Worthington, etc; acknowledge the fact that a person having a strong belief and practicing religion can better cope with psychological disorders than the one who does not practice religion. (16)

Recently an interesting study was conducted in Allama Iqbal Medical College, Lahore, on the effect of ‘Tahajjud Salat’ (late night prayer) in curbing depression. In this study, one experimental group was advised to recite the Holy Quran, offer prayer and be busy in invocation (dhikr). The other group was advised to remain busy in home tasks, etc. Then the Hamilton Depression Rating Scale was used to measure results. Astonishingly, 25 out of 32 patients of experimental group showed remarkable recovery from depression. The other group’s majority showed no change. (15)

Dr. Charles T. Kaelber reported in his article LINK BETWEEN DEPRESSION and SPIRITUALITY that depression is less common in people who are actively involved in religious activities. (17)

Kate Loewenthal also concludes in his book “The Psychology of Religion” religion can affect patterns of stress, and this can affect patterns of distress and of minor psychiatric disorders. We could suggest that minor anxiety is a disorder associated with the religious life, while major depression is a disorder associated with secularization.

Religious Activity –> Belief that God is in control, supporting all for the best –> positive mood –> Lower distress (18)

Why religion supports people and why faith in God is so helpful to people in distress, Dr. Pargament, the author of “The Psychology of Religion and Coping” speaks:

“I believe religion offers a response to the problem of human insufficiency. Try as we might to maximize significance through our own insights and experiences or through those of others, we remain human, finite and limited. At any time we may be pushed beyond our immediate resources, exposing our basic vulnerability to ourselves and the world. To this most basic of existential crises, religion holds solutions. The solutions may come in the form of spiritual support when other forms of social support are lacking, explanations when no other explanations seem convincing, and a sense of ultimate control through the sacred when life seems out of control or new objects of significance when old ones are no longer compelling.” (19)

Johnson sums it up more eloquently:
“It is because man is finite with infinite possibilities that he ventures upon the religious quest. He is naturally finite, yet he learns infinite possibilities which he cannot reach alone. Thus, he will never be content to endure the finite loneliness of self – sufficient isolation …. Religious learning is the discovery of ultimate resources to meet infinite longings of the finite spirit. (20)

Mark Su, a physician at the Tufts University Family Residency Program in Boston, Massachusetts, examined 212 studies from the past 20 years that examined the relationship between spirituality & health… most from the Judeo – Christian Perspective. Su found that 75 percent of these studies reported a positive benefit, 17 percent showed mix or no effect, and 7 percent found a negative impact on health.

Su found religion had the most positive impact on health conditions such as cancer, heart disease, and hypertension. Presenting the findings at the annual scientific assembly of the America Academy of Family Physicians in Atlanta – October 2001, Su said asking patients about their religious backgrounds practices and community is a relationship builder: “it leads to meaningful discussions: it creates a bond.” (21)

The Holy Quran also describes in its various verses that the real peace of mind and tranquility lies in faith in Almighty Allah and in His remembrance. Quran declares:

Those who believe, and whose hearts find rest in the remembrance of Allah, do the hearts find rest in the remembrance of Allah. Those who believe and do right, joy (Tuba) and true happiness is for them and a beautiful plea of find return. (22)

Abdullah Yousaf Ali comments on the word ‘Tuba’
‘Tuba’ an internal state of Satisfaction, an inward joy which is difficult to describe in words but which reflects itself in the life of the good man through good and ill fortune, through good report and evil. And then there is the final goal to which his eyes are turned, the beautiful Home of rest in the Hereafter, after his life’s struggles are over. That goal is God Himself. (23)

So the true happiness in fact comes from the true belief in almighty Creator and from the values one cherishes and the virtues one nourishes. While all pleasures stemming from carnal desires and material phenomena disappear soon after their satisfaction, the bliss surrounding moral and spiritual consummation always remains alive and fresh in human mind and soul.

When we acquire complete satisfaction by advancing from doubt to faith, ignorance to knowledge, negligence to remembrance, sin to repentance, hypocrisy to sincerity, falsehood to truth, pride to humility, lethargy to action, haughtiness to lowliness, the soul is pacified. The delight, joy and comfort of soul are with the remembrance of Allah, from Him it comes and to Him it will return.

So we can say that real satisfaction is due to closeness to God and remoteness from God results in mental diseases. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 26 February 2010 at 6:47pm


Belief is the Greatest Cure No pill, counseling session, techniques to cope can compare to a strong belief in God. As long as one believes in a loving God, one has a reason to be optimistic. Belief can give you the ability to handle all sorts of difficult situations. It can give a person the ability to see the positive in the overwhelmingly negative situation. If you do not believe in God, I would suggest to believe in Him, give it a try and see if your outlook on the situation changes for the positive. We all need a something to keep us focused and keep us going, we all need something that bring clarity to our world, all need to hold on to something for support. If there is a God, and there is, there is nothing stronger then the knowledge you can hold on to him to help you cope with your situation. Also, if there is a God, there must be good in what you are going through, you may not understand that today, but if we look at our past situations in life, we will see how the hard times, made us grow. There is a saying, “God does not create trash.”—Humans being the greatest creation of God, and YOU were an idea God had that came into existence, so your worth is that God thought of you to begin with. Also, God does not forsake His care over his creation and you are His creation.

Expectations Most of our depression happens due to high and sometimes unrealistic expectations. If we can lower our expectations, we minimize the risk of going into depression. If we can minimize our expectation from others-then we really put ourselves in a position of strength and fortify ourselves from being exposed to feelings of being let down, betrayal and rejection-which are strong precipitating factors for losing self esteem, feeling low and going into depression.

Some Basic Truths

  1. No human being is burdened with trouble and difficulties they cannot bear.The Quran teaches “(God) will never place a burden on a soul that it can not bear”. This shows that the human being can bear many unthinkable burdens, that one initially feels that they cannot bear. How many times in your life, you felt you cannot take it anymore, but you lived through it? How many humans go through great difficulties in life but live through it?
  2. After every hardship is ease Life is one difficulty after another. One task after another, one issue after another. However, it is important to know that while life tests us, there is ease after hardship. There is the ease of death after the hardship of life, there is ease of sleep after the hardships of the day, there is ease of retirement after the hardship of a career, and everything has a high and a low. What goes up, must come down, likewise, Tough times only mean, the times of ease are near. The Quran teaches, “The morning light after the stillness of darkness”….when its dark everything seems still as if it will never go away. The fact is nothing remains forever and nothing remains the same. So, after every time of difficulty there is ease. The Quran teaches, “There is ease after hardship, Indeed there is ease after hardship.”
  3. Suffering purifies our humanness

    When we go through difficult times, when we have a financial loss, when we lose a loved one, when we struck by bad times, it brings out the real humanness in us, and we begin to ask the very questions that are most fundamental to us, “Why are we here?”, “What is the purpose of life”, “why me”, “What happened to all my plans and dreams, etc. We learn the frailty of our humanness. The Prophet of Islam, Muhammad (peace be upon him) said, “Look at the ones who are less fortunate then you, not at the ones are more fortunate then you.”

    Hunger attracts food. Hunger is a spiritual experience, it is good for the soul, and food is an experience of the body. In the same way, ease and happiness is good liked by the body and is welcomed, and hardships and difficulty are disliked by the body but are very good for the soul. It forces the soul to deal with the difficult questions of life. It helps us to grow as humans, to find and deal with our human frailness. And our human frailness helps us to find our inner most nature.

    It’s not the events, which take place that cause happiness or depression-but it’s our inner reflection of our situation that determines our spirituality and our emotional maturity.

  4. You are not in control, but can choose what you want to do Depression happens because of a feeling of helplessness. A feeling that we are not in control; you should embrace that you are not in control at the moment. You should embrace your lack of control over your situation. Most depression occurs because of external situations and how we allow external situations to affect our insides. Perhaps, it’s a good time to turn to the One Who does control everything. All we ask is you is to, try this… pray to God, even if you don’t believe in God, pray to Him, talk to Him, and you will feel so comforted in your heart. Tell God that you know He is in control. Cry to him. We are taught that by turning to God, we restore ourselves like a dying plant becomes green with water. As an experiment, do this on blind faith and see if it works, say, “All admiration belongs to you, if good comes to me its from you, and if some trouble comes to me its from you, I submit to you, and this situation to you.” Say this even if you do not believe in God, and see how you feel in the inside. Second, you can take action regarding your situation. Life is all about choices; a choice is like putting a seed in the ground that may bare fruit. You put the seed, and the unseen forces bring the rain. Work on what you can do, you can sow the seed, you can make the right choices, and you can start to work in a direction that you want to move in.
  5. Three Days The past is gone forever. The Present is all you have, and the future; leave it for when it comes. The life in this world is short, our time for this life is constantly running out. One of the great scholars of Islam said, “There is only one day separating me and the Kings. As for the yesterday, their taste of it has vanished, and both they and I equally fear what tomorrow will bring. Thus, there is only today. What will today bring?”
  6. Everything is in a Flux, and Most Change is Spontaneous Nothing stays the same. The atoms, the celestial bodies in the heavens, air, water, etc, nothing stay the same from one moment to the next. Everything is in a flux, this means people in health will soon face illness, people in illness will soon have relief. Those that are happy today will soon undergo some sadness, and those that are sad will have happiness. Most changes in life are spontaneous; losing a job, death of a loved one, an accident, a terminal illness, etc. This means that your situation will not be the same forever, if you are not in control today, there will come a time where it is. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 11 March 2010 at 5:34pm
The Newly Discovered Dimension of The Heart

In our world of knowledge and wisdom, there are two meanings for the word “heart”; as an emotion that is open to the spiritual realms and an important power plant for the biological structure. Our Lord, Who has created everything in pairs, has created the heart as a dual structure too, as both the material and the spiritual heart.  But since the content and nature of the relationship between these two hearts has not yet been fully revealed, it is still open for research.
Modern medicine, which tries to understand the biological structure of human beings, has been carrying out research in recent years that reveals the manifestations of the above fact. For instance, in classical text books the heart is introduced as a mechanical system that pumps the blood, a center to which all the organs of the body are directed; but recent research shows that there is a nerve system in the heart, just as there is in the brain, and that the heart assumes responsibility, to the same degree as the brain, in the control of the body. It has been revealed that the harmonious functioning of all the other bodily systems is regulated by the heart to the same degree as done by the brain. In recent years, the heart has been depicted as the sage and master of the palace that is the body. Alongside the abstract, analytical, and logical intellect of the brain, the heart is equipped with emotional and communicational intellect.
Emotions are first produced in the heart; the signals produced in the heart are then carried very rapidly over to the limbic system of the brain. It is then through the brain that the emotional response is carried over to the body and communicated to those around it. Research which has been carried out in the framework of studying the heart-brain relationship has revealed things that may change our attitude toward the heart, as well as affecting our presuppositions about humanity and how our health can be protected. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 24 March 2010 at 3:00pm

Health Benefits of Saying "Alhamdulillah"

There are many examples in the Qur'an and Hadith of the virtues of a positive mental attitude, perseverance and optimism in the face of adversity. However, did you know that patience and a positive outlook on life are two of the greatest healing tools that you can use?

The Qur'an (2:155) says, "Give glad tidings to those who exercise patience when struck with adversity and say, 'Indeed, we belong to God and to Him is our return.' Such ones receive [the] blessings and mercy of their Lord, and such are the guided ones." According to the findings of modern science, it appears that this mercy may often come in the form of improved health.

Bernard Jensen says, in his book The Science and Practice of Iridology, "The doctor of the new day will recognize that a man's most important workshop is not the physical body, but the mind that controls it." Dr. Ted M. Morter confirms this in his book, Your Health... Your Choice, when he says that "negative thoughts are the number one acid producer in the body (and high body acidity levels are a major cause of disease)… because your body reacts to negative mental and emotional stress brought about by thought the same way it reacts to 'real' threats of physical harm."

In fact, hospital studies show that, of all the patients who consult outpatient clinical facilities in the United States, an astounding seventy percent are found to have no organic basis for their complaint. That figure is amazingly high. However, although medically these patients are not found to have an obvious organic source for their complaints, there actually is a physical basis for this phenomenon....The mind is in the brain, and the brain is an organ. Like all other organs, it feeds from the same pool of nutrients that other body organs feed from and is susceptible to all of the same problems. Ultimately, the brain is just a part of our body like all of the other parts and is completely dependent on the body.If we keep in mind that the brain is an organ and that it works in harmony with the other organs and feeds from the same bloodstream, we can understand how various mental events can affect us physically.Causes eventually would be found to be biochemical.

Staying patient and calm is key to physical strength.
It produces calm and health to practice saying, "Alhamdulillah" for what we have and for what we are faced with. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 03 April 2010 at 6:10pm

Prayer Increases Forgiveness, Study Shows

ScienceDaily (Feb. 1, 2010) — We have all been guilty of a transgression at one time or another. That's because we're not perfect. We all commit hurtful acts, violate trust, and hope for forgiveness.

That's simply a fact, and here's another one: Nine out of 10 Americans say that they pray -- at least on occasion. Florida State University psychologist Nathaniel Lambert put these two facts together and came up with an idea: Why not take all that prayer and direct it at the people who have wronged us? Is it possible that directed prayer might spark forgiveness in those doing the praying -- and in the process preserve relationships?

Lambert and his colleagues decided to test this scientifically in two experiments appearing in Psychological Science, a journal of the Association for Psychological Science. In the first, they had a group of men and women pray one single prayer for their romantic partner's well being. Others -- the experimental controls -- they simply described their partner, speaking into a tape recorder.

Then they measured forgiveness. The scientists defined forgiveness as the diminishing of the initial negative feelings that arise when you've been wronged. Their results showed that those who had prayed for their partner harbored fewer vengeful thoughts and emotions: They were more ready to forgive and move on.

If one single prayer can cause such a striking difference in feelings, then what could prayer over a period of time do for a relationship? In a second study, the researchers had a group of men and women pray for a close friend every day for four weeks. Others simply reflected on the relationship, thinking positive thoughts but not praying for their friend's well-being. They also added another dimension. They used a scale to measure selfless concern for others -- not any particular person but other people generally. They speculated that prayer would increase selfless concern, which in turn would boost forgiveness.

And that's just what they found. But why? How does this common spiritual practice exert its healing effects? The psychological scientists have an idea: Most of the time, couples profess and believe in shared goals, but when they hit a rough patch, they often switch to adversarial goals like retribution and resentment. These adversarial goals shift cognitive focus to the self, and it can be tough to shake that self-focus. Prayer appears to shift attention from the self back to others, which allows the resentments to fade. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 06 May 2010 at 7:18pm
Inside a Patient's Room

Hospital chaplains often intersect a person’s life at the time of their most desperate need. An unwed mom watches the scene unfold, as her newborn leaves the hospital with adoptive parents. An elderly gentleman speaks of war’s atrocities witnessed on the battle field, firsthand. Anxious, desperate parents wanting their young child to live, wait desperately for lab test results. Facing what may be the final season of life, saddened by illness, and unrealized hopes and dreams, many simply need to tell their stories.

Walking into patients’ rooms during random visits always demands courage, self-esteem, and a positive outlook, together with a strong sense of spirituality. But chaplains learn early on to overcome a fear of rejection when they initiate a visit, enter a hospital room and experience a patient who opens their heart in a slow but sincere manner.

Some people think it is about religion. But I found that people accept or reject a chaplain’s visit for a variety of reasons. Religion often never enters the conversation. Chaplains are, in most cases, expected to leave that part to the patients. We just carry them wherever they want to go. Sometimes people respond that they are “Okay that way,” which I interpreted as having their own way of meeting their spiritual or emotional needs. For many, loneliness was one of the main reasons to accept, and anger, the main reason to reject a visit from a chaplain.

In the emergency room, when doctors put forth their greatest efforts to save a patient’s life, death is oh so near. How this death, which we always imagine as being a million miles away from us, so close at that moment? I reflect; "Am I in the same room with the angel of death at this very moment?" The reality of death removes all blocks between the chaplain and the patient; it brings us back to our humanness and our primordial state in front of God.

I encounter lonely, elderly men. These were once tough men, brave men; men who fought in our country’s wars. They were hard workers, often at menial jobs done sacrificially to provide for their families. Most never knew how to express their emotions. Many of them, shattered by the horrors from fighting in wars and suffering family tragedies, needed to be heard. It is a privilege to be the one listening to their stories and moved by a compassion that was never before experienced.

It is not often that any of us witness older men shedding tears. In the privacy of our visit, they voiced their doubt, fear and anger. “No one should ever have to see what I saw, what I was involved in. God – where was God then?” My heart would be crying out to God, “How do I respond? What do I say?” They were asking difficult questions that deserved more than a glib reply. I did not possess the words or the compassion in my own strength. I needed to increasingly rely on God in my encounters. I too wondered “why” and felt their fear and frustration. I listened. I know “God works all things for the good for those who love him” (Romans 8:28). Yet, meeting these men and women, voicing their prayers and concerns to God with them, I grieved.

A life-threatening illness grants a saint’s wisdom to the most vulgar person. Not an automatic or an easy transition, but it cultivates the soul gradually, inch by inch. Since the time Albert learned about his cancer, he has been seeing through a different lens; “All my accomplishments, my goals and ambitions meant nothing for me in seconds when I learned that I had cancer.” Lost is the pleasure of health, and the reality of life and death are finally under daylight. The sick person has the longest time in the world to reflect on this.

Anxious and distressed, an old lady complains that the young do not understand the suffering that old age brings. “Why does God, whom we know as merciful and compassionate, let us suffer?” is a common question among the sick. Some patients are angry with God. Their inner struggle covers up the beauty behind the illness. Yet, it is not ours to correct anything too fast. Their feelings are precious. Acceptance of God’s will can eventually follow the anguish, uneasiness and questioning in the beginning of illness.

To say that life sometimes hurts and is often unfair is an understatement. And it does not satisfy the “why” questions. Facing what is a major fear of all people, the loss of all we hold dear – abilities, youth, dreams, beauty, wealth, pride, fame, life itself – we can only listen.

They see with the eye of certainty and I come to understand with them, that our bodies are prone to separation and death; and the pleasures of this world do not continue. This warning is very bitter and painful at first, yet then it becomes beautiful. We should remember that we are mortal; we have a duty in life and we should prepare well for the next life. It is said that a good friend is harsh but honest. So is illness, it seems.

Sometimes being around patients’ sadness, fear and hopelessness day after day is depressing. But the most draining encounters are with the ones who have turned completely away from God. I honestly grieved for those, who in their times of terrible tragedy, seemed to feel no need for God.

Amidst the dark thoughts, I hear a patient reminding me that life is not only about sickness, but it is a reflection of God’s beautiful Names in miscellaneous ways. I happen to see only the sad part of patients’ life stories, as a chaplain, but that is not all. “Just as, through hunger, you learn of His Name, the All-Providing, so too through your illness, you come to know His Name, the All-Healing.” Thoughtful as he is, Jack says: “I might have cancer now, but I appreciate life in general; there is so much that I am thankful for. Just one big thing that I learned from my sickness: I never thought that I took life for granted. But now, I understand that I did.”

Arthur Frank, a former cancer patient and the author of At the Will of the Body, says there is a problem with the view that physical recovery is the ideal ending of illnesses. He asks “if recovery is taken to be the ideal, how is it possible to find value in the experience of an illness that either lingers on as chronic or ends in death?” Along the way of a health problem, there is the opportunity for spiritual transformation and renewal. This renewal, as a result of physical illness, is the ideal. Either an illness ends with death or not, but one should be aware that there is more than pain that one can receive from illness. From Job we learn, “Shall we accept good from God, and not trouble?” (Job 2:10).

I feel that this man who became poor-looking and weak in the hands of his illness was one of the fortunate ones, as he benefited from this gift of his serious illness. While some of his fellows become neglectful and forget God Almighty through the calamity of good health, this man’s long talk was only about God’s beautiful Names. His illness is good health while for some of his peers good health is a sickness.

Listening to patients is the most valuable gift that one can offer them. Asking questions to make patients talk is one major task of a chaplain, and preaching is not a way to reach out to them without truly understanding their problems. Who would care to listen to any advice without given the right of being heard? As I listen to the words of wisdom pour out of this very old man, he reprimands me and says “You’re the one who should be preaching to me, but here I am preaching to you.” Yet I smile at these words of comfort about God’s love and our need for Him. And I remember the verse: “Those who say when afflicted by calamity: “To God do we belong and to Him is our return” (Qur’an, 2:156). -

Posted By: a well wisher
Date Posted: 25 May 2010 at 3:41pm
Accepting Death and Dying
Modern medicine whispers to us something we prefer not to admit that we like hearing. Softly it soothes our fears by implying that death is unnatural. Death as unnatural has become a truism in our culture that does not need a proof. It does not fit with our image of our worth, and thus is a tragedy at best, a travesty at worst. To conquer death is part of modern medicine’s mission, although no one would admit to this. Of course it is ironic that in the age of biology, where death is understood as part of the life cycle, we secretly, or unconsciously, believe in an immortality not to be attained in an afterlife or a different bodily form, but rather in this life, with our own bodies that we already possess. Like the character in Shakespeare’s “Measure for Measure,” we hold that a lived life, no matter how badly it is lived, is better than any death. This “kneaded knot,” as the human flesh is called, should not cease to be the beauty that it is.


While modern biology has enshrined death as part of the cycle of life, our perception of our place in history makes it an affront to our sensibilities. Thus, death is hardly allowed any space in our world. Not that we do not know that it is coming, but we act as if it will never come. The very form in which we have shaped our existence now presupposes its absence. In this sense, we are at a unique moment in human history: death might be everywhere, but it is always something that happens to others who are not as careful as we have been so far. Collectively, we insist on structuring our lives as if death has no bearing on it. Death, in this sense, is not even a metaphysical problem any more.

Life to us is not infused with the overwhelming presence of death, and so death does not cast a shadow over our lives. Life no longer reminds us of death. None of us would echo the words of Purcell’s “Funeral Mass for Queen Ann” and declare that in the midst of life we are in death. In the midst of life we are in life.

Thus, to speak about death and life after death as presented in an old text, a pre-modern text –  the Qur’an  – is to try and imagine a world in which the reality of death was the only certitude and the only predictable element in human life. This is almost impossible for us to envision, for death in this form does not exist for us. To us, death is always an accident having no independence or reality. Ontologically, death does not exist, for it is no more than the result of a germ, a car accident, or aging mitochondria. If only we fiddle enough with the gene responsible for aging, we will have life eternal. If only we had enough antioxidants in our cells! As such, we do not concede a place to death; however, we all seem to die despite ourselves.

It is thus inescapable that when we speak of death and the afterlife as the ancients spoke of them, we often sound absurd, as absurd as talking about devils and demons as if they were real. The only way to speak sensibly of death and life after death as such is to treat them as historical topics instead of ontological realities. To come face to face with how the ancients saw death is invariably amusing to us, as we are amused when we admire the pyramids and the mummies. Had the ancient Egyptians known what we know, they would not have lived their lives so absurdly.

But an historical investigation can only take us so far. Perhaps we ought to add another dimension in an attempt to situate ourselves in their place. A good place to start a dialogue with the ancients is to admit the similarity between our predicament and theirs. Thus despite the apparent differences in our attitudes to death, there is a shared predicament that makes us both alike. We deal with death by denying its existence; they dealt with it by making it the only constant. It is not that we are any more rational than they were or that we have solved the riddle, for modern medicine is not helping us any more than mummification helped them. Yet we are not willing to give up antibiotics any more than they were willing to give up mummification. The inequities they visited upon their corpses in order to mummify them are matched with our willingness to let the knife of the plastic surgeon visit our living bodies to keep ourselves forever young.

This difference is not one of superiority, for our presumed correct understanding of what death is has not reconciled us to it, just as their faulty understanding of death did not mean that they were less able to enjoy life and its beauty. Our faith is pinned on modern medicine and its promises; theirs was based on mummification or any other salvific promise and the power inherent therein to ensure a resurrection of the body. In many ways we have conquered religion by making all of its promises real and visible in this life.

Ultimately, no matter how much we analyze the understanding of death in rational terms, we will not understand  unless we also imagine death as a reality and accept it as a  necessary consequence of life.

Walid Saleh

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: searching
Date Posted: 04 June 2010 at 4:50am
Thank you for this post, sister. I will take the time to read through all of the articles you so kindly posted. I am interested in the Black Seed oil. I saw it in an Islamic bookshop that also sells other Islamic products including modest clothing. I have huge problems with inflammation in my knees and even blood tests show inflammation, though not autoimmune.

It's amazing what prayer and even other human beings can do to promote healing. Having caring family around a patient can make a huge difference for the sick. Faith and hope can also really promote healing.

But what I want to know is why God would let one person survive and another suffer? Why would he make the one suffer and pass away, leaving children behind? God is so powerful so why can't He cure more people? Is it that He chose for them to have cancer, or just didn't cure it? And if He loves us so much, why not help us with this type of suffering? I do all I can to help my patients get well but I don't really have the power to heal them. If I did, I would. I need help and guidance with this. It has always been a tough thing for me to understand and has led to my own faith wavering at times.


Posted By: OneFaith
Date Posted: 04 June 2010 at 6:38pm
I haven't read it completely yet, but I just loved it! God bless and heal US ALL!

17:36 And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.

Posted By: Al-Cordoby
Date Posted: 05 June 2010 at 12:22am
Originally posted by searching

But what I want to know is why God would let one person survive and another suffer? Why would he make the one suffer and pass away, leaving children behind? God is so powerful so why can't He cure more people? Is it that He chose for them to have cancer, or just didn't cure it? And if He loves us so much, why not help us with this type of suffering? I do all I can to help my patients get well but I don't really have the power to heal them. If I did, I would. I need help and guidance with this. It has always been a tough thing for me to understand and has led to my own faith wavering at times.

This world we live in is not a final destination

It is a transition phase

Life is similar to a test, an exam which starts from the age of puberty till the last day in each person's life. To try to respond to your question, there are several factors involved:

1- Free will: God gave us free will. Some people fall ill with serious health problems due to the misuse of their free will. Drug addicts for example, alcoholics, ... etc. harm their selves with the lifestyle they freely choose to follow.

2- Injustice: The health condition of some other people may deteriorate due to injustice committed by others, like for example a person who drives while drunk, and causes an accident where other innocent people are harmed.

3- Environmental Problems: We are damaging our own environment with some of our actions, and recent years it seems this has lead to an increase in cancer patients. Again this is our mistake and an issue which we need to fix

In addition, there are other cases where illness can affect people for none of the above causes, like for example when some people are born with genetic problems which they inherit from their parents. Some people are cured and other aren't. And this is part of each person's test in life. We may not understand the wisdom in each case, but as this thread illustrated, there are many cases which are cured through prayers, and through faith.

We do our best in life, and deal with the problems we face in the best way we can, including seeking cure from illness, but at the end it is God's decision who will be cured and who won't.

Illness is one of the factors which lead human beings to the next life, as no one is Eternal. Caring for those who are ill is a sign of mercy in the heart, and as God commands us to take care of parents, He also commands us to care for those who are ill.

Think Win-Win for a better world for all... - My Blog - Muslim Heritage

Posted By: searching
Date Posted: 05 June 2010 at 2:10am
Throughout my life I haven't understood how when things are good, people are "blessed" by God. I'm not just talking about Islam's perspective on this. For example, "God blessed me with a healthy child." But what about the truly faithful people who pray and live their lives according to God's rules but have a child who is sick, who suffers and maybe even dies. Are they too blessed? Should they thank God for this? And why would God bring such suffering upon innocent people who worship Him? Why not let them be and test those with no faith? I really struggle with this.


Posted By: Al-Cordoby
Date Posted: 05 June 2010 at 5:06am
Originally posted by searching

Throughout my life I haven't understood how when things are good, people are "blessed" by God. I'm not just talking about Islam's perspective on this. For example, "God blessed me with a healthy child." But what about the truly faithful people who pray and live their lives according to God's rules but have a child who is sick, who suffers and maybe even dies. Are they too blessed? Should they thank God for this? And why would God bring such suffering upon innocent people who worship Him? Why not let them be and test those with no faith? I really struggle with this.

A believer should thank God under all conditions

When someone goes through a health hardship, he/she thanks God for His many other blessings and at the same time asks Him for good health

God tests
all people, those with faith and those without faith. In some cases, a hardship can be a reason for someone without faith to search for God, and this becomes a reason for his/her guidance. In this case, it's a blessing in disguise, as it leads to a happy eternal life in the Hereafter

You may wish to look at this similar Q&A for more details: -

Think Win-Win for a better world for all... - My Blog - Muslim Heritage

Posted By: a well wisher
Date Posted: 05 June 2010 at 9:27am
Originally posted by searching

Thank you for this post, sister. I will take the time to read through all of the articles you so kindly posted. I am interested in the Black Seed oil. I saw it in an Islamic bookshop that also sells other Islamic products including modest clothing. I have huge problems with inflammation in my knees and even blood tests show inflammation, though not autoimmune.

Hello Sister Searching
I am sorry for the late reply but my internet connection is giving me problems at the moment and I hope I can type out my replies to you Insha Allah...I will type them in parts so that atleast I can respond to some of the things
Sister if you can please mention your diagnosis then maybe I can help you with it...PM me the details insha Allah...Black seed according to the Prophetic tradition does hold immense healing is good for inflammation as do try it out but start of with a small dose like a teaspoon a takes around a week or two to feel the difference but some people may get dizzy and have to reduce the dose but Insha Allah I hope it works for you...May Allah grant you good health Aameen...My mother has a knee problem as well....she was diagnosed quite a few years back with villonodular synovitis but she refused to have surgeries...Masha Allah she is quite strong and tred out several things that with God's mercy helped her alot...One thing you can try out is to soak your feet in warm water containing rock salt for 15 -20 mins helps with the circulation and inflammation....Also there is this plant in Pakistan called neem tree  (Azadirachta indica) which is very good for inflammation....currently she is using  herbal medicine made out of it and it helped her alot ...I think California might have these trees...ask around and let me know Insha Allah.
I hope you don't take pain killers on a regular basis  or anything...Don't use NSAIDs for longer period of time...If possible try to find healthier alternatives...May you fully recover from all that ails you Aameen..
Take Care and God Bless You

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 05 June 2010 at 10:01am
Originally posted by searching

But what I want to know is why God would let one person survive and another suffer? Why would he make the one suffer and pass away, leaving children behind? God is so powerful so why can't He cure more people? Is it that He chose for them to have cancer, or just didn't cure it? And if He loves us so much, why not help us with this type of suffering? I do all I can to help my patients get well but I don't really have the power to heal them. If I did, I would. I need help and guidance with this. It has always been a tough thing for me to understand and has led to my own faith wavering at times.

I myself have struggled alot with those questions esp when I decided to pursue Medicine so in a way I can fully sympathize with you...but I'll copy some perspectives so if you would kindly consider them then maybe you can get some of your answers Insha Allah...
Life is a cacophony of trial and tribulation...God has given us so many gifts and blessings that we simply cannot count them all. One of His most awesome blessings to us is our health - both good and bad. Disease does not prove the non-existence of health altogether nor decay the non-existence of body. It is an extraordinary blessing when we are healthy and it is also an extraordinary blessing when we are ill. So how can these two opposite statements be true at the same time? After all, to be sick can be a very difficult trial, (although it may be a source of many blessings - blessings in disguise at that!) whereas to be healthy is comparatively easy to bear. Sometimes Sickness wakes people up from heedlessness, guides them to give up their sins, makes them think about the Hereafter, leads them to pious foundations; makes them more thankful to Allah, and teaches them the necessity of taking better care of their health and making better use of their life - something they didn't realise before - teaches them to understand other sick and other people in pain better, to feel sorry for them and to help them; and raises their ranks and degrees higher in the Hereafter.Allah  created suffering and heartache so that a joyful heart might appear through its opposite...Hidden things become manifest and known to us only by means of their opposites.
Trials and tribulations is not an end on itself. It is a temporal event and a part of a process beyond which lies the reality of something good and desirable.

Though calamities may hit a believer as a surprise, the reality is that by virtue of being a believer one is supposed to suffer. If a believer understands the Islamic philosophy that this life is a testing ground, then he should realize that this philosophy will be implemented for him in practice while he lives in this testing ground, and not after he dies. Tests are not just limited to see whether one performs the rituals or not. His belief and commitments to Allah (swt), and his focus in the Hereafter will be fully and thoroughly tested with calamities and afflictions to gauge the depth of his faith in his heart.Allah, may He be glorified, says:
Ye shall certainly be tried and tested in your possessions and in your personal selves. (3:186)
Do men think that they will be left alone on saying “We believe” and that they will not be tested? (29:2)
Be sure We shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil); but give glad tidings to those who patiently persevere. (2:155)
The punishment in the Hereafter is much severe – in fact unimaginable from our worldly perspective – than any affliction one can face in this world. Therefore, when Allah (swt) loves someone and intends for him or her to go to Paradise, He wipes out his sins and mistakes and rewards him highly by putting him to afflictions in this world
Therefore, no matter how difficult one’s situation is or how sever his sufferings, he should have absolutely no doubt in his mind he has the ability to deal with the trial. Allah (swt) is Just, and every affliction that He tests his faithful servant with, there is always two viable outcome for him: passing the test with success and thus earning Allah’s good pleasure, or failing it.
The believers should know it for fact that Allah (swt) never puts any burden on a soul that is beyond its ability to bear
On no soul doth Allah place a burden greater than it can bear. (2:286)
On no soul do We place a burden greater than it can bear: before Us is a record which clearly shows the truth: they will never be wronged. (23:62)
No burden do We place on any soul but that which it can bear. (6:152)
And those who believe and do good – We do not impose upon any of them a burden beyond his capacity. (7:42)

Is there any achievement without an effort or any fruit without labor? The obvious pattern that we see in our human experience is that those who work hard and go through the process of struggle are rewarded with success in this materialistic world. The greatest reward of everything that one can imagine is Paradise. In fact, the bliss and happiness in Paradise is so great that one cannot even imagine it (32:17). How can then one expect that he will achieve this greatest success without him being thoroughly tested to see if he qualifies for it?
One should not think that following the rituals, such as making salat five times a day, is enough test for him. The external rituals that we do and the laws of the shari’a that we observe returns immediate benefit to us as they bring peace and happiness to our families and provide us with a healthy social and moral society in which to live and prosper. Thus, one should not expect that observing Allah’s commandments and reaping these benefits in turn is the only tests. The real test is the test of the heart where faith lives, and that is tested with affliction and hardship to check if the faith and trust in Allah is firm and well-rooted or is it weak and superficial:
All living creatures will die to pass the inheritance of this world to the next generations, and with the exception of a few cases, death will come through one sickness or another. This is a reality that all have to accept. No matter how virtuous one is, he is not exempted form sickens and disease. We know the examples of many Prophets who suffered from sickness, such as Prophet Job who suffered from severe skin disorder for years. Prophet Muhammad (p) himself suffered from sickness. 'Aisha, one of his wives, said: “I never saw anybody suffering so much from sickness as Allah's Apostle.”[6] For a believer, suffering from sickness is not just a reality but also a philosophy that comes with blessings. He knows that Allah (swt) in His mercy will expiate some of his sins if he remains patient through it.
 The Prophet (p) said:

No Muslim is afflicted with harm because of sickness or some other inconvenience, but that Allah will remove his sins for him as a tree sheds its leaves. (Bukhari)

Aminah Assilmi, a convert to Islam, mentioned about a person who died of cancer. He was only 20 years old, and yet she was dazzled by this young man’s faith and love of Allah in the midst of suffering. She wrote: Shortly before he died, he told me that Allah was truly Merciful. This man was in unbelievable anguish and was radiating with Allah’s love. He said: “Allah intends that I should enter heaven with a clean book.” His death experience gave me something to think about. He taught me of Allah’s love and mercy.
It is Allah s.w.t. who is our Creator and it is He in His Perfection and Wisdom (as well as with all His other attributes) who 'runs the show' shall we say. Absolutely nothing can occur without His permission. When He, in His perfect wisdom, decrees good health for us, then we will be healthy. When He in His perfect wisdom decrees ill health for us, then we will suffer from illness. Good health is truly a wonderful blessing and we should be grateful when Allah s.w.t. decrees that for us. It is an honour. But then ill health is also a marvellous blessing. If a sick person can still remain grateful to Allah s.w.t. through the course of his or her sufferings, trials and tests of illness, and still not oppose his or her destiny and endure patiently, then there will be many rewards and recompenses for them. Their sufferings will be rewarded with spiritual honours and gifts of forgiveness.
It's the same with death, it's a joyful occasion-the reunion of a loving friend after a long separation (i.e., meeting our Maker).
The Holy Qur'an makes it very clear that our origin is from Allah s.w.t. and ultimately that is where we will be returned:
"To Allah we belong, and to Him is our return"
For a muslim death marks the transition from one state of existence to the next.Islam teaches that life on earth is an examination-the life to come is the eternal abode where one will reap the fruit's of one's endeavours on Earth.Death is therefore not to be resisted but when it happens it is to be accepted as part of the overall divine Plan.It is they who radiate a faith in everlasting life which in its turn takes away the sting from ill health and death and enables us to view life with a sense of ease." .So life is a gift -- a trust from Allah s.w.t. Our bodies and our lives belong to Him. Therefore, as trustees, we are required to take care of our bodies, protect our bodies from all adversities and guard our lives under all circumstances, until the appointed hour of our transfer to the other world comes from Allah.Allah
s.w.t. has created all of creation out of His Mercy (Rahmat) as a manifestation of His glorious name 'al-Rahman' and so no matter what one's destiny is, whether it be health, sickness, wealth, poverty, etc., etc., there is Mercy and Wisdom in it.The French philosopher Montaigne said:
"A person is not influenced by what happens as much as he is by his opinion regarding what happens."
 Prophet (bpuh) supplicated: "O' Allah, make me pleased with your decree, so that I may know that whatever has befallen me was not meant to miss me, and what has passed me by, was not meant to be in my lot."
If a person chooses to remain blind and therefore refuses to benefit from the many "blessings in disguise" that are given to us, then the seeds of his or her own discontent have been planted. What kind of a plant could possibly grow from those seeds? Think about it . . . self-pity and anger are both poisonous. All that could ever grow from those kinds of reactions to suffering is abject misery and sometimes even a desire to end it all.
One always has the privilege/obligation to choose one of the two alternatives - one of the two divergent roads...To be miserable and unhappy because of self-pity or angry over something that one have no control over is not only futile but a complete waste of time. Putting your full trust in the Maker brings ease even in hardship... 
Only those who are patient shall receive their rewards in full, without reckoning.  (Qur'an 39: 10)
And indeed the Hereafter is better for you than the present [life of this world].     (Qur 'an 93: 4)
Therefore there is a secret to guide one in this life----and that is to know the triviality of this world.

Take care and God Bless

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 05 June 2010 at 10:54am
How to Overcome The Emotional Aspect of Disease
When serious disease strikes, most think of its physical effects. But every illness, every disease has an emotional aspect, too. Emotions influence how people react to the news, their resolve to fight disease, and the extent to which they recover from it or learn to live with it.
“We are psychological beings. Dealing with job loss, relationship loss, death of a loved one, all these have physical consequences, affecting our sleep and our eating habits. In the same way, we respond psychologically to physical illness.”People may go through shock, denial, anger, grief or fear when diagnosed with a chronic or life-threatening illness.How quickly people sort through these emotions depends on the person – on his or her attitude, family structure, support system, spirituality and cultural beliefs.
All chronic diseases and terminal illnesses generate emotional responses.It manifests itself in different ways. One patient doesn’t want to deal with it or talk about it, the next person drowns in sadness,Medical specialists like oncologists are trained to combat physical, not emotional, illness,  “We focus on the physical aspects, the tumor size and shrinking it.”

A line cannot be drawn between body and mind.Fear and grief are the two most common emotions. Fear is based on anxiety about the unknown.The fear component subsides faster than grief.Fear and anxiety can lead to depression. Depression is common in older adults, and even more prevalent among those with chronic disease, “In cancer patients, it’s two or three times as many.” This is particularly true for those dealing with multiple issues. Patients undergoing chemotherapy, for example, may be nauseous, exhausted, in pain, anemic, unable to sleep or eat and have low self-esteem.

“Mood can be a big barrier to health, affecting ability to focus on daily tasks,A patient may need medication or counseling for anxiety or depression before he or she is able to deal effectively with a physical illness or chronic condition. “They feed off each other,” . “It’s hard to follow through with a treatment plan if you’re fatigued and hopeless.”

Depression is also linked to chronic pain. “Depression, negative emotions, anxiety dramatically increase how we experience pain.Chronic pain is associated with 30 to 60 percent of illnesses. Yet pain often is not the main issue, particularly among those who have a terminal illness.“It’s about acknowledging what’s important in life and communicating as honestly and as openly and with as much sensitivity as possible.If a doctor meets with a patient who has advanced disease, he spends time exploring the person’s values and beliefs. “What’s important to you? What are the things that bother you the most? How can we help you tend to those things? Ask a lot of questions, and  listen.
By relieving the emotional pain, the physical suffering diminishes... patients are able to switch their frame of reference and move on with their lives.A chronic or terminal illness scars a person’s psyche. “Some people have an innate ability to deal with it and some people don’t ever learn. The first step is acknowledging that it exists. Grieving is one way the psyche adapts. It’s normal and healthy.”

At each visit, asks patients about two emotional clues: Sleep and sadness or anger. Also arrange a meeting with a psychologist, who can help the patient express and cope constructively with feelings.
“It’s OK to be angry, to doubt God,” but it’s destructive to remain that way or to refuse food, quit school or work, isolate from friends or hurt yourself or others. “It takes a lot of gentle coaxing to allow the person to work their way out of a harmful mechanism and learn more positive coping skills.” Patients deal with serious illness the same way they deal with any big or bad news, like unemployment, divorce or death of a loved one. They don’t necessarily follow stages of grieving. “Each patient reacts differently. People do things their own way,”. “Most people, however they cope, sooner or later do cope.” “They may be tired of telling their story, they may be tired of the shock, tired of the sympathy and condolences. Patients often strive to say, ‘Listen, I know I’ve got this problem. I don’t need to hear you tell me ‘Oh, that’s so terrible.’ I just need some help to get on with my life.’ Yet talking helps many people,  “The more you can talk something out, the more you can cope. Sharing what you’re feeling makes it more real and puts it into perspective so you can deal with it better.” Support groups offer a good venue for that communication. “It helps the person know others have the same experience. You find out you’re normal in what you’re doing and feeling,” 
“Until you’re the person who’s going through it, no one can know how scared you must be.”. Some may benefit by a referral for counseling. Others may find peace in prayer. The key is to recognize individual differences and needs... “Be fluid, flexible and aware that it changes. Do what works for them.”“If you don’t know what you feel, how can you deal with it? People who seek solace in some form of spirituality have an easier time, just like people who have a strong support system.”
An optimistic attitude is imperative.Neither a diagnosis of chronic illness or age is a sentence to what the future holds. But it creates challenges. Challenges can be overcome or at least met.”People who take an active role in their health tend to do better.Those with degenerative illnesses may feel they are burdens on their families if they cannot contribute financially or participate in household chores. Family members can let the patient know that he or she is still valued and has accomplished much, even if capabilities have diminished.
 “Dignity is the underlying issue.“If they walk in with an attitude that says, ‘OK, what can I do about this?’  They’re going to be fine,” . “If someone has a negative attitude, feels victimized, doesn’t want to address the problem and fights the very things that can help, that person is not likely to do well.”

Acceptance, optimism and hope propel patients. “Faith and prayers create a sense of hope, dignity, a spiritual dimension.

One of the foremost experts in psychology of our time, Dr. Carl Jung, mentioned in his book The Modern Man In Search Of Spirit:

"Over the last thirty years, people from all over the world have come to me seeking advice. I treated hundreds of patients and most of them were middle-aged, or more than thirty-five years old. The problem with every one of them returned to one issue seeking refuge in religion, and by doing so, being able to have a perspective or outlook on life. I can reasonably say that every one of them became sick because they missed out on that which religion has to offer to the believer. And the one who does not develop a true faith cannot be healed."

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 30 July 2010 at 10:45am

The Relationship between Stress Cognition and Religious Beliefs

Stress is defined as the outcome of the cognitive process through which a person interprets and attaches meaning(s) to an event. Selye (1974) explains it as being the negative or positive cognitive appraisal that causes the individual to perceive an event as stressful. Based on the outcomes of the cognitive appraisal, Selye distinguishes between two types of stress: a) distress or pathogenic stress “which goes beyond people’s optimum arousal point so that performance and health deteriorate” is the optimal amount the individual requires to stimulate physical and social functioning (Selye 1980). The individual may interpret a stressful event as an opportunity, a constraint, or a demand on higher desires (Schuler 1980, 189). Thus the same event could be perceived as an opportunity by one person or as a demand or constraint by another person depending on whether the appraisal is positive or negative. The determinant factor, however, is the individual's needs, values, and desires. While evaluating a stressor, the individual not only considers the objective environment but also predisposes other personality variables as inputs to information processing.

The purpose of this paper is to: a) develop the theoretical foundations of the interrelationship between stress cognition and Islamic beliefs; b) present a stress cognition paradigm that explains the moderation function of certain Islamic beliefs; and c) incorporate certain Islamic beliefs in the appreciation of the cognitive techniques of stress management. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 11 August 2010 at 10:35pm

In the Shade of Ramadan: A Time for Healing

An  excellent video clip by Sister Muslema Purmul that explains how we can utilize the month of Ramadan to heal and help ourselves... - &
(About 9 mins) -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 22 September 2010 at 3:31am
Prayer, the Most Powerful Healer

By Karima Burns, MH, ND

"Pray to me and I will hear your prayer"
the Koran says (40:60).

"Say Du'a for the Palestinians" an Islamic human rights organization pleads.

"Say Du'a for me." Your friend pleads as she goes to interview for a job.

Muslims are accustomed to using du'a and prayer in a number of situations mentioned above, but often forget the power of prayer in healing. One is more likely to drink some herbal tea or take an over-the-counter medicine than to be found making du'a for their health and one is more likely to think of offering a pot of soup to their friend rather than offering a du'a for their recovery. However, modern studies have shown that prayer can be a powerful healer in itself and can also increase the healing power of other medicines.

The Koran and Hadith guide us in offering two kinds of prayer for illness, one can be offered anywhere and the other must be offered in person. Prayer that is offered at a distance is called du'a or supplication. Allah says, "Oh ye who believe! Seek help with
perseverance and prayer: for God is with those who patiently persevere
(11:153)". Allah the Exalted, has said: "And your Lord says: Pray unto me: and I will hear your prayer" (Koran 40:60)

In the Hadith of Bukhari A'isha reported, "When any person amongst us fell ill, Allah's Messenger (SAWS) used to put his right hand and then say: O Lord of the people, grant him health, heal him, for Thou art a Greet Healer. There is no healer, but with Thy healing Power one is healed and illness is removed." The "Fatihah" is the most common recitation for healing, and is the recommended incantation if a person does not know the correct supplication for a particular illness.

Although healing with prayer has not been given the same professional status in modern medicine, it has, however, been recognized as a significant healer. Healing with prayer has been studied at Harvard Medical School as well as hundreds of other schools. In one study presented at a Harvard conference, 406 people were studied. Half of these were prayed for and half were not. The results of the study showed that in of the criteria for improvement in the study, that all the subjects being prayed for improved on all eleven measures. Even more astounding to the researchers was that the people praying also improved their health in 10 of the 11 criterion categories.

Furthermore, researchers confirm (what we know to be obvious as Muslims) that either method of prayer is effective. In his book, Reinventing Medicine, Larry Dossey, MD, says "Researchers have diligently looked for some sort of subtle energy that connects distant individuals when thoughts are communicated ... or when prayer affects the body of someone far away. Yet there is not a shred of evidence that such (measurable) energy exists." Researchers have thus concluded through testing that these prayer events do not have a "carrier" like a telephone cable or a satellite wave. So in passing a prayer to someone its strength is not affected or lost by the distance. This means prayer is also unaffected by time or space and thus their result is immediate. Researchers have dubbed this phenomenon that Muslims call du'a or ruqya, "non local healing", and have recognized it to be unaffected by time or space.

So how can prayer heal a person? Henri Bergson, a prominent medical researcher has concluded that (what he calls) "the mind" does not need help to go anywhere. Since it is already everywhere, it has no need to "go" or be "sent" and therefore needs no sender or carrier. He explains this by saying that the brain does not produce the mind, but interacts with it. He provides a crude analogy with the radio and radio waves. We know that the radio does not produce the waves, it only detects and transmits them and filters them. In the same way, when we heal with prayer, we are simply reflecting attributes of Allah and transmitting healing that has been given to us through Allah. And just as the radio stations are always playing even if you have the radio turned off, so is Allah transmitting healing and blessings upon us every moment - we need only to "tune in" to this bounty with our prayers and du'a and we can receive all the benefits we are promised.

With adverse reactions to drugs causing more than one hundred thousand deaths a year in US hospitals (this is equivalent of having a passenger jet crash every day), one should not rule out prayer as at least a supplemental healer. Larry Dossey, MD quotes in his book "An internist always looks internally inside the patient for the origin of the problem, in the present moment. A eternist looks at all of time and space, both inside and outside the patient for solutions." In light of the fact that Muslims are promised "eternal life" we should encourage more healers to become "eternists" and hope that in the future more doctors will take into consideration the spiritual health of a patient as well as pray for their patients.

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 30 September 2010 at 7:08pm
Bedside Manners: The Broken Spirituality of Contemporary US Medical Practice

Doctors aren’t spending nearly enough time listening to and getting to know their patients. I recently told a disbelieving younger friend about the late Dr. Michael Halberstam, my doctor in Washington DC during the late 1970s. Dr. Halberstam would spend the better part of an hour in the course of my annual checkup to ask lots of questions and take detailed notes for my file. Only after the interview was completed would he begin to examine my body. First, he wanted to know about my life.

In a - piece for The New York Review of Books last November, Dr. Jerome Groopman writes movingly about the breakdown of careful medical discernment and individual attention to the sick.

Groopman notes how so many of the things that matter to good medical practice, all of which involve time and attention, are today unlikely to be compensated under the system of “Relative Value Units” by which almost all physicians are now paid:

There is a compassionate, altruistic core of medical practice—sitting with a grieving family after a loved one is lost; lending your experience to a younger colleague struggling to manage a complex case; telephoning a patient and listening to how she is faring after surgery and chemotherapy for her breast cancer; extending yourself beyond the usual working day to help others because that is much of what it means to be a doctor. But not one minute of such time may be accountable for reimbursement on a bean counter’s balance sheet.
“Wrongly relinquishes the soul”: this clearly isn’t normal physician-speak, but then Jerome Groopman is no ordinary physician. He is an old-fashioned humanist who is willing to acknowledge the deep mystery at the heart of the human being in which body and spirit are intertwined. This is not quite the same as the celebrated “mind-body problem,” although that interface is another great mystery. The spirit-body connection is one that almost everyone acknowledges to be real but that almost no one can pin down.

Attending family members and friends and nurses can often pinpoint, for example, the moment at which the dying person lets go and releases her spirit. Even before then, among those who are at some risk of dying, family members and medical personnel commonly acknowledge the importance of a spiritual will to live in determining whether a given episode of illness will lead to death or to a rebound into active living.

So strong is the spiritual dimension in healing that significant religious movements—Christian Science and (to some extent) Religious Science and Dianetics/Scientology—have grown up around it. Because these movements (along with faith-healing proponents within traditional Christianity) so often take the extreme position of denying the power of bodily illness altogether, sober realists and an overwhelming preponderance of scientifically-trained people, including doctors, have been inclined to move to the other extreme and to insist that - pneuma (spirit) and - psyche have nothing at all to do with - soma (the body).

Hospital-based chaplains and pastoral counselors come up against a fairly brutal form of scientism all the time. In many health care institutions, these people are barely tolerated. They are pointedly not invited to participate in rounds or in patient evaluation sessions. I recall how, as a first-year seminary student doing what is called “supervised ministry” at a New Haven mental health hospital, I was somewhat shocked to see how patients’ behavior was interpreted purely in terms of reactions to their medications, whereas I could see plainly that many of these same patients were responding to the presence or absence of human connection—visits and phone calls from loved ones either made or not made, friendships with other patients either formed or broken.

It is not at all my intention to represent contemporary physicians as soulless robots. I think a great many of them recognize that the quality of their practice would rise appreciably if they were allowed to spend even a tiny bit more time with each patient. But as they and we all know, the economics of health care today militate in the other direction: towards even less time per patient “visit,” and towards even more aggressive mechanization of what Groopman calls the medical assembly line.

If there is any hope for positive change, however, it may just come from this same intense economic pressure to cut costs. I say this because of assembly-line medicine’s dirty little secret: misdiagnosis. Someday someone is going to figure out that the aggregate cost of widespread misdiagnosis is greater than the aggregate cost of allowing a bit more of that precious private time between doctor and patient. Until that day comes, religious people who grasp the spiritual dimension of healing should be as vocal as possible about the urgency of doctors spending real time with those who are ill. And let the healing begin! -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 26 October 2010 at 10:59am

Listening and Supporting: The Spirituality of Nurses

In research I conducted in a neonatal and adult medical intensive care unit at a large academic hospital, nurses gathered information about patients’ religious and spiritual backgrounds through nursing assessments they completed when patients were admitted to intensive care. They offered the services of the hospital chaplain as needed, especially if there were difficult decisions to make and in end of life situations.

Outside of these formal channels, families regularly initiated conversations with nurses about prayer, God, and spiritual and other rituals that might help their loved one. Many Americans draw on spiritual and religious beliefs to cope when a loved one is ill, both to try make sense of illness and to hope for recovery. Large numbers of Americans pray, and a - recent survey published in the Archives of Surgery reported that close to 60% of the public and 20% of medical professionals think someone in a persistent vegetative state can be saved by a miracle.

In the neonatal ICU, it was not uncommon to see signs of families’ prayers and hopes in the New Testaments, Qur’ans, and Catholic medals actually in bed with the babies, in plastic bags labeled with their names. Families invited nurses to attend related rituals that took place in the intensive care units, and Catholic nurses sometimes agreed to serve as godparents for Catholic babies baptized in emergency situations.

The nurses I interviewed responded to family-initiated discussions about spirituality and religion more than they started them. Some stood quietly with patients and families when they were invited to pray, while others worked to support families when families talked about their spiritual or religious beliefs. Nurses negotiated their own comfort levels in such situations, striving, as a group, to care not just for their patients’ physical conditions but to support their psychological, emotional, and spiritual well-being—even when that spirituality was different from the nurse’s own.

Attention to spirituality is not uncommon among nurses. A - recent survey of 299 nurses working at a university hospital found that 84% think there is something spiritual about the care they provide (in comparison to 24% who think there is something religious about the care they provide). Only 4% think that promoting spirituality is at odds with the real purpose of medicine.

Issues related to spirituality have long been a part of nursing curricula, with introductory textbooks often devoting a chapter to spirituality, and related topics being covered in chapters about caring, cultural diversity, grief, health promotion, and other topics. Upper-level courses also take up these themes, focusing more on spirituality (or that which gives people personal meaning) than on religion, defined in terms of religious institutions. Ethics codes, like the - Code of Ethics for Nurses of the American Nurses Association , emphasize the importance of patients’ spiritual well-being and the - NANDA International , which develops language around nursing diagnoses, recognizes three diagnoses related to spirituality and spiritual distress.

In medical and broader public discourse about religion, spirituality, and medicine, it is important not to overlook nurses’ support for the spiritual well-being of the patients and families in their care. While physicians and hospital chaplains talk with patients and families about these issues, it is nurses who are consistently at the bedside when the chaplains and physicians leave, listening and supporting. The majority of nurses do just that, listen and support. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: searching
Date Posted: 28 October 2010 at 1:33am
Being a respiratory therapist, I often work with the sickest patients in the hospital.  It does give me the opportunity to really connect with people, sometimes patients and sometimes their families when the patient can't communicate.  I really enjoy it.  It can be draining at times but I love to help people.  


Posted By: a well wisher
Date Posted: 09 November 2010 at 7:47am
Masha Allah thats great Sister Searching.May Allah reward you for helping these patients.I really owe alot to all the respiratory therapists who worked with my brother during his COPD exacerbations...I am very grateful for the moral support they provided at that critical time...its not just physical ....they invest so much of their self into thank youmay God bless you..
I feel nurses and therapists provide more care to patients in the real sense of the word and I have this deep admiration for them...they are healers ... The current generation of doctors have alot to learn from their bedside manners and their level of compassion.
Spiritual Medicine: Bridging the Gap Between Religion and Psychology

Historically, religion and mental health issues have had an uneasy relationship—and it goes both ways: people with mental illness have long faced stigma in religious communities, and mental health professionals have, for the most part, been suspicious of religion.

Mental health professionals are often trained to bracket out a patient’s religion in the name of professional boundaries, and have been encouraged to consider religion in the context of a medical model that can view spiritual beliefs as potential psychiatric symptoms. As psychologist David Lukoff explains:

This tendency, representing a form of cultural insensitivity, can be traced back to the roots of psychoanalysis as well as behaviorism and cognitive therapy. Freud saw religion as “a universal obsessional neurosis,” Skinner ignored religious experience, and Ellis viewed religion as equivalent to irrational thinking and emotional disturbance. Similarly, spiritual experiences have been viewed as evidence of psychopathology.

But the understanding of the role of religion and spirituality in mental health is changing. The California Mental Health and Spirituality Initiative (which grew out of a grassroots movement founded by activist and advocate - Jay Mahler and other consumers, family members, and service providers) was established in June 2008 at the Center for Multicultural Development at the California Institute for Mental Health to advocate for the “inclusion of spirituality as a potential resource in mental health recovery and wellness.”

How would you define spirituality in relationship to individuals and communities mental health needs and concerns?

LM: I wouldn’t distinguish mental health from other health needs. As an individual who lives with chronic illness myself, I know that long-term illness can lead to a spiritual crisis, and that my own preferred spiritual practices go a long way in helping me cope with day-to-day situations. Why would it be any different for people with mental health conditions? In fact, I would say it’s even more important because when your mind and your emotions are affected, it can raise existential questions like, “Why me? Have I done something wrong to cause this to happen to me? Can I still rely on myself? What will the future hold for me?”

It appears that spirituality is very important to people who have lived with mental illness. What role does it play in recovery and wellness?

Jay Mahler: The experience of “madness” can include a profound experience of connection and spirituality; oneness with nature; and the meaning and purpose of life. The mental health system has viewed this spiritual aspect of madness as delusional and as only a manifestation of the mental illness; denying the profound and potentially positive effects of this experience. The experience of madness can also lead to a painful and heightened awareness of the hand you were dealt in your life and the inequities of society. For many people with mental health issues, spirituality is key to understanding this experience. It is essential in their journey of recovery. Also faith communities have provided a sense of belonging and welcome to me, and to others who have been marginalized and experienced stigma and discrimination resulting from the public’s fear of persons with psychiatric diagnoses. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 03 December 2010 at 5:25pm
Hakim Archuletta "Deep Healing" -
(About 5 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 05 December 2010 at 10:41am

Background & Scientific Literature Review

“Prayer indeed is good, but while calling on the gods a man should lend himself a hand.”
Hippocrates (the Father of Modern Medicine)


Before the advent of modern medicine, ancient healing and medical care were inexorably connected with religion and superstition and there was no clear distinction between priests or sorcerers and physicians for many millennia.1-4 The shift to a modern approach to medical care which combines clinical observation, experimentation, and experienced based on reason and systematic science in the fifth century originated with the father of modern medicine, Hippocrates.4,5 He emphasized the importance of careful observation of the symptoms and signs of disease and approached ailments with a rational, nonsuperstitious perspective.6-9 However, Hippocrates did not completely exclude spiritual considerations from medical care, the Corpus Hippocraticum mentions a potential divine cause of disease and also states, “prayer indeed is good, but while calling on the gods a man should lend himself a hand.”10,11 Hippocrates held a holistic approach to the art of medicine and his treatments relied on the healing power of nature and was directed at the patient holistically – combining physical, mental, and spiritual components of therapy.7,9


The progress of science and technology has enabled more medical advances during the 20th century than in all previous centuries combined, from pharmaceuticals and surgical techniques to medical devices and diagnostic tools.12 Yet the rapid advancement of medicine has further separated the medical care of today from the holistic approach that Hippocrates taught. As it became possible to cure with new advances in medicine, prayer and the spiritual component of care was no longer considered a part of active medical therapy.1,13 William Osler addressed this separation in 1910, “apart from the more specific methods to be dealt with faith has always been an essential factor in the practice of medicine.”14 An example of the spiritual component of holistic medical care is the psycho-social-spiritual body of a patient that deals with thoughts, emotions, and suffering related to the disease or ailment versus the body that can be analyzed and described at the systematic and molecular level.15


Osler recognized that physicians should not denigrate the importance of a holistic approach in the healing process, because not all of the art of medicine is relegated to the science of causes, prevention, and treatment of human disease.14,16 Later in 1948, the more holistic perspective of medical care was affirmed by the World Health Organization (WHO) as they defined the concept of health as a state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity in the Alma Ata Declaration.17,18 Not only was this disconnect in medical care observed by some health care providers, but many patients believe that their physicians should consider spiritual needs as a part of their medical care. In one study reported in 1994, 75% of patients wanted their physicians to address their spiritual commitment.19,20 A similar percentage of respondents (72%)  in a second study reported that their spiritual needs were supported minimally or not at all by the medical system.21


As modern medicine progressed and further split from a holistic approach and patients’ needs were not being met by the traditional medical care system, the use of complementary and alternative medicine (CAM) in the United States has increased. Data from the 2002 National Health Interview Survey (NHIS) showed that 62% of respondents had used some form of CAM within the last 12 months. The most commonly used CAM was prayer, with almost half of all respondents reported using prayer for their own health (43%).22,23 When examining data from the 2007 NHIS, the percentage of respondents who reported praying for their health increased to 59%.24 The National Center for Complementary and Alternative Medicine (NCCAM) defines prayer as an active process of appealing to a higher spiritual power and can be individual or in a group on behalf of oneself or others.25 Prayer has been defined as a simple act of turning our heart and mind to the sacred13 and is a part of human spirituality, which can be practiced or pursued in a multitude of ways.20,25,-30

Therefore, a gap currently exists between the medical care provided by physicians in the current medical system and the holistic care, including a spiritual component, which many patients are seeking and many physicians identify as an area that needs to be addressed due to the clinical benefits and improved health outcomes shown across many studies. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 13 December 2010 at 2:20pm

What Is This Thing Called Love?

It is believed to conquer all. It forms the cornerstone of all major religions and has been the primary call to action echoed by the great spiritual leaders throughout human history, from Buddha, Jesus, Muhammad, to Gandhi and the Dalai Lama. It has inspired countless poems, novels, songs, and films. Many people search for it their entire lives. Others find it everywhere they go. As the 1929 song written by Cole Porter asks, “What is this thing called love?” And how does love impact our physical and mental health? Can the emotion of love affect our overall well-being and the well-being of society? How can we cultivate love? We explored all these questions with Professor Stephen G. Post. Dr. Post is Professor of Preventive Medicine, Head of the Division of Medicine in Society, and Director of the Center for Medical Humanities, Compassionate Care, and Bioethics at Stony Brook University. He is currently a Trustee of the John Templeton Foundation (2008-2011). Professor Post is equally recognized as a leader in the study of altruism, love, and compassion in the integrative context of scientific research, philosophy, and religious thought.

M&B: Professor Post, can we say that academic research on health mostly focuses on the negative aspects, such as depression?

Well, I think most of the research is focused on human disease and deficit and illness, but now I think there’s a little more of a balance. People realize that, say, public health, isn’t just about getting rid of lead paint or getting rid of bugs and germs by washing your hands, but it’s actually a part of how we live our lives. When we live good, generous, positive lives we are healthier, happier and odds are that we live a little longer, too.

M&B: How do you define love, and based on your research can we say that we are born with it?

Well, what is love? I think love is something like this: When the happiness and the security of another person means as much to me or more than my own happiness and security, I love that person. That could be a child, it could be my spouse, a parent, a friend, a colleague at work, a student, or it could even be just somebody on the street. So what we’re talking about is the shift from a preoccupation with self, you know, “I’m the center of the universe,” and only relating to people insofar as they contribute to my little agendas and plans, but no further. So, I never really discover other people as valuable in themselves, and therefore I never get a sense of awe. I think that love responds to this human need for significance.

So are we born with it? Well, we’re certainly born with the capacity for it but it can be inhibited; in other words, it can be covered over if we’re raised in an environment that’s full of hurt and hatred. I like to say hurt people… people who are hurt usually tend to be hurtful. So how we grow up, what kind of support we have in our families, in our environment, that’s important. We all have that side; I don’t think one person is different than any other in that sense. I think we all have these two sides to us, the positive and the negative, and it’s up to us in a lot of ways to decide what we emphasize, what we decide to nurture and cultivate, and it’s very easy for negative emotions to take over, and then we get in this incredible cycle of hatred and violence.

M&B: Now, there is also some research showing that being good actually has certain health benefits too. Would you please tell us a little bit about that?

Being good in the sense of being generous toward others does have health benefits. In the 1990s there was a remarkable book published called Anger Kills. It was written by a cardiologist at Duke University named Reynolds Williams....

What positive emotions like love do is to move us away from that anger and hatred. Really looking toward other people, forgetting about your own problems and just being generous, getting into the flow of love, that really frees us from a lot of negative emotions. Therefore, the studies were quite remarkable. Young people going back to the 1920s who identify nobility of purpose as their major goal in life – they want to help other people – that group of young people tend to be healthier, happier and live a little longer. Even as they’re getting into their 80s and 90s, because now they’re old people, they’ve been followed up on every ten years, and they tend to get a benefit. Older adults, people 60 and older, who do a little volunteering instead of being isolated, have a tremendous reduction in death rates. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 26 December 2010 at 4:20pm

Natural Healing Learning from Tradition 1/9

Hakim Archuletta -
(10 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 20 January 2011 at 3:45pm
‘Acts of Worship slow down time'
In your work "Yavaşla" (Slow down) you talk about and criticize the fast pace of life in modern life. Is the month of Ramadan an opportunity  to slow down time?

K.S: Worship is a very original way to slow down life. People stop the normal flow of time through the time they set aside for worship and thus they develop a brand new dimension of time which will allow for them to a bridge with the eternal world. Thus, by deviating the notion of daily time, they end up speaking to themselves more and engaging in more introspection. Ramadan is one such opportunity that will allow for life to slow down and turn one towards the real reason for their creation after purging them of their material preoccupations. In Ramadan, people experience both hunger and thirst and find the opportunity to empathize with people. In the words of Ahmet Haşim they live to the fullest the peculiar elegance of "Muslim time." We can see Ramadan as an interruption, break or shaking in the face of fast-paced life.

Ramadan becomes a protest against modern civilization which sees life is revolving around a hedonistic axis and humans only being able to get somewhere in life through satisfying their material desires.

There exists a life outside of pleasure as well

While experiencing stress during fasting can be considered normal, we witness that people are tolerant and empathic during this time. As a psychiatrist, how would you evaluate this?

K.S: People can become quite bewildered when they are distanced their routine lives. Many people see Ramadan as an opportunity to find depth and beauty in the divine dimension this month offers. Ramadan provides us with a great opportunity to distance one's self matter and attain the knowledge of the divine as well as understand the essence of possessions. The feeling of hunger carries one into state wherein they feel the world is a finite place; the human being realizes that life is not a place that turns on a wheel which is based on pleasure. There is life outside of pleasure. We experience this spiritual joy in Ramadan. We waiver our material pleasures for spiritual pleasures. Thus Ramadan becomes a protest against modern civilization which sees life as revolving around a hedonistic axis and humans only being able to get somewhere in life through satisfying their material desires. Because in the month of Ramadan, people will enter a brand new dimension of time, thinking and existence. The global system cannot interfere in this regard. Ramadan is outside of the global system. To this end, I perceive Ramadan as a month of resistance.

Some people may become angered due to their various addictions to things such as food; however, we should also remember that Ramadan is also abstaining bad words, acts and rage. In essence, we are refraining all that is bad during Ramadan. Thus, this month is a great opportunity for man to train his or her ego; for the ego to be gated in and for the caprices of the ego to be tamed.

How is that people can exert such level of self-control in this month when they normal resist rules that have been imposed upon them by others?

K.S: Discipline systems which are a result of cruelty of man imposed on another will never go anywhere. This will only anger, stress and undesired reaction in people. People feel to need to oppose such methods in a reactionary way. Nobody can be molded into a form or consistency without their own will. One of the most basic factors leading to a person feeling that they are alive is comprehension of existence that which is superior to and above them. We dream about an ideal that won't cease to exist and decay with time like us. When we catch a hold of this ideal -- religion helps one in this regard -- they can stand tall in the face of the greatest adversities‘acts-of-worship-slow-down-time -‘acts-of-worship-slow-down-time

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 26 January 2011 at 2:53pm
Prayer Can Help People Handle Difficult Emotions, Study Suggests
 Those who choose to pray find personalized comfort during hard times, according to a University of Wisconsin-Madison sociologist. The 75 percent of Americans who pray on a weekly basis do so to manage a range of negative situations and emotions -- illness, sadness, trauma and anger -- but just how they find relief has gone unconsidered by researchers.

Through the course of in-depth interviews with dozens of victims of violent relationships with intimate partners, Shane Sharp, a graduate student studying sociology at UW-Madison, gathered an array of ways prayer helped them deal with their situation and emotions through coping mechanisms such as venting. Sharp's interviewees represented a wide swath of the United States in geographic, educational and racial terms, and came largely from Christian backgrounds.

Those who were boiling with anger said they found "a readily available listening ear," says Sharp, who explores how prayer helps manage emotional pain in the current issue of the journal Social Psychology Quarterly. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 09 February 2011 at 3:37pm

Basking in Human Goodness

Be not forgetful to entertain strangers: for thereby some have entertained angels unawares." What a timely, important reminder from The Epistle of Paul to the Hebrews. I hereby take a stand for the abundance of human goodness. Lost in media glare and the dull ache of negativity is the reality that most people are good at heart, an acknowledgment that Anne Frank willingly made towards the end of her too short life.

Scottish philosopher David Hume intrigues students with his belief in a feeling of natural sympathy that courses through human society. By and large we care about each other: I want what's best for you and regret your misfortunes. - Cynicism often comes almost automatically in 2010 (and in his day as well), however, and some students are quick to suggest that such naiveté would never be possible today; times must have been better in Hume's 18th century. But even a cursory look at European history during his time refutes this jump to conclusion, with a plentitude of - religious and civil war. Hume did admit, based on his personal experience and - career as an historian, to a tiny fraction of humanity which appears to be devoid of any trace of this innate sympathy. This "bestial lot" defies any explanation; he lets this miniscule population remain a mystery, to him and for his readers.

I ask you, as I ask my students, this question: On any given day, what is your experience of humanity? Are most people you encounter decent? Though almost all will remain "strangers" and you won't cross paths again, was this one exchange amicable? If you are primed to look for it, do you see evidence of this flowing current of sympathy that binds us together? My answer is a resounding "yes." Almost all students of all ages agree. The "bestial lot" may garner the limelight, but pockets of good will wait to be picked. The good-natured Hume can point to all-too-many cases in which he and we go against this spirit of good will. We hurt each other, ‘tis true. We have bad days, atrocious days. But sympathy is real; even when we turn away from it, we know better. General good will links us securely. Are we predisposed these days, somehow, to assume the worst? Is pessimism cool? Any assumption was anathema for Hume and unwarranted opinions were always his primary philosophical targets. So he asks us again: Where in your experience have you found support for your beliefs about human nature? What does your experience of the world teach you? Not the news, twittered or blogged; not movies, magazines, or music - - - what about your own, everyday, very personal experience of humanity? -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 11 February 2011 at 6:18pm

At Times Let Go And Depend On God -

Daily life is filled with a steady stream of problems to be solved, obstacles to be overcome, and conflicts to be resolved. These issues may be as insignificant as traffic-related nuisances or as significant as finding a job or the right spouse.

You do your best to cope with these challenges, with varying degrees of success. - Intelligence , determination, and judgment are sufficient resources for challenges that are man-made and even then, you can feel overwhelmed by the accumulation of minor negative events. Frantic recreational activities that are supposed to relieve your - stress may only compound the problems. Whenever you feel overwhelmed, you need to retreat to your sanctuary, - meditate on God, and feel safe and calm before you are able to relaunch into the world. God is your querencia-the place in the bullring to which a bull can safely retreat from the matadors-where you can pause and gather strength before returning to the fight. You must pause, however briefly, to regain the strength needed to battle the stresses of daily living.

Issues in life that aren't man-made, such as illness or natural disasters, are beyond the province of your intervention. Attempting to find solutions to such problems will generate a sense of impotence and helplessness and often will lead you to incorrect conclusions. Worrying depletes your inner resources and has no redeeming quality. It won't even motivate you. Even retreating into sanctuary and refueling yourself will not bring the solution that you seek relentlessly. This is when you turn the problem over to God and find strength in yielding. You need to give up the equation of "a problem, divided by recognition of it = a solution," and let yourself simply experience your dilemma, and have - faith that God is not in a dilemma.

Make a habit of going to the sanctuary of God when you don't need His help. Such devotional practice helps you find sanctuary quickly when you really need it. In times of easy sailing, you may feel that you don't need anyone's help-including God's. But when you hit a tempest, you'll realize how much you need God's guidance. Letting God take the helm is not passive resignation. You are actively bringing your mind to intertwine with the Divine Power. Don't go back and forth to God according to your needs. Stay with God. Let Him envelop your mind in all times, good or bad. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 12 February 2011 at 3:23pm

Might "healing prayer" actually heal?

But can prayer be healing?

A new - study , which looked at the efficacy of proximal prayer in relieving auditory and visual impairments, suggests the answer might be a (very) qualified "yes."

The study did not seek to explain the mechanisms by which PIP might work.

Whether scientific research should address prayer has been vehemently - contested in recent years. Brown argues it should:

If empirical research continues to indicate that PIP may be therapeutically beneficial, then -- whether or not the mechanisms are adequately understood -- there are ethical and nonpartisan public policy reasons to encourage further related research... It is a primary privilege and responsibility of medical science to pursue a better understanding of therapeutic inventions that may advance global health, especially in contexts where conventional medical treatments are inadequate or unavailable. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: searching
Date Posted: 12 February 2011 at 7:17pm
It seems that prayer would be helpful to the friend or family member who is praying too. I know I always feel so much more calm after I pray.


Posted By: a well wisher
Date Posted: 17 May 2011 at 1:25pm
Can spirituality prolong your life? Investigators at Duke University have found that a lack of private religious activity - such as meditation, prayer or Bible study - is a significant predictor of mortality. ( - See the story )

Joining us Thursday to talk about this topic is Harold Koenig, an associate professor of psychiatry and an associate professor of medicine at Duke University. He is director and founder of the Center for the Study of Religion/Spirituality and Health at Duke; editor of the International Journal of Psychiatry in Medicine; and founder and editor in chief of Research News in Science and Theology, the monthly international newspaper of the John Templeton Foundation. His latest books include the Handbook of Religion and Mental Health (Academic Press, 1998), The Healing Power of Faith: Science Explores Medicine’s Last Great Frontier (Simon & Schuster, 1999), and Religion and Health: A Century of Research Reviewed (Oxford University Press, forthcoming). -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 18 May 2011 at 11:15am

Health Guidelines From Quran And Sunnah

This article is not about the glory of Islamic Medicine of past 1000 years which produced great physicians like al Razi and Ibn Sina.

This article is also not about virtues of honey, the center point of discussion in most of the articles written these days on Islamic Medicine.

This also is not an article saying that since science has now confirmed certain Quranic statements, therefore Quran must be a divine book. To the contrary, we begin with the belief that all Quranic statements are true, science has confirmed some of them in the past, and will confirm the rest in the future. If science has not confirmed it yet, it needs to examine its data more deeply, or maybe repeat the experiment, rather than question the authenticity of Quran.

The Quran is not a book of medicine or of health sciences,but in it there are hints which lead to guidelines in health and diseases. Prophet Mohammed (peace and blessings be upon him) has been sent as an example to mankind so his traditions in matters of health and personal hygiene are also a guide for his followers.

We start our discussion with the following verse:

"Everything good that happens to you (O Man) is from God, everything bad that happens to you is from your own actions". (Quran 4:79).

Therefore, pathology (disease) is defined by the famous pathologist William Boyd as physiology (natural state) gone wrong. It is our tampering with the natural process that leads to unnatural outcomes. ...

The belief in God is the first and foremost important need for spiritual stability.

Belief in God includes belief in His attributes, His angels, His books, the Day of Judgment, the Heaven and Hell and belief that - all good and bad is within His reach.

Imam Rumi has called faith being superior to prayers. In illness, according to Imam Ghazali, the awareness of God increases and man becomes closer to God by realizing his own weakness. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 18 July 2011 at 6:52am

Running on empty:Fasting restricts calories and may benefit your body

Called intermittent fasting, this rather stark approach to weight control appears to be supported by science, not to mention various religious and cultural practices around the globe. The practice is a way to become more circumspect about food, its adherents say. But it also seems to yield the benefits of calorie restriction, which may ultimately reduce the risk of some diseases and even extend life. Some fasters, in fact, ultimately switch from regular, if comparatively rare, periods of hunger to permanent deprivation. They limit calories all the time.

"There is something kind of magical about starvation," says Dr. Marc Hellerstein, a professor of endocrinology, metabolism and nutrition at UC Berkeley, who studies fasting.

Adds Mark P. Mattson, chief of the laboratory of neurosciences at the National Institute on Aging: "In normal health subjects, moderate fasting -- maybe one day a week or cutting back on calories a couple of days a week -- will have health benefits for most anybody." Mattson is among the leading researchers on the effects of calorie restriction and the brain.

Not all nutrition professionals see the merits of fasting. Some think of it as a recipe for disaster, setting up a person for binge eating and metabolic confusion.

Ruth Frechman, a registered dietitian in Burbank and spokeswoman for the American Dietetic Assn., says she frequently sees such extreme strategies backfire. "You're hungry, fatigued, irritable. Fasting is not very comfortable. People try to cut back one day and the next day they're starving and they overeat."

Researchers who study fasting and caloric restriction, however, say the body's hunger cycle ultimately adjusts.

And from a biological standpoint, they say, fasting can be helpful whether someone is overweight or normal weight.

"We're brilliant at this," Hellerstein says, referring to humans' physical reaction to not eating. "We're not good at responding to too many calories, but we're very good at responding to fasting. Fasting, in itself, is not an unhealthy process."

"By the end of three weeks of fasting you are a completely different metabolic creature," he says.

"It affects many, many processes -- but in a somewhat predictable way that takes you toward disease prevention."

Researchers aren't sure why the body apparently benefits from a state of mini-starvation. One theory is that the process produces just enough stress in cells to be good. "What our evidence suggests is that nerve cells in animals that are on dietary energy restriction are under mild stress," Mattson says. "It's a mild stress that stimulates the production of proteins that protect the neurons against more severe stress."

What they do know is that occasionally going without food or reducing calories daily makes the body more sensitive to insulin, which helps maintain normal blood sugar levels. And animal studies suggest calorie restriction may reduce the risk of cancer by slowing the growth of abnormal cells.

"We've been finding that putting an animal on a reduced-calorie diet for a couple of weeks dramatically slows cell proliferation rates," Hellerstein says. "This is the case in pretty much every tissue you look at: prostate, skin, colon, liver, lymphocytes."

Intermittent fasting and calorie restriction have also been shown in animals to reduce cognitive decline in diseases such as Alzheimer's disease and Parkinson's disease, Mattson says. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 04 August 2011 at 6:35pm

Overeating - By Hakim Archuletta -

(About 10 mins)


La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 11 August 2011 at 6:02pm

Ramadan Detox

Dr. Rehan Zaidi shares important strategies for a healthy Ramadan. Dr. Zaidi discusses how we can easily detoxify ourselves during Ramadan for more energy, clarity and overall health. The detox process includes tips and advice on food selections. - &

(About 16 mins)


La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 15 August 2011 at 10:32pm

Medicine of The Prophet (pbuh) -

(About 5 mins)

The Disconnected Physician -


La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 16 August 2011 at 4:26pm

Appreciating Allah's Creation  (The importance of Gratefulness)- By Hakim Archuletta

Wholeness and Wisdom -Holistic Medicine -

(About 9 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 03 September 2011 at 6:42am

Depressed in `Eid? If Yes, Read This!

Depression is now the zeitgeist of our time in all parts of the world. Everyone has his own reasons and problems that make him depressed and having low self-esteem.

With `Eid now approaching -which is supposed to be the most joyful occasion to all Muslims, how can one feel the joy of `Eid despite his depression and problems? Can `Eid be a starting point for overcoming depression altogether?

The answer to the previous question is that regardless of the event, we still need to explore the cause of our depression and seek ways to resolve it.

You have to investigate whether or not your depression is circumstantial, or if you have a depressive disorder. If it is circumstantial, you will want to ask yourself if celebrations trigger feelings of low self-esteem for you, or if you personally experience the remembrance of grief, either consciously or unconsciously during times like these.

Especially this `Eid is a perfect starting point for working through our issues, as it is a reward for Muslims who struggled through Ramadan and achieved a whole month fasting.

It is a solemn holiday, one of remembrance of how obedience to our Lord is the answer to everything. This means surrendering your life, your whole being, all that you are, all that you have and all that you identify with to the Lord.

When you sacrifice everything that you identify with to Allah, He gives to you your authentic and eternal self. That is the spiritual “secret” that so many humans seek. The experience of Eid can definitely get you in touch with this “secret” if you surrender to the experience, and to Allah.

Wellness, happiness, wholeness…this is the state of being that we are indeed striving to experience.By detaching from limiting beliefs, and ways of behaving that no longer serve our well being, we are sacrificing all that is false in us, all of the images of ourselves that we hold on to, for something better, authenticity. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 18 October 2011 at 1:52pm
I have this problem: a reflection on healing

I have this problem. Anyone who’s been in my company has probably noticed it. And anyone who knows me can attest to it.

A scab cannot exist without me picking it. If there is a scab of any sort, it *must* be picked. And I can’t rest until it is!

So recently there’s been a battle between this self-destructive tendency and my body’s healing process. It’s like a race—who can work faster. But one day while I was looking at the damage I once again caused to my poor defenseless skin, I realized something. I keep picking, but it keeps healing. I pick again. It heals again. It doesn’t get tired of giving me a second, third, 555th chance. No matter how many times I pick at it, it still heals. It still gives me another chance to get it right.

So it got me thinking about how many things in our lives we mess up again and again and again. It got me thinking about how many things we keep getting wrong, how many things we do to hurt our own selves. And yet, Allah keeps mending it. Again and again and again. Allah never grows tired of mending it. He never grows tired of healing us. Subhanna Al-Jabbar. Wa Allahu akbar. -

Posted By: a well wisher
Date Posted: 22 October 2011 at 3:50pm
Natural Healing in Islam
Did you know that a lot of the natural remedies of today have a basis in religion. All religions from around the world agree on the healing powers of things in nature like herbs, spices, honey, and even fresh water. Last year, I was searching for a natural remedy for my son’s skin rash and came across Hakim Archuletta, a health expert and homeopath who happened to be visiting Bahrain at the time. What I learnt (and am still learning) from him is better than any education. Hakim has a beautiful viewpoint of natural healing and puts it all in the context of the teachings of Islam. In tough political times like these, Hakim shows you a side of Islam that the world rarely sees. People of all backgrounds can benefit from this! You’ll know what I mean when you listen to this fascinating episode... -

Posted By: a well wisher
Date Posted: 26 October 2011 at 11:34am
Can Islam Cure Modern Health Problems? -

Posted By: a well wisher
Date Posted: 11 January 2012 at 11:02pm
Can Prayer Heal the Ill?

The number of Americans who pray for their own health has more than tripled, from 13 percent of US adults in 1999 to 49 percent in 2007, according to a new - published in Psychology of Religion and Spirituality. The researchers also reported that those whose health had changed—either for the worse or better—prayed more often, and that women were more likely to pray about health matters than men.

What about praying for the health of others?

"Very powerful, and remarkable studies show that asking for blessings for those who are ill is effective, even when prayer is offered from a distance or patients don’t know they’re being prayed for," says Susan Barbara Apollon, a Pennsylvania-based psychologist and author of Touched by the Extraordinary, Book Two: Healing Stories of Love, Loss & Hope.

"Through prayers offered from the heart, miracles can happen."

Here’s a look at some intriguing research about the effects of "intercessory prayer" (praying on someone else’s behalf), either in the patient’s presence (proximal prayer) or from a distance, on various disorders. ...

Vision and hearing

Cardiovascular disease (CVD)

The bottom line

Researchers continue to debate whether or not prayer can heal the ill—and if this is an appropriate topic for scientific study. One factor that makes randomized studies difficult is that it’s hard to be sure that the no-prayer "control group" isn’t receiving prayers from friends and family members outside the study, so if prayer works, "uncontrolled" prayer could skew the results. And for those who believe in the healing power of prayer, a negative study isn’t likely to stop them from practicing their faith.

In the end, says Apollon, seeking blessings for the sick is an expression of love. "Every prayer is answered, but not always in the way that we want." -

Posted By: Al-Cordoby
Date Posted: 13 February 2012 at 4:00am
The Role of Alcohol in Inducing Cancer

We often see the alcohol industry’s enticing advertisements and the media’s hyperbole telling us: “Wine Is Good for You.”

What is frequently overlooked is that it may have some good effects, but its bad effects far outweigh the good. In a response to a query about alcohol, the Qur’an says:

[They ask you concerning wine and gambling. Say: In them is a great sin, and some benefit, for men; but the sin is greater than the benefit] (Al- Baqarah 2:219).

Since the Qur’an was revealed, modern science has shown alcohol to be the cause of a number of health problems, cancers included. This has been established over a number of years through a large number of epidemiological studies, in many countries, on individuals from a variety of backgrounds.

One study revealed that in the United States, for example, 75 percent of esophageal cancers and 50 percent of oral cavity cancers are attributed to alcohol consumption (Rothman et al, 1980)... - - -

Think Win-Win for a better world for all... - My Blog - Muslim Heritage

Posted By: Al-Cordoby
Date Posted: 20 February 2012 at 12:01pm

Health Benefits of Saying "Alhamdulillah"

There are many examples in the Qur'an and Hadith of the virtues of a positive mental attitude, perseverance and optimism in the face of adversity.

However, did you know that patience and a positive outlook on life are two of the greatest healing tools that you can use?
The Qur'an (2:155) says, "Give glad tidings to those who exercise patience when struck with adversity and say, 'Indeed, we belong to God and to Him is our return.' Such ones receive [the] blessings and mercy of their Lord, and such are the guided ones."

According to the findings of modern science, it appears that this mercy may often come in the form of improved health

There is much wisdom in the Prophet's (SAW) statement (narrated by Abu Huraira), "The strong [person] is not the one who overcomes the people by his strength, but the strong [person] is the one who controls himself while in anger." In fact, staying patient and calm is key to physical strength.

Phosphorus is not the only nutrient that can be depleted by mental stress and a lack of spiritual calm. If the thyroid gland, the primary organ to handle our emotions, works overtime, we can suffer from a deficiency in iodine. Stress from a demanding job, a divorce or relocating can cause a loss of potassium and sodium in the body because it effects the adrenal glands creating more of a need for these minerals.

Even hypoglycemia (low blood sugar) can be caused by excitement. The prophet (SAW) recommended our taking the more moderate path in life; however, we often engage in or expose ourselves to intense excitement by yelling, excessively watching television, and going to the mall, movies, parties, amusement parks, etc. When we see something exciting, our adrenal cortex is stimulated and there is an increase in our blood sugar. This, in turn, stimulates the pancreas to secrete insulin into the blood to lower the sugar level, causing us to then feel tired or weak.

It produces calm and health to practice saying, "Alhamdulillah" for what we have and for what we are faced with.

We should try to keep our home and work environments peaceful and as free from stress as possible... -

Think Win-Win for a better world for all... - My Blog - Muslim Heritage

Posted By: a well wisher
Date Posted: 09 March 2012 at 10:53am
Despair/ Pain?-Yasmin Mogahed -
(About 5 mins)
Coping With Loss - Yasmin Mogahed -
(About 18 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 11 March 2012 at 7:43am
Grandeur in the Miniscule
.“Surely, in the creation of the heavens and the earth, and in the alternation of night and day, are signs for those of understanding,” (Qur’an, - 3:190 ). All this pristine beauty got me thinking about the sunnah (way) of Allahsubhanahu wa ta`ala (exalted is He) in His creation—that He created the greatest of things out of smaller components; the clouds and oceans from tiny water molecules, the mountains from grains of sand, rocks and pebbles, giant forests and gardens from individual plants and trees. In living organisms too, entire systems are composed of smaller organs, layered with tissues composed of miniscule cells that house tiny organelles!
Prophet Muhammad  (peace be upon him) reminds us, “Do not belittle any good action, even if it be greeting your brother with a pleasant face,” (Muslim). Every action, down to the invisibly tiny atom, is significant with Allah (swt). It could be stroking the head of a sad child, or visiting someone who is sick, or giving $5 or $10 to the poor and needy, or lending a helping hand when someone needs you. And when you assist others in any way, know that Allah (swt) is helping you!
With your friends or loved ones, it could be the smallest acts of kindness that make the biggest difference: a comforting phone call during the day, a warm hug, a genuine smile that brightens their mood, or even doing the grocery shopping or washing the dishes after they’ve had a long day. Doing these loving, generous acts—and doing them often—is what fuels loving, intimate relationships. These are the seemingly insignificant day-to-day gestures that build solid, beautiful bonds.
Great health also comes with adopting small healthy habits. Allah (swt) created our bodies in the best form, so it behooves us to invest in honoring and taking care of that trust. Prophet Muhammad (pbuh) encourages us to increase our physical strength when he says, “The strong believer is better and more beloved to Allah than the weak believer,” (Muslim).
Remember what actions are most beloved to Allah?—the ones done consistently, even if they are small. In your relationship with Allah (swt), that means small doses of Qur’anic recitation, prayers and du`a’ (supplication) are better than large doses every once in a blue moon. A short du`a’ after every prayer is preferred over supplicating for a long time only when you’re having trouble and need Allah’s help. Reading five minutes of Qur’an daily and praying a few rak`as (units) ofqiyam (night prayer) before sleeping or before Fajr is better than doing these only when Ramadan rolls around.

What area in your life can you create more beauty, more greatness, and more success in? Pick one area and just start! Start with tiny changes and little adjustments that push you in the right direction. When you do the minor acts repeatedly and consistently, you create a series of successes for yourself. These small feats add up, and motivate you to challenge yourself—to give more, exercise more often, read Qur’an and pray more regularly, and do even more thoughtful acts for others. Before you know it, by Allah’s will, your life will be a big success made up of many smaller ones.

Just like our bodies are made up of millions of magnificent smaller entities, loving relationships are made up of numerous, loving acts of kindness, a healthy person practices a variety of healthy eating and exercise habits, and a righteous person is one who does many righteous acts. And don’t forget that every little bit counts. As Allah (swt) reminds us, “Whoever does an atom’s weight of good will see it,” (Qur’an, - 99:7 ) and “Whatever good you do, Allah knows it,” (Qur’an, - 2:197 ). -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 13 March 2012 at 2:19pm

Spirituality and Health - Duke University - &
(About 16 mins)
Chaplain Bruce Feldstein, MD. is a hospital chaplain at Stanford Hospital and Clinics, and founder and director of The Jewish Chaplaincy at Stanford University School of Medicine. Hospital Chaplains are the members of the healthcare team whose primary role is to provide spiritual care.This workshop recognizes the importance of spirituality in healing and healthcare, and the role of the chaplain-interpreter partnership in providing spiritual care. -
(About 6 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: Al-Cordoby
Date Posted: 19 March 2012 at 12:38am

Toward a Balanced and Healthy Life

Health and Islamic Philosophy

The Medical Benefits of the Articles of Faith

The first Article of Faith is belief in God. This belief in God means also belief in our health as a gift from Him, and our responsibility toward our body, because we do it for the pleasure of God so that we may serve Him better. We must understand that whatever God has prohibited us from doing it is only for our own benefit and not for His sake. Therefore, if He has told us in the Quran to avoid intoxicants like alcohol and meat like that of swine, only He fully knows of the medical harms of such prohibitions...

Recitation of Quran

The effect of the sound echoing during the recitation of the Quran and the meaning of the verses have a healing effect on the body and the mind. Different letters of Arabic when recited have echoing properties to different target organs in the body. It has been studied and determined that listening to the recitation of Quran reduces the heart rate, blood pressure and rate of respiration, and has a biofeedback-type tranquilizing effect.  A study has been published by Dr. Ahmed El-Kadi of Akbar Clinic in Panama, Florida. The physical activity in the Islamic prayer (salat) is mild, uniform and involve all muscles and joints...


The third pillar of Islam is fasting in the month of Ramadan.

Fasting produces physiological change in the body, gives rest to different organs and improves adaptability.

It lowers the blood cholesterol, blood pressure and blood sugar. It produces peace and tranquility in the mind.

It is an institution in learning self-restraint... -

Think Win-Win for a better world for all... - My Blog - Muslim Heritage

Posted By: a well wisher
Date Posted: 21 March 2012 at 7:26am

The Sunna, Science and Prophetic Medicine - Sh.Hamza Yusuf -
(About 7 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 27 March 2012 at 7:34am

Science On Religion presents news and views relating to the scientific study of religion. We’re excited about new insight into religion, spirituality, and the endless forms of the human quest for meaning, and we think the sciences have many valuable insights to offer. We don’t speak for any particular religious viewpoint, and we don’t advocate for or against any theology or belief system.

Science On Religion takes religion seriously. We have no interest in trying to “explain away” God or spirituality. And we are not interested in pretending that religion is all peace and joy and light. In the very best spirit of science, we’re after the facts – about ritual, spirituality and health, human evolution, and any other subject that bears on the complex and fascinating topic of human religiousness. We’re interested in facts because, when it comes right down to it, we trust them.

In a sense, this blog is both an expression of faith in the value of science, and a show of confidence in the value of rigorous inquiry into spiritual and religious matters. Through our content, we’re making an important point: done critically and well, the study of religiousness through the lens of the social and biological sciences doesn’t need to lead to a decay or snuffing out of our collective spiritual life, however that is understood. In fact, by giving us more insight into what makes us human, it can only make that life more vibrant.

This blog includes two kinds of posts. The first is descriptions of scientific research studies along with explanations of their significance for making sense of everyday spirituality and religiosity. The second is opinion pieces about research trends, current controversies, and science-religion interactions. We invite you to weigh in with your own ideas in response to the news items and the opinion pieces. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: flightdude
Date Posted: 31 March 2012 at 5:38pm
interesting topic.....i have been in healthcare for almost 30 years and i can tell you, without a doubt, that faith and healing are strongly linked. that is why itis important to visit the sick and pray with them.

ash hadu al-La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 03 April 2012 at 3:59pm

Thank you for sharing that brother and for accentuating the need to visit the sick and to pray with them.Prayer alters outcomes and is not a passive act but an evolving one...All those working in healthcare should focus more on the spiritual needs of the patients and their families but I don't know why there is this awkward hesitancy to broach these matters.

Prayer On the Hospital Floor

What happens when the families of sick and dying hospitalized children ask their physicians to pray with them, or for them? How do pediatricians respond to such personal requests? While increasing numbers of physicians say that religion and spirituality help some patients and families cope with serious illness, a new study reports that it is almost always the families and patients who raise the issue of prayer, not the doctors themselves
In the current issue of Southern Medical Journal, Brandeis and Rice University sociologists report for the first time how physicians actually respond to personal requests for prayer. The study suggests that medical education could be enhanced by courses that address the topic of prayer, which is embedded in complex situations and is never as simple as praying or not. -
Have you come across Dr. Larry Dossey's book The Healing Words?He mentions this study...

DR: You tell a striking story about a study in which prayer seemed to affect medical outcomes. What are the implications of that study?
LARRY DOSSEY: I'm not as enthusiastic about this study as I was when I first discovered it, but it's still worth mentioning. It was done by Randolph Byrd, in the cardiac care unit at the San Francisco General Hospital. It involved about 400 patients. Half were treated with routine standard care, as was the other half, but in addition the patients in the second half were prayed for. Their names were farmed out to various prayer groups.
The difference in the outcomes was really striking. For instance, there were no cardiac arrests or necessity to be put on an artificial ventilator in the prayed-for group, whereas there were twelve in the unprayed-for group. If this had been a new drug or surgical procedure being tested, it would have been hailed as a great therapeutic breakthrough.
Nobody among the nurses and doctors knew who was and who wasn't being prayed for, which prevented them from unconsciously giving preferential treatment to the prayed-for group. When the results were in, it appeared as if the group that was being prayed for was being slipped some kind of miracle drug. There were no deaths in the prayed-for group, while there were three deaths in the other group. Twelve people in the group not being prayed for had cardiac arrests and had to have CPR, or needed a mechanical ventilator, an artificial breathing machine. None of the prayed-for group had to have that done. Twelve to zero - those are pretty good odds. Most people don't read the Southern Medical Journal, where this was carried. But the late Dr.William Knowland, a physician who could always be depended on to weigh in and criticize any study smacked at all of the psychic, looked at this study and said, "This looks like an excellent study. I think it's going to stand up. It appears on the basis of this study that we physicians, when our patients are admitted to the emergency room and to the coronary care unit, in addition to our usual recommendations, should be writing orders that say "Pray for my patient three times daily.'"
Still, this wasn't the best study in the world. At a bare minimum, what you could say about the study is that it is very strongly suggestive that prayer has a phenomenal effect, that it has a life-and-death influence on people, even when they do not know they are being prayed for. This is good-old classic, Caycean action at a distance. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 02 May 2012 at 7:08am

Spiritual rejuvenation during Ramadan

Dr. Jamal Badawi talks about the laws of nature that requires every creation to undergo rejuvenation. - &
(About 6 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 07 May 2012 at 12:45am

Neurotheology: This Is Your Brain On Religion - Dr. Andrew Newberg  has scanned the brains of praying nuns, chanting Sikhs and meditating Buddhists. He studies the relationship between the brain and religious experience, a field called neurotheology. And he's written a book, Principles of Neurotheology, that tries to lay the groundwork for a new kind of scientific and theological dialogue.

Newberg tells NPR's Neal Conan that neurotheology applies science and the scientific method to spirituality through brain imaging studies.

"[We] evaluate what's happening in people's brains when they are in a deep spiritual practice like meditation or prayer," Newberg says. He and his team then compare that with the same brains in a state of rest. "This has really given us a remarkable window into what it means for people to be religious or spiritual or to do these kinds of practices."

Newberg's scans have also shown the ways in which religious practices, like meditation, can help shape a brain. Newberg describes one study in which he worked with older individuals who were experiencing memory problems. Newberg took scans of their brains, then taught them a mantra-based type of meditation and asked them to practice that meditation 12 minutes a day for eight weeks. At the end of the eight weeks, they came back for another scan, and Newberg found some dramatic differences.

"We found some very significant and profound changes in their brain just at rest, particularly in the areas of the brain that help us to focus our mind and to focus our attention," he says.

According to Newberg, many of the participants related that they were thinking more clearly and were better able to remember things after eight weeks of meditation. Remarkably, the new scans and memory tests confirmed their claims.

"They had improvements of about 10 or 15 percent," Newberg says. "This is only after eight weeks at 12 minutes a day, so you can imagine what happens in people who are deeply religious and spiritual and are doing these practices for hours a day for years and years." -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 01 June 2012 at 7:44am

Meditation & The Brain

Dr.Richard Davidson - Mind, Meditation and science. The benefits of meditation on the brain. - &
(2 mins)
John Rossiter-Thornton MD speaks to the Spirituality in Health-Care Network about the link between meditation and the brain - &
(6 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 24 July 2012 at 5:03pm

Faith and Healing: A Forum

Three experts--the Rev. George Handzo, a chaplain with the HealthCare Chaplaincy of New York City; Dr. Andrew Newberg, a radiologist and psychiatrist at the University of Pennsylvania; and Dr. Richard Sloan, a psychiatrist at Columbia University--discuss the role that belief should play in science -
(About 7 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 01 August 2012 at 9:56pm

Jon Kabat-Zinn, a pioneer of scientific research on meditation, lists the positive effects that meditation can have on the mind and body.

The Benefits of Meditation -

(About 3 mins)

"Heartfulness" -

(About 2 mins)

"Intimacy with Self" -

(About 1 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 05 November 2012 at 6:37am
Watch - The Linguists , a documentary about two really smart men who travel across the world to record dying languages because they cannot save them. They feel, express and implore, we should have: We should have tried to preserve the many different ways in which people perceive the world, the means to translate disordered affairs into stories, philosophies and motivations. As the world becomes more and more alike, that is an impulse I wish more of us had, a regret we may in decades come to be pained by. But how can such great differences be preserved, let alone considered? Who will pay for their maintenance? Who will house them, protect them and, dare I suggest, advance them?

This all comes to mind because I'm reading Melanie Thernstrom's - The Pain Chronicles . Thernstrom is a fantastic writer. Her descriptions of suffering, of agony and of torment are beautiful, horrible, surprising and captivating. It began with a day of unusually vigorous swimming, provoking a fierce and persistent pain. From there she explores her attitude to pain, her fear and distrust and confusion about it. She records how across history humans have sought to understand, accept and deal with pain. She talks about how modern medicine upended religion and ritual and set us on a new path toward pain not as mystery but as conquerable enemy.

Except her own pain, which would not be subdued. Acute pain, we're learning, is not the same as chronic pain. For me, it cuts a little too close to home. I've often faced a range of illnesses, a stream of assaults, finding new flaws in my prematurely aged body (I remember feeling old in high school and not thinking that particularly troubling) with calendrical regularity. So I can sympathize with the impulse to ask "why?" In the past (or, at least, not in her non-religious present), we might have asked: Is God punishing us? Elevating us? Purifying us?

Hating on me? I'll confess I've asked the same. When one is (comparatively) energetic, but then feels a decline, it takes longer to get back to normal. It is flummoxing. It is, after all, a message of mortality, and I imagine very few people either contemplate it extensively or have the courage to. But, as the great narratives that elevated the cosmos over the individual have given way, there is an aspect to pain that is especially terrifying. That is for me and for Thernstrom, when the body breaks down just because it does, and no doctors or specialists can tell you (or her or me) why it is that one system isn't working like it should. Like it did.

Thernstrom explores the different ways in which the world's peoples perceived pain, and how pain was often at the core of piety. Often, pain was redemptive, transcendent -- it marked an opportunity for improvement or potential for salvation. So it is too bad that she barely talks about Islam. Doesn't Islam, its texts and histories, have something unique to add? At one point, she quotes from the Prophet Muhammad (peace be upon him), but in the footnotes we find the reference is from Donald Meichenbaum's Cognitive-Behavior Modification. Somehow, I imagine, she could have done better. Muslims feature twice in the index, the last Prophet of Islam just that once and Islam not at all.

Thernstrom presumes the empirical attitude was born with Western science, and emerged against religion -- prior to the 1700s, there was almost no attempt to systemically understand the world outside us -- in part because she's only looking in one place. Can we, in this day and age, set out to write a story about the science and spirituality of suffering and not include a serious perspective on the lived culture of a huge number of the world's inhabitants? Are we still writing as if our narrative is the narrative of Judeo-Christian tradition? (Mostly the latter). But is it her fault? Where would she turn? Should she know to do so? I see the fault, but do not know where it begins.

Her very rich, and all the same very enjoyable title, lacks a perspective that could have tempered or challenged many of her conclusions. - Muslim scientists pursued advances in math, chemistry, neurology, immunology, optics, opthalmology, physics, architecture, agriculture and myriad other fields. Their mentality cannot be assumed to mimic Western empiricism, but nevertheless one could fairly make the case that Islam's burst of creative inspiration helped feed Europe's revival. Of course, Islam was not, in and of itself, only on Earth to prepare the ground for another civilization. But cultures, like bodies, are interconnected systems. Too often we have refused to learn that when one part of the world is in pain, others are forced to share the misery. (The leg bone is connected to the hip bone...)

And this is why we must do more to preserve the contributions and perspectives of other religions and philosophies. By "we," I mean those of us in the humanities, if the humanities haven't been fatally undone by - coldly economic utility. But I also speak to Muslims (these days, I suppose, I also have no choice but to speak for Muslims). We must make sure our heritage does not go missing from the wonderful histories of ideas, concepts and emotions of which The Pain Chronicles is one very excellent example. Because, at the heart of it, Melanie Thernstrom is asking a question about suffering -- an existential concern that is, not surprisingly, individualized. She and I are products of a time when individuality is far different even from what it was when our country was born.

We process pain through the lens of our self-perception.

How did empiricism exist without romanticism? Science without modernity? But they did, and perhaps we can mend some rifts by understanding how. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 06 November 2012 at 6:09am

Faith and The Brain: Newberg Interview

PBS Religion and Ethics Weekly story on - Faith and the Brain : Scientists have long found an association between relaxation and health. Now there is growing evidence that spiritual practices have a beneficial and measurable effect on the brain. In his book “How God Changes Your Brain,” Andrew Newberg reports that meditation improves memory and reduces stress, and how you view God can affect the structure of your brain. Lucky Severson has the story. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 08 December 2012 at 11:05am

Dignity of Death and Palliative Care

Our life is sacred from conception to death. Sacred is also the dead who lived among us. The life and dignity of every person must be respected and protected at every stage and in every condition. As with life, one of the most fundamental human rights is the opportunity to have a decent death.

Palliative Care

This is where - palliative care (from the Latin ‘palliare’ or ‘to cloak’) comes in; it focuses on the relief of pain and other symptoms and problems experienced in serious illnesses, with care and respect. The goal of palliative care is to improve the quality of life, by giving comfort and providing a support system to the person who is ill and also to those close to the patient. Palliative care can neither hasten nor prolong death. The - World Health Organisation  describes palliative care as “an approach that improves the quality of life of patients and their families facing the problems associated with life-threatening illness, through the prevention and relief of suffering by means of early identification and impeccable assessment and treatment of pain and other problems, physical, psychosocial and spiritual.”

Our life consists of body, mind and soul; so, there is a need for physical, emotional and spiritual care. Religions tend to deal with birth and death well; as such, religious communities are generally well-equipped to deal with palliative care with an emphasis on spiritual care. Institutional religions encourage their adherents to often remember death so that they can live a righteous and spiritually enriched life. According to the three Abrahamic faiths death is not the end of life, it is a new phase of an eternal journey. With strong moral and spiritual guidelines to look after the old and frail the religious adherents try to overcome the fear factor concerning death; they tend to use the network of extended families and religious institutions.

Spiritual care should thus be provided on palliative care to those who need it. Awareness of patient beliefs could be very helpful to the care providers; it creates a staff-patient-family relationship. Although still patchy, spiritual care in the NHS is now accepted as an important ingredient in palliative care in the UK. Judaism, Christianity, Islam and other faiths have valued this enormously and are working with the health service to provide a more effective care plan.

The focus on a patient’s quality of life has significantly increased in recent decades, albeit with emphasis on physical and psychological support. It is vital no community is left out from access to high quality terminal care. It is also important spiritual well being is linked with good health.

Understanding patient narratives of what constitutes a peaceful death is critical for palliative care. For this to happen doctors, nurses, and other health professionals should have basic training on spiritual care; recruitment of staff from a broad range of ethnic, religious and cultural backgrounds is also important. We need a palliative care that is universal and where all can fit in. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 10 December 2012 at 8:36am

Religion, health, and personality

Each month new studies emerge about how religious belief affects well-being: belief in a loving, forgiving God is linked to slower progression of HIV; pro-religious people have better heart health. Each new study explores different facets of spirituality and religiosity, and different types of health. But what if this correlation is just a side effect of another, deeper connection? Corinna Loeckenhoff, a psychologist from Cornell, argues that personality may be that deeper factor, and - her research backs her up.

Personality was measured with the Five Factor Model mentioned above. Spirituality and Religiosity was measured by the Ironson-Wood Spirituality/Religious Index, or IWSRI. And mental health was measured by five different scales

It may be off-putting to think about measuring Spirituality and Religiosity (S/R), but the IWSRI is more descriptive than evaluative. While each of these measures is individually intriguing, the truly remarkable part of this research comes from studying the relationship between them all. The simple two-way relationships that past research had found were again confirmed. Agreeableness and Conscientiousness were related to Religiosity. Openness was related to Spirituality.

In the relationship between personality and S/R, some more detailed connections emerged with the specific facets of each trait. For example, the relationship between openness and spirituality is driven primarily by two facets of openness: aesthetics and ideas. So not just everyone who is open to new experiences is likely to be spiritual, but instead specifically those who have a deep appreciation of beauty and intellectual curiosity are likely to be spiritual.

For one, they suggest that personality is more strongly associated with mental health than spirituality or religiosity are. Further, personality is related to health in ways that S/R doesn’t account for. The strongest claim that this study makes is that “personality traits fully account for the association of S/R with mental health.”

That statement probably needs some caveats and definitely deserves further study, but Loeckenhoff and crew are strong in their assertion. And not without cause, since the data points in this direction. Furthermore, this claim fits the understanding that spirituality and religiosity develop as basic personality traits are shaped and molded by culture, environment, and experience.

If Loeckenhoff is correct, what do we do with the studies linking a positive view of God with slower progression of HIV or intrinsic religiosity with better heart health? Perhaps more crucially, does understanding spirituality and religiosity as products of personality undermine their “specialness?”

At first glance this conclusion may seem to do just that. But this understanding of belief also points towards a more empathic understanding of others. This empathic understanding can help mend the rifts in our communities and, in doing so, lead towards a deeper understanding of what we are each calling sacred from our many different perspectives. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 14 December 2012 at 12:45pm

The religious may fare better when the going gets tough

There’s no shortage of research on religion and health. Most of it suggests that the religious not only live longer, but are also likely to live better. Yet in spite of this abundance of research there’s still little to explain precisely why religion is related to health. Ferreting out the cause is a difficult task, but new research out of this field suggests that self-regulation may be an important piece of the reason.

Self-regulation is what most of us would call self-control. The ability to self-regulate has to do with setting goals, monitoring progress towards those goals, and adjusting behavior accordingly. So, having self-control means you’re able to keep moving towards a goal despite difficulties and setbacks. When you decide to diet, you’re still enticed by that tasty Boston crème donut, but you don’t give in....

Watterson and Giesler used the strength model of self-regulation to design a more nuanced study of religiosity and self-regulation. This model of self-regulation was made popular by psychologist Roy Baumeister and writer John Teirney’s book Willpower. They suggest that self-regulation acts very much like a muscle. So, if you go all day turning down donuts you may exhaust this muscle to the point that you aren’t able to follow through on that workout you had planned after work. This may also explain why the kitchen sink always seems to become messier during exam week.

The strength model carries two important implications for any research in self-regulation. First, it suggests that we can build our self-regulatory ability. If regular weight training builds muscle, then practicing self-control builds our capacity to self-regulate. This analogy is not just theoretical: one study found that after two weeks of a self-control exercise, like actively trying to have good posture, participants showed dramatic improvement in self-regulation. So, self-regulation can flag or grow.

Secondly, the increased capacity for self-regulation would only be observable under “heavy lifting.” Everyone has enough self-regulation for the common tasks we face each day. High levels of self-regulation may only become apparent when people are facing uncommonly difficult tasks. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 19 December 2012 at 11:33am
Dr.Katja Sündermann: Islamic thought and Spiritual Healing -

(About 12 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 20 December 2012 at 7:14am
D=S-M (Despair = Suffering-Meaning)
“Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances, to choose one’s own way.”

―Dr. Viktor Frankl, Man's Search for Meaning
Dr.Viktor Frankl on Religion & Ultimate Meaning -
(About 4 mins)

Finding meaning in difficult times (Interview with Dr. Viktor Frankl) -

(About 29 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 30 December 2012 at 3:14pm

Spirituality Key to Chinese Medicine Success: Study Explores Why Chinese Medicine Has Stood the Test of Time

Are the longevity and vitality of traditional Chinese medicine (TCM) due to its holistic approach? Indeed, Chinese medicine is not simply about treating illness, but rather about taking care of the whole person -- body, mind, and spirit. According to an analysis of TCM's origins and development by Lin Shi from Beijing Normal University and Chenguang Zhang from Southwest Minzu University in China, traditional Chinese medicine is profoundly influenced by Chinese philosophy and religion. To date, modern science has been unable to explain the mechanisms behind TCM's effects.

The essence of TCM lies in its foundation in spirituality, religion, and philosophy, making it quite different from Western medicine and leading it to be viewed by some as magical and mysterious.

This analysis shows, among other things, that the underlying premise of Chinese medicine is that the mind and body of a person are inseparable. To be in good health, a person must have good spirit and pay attention to cultivating their spirit. Chinese doctors see "people" not "diseases" and equate "curing diseases" with "curing people."

According to the authors: "Good health and longevity are what we pursue. More and more people are concerned about ways to prevent disease and strengthen their bodies, which is the emphasis of traditional Chinese medicine. It pays attention to physical pains, and at the same time is also concerned with spiritual suffering. Therefore, TCM can teach people to be indifferent towards having or not having, to exist with few desires and feel at ease, to keep the body healthy and the mind quiet, and to achieve harmony between the body and the mind and then to achieve harmony with the world and nature." -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 02 February 2013 at 7:01am

EEG spectral analysis on Muslim prayers

However, the mean RP(α) showed higher alpha amplitude during the prostration position of the Dhuha prayer and acted condition at the parietal and occipital regions in comparison to the resting condition.
Findings were similar to other studies documenting increased alpha amplitude in parietal and occipital regions during meditation and mental concentration. The incidence of increased alpha amplitude suggested parasympathetic activation, thus indicating a state of relaxation.
Subsequent studies are needed to delineate the role of mental concentration, and eye focus, on alpha wave amplitude while performing worshipping acts. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 07 March 2013 at 8:33am

Paging God in Health Care

National surveys show that close to 75% of Americans believe God can cure people who have been given no chance of survival by medical science. Seventy percent regularly pray for their own health or the health of family members.

Despite these numbers, a growing body of research shows that health care organizations are not as responsive to - religion and - spirituality as they might be. In my recently released book, - Paging God: Religion in the Halls of Medicine , I find that physicians, nurses and chaplains in large academic hospitals conceive of religion and spirituality in a host of ways that make communication and interdisciplinary care that includes attention to religion and spirituality difficult. While nurses generally make room for patients’ religious and spiritual backgrounds, many physicians are less prepared to offer spiritual support in their own or other faith traditions. - Surveys reinforce these findings showing that close to three-quarters of advanced cancer patients do not receive the spiritual or religious support they need from health care organizations and close to half do not receive it even from religious groups.


Despite their missions to care, many health care organizations don’t see providing religious and spiritual support to patients and families as central to what they do. The 2012 - Joint Commission’s Comprehensive Accreditation Manuel for Hospitals requires health care organizations to “respect the patient’s cultural and personal values, beliefs and perspectives,” and to “accommodate the patient’s right to religious and other spiritual services” among other things. The Commission allows health care organizations to do this as they see fit. The real financial strains many hospitals face frequently make hiring a professionally trained chaplain to provide this care a low priority.

Second, many health care providers receive little to no professional training in religion and spirituality. Historically nurses learned more about religion, as part of good bedside care, than did doctors but many are still not sure how to approach patients and families about these issues. It was in end of life situations, in my research in intensive care units, that providers were most likely to bring up religion or spirituality but even then many were uncomfortable. Many - health care educators are attempting to address this problem but - work remains to be done.

While palliative care professionals are increasingly - paying attention to religion and spirituality, health care providers across specialties need to be more aware of these issues. Spiritual and religious concerns are not optional for many patients and families in their care, but core to how patients experience themselves, their illnesses and their care. Creating ways for health care organizations to be more aware and responsive to religion and spirituality will not make health care more efficient or less expensive but will make it more compassionate. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: botak
Date Posted: 13 March 2013 at 11:23am
Have there been many actual scientific studies on the effects of faith/positive thinking on the curing of serious physical diseases?

There is anecdotal evidence but that is often subjective and misleading.

I'm far from an expert on medical matters, but I remember reading this once:

"The spontaneous remission rate of all cancers, lumped together, is estimated to be something between one in ten thousand and one in a hundred thousand. If no more than 5 percent of those who come to Lourdes were there to treat their cancers, there should have been something between 50 and 500 'miraculous' cures of cancer alone [it is estimated that 200 million people have visited Lourdes since 1860]. Since only three of the attested 65 cures [accepted by the R C Church as miraculous cures] are of cancer, the rate of spontaneous remission at Lourdes seems to be lower than if the victims had just stayed at home."
—From Carl Sagan, The Demon-Haunted World p. 221.


"There's no scientific proof that a positive attitude gives you an advantage in cancer treatment or improves your chance of being cured.

What a positive attitude can do is improve the quality of your life during cancer treatment and beyond. You may be more likely to stay active, maintain ties to family and friends, and continue social activities. In turn, this may enhance your feeling of well-being and help you find the strength to deal with your cancer."

I can understand that faith can bring many benefits to a seriously ill person in terms of spiritual well being and also quality of life, but is there any real scientific evidence that it improves your chances of surviving a serious illness?

[However, in terms of psychological and emotional issues, I can see that faith could potentially bring many health benefits though, including helping someone to completely overcome these issues.]

Posted By: a well wisher
Date Posted: 20 March 2013 at 4:18pm
Originally posted by botak

Have there been many actual scientific studies on the effects of faith/positive thinking on the curing of serious physical diseases?
Not many but as a physician ,I believe , that the secret of the care of the patient  is is in caring for the patient....To cure sometimes , to relieve often, to comfort always...this is the nature of our I am personally interested in exploring this territory:) -

Originally posted by botak

There is anecdotal evidence but that is often subjective and misleading.
Well I would respectfully disagree botak.It is not misleading but a step in a better direction...Imo, as Kant mentioned, science divorced from philosophical guidance is blind.
For example, check out this article...
I am not suggesting that our culture should now erect an aesthetic monument. But rather I believe that the nation -- wealthy, at peace, and stable -- provides a similar world historical opportunity. We can choose to create a scientific monument -- a science that takes as its primary task the understanding of what makes life worth living. Such an endeavor will move the whole of the social science away from its negative bias. The prevailing social sciences tend to view the authentic forces governing human behavior to be self-interest, aggressiveness, territoriality, class conflict and the like. Such a science, even at its best, is by necessity incomplete. Even if utopianly successful, it would then have to proceed to ask how humanity can achieve what is best in life.I predict that Positive Psychology in this new century will come to understand and build those factors that allow individuals, communities, and societies to flourish. Such a science will not need to start afresh. It requires for the most part just a refocusing of scientific energy. In the fifty years since psychology and psychiatry became healing disciplines, they developed a highly useful and transferable science of mental illness. They developed a taxonomy as well as reliable and valid ways of measuring such fuzzy concepts as schizophrenia, anger, and depression. They developed sophisticated methods ---both experimental and longitudinal -- for understanding the causal pathways that lead to such undesirable outcomes. And most importantly they developed pharmacological and psychological interventions which have moved many of the mental disorders from "untreatable" to "highly treatable" and in a couple of cases, "curable." These same methods, and in many cases the same laboratories and the next two generations of scientists, with a slight shift of emphasis and funding, will be used to measure, understand, and build those characteristics that make life most worth living. As a side effect of studying positive human traits, science will learn how to better treat and prevent mental, as well as some physical, illnesses. As a main effect, we will learn how to build the qualities that help individuals and communities not just endure and survive, but also flourish. -
Originally posted by botak

[However, in terms of psychological and emotional issues, I can see that faith could potentially bring many health benefits though, including helping someone to completely overcome these issues.]
Exactly.Isn't it emotional and not physical pain that is the center of the euthanasia debate?

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 08 April 2013 at 3:48pm

If you've never had to make an end-of-life decision for a loved one, you probably will one day. Eighty percent of hospital deaths now involve an explicit decision to stop some form of treatment. When you make this decision, your stress level will be the equivalent of someone whose house just burned down. And if you've never actually talked to your loved one about how they want you to make that decision, your chances of correctly guessing what they want is only two out of three.

Startling facts such as these roll off the tongue of Dr. Daniel Sulmasy, O.F.M. as casually as another doc might say, "Take two aspirin and call me in the morning." One of the nation's premiere bioethicists, Sulmasy wears a number of hats in his work at the University of Chicago: Along with being a physician who sees patients and an ethics professor, he teaches in the divinity school, and he's a Franciscan friar.

Known for tackling tough ethical issues, Sulmasy specializes in decisions at the end of life as well as the spiritual dimensions of practicing medicine. Not surprisingly, he thinks those two are inextricably linked.

Lest anyone think that dealing with life-and-death medical issues all day would be a downer, here's what Sulmasy told the Chicago Tribune on his appointment to the Presidential Commission for the Study of Bioethical Issues: "I have to say not many people have it as good as I do."

Why should health care providers be a part of the conversation about the spiritual care of the dying?

Because medicine is inherently spiritual. The first healers, the shamans, were both priests and doctors. There's something very significant about the interaction between a healer and a patient that raises the big questions, although physicians sometimes don't allow people to ask them: Why me, or why my child? Why am I suffering? What's the meaning of this?

If we're committed to healing patients as whole persons but don't address those kinds of questions, then we're negligent in our work as physicians. If all I'm doing is giving chemotherapy, I'm missing 99 percent of the picture... -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 27 May 2013 at 3:49pm
There Shall Be Physicians for the Spirit: USC Institute for Genetic Medicine Art Gallery -

(About 29 mins)


La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 29 May 2013 at 5:23pm
It is not true that if we had true faith we would not be sad.
Prophets (as), and righteous people experienced a great deal of sadness. The Quran is full of stories in which the central theme is sadness. Sadness is a reality of life. The Quran is not there to eliminate sadness, but to navigate it.
Sadness is one of the tests of life, just as happiness, and anger are tests.

Nouman Ali Khan-“The Quran’s Remedy for Sadness”

It’s easy to minimize a person’s hurt without understanding the nature of pain. People often like to categorize how much a person should or shouldn’t hurt about things. For example, when someone is upset about something, they say, “At least you’re not paralyzed, or starving in Africa.” While it’s imperative to be grateful for what we have, I think people often mistaken the nature of pain, when they ‘categorize’ in this way. A relationship break up can hurt more than struggling with cancer (true story). The criteria for how much something hurts is not dependent on the thing itself. It is dependent on 2 things:

1. The strength of the attachment.

2. The level of Divine help.

Therefore to minimize the devastation of pain:

1. Don’t be attached to (dependent on) temporary things.

2. Seek Divine help.

And don’t assign judgement for people’s pain.

Yasmin Mogahed

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 31 May 2013 at 4:50pm

Let The Healing Begin

Imam Zaid Shakir

H-E-A-L to heal: to make sound or whole (heal a wound); to restore to health; to cause an undesirable condition to be overcome; to mend; to patch up (a breach or division); to restore to original purity or integrity.

H is for Hearts  In the aftermath of the tragic events in Boston, we should understand that meaningful and lasting healing will not start until we begin to strengthen and cleanse our hearts. This is the place where real religion dwells. In terrestrial terms, the revelation began in the heart of our Prophet, peace and blessings of Almighty God upon him. -

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: a well wisher
Date Posted: 23 June 2013 at 8:56am
“We are all of us exposed to grief: the people we love die, as we shall ourselves in due course; expectations are disappointed and ambitions are thwarted by circumstance. Finally, there are some who insist upon feeling guilty over the ill they have done or simply on account of the ugliness which they perceive in their own souls. A solution of a kind has been found to this problem in the form of sedatives and anti-depressant drugs, so that many human experiences which used to be accepted as an integral part of human life are now defined and dealt with as medical problems. The widow who grieves for a beloved husband becomes a 'case', as does the man saddened by the recollection of the napalm or high explosives he has dropped on civilian populations. One had thought that guilt was a way, however indirect, in which we might perceive the nature of reality and the laws which govern our human experience; but it is now an illness that can be cured.

Death however, remains incurable. Though we might be embarrassed by Victorian death-bed scenes or the practices of mourning among people less sophisticated than ourselves, the fact of death tells us so much about the realities of our condition that to ignore it or try to forget it is to be unaware of the most important thing we need to know about our situation as living creatures.
Equally, to witness and participate in the dying of our fellow men and women is to learn what we are and, if we have any wisdom at all, to draw conclusions which must in their way affect our every thought and our every act.”

Charles Le Gai Eaton, King of the Castle: Choice and Responsibility in the Modern World
Doctor and Patient Dialogue:Spirituality at the End of Life - - Q & A session of the inaugural Humanism and Ethics Night themed "The Role of the Physician in Addressing Patients' Spiritual and Religious Needs in End of Life Decision Making." Panelists are Ingrid Mattson, director, Macdonald Center for the Study of Islam and Christian-Muslim Relations, The Hartford Seminary; Rabbi Edward Reichman, M.D., associate professor of Clinical Emergency Medicine at Albert Einstein College of Medicine; Reverend Allan Lokos, Interfaith Minister and Founder of the Community Meditation Center; and Daniel P. Sulmasy, M.D., Ph.D., Kilbride-Clinton Professor of Medicine and Ethics at The University of Chicago. (December 8, 2011) -
(14 mins)

La ilaha ill-Allah, Muhammadur Rasulullah

Posted By: CINDY
Date Posted: 26 November 2013 at 12:31am
Originally posted by a well wisher

Modern Stress And Its Cure From Qur'an

Stress is the most common aliment of modern age. It has been implicated in the causation of peptic ulcer disease, coronary heart disease, depression, auto immune disease, hypertension, diabetes and even cancer. In milder form it manifests in form of unrest, violence, at work, school and home. Common medical problems like tension headache, insomnia, and obesity are also attributed to unusual stress. None of us are free from stress but some deal with it better than others.

Stress results from the following factors:

a. Fear of the unknown and trying to see through and control the destiny.

b. Losses in our life of people and things dear to us and our inability to recover those losses.

c. Inner conflict between our heart and mind between what is known to be the truth and our failure to accept it as truth. Acceptance of truth may require changing our habits and way of life which we may adhere to for some reason like pleasure, joys, taste, pride in race or heritage etc.

Let us examine how Quran deals with such situations.

Our losses are a trial for us:

"Be sure we will test you with something of fear and hunger, some loss in goods or lives, but give glad tidings to those who are steadfast, who say when afflicted with calamity: To God we belong and to him is our return. They are those on who (DESCEND) blessings from God and mercy and they are the once that receive guidance. 2:155

Thus in Islam, we do not have concept of the ownership of goods and life. Everything belongs to God and returns to him. So if we don't own that thing why mourn our loss?

a. Our destiny is predetermined. We do not have control on that part. What we have control over is a limited free will, that is our actions, our choice to do good or bad, to believe in God or not to believe in Him, but we have no control over tomorrow's event not related to our actions i.e. whether my wife will have a son or daughter, whether his/her eyes will be brown or black, or whether I will have an accident or not tomorrow. WorTying over such things is of no use.

b. Rejection of faith in Quran is called a disease. This denial of truth is due to arrogance.

"In their heart there is a disease and God has increased their disease and grievous is their penalty because they lie to themselves." 2:10

Therefore after lying to ourselves, we set up an inner conflict - between heart and mind. In order to contain that conflict the mind sends signals to glands for secretion of harmones like adrenaline which leads to rapid heart rate, perspiration, tremor, the basis of lie detector test.

This lying conflict could be due to "SMALL" crimes like theft or adultery, or big crimes like rejection of God....


remembrance and reflection   amen


Posted By: a well wisher
Date Posted: 26 January 2014 at 2:25pm
Hope you are doing well sister Cindy.Peace be with you.

Shamanic Healing: Why it Works

How does shamanic healing work? Let's start with some recent developments in quantum physics, which have finally provided us with answers. -

10 Ways Quantum Physics Will Change the World

6. Prayer

It is hard to imagine that the Native American, shamanistic healers and the pioneers of quantum physics would have much in common, but it turns out they do. Niels Bohr, one of the early investigators into this strange field of science, believed that much of what we call reality was dependent on an "observer effect," the relationship between what our reality does and how we observe it. This became a huge debate among quantum physicists, but experiments more than half a century after Bohr proposed his theory provided some support for it. [source: - Lyon ].

According to some physicists who have tested Bell's inequality, reality is based on the observer effect, which could explain the power of shamanistic healing and the interaction between the reality of local space-time and human consciousness [source: - Lyon ]. As far back as 1998, controlled experiments have demonstrated the effect of observation on particles [source: - Science Daily ]. -

La ilaha ill-Allah, Muhammadur Rasulullah

Print Page | Close Window

Bulletin Board Software by Web Wiz Forums version 8.03 -
Copyright ©2001-2006 Web Wiz Guide -