Home 
Contact 
Profile 
Videos 
Paper at the icast Conference held at the International Islamic University in Kuantan 26-29 Nov 2010 by Professor Omar Hasan Kasule Sr. MB ChB (MUK), MPH (Harvard), DrPH (Harvard) Preofessor of Epidemiology and Bioethics Faculty of Medicine King Fahad Medical City Riyadh <omarkasule@yahoo.com >
Abstract
The Qur'anic scientific training of the mind to lead it to deeper faith involves discussion of many issues of the physical world with the aim of drawing attention of the Muslims to Allah's signs in the universe, ayat al llah fi al kawn. These signs stand as testimony to the power and majesty of the Creator. Allah has given us 2 books. The first book is the Qur'an which is the book of revelation, kitaab al wahy, and the second book is empirical science that studies the world around us, kitaab al kawn. Both books contain Allah's signs and should be read together for complete understanding and guidance. This paper discusses the Qur'anic discourse on matters relating to health and disease. The discourse is divided into three main parts: (a) physical health and disease (b) psychological health and disease; and (c) aspects of disease treatment. Qur'anic terms with medical implications were identified and the related verses were discussed from a medical perspective or what can be termed medical interpretation of the Qur'an, al tafsir al ilmi li al Qur'an. Reading the Qur'anic signs from a medical perspective is fulfillment of the combined reading of Allah's 2 books which increases our iman.
1.0 HEALTH
1.1 Physical Health
Human life on earth has a fixed span, ajal. Humans start as infants, then children, then youths, shaab, adults and end up as elderly, sheikh. The Qur'an has used terms that refer to the general concept of holistic well being such as raahat[i], raghad[ii], affiyah.
Humans get tired[iii] and need rest. Rest, raahat is described on as calming, sakiinat[iv]. The night is sakiinat[v]. Sleep is rest[vi]. Rest is needed after a day of hard work[vii]. Raahat could also be looked at as relief of distress[viii] and as a blessing, rahmat[ix].
Cure, shifa, was mentioned in several verses of the Qur’an[x]. It is restoration of health after disease either mental / psychological[xi] or physical[xii].
The environment is the source of food and water that are necessities of life. Fertile soils give crops and food[xiii]. The environment is also the source of water an essential of life described in various forms by the Qur’an as maau ghadhaq[xiv], maau ma’iin[xv], maau mubaarak[xvi], and maau ‘adhab[xvii], maau maalih[xviii], and maau ghawra[xix].
1.2 Psychological health
The life style that people choose affects physical and mental health. The Qur’an has described several life-styles that are injurious to health such as taraf[xx], israaf[xxi], fasaad[xxii].
Personality and behavior are perhaps the most important determinants of health. The Qur’an has described several negative personality types and behaviors. Humans have been described as fakhuur[xxiii], dhaluum[xxiv], ‘ajuul[xxv], qatuur[xxvi], khasiim[xxvii], haluu’u[xxviii], jazuu’u[xxix], and kanuud[xxx].
Humans suffer from diseases of the heart, amraadh al qalb[xxxi]. Among these diseases are lahaw[xxxii], ghaflat[xxxiii], ghill[xxxiv], ghaidh[xxxv], kibr[xxxvi], and nifaaq[xxxvii]. Some of these diseases such as jealousy, hasad and rancour, hiqd, that lead to violence in the person or those around him. Iman cures diseases of the heart. These diseases may manifest physically as psychosomatic illnesses or may manifest more dramatically such as homicide[xxxviii] or bodily injury. Addiction to alcohol, or drugs is a reflection of weak iman. It leads to many physical and psychological diseases
1.3 Family health
A family is a source of calmness and tranquility[xxxix]. A spouse is a source of psychological balance, sakinat[xl]. Islam has enacted several measures to ensure family health. Marriage is encouraged[xli] as a basis for family formation. Islam recognizes no alternative family arrangements. Religion is the basis for selection of a spouse[xlii]. For the family institution to be stable, temporary lust-driven sexual relations are forbidden[xliii]. To ensure stability of the marital relation, marriage must be contracted by mutual consent without force[xliv]. Good treatment of the spouses is ordered[xlv]. The Law prescribes preventive measures against family break-up. The psychological and physical health of spouses and children suffer when the family breaks up on divorce more so than on death of one of the spouses. Extra-marital sexual relations are a threat to the stability and functioning of the family. Islam has therefore prescribed several measures to prevent sexual corruption. Men and women are not allowed to be in situations that may lead to sexual corruption[xlvi]. Adultery is strictly forbidden[xlvii]. Extreme materialism is a threat to the family. The spouses may be so busy searching for material wealth that they neglect their duties to one another and the children which eventually leads to family instability. In extreme cases greed for material goods becomes so extreme that children are seen as a burden. Throughout human history abortion, parents who did not want to share their material possessions with more children have practiced feticide, and infanticide.
There are many measures to preserve marriage, ihsan al zawaaj[xlviii]. There are procedures for resolving marital disputes[xlix]. Divorce is the worst of legal measures; it is however allowed when there is no other alternative. Even in cases of divorce the process is structured in such a away that reconciliation is possible[l]. The parents especially the fathers are responsible for the material welfare of the family, nafaqat[li]. The law provides for custody of children in cases of family break-up. The extended family is an additional safety net for the family.
1.4 Community Heath
The concept of community health was not recognized widely until the last quarter century. It is however a very old concept found in the Qur'an. The Qur'an has told us about many communities in the past as lessons for us[lii]. Good, al balad al taib[liii] and safe, al balad al amiin[liv] are adjectives that the Qur'an has used about some communities. Some of them were blessed and lived in peace and plenty[lv]. Makka was described as a city of peace and general welfare[lvi].
The Qur'an also told of communities that were victims of collapse, khiraab[lvii], those that were punished by famine[lviii], or were destroyed by Allah, ihlaak[lix]. The physical destruction was due to moral deviations like batar[lx], transgression, dhulm[lxi], and corruption, fasaad[lxii]. No community is destroyed or is punished until it receives a warning from Allah[lxiii].
2.0 DISEASE AND ILLNESS
2.1 General concepts
Health is a condition in which all of the body functions are integrated and are being maintained within the limits of optimal design[lxiv]. Disease is divergence from the normal, gaussian mean, that interferes with normal body function.
Qur;anic terms for ill health maradh, saqam, adha.
Pain is another non-specific indicator of disease described in the Qur’an in connection with punishment and not disease[lxv]. The prophet experienced severe pain in his last illness, ishtidaad al waja’u ‘alayihi fi maradhihi al akhiir[lxvi]. Prophet Ayyub suffered from a lot of pain[lxvii].
Every disease has a cure, li kulli daai dawaau[lxviii].
Prognosis is an empirical estimate of the future course of the disease. From the Islamic viewpoint, prognosis is part of the knowledge of the unseen, ‘ilm al ghaib. The physician does not have the privilege to say anything definitive about the future prognosis. He or she can only extrapolate based on available data and must always have the humility to say ‘Allah Knows Best’, llah a’lam.
There is a relation between diseases of the heart, amradh al qalb, and diseases of the body, amradh al badan. There is a 2-way interaction between physical and spiritual maladies. Disbelief, kufr, leads to a lot of human cruelty like genocide because of lack of moral restraint. Diseases of the heart such as jealousy lead to violence and even death. Failure of appetite control leads to obesity and other attendant diseases. Addiction to alcohol leads to many physical and mental derangements. Loss of sexual self-control leads to promiscuity and sexually transmitted diseases. Protein energy malnutrition of the poor manifests social injustice in the community. Lack of spiritual equilibrium leads to inabil ity to handle the normal stresses of life such that the victims become addicted to alcohol and psychoactive substances with consequent physical illness. Addiction to power and sex leads to violence. Physical diseases may cause so much depression and loss of hope that they develop diseases of the heart. A hedonistic life-style is responsible for family breakdown. Children grow in one-parent families. They do not get the social and psychological balance needed for them to function well as adults.
The Qur’an has used several terms to refer to disease. In the subject form the word maradh has been employed in the context of spiritual diseases of the heart[lxix]. In the adjective form the words maridh[lxx] and saqiim[lxxi] have been used. The Qur'an discusses disease as a disabling condition than can exempt a person from certain obligatory acts of physical ibadat[lxxii]. Disease was also described as a harm, dharr[lxxiii]. Specific disease conditions were mentioned such as blindness[lxxiv], deafness[lxxv], lameness[lxxvi]. The Qur’an being primarily a book of moral guidance spends more time discussing the causes and treatments of moral diseases and gives relatively little space to physical diseases. Humans are argued to undertake the necessary research to understand the physical diseases.
Disease of sense organsL akma, abras, bukum,
Pre-death: ghamarat al mawt, sakarat al mawt
Disease processes: jarah
Diseases may also be classified by cause as diseases of the heart, amradh al qalb[lxxvii] and diseases of the body, amradh al badan. The Qur’an has mentioned these two categories. Diseases of the heart include: lahw[lxxviii], ghaflat[lxxix], ghill[lxxx], ghaidh[lxxxi], kibr[lxxxii], and nifaq[lxxxiii]. These diseases of the heart lead directly or indirectly to somatic diseases. Diseases of the body mentioned in the Qur’an include: blindness, ama[lxxxiv], congenital blindness, akma[lxxxv], deafness, sum[lxxxvi], lameness, ‘araj[lxxxvii], leprosy, baras[lxxxviii], and dumbness, bukm[lxxxix].
3.2 Physical disease:
3.2 Psychological disease
Disease can be classified as physical or mental. This classification is not valid all the time because in many instances mental conditions have a physical or biochemical basis. Mental disorders are either neuroses or psychoses. Neuroses are anxiety, phobia, hysteria, obsessive-compulsive disorders, or depression. Psychoses are more serious than neuroses. Among neuroses described in the Qur'an are sadness, worry and anxiety. Sadness, huzn was described in general[xc]. Separation from loved ones is a cause of sadness, huzn al firaaq[xci]. Sadness is an earthly problem since it does not exist in jannat[xcii]. Worry and anxiety, hamm
Diseases of the heart: kibr, hasad,
In an Islamic context, disease does not always connote a negative or bad event. There are indeed many situations when what is a disease situation is actually beneficial. Falling ill may be Allah’s way of forcing the person to take a desired rest or care for the body before it can deteriorate further. Death from some diseases was said by the Prophet to be martyrdom, shahadat. The pain due to disease is a reminder of the punishment and suffering that the evildoers will suffer from in hell. Disease can be an opportunity for personal redemption by expiation/atonement for previous sins, al maradh kaffaarat ‘an ba’adhi al dhunuubi[xcv]. Disease may enable a person return to the due equilibrium in life. Falling sick may at times be Allah’s blessing in disguise that a person is incapacitated and thus is prevented from pursuits that could prove more dangerous for him. While a person is sick and is not busy with the routines of life he may have time to reflect and remember Allah.
The trials that one goes through and the eventual patience can be rewarded by Allah’s forgiveness[xcvi]. Patience with chronic disease/disability is associated with high reward for example epilepsy[xcvii] and loss of sight[xcviii]. Patience in the face of severe illness is a reason for entering paradise, jannat.
Some diseases are due to disobedience. Acts of disobedience may be followed by epidemic disease or by disease in an individual. The disease may be directly related to the sin such as liver cirrhosis due to chronic alcohol consumption or there may be no direct relationship. The prophet taught that when communities commit inequities, Allah sends them diseases unknown in their ancestors. Many of the diseases of industrialized societies are related to lifestyle and may be Allah’s punishment for various transgressions.
Allah in recognition of the burden of disease and the need to give the body a chance to recuperate excused the sick from some physical religious obligations[xcix].
According to the Islamic perspective every phenomenon in life has an immediate cause, sabab that humans can search for and find. However behind all these causes is the power and majesty of Allah who alone is the source of all causes, musabbib al asbaab.
The causation, progression, and resolution of disease are in the hands of Allah and are part of qadar. It is Allah’s pre-determination that a person falls sick. Humans try to understand disease processes in order to reverse them. This is not contradicting or opposing Allah’s will. All what a physician does is with Allah’s permission and is therefore part of pre-determination. Treatment and prevention of disease are not against qadar but are subsumed under the principle that qadar can reverse another qadar, radd al qadar bi al qadar. In the end all cure is from Allah and not the human[c].
Environmental causes of disease: heat, cold, radiation, water, smoke, and high altitude can lead to patho-physiological disturbances and disease. Extreme heat can cause heat stroke and dehydration. Water kills drowning people, gharaq[ci]. Humans on the average inhale many liters of air a day that bring in smoke and other air-pollutants. Inhalation of smoke and other atmospheric pollutants causes respiratory diseases including lung cancer. The low levels of oxygen at high altitudes can cause hypoxia. Extreme cold causes frostbite or death from endothermia. Irradiation causes neoplasia and chromosomal damage. Humans on their own free will ingest chemicals as drugs that have many adverse reactions. Natural and man-made toxins are ingested with food. The Qur’an anticipated space travel[cii]. Prolonged life under zero gravity may have long-term effects on the human organism that are not yet known.
Under-nutrition causes disease by depriving the body of essential nutrients. Protein energy malnutrition of children in poor countries is due to lack of protein and calories. Vitamin and mineral deficiencies disturb normal metabolism. Extreme nutritional deprivation, qaht[ciii], leads to death. Over-nutrition results in obesity, diseases such as heart disease and various types of cancer. Excessive intake of necessary nutrients like vitamins causes various hypervitaminosis syndromes.
The Qur’an teaches that degeneration occurs with aging[civ]. In old age phenomena of growth and decay are more that repair and growth and degenerative diseases could result. Degenerative changes in the immune system facilitate neoplastic disease because immune surveillance fails to detect and eliminate neoplastic cells. Degenerative changes of old age are strictly speaking part of Allah’s design and not an anomaly.
Every disease has a treatment. The prophet Muhammad (PBUH) said in an authentic hadith that Allah did not reveal any disease, bau, without also revealing its cure, dawau[cv]. Humans are encouraged to seek treatment, al hatthu ‘ala al dawaa[cvi]. Some people may know the cure and others may ignore it but it nevertheless exists
The Qur’an described disease in prophet Ayyub (PBUH) and its eventual cure[cix]. The Qur’an described how Isa cured chronic diseases[cx].
Humans try, but it is Allah who cures, allah huwa al shafi[cxi]. Humans should not be arrogant by attributing cure to themselves and not Allah. In the same way humans cannot refuse to take measures to cure disease claiming that Allah will take care of it. It is true that Allah cures but in some cases that cure operates through the agency of humans. Sometimes the measures that humans take to cure a disease may not be sufficient on their own to alleviate the condition; it is Allah’s divine intervention and mercy that brings about the complete cure.
Disease treatment is part of qadar[cxii]. Seeking treatment does not contradict qadar or tawakkul. Disease treatment is part of qadr. The principle that applies here is reversal of qadar by another qadar , rad al qadr bi al qadr.
The Qur’an has used the concept of wiqaya in many situations to refer to taking preventive action against entering hell-fire, wiqaya min al naar[cxiii], against punishment, wiqaya min al adhaab[cxiv], against evil, wiqaya min al sharr[cxv], against greed, wiqaya min al shuhhu[cxvi], against bad acts, wiqayat min al sayi’at[cxvii], against injury/harm, wiqayat min al adha[cxviii], against jealousy, wiqayat min al hasad, against oppressive rulers, wiqaya min al taghoot[cxix], against annoyance, wiqayat min al adha[cxx], and against heat, wiqayat min al harr[cxxi]. Prevention is therefore one of the fixed laws of Allah in the universe, sunan llah fi alkawn. Its application to medicine therefore becomes most obvious.
Disease could be prevented before occurrence or could be treated after occurrence. The concept of prevention, wiqayat, does not involve claiming to know the future or the unseen, ghaib, or even trying to reverse qadar. The human using limited human knowledge attempts to extrapolate from the present situation and anticipates certain disease conditions for which preventive measures can be taken. Only Allah knows for sure whether the diseases will occur or not. The human uses knowledge of risk factors for particular diseases established empirically to predict disease risk. Preventive action usually involves alleviation or reversal of those risk factors. For example stopping cigarette smoking can prevent lung cancer and ischemic heart disease. Obeying fire regulations can prevent fire accidents. Careful driving prevents road traffic accidents and trauma. Immunization prevents viral and bacterial infections.
Prevention is the most effective method of disease control. The concept of prevention can be understood at three levels. Primary prevention aims at making sure the disease does not occur at all. Prevention also involves avoiding any act that can hurt good health or destroy life, halaak[cxxii]. There are activities that promote good health and are part of preventive medicine because they put the body in the best possible status to be able to fight and overcome any disease that occurs. Examples of such activities are: physical exercise, rest and recreation, diet, dhikr llah, happy marriage and good family life.
Among spiritual approaches to disease management is use of dua from the Qur’an[cxxiii] and hadith as ruqiy. Dua was reported to have been used for madness, dua min al junoon[cxxiv] and for fever[cxxv]. The formulas for ruqy reported from the prophet, al ruqiy al mathuur, consist of the following chapters of the Qur’an: al fatihat, al falaq, al naas, ayat al kursi, and the various supplications reported from the prophet, dua ma’athurat. The Qur’an is the best medicine[cxxvi]. Dua is medicine[cxxvii]. Asking for protection from Allah, isti’adhat, is medicine[cxxviii]. A strong iman and trust in Allah, tawakkul, play a role in the cure of diseases. Salat is a cure[cxxix]. The spiritual approach to cure is mediated through the physical processes. Psychosomatic processes affect the immune functions and other metabolic functions of the body. A believer who is spiritually calm will have positive psychosomatic experiences and not negative ones because he or she will be psychologically healthy and at ease. Faith can change the very perception of disease symptoms. Pain is for example subjective. A believing person who trusts in Allah may feel less pain from an injury than a non-believer with the same injury. Faith healing is using divine power to cure disease. Jesus did faith healing. Faith healing is also in the form of pilgrimage to special places. RUQYA Cure of physical and mental illness is from Allah (Sha’ra:80).
Harmful treatments are not allowed in situations in which the cure is worse than the disease. Choice of what treatment modality to use should involve a careful weighing of benefits and possible harm or injury. It is a principal of Islamic Law, sharia, to give priority to preventing harm over accruing a benefit. The equilibrium between benefit and harm of treatment modalities should be looked at using three Islamic principles: tauhid, wasatiyyat, & shumuliyyat. The concept of tauhid motivates looking at the patient, the disease, and the environment as one system that is in equilibrium; thus all factors that are involved with the three elements are considered while making decisions. The concept of wastiyyat motivates the need for moderation and not doing anything in excess. The concept of shumiliyyat extends the tauhidi principle by requiring an overall comprehensive bird’s view of the disease and treatment situation.
Shirk arises when humans seek and expect cure of disease from anything other than Allah. Manifestations of shirk practices in disease treatment include: amulets, tamaim, divinations, kahanah, and worshipping or asking cure from humans called saints, awliyaa, by visiting their graves. Other superstitious practices usually associated with shirk are: claiming knowledge of the unseen and claiming supernatural powers by any human. Many people with disease conditions resort to shirk practices due to misguidance by shaitan. These practices nullify ‘aqidat al tauhid because they attribute disease and its cure to other than Allah. They also distract from seeking true treatment based on rational scientific medicine. Patients delay coming to hospital and by the time they come the disease is too advanced for easy cure.
Involvement of jinn and shaitan: Jinn possess power that is used to misguide and give credibility to shirk and superstition. The jinn do not know the unseen[cxxx]. A good Muslim should not be involved with jinns and should ask Allah for protection against them[cxxxi].
A fortuneteller, kahin, is a liar who pretends to know the future or the unseen and provides information to the gullible clients. The prophet forbade consulting fortunetellers, al nahyu ‘an hawlaan al kaahin, al nahyu ‘an istishaarat al kaahin[cxxxii]. Fortunetellers are able to convince their clients about supernatural knowledge because of assistance by shaitan that listens to people’s secrets and informs the fortuneteller, istishraaq al shaitan al sama’u[cxxxiii].
Astrology, tanjim, is the belief that movement of planets, stars, the sun, and the moon can affect peoples’ lives. The astrologer uses these phenomena to make predictions about disease or its cure. The astrologer, munajjim, is a liar because he or she is trying to appropriate Allah’s prerogative of knowing the unseen, ghaib. Astrology was forbidden by Islam, al nahyu ‘an al tanjiim[cxxxiv].
Divination, tatayyur was mentioned in the Qur’an[cxxxv]. Divination is foretelling the future using several techniques such as horoscopes, astrology, geomancy (use of figures or lines), crystal gazing, possession by a spirit that answers specific questions, pyromamcy (divination by fire), hydromancy (divination by water), cleromancy (divination by lots), somatomancy (divination based on body appearance), phenology (divination by features of the head), and oneiromancy (interpretation of dreams). Augury is divination of the future by observation of natural phenomena in plants, animals, or inanimate objects to see omens (divinatory signs).
Augury is divination of the future by observation of natural phenomena in plants, animals, or inanimate objects to see omens (divinatory signs). What is surprising is that spread of modern science based on empiricism has not done away with the superstitution of divination. It is also surprising that those who consult diviners do not test the predictions of the diviners but just believe them or ignore them and nev
Amulets / talisman are objects thought to bring good fortune or to prevent disease. They may be natural or man-made. They may be of plant or animal origin. Some are made of stone or metals. They are thought to have magical powers. Talismans are forms of shirk, al tamaim shirk[cxxxvi] and it is offensive to carry them, karahiyat haml al tamaim[cxxxvii]. There is no difference in prohibition between talismans from the Qur’an and those from other sources. There are people who hang amulets, azlaam, on their body for protection instead of relying on Allah[cxxxviii]. Such actions are very demeaning to humans. How can a human who possesses an intellect rely for protection on a small object that he manufactures himself and hangs around his neck?
Sorcery, sihr, has many forms, anwaa’u al sihir[cxxxix]. The prophet was a victim of sorcery[cxl]. Sihr Is one the greatest sins in Islam, min akbar al dhunuub al ishtighaal bi al sihr[cxli]. The Qur'an condemns and forbids sorcery in all its forms and manifestations[cxlii]. Sorcery was also forbidden by the sunnat, tahriim al sihr wa al sha’awadhat[cxliii]. He who practices sorcery becomes a mushrik, man sahara faqad ashraka[cxliv].
Dreams and their interpretation could lead to shirk. The Qur’an mentioned dreams during sleep, ru’yat manamiyat[cxlv]. Some forms of dream interpretation, tafsir al ahlam, are forms of shirk. It is true that humans dream. Most dreams are related to the daily human experiences. Sometimes because of the state of sleep the facts become distorted such that a person cannot relate the dream or understand it. In such cases the Qur’an tells us that only Allah knows for sure the correct interpretation of dreams. Limited ability to interpret dreams was given to some prophets[cxlvi]. Other humans do not this ability. Therefore dreams of ordinary humans should have no role in the diagnosis, treatment and prognosis of disease.
[i] (7:189, 10:67, 16:6, 21:20, 25:47, 27:86, 28:72-73, 41:50, 42:48)
[ii] (2:35, , 16:112)
[iii] ()
[iv] (7:189)
[v] (10:67, 27:86, 28:72-73)
[vi] (25:47)
[vii] (16:6)
[viii] (41:50)
[ix] (42:48)
[x] (p637 , 5:110, , , 16:69, 17:82, 26:80, 41:44)
[xi] (9:14, , 17:82, 41:44)
[xii] (, 5:110, 16:69)
[xiii] (p95 32:27, 36:33-36, 80:24-31)
[xiv] (p1055 72:16)
[xv] (p1055 , 67:30)
[xvi] (p1055 50:9)
[xvii] (p1055 25:53, 35:12, 56:68-70, 77:27)
[xviii] (p1055 25:53, 35:12, 56:70)
[xix] ()
[xx] (p233 11:116, 17:16, 21:13, 23:33, 23:64-67, 34:34-35, 43:23, 56:45)
[xxi] (p 103 6:141, , , 25:67)
[xxii] (p895-896 5:32-33, 7:86, 7:103, 10:91, 12:73-75, 13:25, 16:88, 27:14, 30:41, 38:28, 47:22-23, 89:12-13)
[xxiii] ()
[xxiv] ()
[xxv] ()
[xxvi] (17:100)
[xxvii] (36:77)
[xxviii] (70:19-21)
[xxix] (70:19-21)
[xxx] (100:6-8)
[xxxi] (p958 , , , , 24:50, 33:12, 33:60, 47:20, 74:31)
[xxxii] (21:3)
[xxxiii] ()
[xxxiv] ()
[xxxv] (3:118-119)
[xxxvi] (40:35)
[xxxvii] (2:8-10)
[xxxviii] (MB522, MB523)
[xxxix] (25:33)
[xl] (30:21)
[xli] (MB828, MB1829, MB1830)
[xlii] (2:221, MB1835)
[xliii] (MB1844)
[xliv] (MB1848, MB1849, MB1850)
[xlv] (MB1858)
[xlvi] (MB1868)
[xlvii] (p544 3:24-25, 5:5, 17:32, 24:2-3, 2:68, 60:12)
[xlviii] (-25, 5:5, 24:4, 24:23)
[xlix] (p547 4:34-35, 4:128-130, 24:6, 33:4, 58:1, 66:1-5)
[l] (p749 2:227232, 2:236-237, 2:241, 33:28, 33:49, 65:4, 65:6, 66:5)
[li] (2:233, MB1884, MB1886)
[lii] (11:100)
[liii] (, 34:15)
[liv] (95:3)
[lv] (, 7:96, 7:161, 16:112)
[lvi] (2:126, )
[lvii] (p941 2:259, 27:34)
[lviii] (p942 7:94-95, 16:112, 65:8-9)
[lix] (p 940-1 6:131, 7:4, 7:96-98, 11:102, 11:117, 1:4, 17:16, 17:58, 18:59, 21:95, 22:45, 22:48, 25:40, 26:208, 27:56-58, 28:58-59, 29:31, 29;34, 46:27, 47:13)
[lx] (p941 16:112, , 28:58, 34:34, 43:23)
[lxi] (p941 , 11:102, , , , , 28:59)
[lxii] (p941-942 6:123, 7:82, 7:88, 7:96, 17:16, 18:77, 21:74, 27:56, 28:58, 34:34, 43:23)
[lxiii] (6:92, 6:131, 12:109, 25:51, 26:208, 28:59, 34:34, 36:13, 42:7, 34:23)
[lxv] (p146 4:104, , 9:74, , , 24:19, 36:18, 46:24)
[lxvi] (KS485 Bukhari K3 B39, Bukhari K81 B42, Muslim K25 H22, Tirmidhi K8 B8, Nisai K21 B6, Ibn Majah K6 B63, Ibn Sa’ad J2 Q2 p11, 47, Ahmad 6:64, Ahmad 6:70, Ahmad 6:77, Ahmad 6:172, Ahmad 6:181, Ahmad 6:369, Tayalisi H1536, Ibn Hisham p1006)
[lxvii] (p181-182 21:83-84, 38:41-44)
[lxviii] (KS338 Bukhari K76 B1, Muslim K39 H69, Abudaud K27 B1, Abudaud K27 B10, Tirmidhi K26 B2, Ibn Majah K31 B1, Zaid H987)
[lxix] (p958 2:10, 5:52, 8:49, 22:53, 24:50, 33:12, 33:60, 47:20, 74:31)
[lxx] (5:6, 24:61, 73:20, 2:196, 4:43, 9:91, 48:17, 2:184-185)
[lxxi] (27:89, 37:145)
[lxxii] (p1105 24:61, p1105 9:91, 48:17, p1106 2:184-5, 2:196, 4:43, 5:6, 73:20)
[lxxiii] (83:21, 21:83)
[lxxiv] (p851 12:84, 24:61, 48:17, 54:37, 80:2; 3:49; 5:110; 12:96)
[lxxv] ( )
[lxxvi] (p807 24:61, 48:17)
[lxxvii] (p958 , , , , 24:50, 33:12, 33:60, 47:20, 74:31)
[lxxviii] (p958 21:3)
[lxxix] (p958 ) (p958 )
[lxxx] (p958 , , 59:10)
[lxxxi] (p958 3:118-119)
[lxxxii] (p958 40:35, 40:56)
[lxxxiii] (p958 2:8-10, 2:2-4, 3:167, 5:41, 9:8, 9:64, 9:75-77, 48:11)
[lxxxiv] (p851 2:17-18, 2:171, 5:71, 6:50, 6:104, 7:64, 10:43, 11:24, 11:28, 12:84, 17:72, 19:9, 20:102, 20:124-125, 22:46, 24:61, 25:73, 27:66, 27:81, 28:66, 30:53, 35:19, 36:66, 40:58, 41:17, 41:44, 43:40, 47:23, 48:17, 54:37, 80:2)
[lxxxv] ()
[lxxxvi] (2:18, 2:171, 6:39, 8:22, 10:42, 21:45, 27:80, 30:52, 43:40)
[lxxxvii] (p807 24:11, 24:61, 48: 17)
[lxxxviii] (p189 , 5:110)
[lxxxix] (p204 , 2:171, , 8:22, 16:76, 17:97)
[xc] (p332-333 3:139, 3:153, 9:40, 9:92, 19:24, 28:8, 29:3, 33:51, 58:10)
[xci] (p333 , 12:84, 12:86, , 28:7, 28:13)
[xcii] (p333 2:38, 2:62, 2:112, 2:262, 2:27, 2:277, 6:48, 7:35, 7:49, 10:62, 3:34, 35:34, 39:67, 41:30, 46:13)
[xciii] (p1293 3:154, 12:84, 16:58, 40:18, 43:17, 68:48)
[xciv] (p297 15:6, 26:27, 37:36, 44:14, 51:29, 51:52, 52:29, 54:9, 68:2, 68:51, 81:22)
[xcv] (KS503-504 Bukhari K75 B1, Bukhari K75 B2, Bukhari K75 B3, Bukhari K75 B13, Bukhari K75 B14, Bukhari K75 B16, Muslim K45 H45, Muslim K45 H46, Muslim K45 H47, Muslim K45 H48, Muslim K45 H49, Muslim K45 H50, Muslim K45 H51, Muslim K45 H52, Muslim K45 H53, Abudaud K20 B1, Tirmidhi K8 B1, Ibn Majah K31 B18, Darimi K20 B56, Darimi K20 B57, Muwatta K50 H6, Muwatta K50 H8, Ibn Sa’ad J2 Q2 p11-13, Zaid H346, Ahmad 1:11, Ahmad 1:172, Ahmad 1:173, Ahmad 1:180, Ahmad 1:185, Ahmad 1:195, Ahmad 1:196, Ahmad 1:201, Ahmad 1:381, Ahmad 1:441, Ahmad 1:455, Ahmad 2: 194, Ahmad 2:198, Ahmad 2:203, Ahmad 2:205, Ahmad 2:248, Ahmad 2:287, Ahmad 2:303, Ahmad 2:335, Ahmad 2:388, Ahmad 2:402, Ahmad 2:450, Ahmad 2:500, Ahmad 3: 4, Ahmad 3:18, Ahmad 3:23, Ahmad 3:24, Ahmad 3:38, Ahmad 3:48, Ahmad 3:61, Ahmad 3:81, Ahmad 3:238, Ahmad 3:258, Ahmad 3:316, Ahmad 3:346, Ahmad 3:386, Ahmad 3:400, Ahmad 4:56, Ahmad 4:70, Ahmad 4:123, Ahmad 5:198, Ahmad 5:199, Ahmad 5:316, Ahmad 5:329, Ahmad 5:330, Ahmad 5:412, Ahmad 6:39, Ahmad 6:42, Ahmad 6:53, Ahmad 6:88, Ahmad 6:113, Ahmad 6:120, Ahmad 6:157, Ahmad 6:159, Ahmad 6:167, Ahmad 6:173, Ahmad 6:175, Ahmad 6:203, Ahmad 6:215, Ahmad 6:218, Ahmad 6:247, Ahmad 6:254, Ahmad 6:257, Ahmad 6:261, Ahmad 6:278, Ahmad 6:279, Ahmad 6:309, Ahmad 6:448, Tayalisi H227, Tayalisi H370, Tayalisi H1380, Tayalisi H1447, Tayalisi H1584, Tayalisi H1773, MB1949)
[xcvi] (MB1948, MB1951)
[xcvii] (MB1954)
[xcviii] (MB1955)
[xcix] (2:10, 48:17, 2:184, 2:185, 2:196, 4:43, 4:102, 5:6, 9:9, 73:20)
[c] (26:80)
[ci] (p861 2:50, 7:64, 7:136, 8:54, 10:73, 10:90, 11:35, 11:43, 17:6, 17:103, 21:77, 23:27, 25:37, 26:66, 26:120, 29:40, 37:82, 43:55, 44:24, 71:25)
[cii] (55:323)
[ciii] (KS433)
[civ] (36:68)
[cv] (MB1962, KS338 Bukhari K76 B1, Muslim K39 H69, Abudaud K27 B1, Abudaud K27 B10, Tirmidhi K26 B2, Ibn Majah K31 B1, Zaid H987)
[cvi] (MB1962, KS338 Tirmidhi K26 B2, Ibn Majah K31 B1, Ibn Majah K31 B23, Muwatta K50 H12, Ahmad 4:278). The Qur’an described cure, shifa (p637 , 5:110, , , 10:69, 17:82, 26:80, 41:44)
[cvii] (17:82)
[cviii] (16:69)
[cix] (21:83-84, 38:41-44)
[cx] (, 5:11)
[cxi] (p1105 21:83-84, 26:80, 38:41-42)
[cxii] (KS338 Tirmidhi K26 B21, K30 B12, Ibn Majah K31 B23, Ahmad 3:421, Ahmad 5:371)
[cxiii] ( )
[cxiv] (p1316 2:201, 3:16, 3:191, 3:34, 13:37, 40:7, 40:9, 40:21, 44:56, 52:18, 52:27, 70:11)
[cxv] (p1316 86:11)
[cxvi] (p1316 59:9, 64:16)
[cxvii] (p1316 40:9, 40:45)
[cxviii] (p1316 16:81)
[cxix] (p1316 )
[cxx] (p1316 16:81)
[cxxi] (p1316 16:81)
[cxxii] (p1261 4:176 … 67:28)
[cxxiii] (17:82)
[cxxiv] (KS504 Ahmad 1:302) (KS504 Ahmad 1:302)
[cxxv] (KS230 Tirmidhi K45 B36, 111, 118, Zaid H349, 350)
[cxxvi] (KS338 Ibn Majah K31 B28, Ibn Majah K31 B41)
[cxxvii] (KS338 Ahmad 2:446)
[cxxviii] (KS338 )
[cxxix] (KS338 Ibn Majah K31 B10, Ahmad 2:390, Ahmad 2:403)
[cxxx] (p289-9 -18, 34:14, 37:6-10, 67:5, 72:8)
[cxxxi] (p288 , 7:200, 16:98, 114:1-6)
[cxxxii] (KS451 Muslim K39 H121, Muslim K39 H125, Abudaud K27 B21, Ahmad 2:408, Ahmad 2:429, Ahmad 2:476, Ahmad 3:443, Ahmad 5:447, Ahmad 5:448, Ahmad 5:449, Tayalisi H382, Tayalisi H1104, Tayalisi H1105)
[cxxxiii] (KS451 Bukhari K59 B6, Bukhari K59 B11, Bukhari K65 S24 B1, Bukhari K76 B46, Bukhari K78 B117, Bukhari K97 B57, Muslim K39 H122, Muslim K39 H123, Muslim K39 H124, Ibn Majah Intr B13, Ahmad 6:87, Ibn Hisham p132)
[cxxxiv] (KS143 Ibn Majah K23 B28, Ahmad 1:78, Ahmad 1:227, Ahmad 1:311)
[cxxxv] (p755 7:131, 27:47, 36:18-19). It is strictly forbidden (KS274-5 KS274 Bukhari K76 B17, Bukhari K76 B19, Bukhari K76 B42, Bukhari K76 B43, Bukhari K76 B44, Bukhari K76 B45, Bukhari K76 B54, Bukhari K81 B21, Bukhari K81 B 50, Muslim K1 H371, Muslim K1 H372, Muslim K1 H374, Muslim K1 H375, Muslim K1 H371, Muslim K1 H372, Muslim K1 H374, Muslim K1 H375, Muslim K39 H103, Muslim K39 H107, Muslim K39 H116, Muslim K39 H121, Abudaud K27 B9, Abudaud K27 B24, Ahmad 1:271, Ahmad 1:321, Ahmad 1:401, Ahmad 1:403, Ahmad 1:454, Ahmad 4:436, Ahmad 4:441, Ahmad 4:443, Ahmad 5:60, Ahmad 5:447, Ahmad 5:448, Ahmad 5:449)
[cxxxvi] (KS142 Abudaud K27 B17, Ibn Majah K28 B39, Ahmad 1:381, Ahmad 4:156)
[cxxxvii] (KS142)
[cxxxviii] (p97 5:3, 5:90)
[cxxxix] (KS275 Abudaud K27 B23) one of them being the evil eye, al ‘ayn haqq (KS275 Bukhari K76 B36, Muslim K39 H41, 42, 59, Abudaud K27 B15, Tirmidhi K26 B17, Tirmidhi K26 B18, Tirmidhi K26 B19, Ibn Majah K31 B32, Muwatta K50 H1, Muwatta K50 H2, Muwatta K50 H3, Ahmad 1:274, Ahmad 1:294, Ahmad 2:222, Ahmad 2:289, Ahmad 2:319, Ahmad 2:320, Ahmad 2:439, Ahmad 4:67, Ahmad 5:70, Ahmad 5:379, Tayalisi H1760)
[cxl] (KS485 Bukhari K59 B11, Bukhari K76 B56, Bukhari K80 B70, Muslim K39 H43, Ibn Majah K31 B45, Ibn Sa’ad J2 Q2 p4, Ahmad 4:367, Ahmad 6:57, Ahmad 6:63, Ahmad 6:96)
[cxli] (KS275 Bukhari K55 B23, Bukhari K76 B47, Bukhari K86 B44, Abudaud K17 B10, Ibn Majah K31 B43, Ahmad 3:83, Ahmad 4:399)
[cxlii] (p1248 113:4, p 566 2:102, 2:102, 5:110, 6:7, 7:109, 7:112-113, 7:116, 7:120, 7:132, 10:2, 10:76-77, 10:79-81, 11:7, 15:15, 17:47, 17:101, 20:57-58, 2:63, 20:66, 20:69-73, 21:3, 23:89, 25:8, 26:34-38, 26: 40-41, 26:46, 26:49, 26:153, 26:185, 27:13, 28:36, 28:48, 34:43, 37:15, 38:4, 40:24, 43:20, 43:49, 46:7, 51:31, 51:52, 52:15, 54:2, 61:6, 74:24)
[cxliii] (KS274 Bukhari K76 B17, Bukhari K76 B19, Bukhari K76 B42, Bukhari K76 B43, Bukhari K76 B44, Bukhari K76 B45, Bukhari K76 B54, Bukhari K81 B21, Bukhari K81 B 50, Muslim K1 H371, Muslim K1 H372, Muslim K1 H374, Muslim K1 H375, Muslim K1 H371, Muslim K1 H372, Muslim K1 H374, Muslim K1 H375, Muslim K39 H103, Muslim K39 H107, Muslim K39 H116, Muslim K39 H121, Abudaud K27 B9, Abudaud K27 B24, Ahmad 1:271, Ahmad 1:321, Ahmad 1:401, Ahmad 1:403, Ahmad 1:454, Ahmad 4:436, Ahmad 4:441, Ahmad 4:443, Ahmad 5:60, Ahmad 5:447, Ahmad 5:448, Ahmad 5:449)
[cxliv] (KS275 Abudaud K27 B17, Abudaud K27 B24, Nisai K27 B19, Ahmad 1:389, Ahmad 1:438, Ahmad 1:440, Ahmad 2:220)
[cxlv] (p516 8:43, 12:4-6, 12:36, 12:43-44, 12:100, 21:5, 37:102, 37:105, 48:27, 52:32)
[cxlvi] (p221 12:6, , -37, 12:44-49, 12:100-101)