spiritual remedies for physical sicknesses

Many spiritual remedies for physical sicknesses are mentioned in the Ahaadith. For example, Rasulullah (sallallahu alayhi wasallam) said that Surah Faatihah is a cure for every sickness. Surah Falaq, Surah Naas, Aayatul Kursi, etc. are cures for the afflictions of sihr and the like. The Auliya too have prescribed a variety of spiritual remedies for physical diseases.

  Hadhrat Umar (radhiyallahu anhu) had prepared  a Ta’weez in which he wrote Bismillaahir Rahmaanir Raheem as a cure for headaches.

There are several factors which regulate the efficacy of spiritual remedies. When the spiritual remedy seems to be ineffective, not curing the patient, he sometimes doubts the veracity of the remedy. However, if a physician’s remedy fails to cure – in the majority of cases, physical medicine and remedies are ineffective – then no one complains.

Someone asked a Buzrug to explain why the recitation of Surah Faatihah by a Sahaabi would bring immediate relief and cure to the patient while nowadays reciting the Surah many times does not yield the same results. The Buzrug explained that the efficacy of the spiritual remedy, among several requisites, also depends on the type of person reciting the Surah/Aayaat.

A Hakeem’s prescription usually consists of medicine and a diet. Without observing the diet, the medicine will be ineffective. The medicine may not be faulted by a person who does not adhere to the prescribed diet. Spiritual remedies are incumbently accompanied by spiritual diets. The spiritual diet is strict observance of the Shariah and adoption of the Sunnah in everyday life. Abstention from sin and futility is an essential factor for the efficacy of the spiritual remedy.

A patient whose eyes are filled with zina, television and internet muck and filth cannot complain if he finds the spiritual remedy to be ineffective. A vulgar tongue should not expect the efficacy of Surah Faatihah. Rasulullah (sallallahu alayhi wasallam) spoke the Truth, but the patient’s Imaan is corrupt. Not only is his physical body sick, his very Imaan is diseased and reeks of the abhorrent stench of sin. Hence, the Mashaaikh advise a patient to recite Istighfaar in abundance. Istighfaar and Tauabah are cures for the diseased Imaan and heart.

A patient who has usurped the Huqooq (Rights) of people should not be surprised when Surah Faatihah, etc. appear to be ineffective. A man who has committed zulm whether on people or animals, should attribute the lack of beneficial results of the remedy to his zulm. Once a governor in Iraq became bed-ridden with an incurable disease. All the hukama (plural of hakeem) had given up hope. Death was imminent. A confidante of the governor advised the governor to send for a Buzrug who lived in a hut on the outskirts of the city, and to request him to make Dua for Shifa’ (Cure). This was the only and the last hope.

When the Buzrug was ushered into the presence of the governor confined to his bed, he (the governor) pleaded for Dua. The Buzrug responded that no amount of Dua will avail as long as he does not make amends for the zulm he has committed on people. He said: “How can I supplicate to Allah Ta’ala when your prisons are filled with Mazloomeen (oppressed)?” The governor ordered the immediate release of all prisoners. The prison gates were opened and all inmates released.

Even before the Buzrug had completed his Dua, the governor was cured. To express his gratitude and appreciation, the governor presented a bag of gold coins to the Buzrug. However, the Buzrug declined the gift and departed.

When Allah’s Shariat is flagrantly flouted and mocked – when sins are justified – when the Sunnah is abandoned – when the rights of creation are trampled on, and when internet and television vice and immorality have become acceptable, then there should be no surprise when the spiritual remedy does not have the effect for which it is prescribed.


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