Quran restores soul calmness:

The results of researches conducted over a group of volunteers from USA who were subject to a recitation of the Holy Quran were striking. A trace of a tranquilizing effect was recorded at a whole rate of 97%. Although many of these volunteers do not know Arabic, yet involuntary physiological changes that led notably to alleviate the acuity of tension they had before were observed in their nervous systems. Furthermore, an experiment of EEG during Quran rehearsal revealed that while listening to Quran, the encephalic waves moved from the fast pattern of vigilance (12-13) wave/ second to the slow pattern (8-18) wave/ second; indicating the state of deep calmness. Non-Arabic speaking persons felt reassured, quiet, and complacent during the process of listening to Quranic verses, in spite of their inability to understand the meanings. This is one of the miracles of the Holy Quran. The Prophet revealed that miracle when saying;
“No people assembled in one of the houses of Allah (mosques), and recite and study the Book of Allah (among themselves), except that tranquility would prevail over them, and mercy would encompass them, and the angels would surround them, and Allah would make a mention of them in the presence of those near Him.”

A healing from diseases:

It is commonly known that Quran removes the causes of tension and cover the soul with tranquility and complacency. But was that effect of Quran limited to the souls only? When Allah says; “And We send down of the Quran, that which is a healing and a mercy to the believers..” (17: 82),

Then how could the Quran be a healing for the bodies? It is medically asserted that tension and worries lead to a deficiency in the immunity of human body in the face of all diseases. The more the psychological and nervous condition of man is not stable, the more the chances to face the invasion of diseases. Hence, the explanation becomes crystal clear- the Quran is a healing for bodies as it is a healing for the souls and spirits. The Quran regains the balance of nervous and psychological systems for the believer who constantly recites and listens to it, and contemplates its meaning, thus leading to increase his bodily immunity and safeguard his internal defenses. Man becomes in constant safety against the penetration of diseases. With the Quranic prevailing luminous powers, all microbes and germs attacking the body in consecutive waves are resisted.

Dr. Ahmed El Kadi conducted a research in USA on three groups of Americans who do not speak or understand Arabic. He connected them to instruments for measuring biomedical functions such as blood pressure, heart pulses, EEG, myography, and sweat test. He recited some Quranic verses for the first group, and ordinary sentences of everyday Arabic for the second group while the third group was a control group resting in a state of relaxation. He found that the physiological changes for the first group listening to Quran recitation have more significantly improved than the other two groups (These results were announced by the Islamic Organization for Medical Science).
Verily said the Almighty Allah; “If We had sent down the Quran upon a mountain, you would have seen it humbled, split asunder out of the fear of Allah. And those similitude- We strike them for men; haply they will reflect.” (59: 21)

Source:
“Medical Miracales of the Quran” – Dr. Sharif Kaf Al-Ghazal. The Islamic Foundation, UK. p. 104-105.

A: Praise be to Allaah.

Blowing into water is of two types:

1 – If this is done with the intention of seeking barakah (blessing) from the saliva of the one who blows into it, this is undoubtedly haraam, because the saliva of any person is not a means of blessing and healing, and there is no one from whose relics blessing may be sought except Muhammad (peace and blessings of Allaah be upon him). Blessing cannot be sought from the relics of anyone else. Blessing was sought from the relics of the Prophet (peace and blessings of Allaah be upon him) during his life and after his death, if those relics remained. Umm Salaamah (may Allaah be pleased with her) had a small bell-shaped vessel of silver in which she kept some hairs of the Prophet (peace and blessings of Allaah be upon him), from which the sick sought healing. If a sick person came to her she would pour some water over these hairs and stir it, then give it to the sick person. But apart from the Prophet (peace and blessings of Allaah be upon him), it is not permissible to seek blessing from the saliva of anyone, or from his sweat or his garment, etc. Rather this is haraam and is a kind of shirk. If the blowing into the water is done for the sake of seeking blessings from the saliva of the one who blows on it, then it is haraam and is a kind of shirk. That is because everyone who attributes an effect to something with no evidence from sharee’ah or proof in reality, has committed a kind of shirk, because he is making his blowing as a cause of healing alongside Allaah, and proving that something is a cause of something else is to be based on shar’i evidence. Everyone who follows a means that Allaah has not made to be a cause, either according to reality or sharee’ah, has committed a kind of shirk.

2 – If a person blows with saliva after reciting Qur’aan, such as al-Faatihah – which is a kind of ruqyah and is the greatest kind of ruqyah that may be recited over a sick person – so he recites al-Faatihah then blows into the water – there is nothing wrong with this. Some of the salaf did this, and it is effective and beneficial by Allaah’s leave. The Prophet (peace and blessings of Allaah be upon him) used to blow into his hands when going to sleep, after reciting Qul Huwa Allaahu Ahad, and Qul A’oodhu bi Rabbi’l-Falaq and Qul ‘A’oodhu bi Rabbi’l-Naas, then he would wipe his hands over his face and whatever he could of his body. And Allaah is the Source of strength.

Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/107.

“I am at my wits end!”

This is the thought that invaded my mind as I listened to my patient tell her story. She is a 19 year-old European-American woman who had experienced a multitude of abuse starting around age 11. Over the years these events have taken their toll.

The patient has been suffering from depression since the age of 13 years old. Since being diagnosed at that age, she had tried nearly all of the available mainstream methods of combating depression including counseling, cognitive behavioral therapy (CBT), electroconvulsive therapy (ECT), and of course antidepressive medications.
Upon hearing the shopping list of medications she had tried, I was in shock because she was so young. Of all of the antidepressants available, she had tried all but 2.

Additionally, I believe she had even experimented with “off-label” methods, including teas and acupuncture.

As I sat there listening to her, she began sobbing and asked that I help her. I thought, “How can I be of any help to her?” She had already exhausted most of the available medical options; and as a proponent of EGM (El Gilani Methodology) I wanted to suggest the Methodology as an option; but the hospital system in which I am employed has “standard of care” guidelines for us to follow and this modality is not contained therein.

The solution became clear: I must try to convince physicians and patients that this methodology should be mainstream and considered standard of care.

The best way to prove the worth of EGM is to inform that the Methodology is a scientifically proven method of treating psychiatric maladies. This next series of articles should do just that.

Although this methodology has its roots in ancient times, El Gilani Methodology (EGM) became an established treatment system in the last 30 years. In the 1960s the founding researcher of EGM, Dr. Mubarik Gilani, was known all throughout his country, Pakistan, for his ability to heal patients with Divine words. In 1968 Dr. Gilani invented EGM as a FORMAL treatment strategy, due to the increased demand and success of the informal method.

Between 1965 and 1972, the World Health Organization (WHO) carried out a major international effort directed at the standardization of psychiatric diagnoses, classifications, and statistics; WHO involved authorities from some 30 countries.

At a WHO conference in 1976 one such expert was a Dr. O. Radi, the director of Psychiatric Hospital Shahar Taif in Saudi Arabia, who recognized the significance of Quranic Psychiatry. He proposed to continue research into this premise and present the findings at the next conference. The idea was to exhibit modern, documented, scientific evidence to continue the research so that discussion of the subject became reasonable.

Dr. Radi started out trying to find a competent Sufi scientist in Saudi Arabia but was unable to locate one. His search led him to Dr. Mubarik Gilani whose healing methodology (EGM) was increasing in acclaim in Pakistan. He told the researcher that he had a problem to solve and that if he would help him, it would be a major scientific breakthrough. Dr. Gilani agreed to run the project as an honorary Professor of Psychiatry at the Taif hospital.

A special wing at the Shahar Hospital was constructed specifically for this research endeavor.

Dr. Gilani ran the team which included Dr. Radi, Dr. M. Gaber, and Lady Dr. Mahmuda. Dr. Radi selected, diagnosed, and approved the patients to be admitted. Drs. Gaber and Mahmuda were the observers and interpreters, and also recorded the data from the experiments.

ll trials were conducted under controlled situations and test results were meticulously analyzed. Additionally a team of psychiatrists various countries around the world was at hand to directly observe the methodology.

The following Professors of Psychiatry were present:

1. Dr. D Leigh, Hon. General Secretary, International Psychiatrists’ Federation, London (Maudsley Hospital)
2. 2. Dr. O. Shaheen, Professor of Psychiatry, Cairo, Egypt
3. 3. Dr. A. Okasho, Professor of Psychiatry Cairo, Egypt
4. 4. Dr. U. Alhaj, Professor of Psychiatry, Khartoum, Sudan
5. 5. Dr. R. Chaudhry, Professor of Psychiatry, Lahore, Pakistan
6. 6. Additional physicians not mentioned heralded from the U.S. and Saudi Arabia.

The researcher was able to heal a multitude of patients suffering from a variety of disease states including epilepsy, schizophrenia, psychosis, neurosis, depressive states, insomnia, night terrors, and chronic joint pain with edema. Additionally Dr. Gilani gave regular lectures to all of the psychiatrists on Quranic topics.

The institute was opened to any and everyone who wanted to attend and observe; and, as is the Sufi tradition, no fees or salaries were accepted for any treatment provided, it being the practice to render any services merely for the pleasure of our Creator and Sustainer.

EGM continues to have worldwide success and the offer is always open to conduct experiments in the methodology wherever there is the need and desire for such assistance.

Dr. Jemille graduated in 1998 with honors from Longwood University, with a Bachelors in Chemistry. In June 2006, he received a Medical Degree from International Quranic Open University (I.Q.O.U.). In September 2006, he received his M.D. from Eastern Virginia Medical school.

(source: http://jebril.com/)

»	File Name	Listen	Save
»	The first Tape
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»	Do’aa prayer for Roqia
»	Some verses to prevent jinn – The first tape
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»	Some verses to prevent jinn – The forth tape
»	Some verses to prevent jinn – The fifth tape

According to Avicenna, Allah has made all kinds of people as well as all kinds of beasts and they can be roughly categorized into four types. In fact, as far back as Hippocrates in 450 BC, the idea that people could be categorized according to “types” was very popular and was used as a key to self-development, relationships, job choice, and even health care and maintenance. Hippocrates, and later Avicenna, defined these types as sanguine, choleric, melancholic, and phlegmatic and taught how each type could live a healthier and more personally rewarding life. As Muslims, we can use this insight to help our community grow together, to nurture family relationships, to inspire self-improvement and to heal ourselves.

Physically, the sanguine element has historically represented the nutritive aspect of metabolism; the choleric element, the stimulating and heating aspect; the phlegmatic element, the fluid, cooling and purifying aspects; and the melancholic element, the coagulating, solidifying, drying and concentrating aspects.

A quick definition of each temperament personality usually notes its reaction to stimuli in their environment. Thus, the sanguine temperament is marked by quick but shallow, superficial excitability; the choleric is characterized by a quick but strong and lasting reaction; the melancholic temperament is defined by his slow but deep response and the phlegmatic is famous for his slow but shallow excitability. The first two are extroverts and the last two are introverts.

In the Qur’an, Allah describes man as being created from water (32:8), which is cold and wet; earth (3:59), which is cold and dry; clay (7:12), which is cold and wet; and a sounding clay (55:14), which is hot and wet as it is transformed or hot and dry as it is beaten by the wind.

Although the terms used in the Qur’an vary from the terms used by temperamental “healers” during the time of Prophet Muhammad (SAW), the elemental qualities of man remain consistent. Thus, the sanguine element corresponds to the hot and wet sounding clay as it is transformed; the choleric element corresponds to the hot and dry sounding clay as it is beaten by the wind; the melancholic element corresponds to the cold and dry earth; and the phlegmatic element corresponds to the cold and wet water (or raw clay). Although Allah has created each person to have all of these elements, practitioners of temperamental healing have observed that each person usually contains a predominate element.

The opposing idea that all people are alike is a twentieth century idea stemming from the ‘democratic’ idea that if we are all going to be free and equal that we must also be alike. Many popular books on the modern market propel this idea even farther. Books like ‘The McDougall Plan’, ‘The Zone’, and ‘The Atkin’s Diet’ all claim that their diets are the best for everyone and largely discredit any claims that different diets may benefit different types. Furthermore, most discipline books recommend raising children using only one form of discipline and most self-help books recommend that their method is the “one and only” way to success. On the other hand, books like ‘Eat Right 4 Your Type’, ‘Between Heaven and Earth’ (a book on Chinese Healing) and ‘The Medicine of The Prophet’ each emphasize the importance of recognizing people’s health needs according to their various types. The beauty of an Islamic society is that it allows equality but does not define equality with being alike. For example, in the Qur’an it says:

(9:71) And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Apostle; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise.

(9:72) Allah has promised to the believing men and the believing women gardens, beneath which rivers flow, to abide in them, and goodly dwellings in gardens of perpetual abode; and best of all is Allah’s goodly pleasure; that is the grand achievement.

The fallacy of equality through being alike is extremely evident in the women’s movement of the 1960’s and 1970’s that sought to create equality of the sexes by turning women into men. This failed because women and men are unique. They can only be equal if they work to improve their unique qualities within their own functional boundaries. In much the same way, the theory of temperament states that people in general must also function within their own boundaries and type. Rather than struggling to become something they are not, or abusing others because they are not as they expect them to be, people must develop themselves and appreciate others according to the gifts Allah has given them.

Many mainstream Americans have difficulty using this valuable system of healing because they cannot get beyond the idea that “everyone must be the same to be equal or right”. Many Christian writers have also explored the temperaments, however, they are largely rejected by the church because many church authorities do not leave room for Christians to learn outside their religion. The authorities of the church say that since it is not written in the Bible it cannot be true. Even so, a number of modern writers have gained much popularity in the past ten years for their spiritual insights into the classical temperament system. Some of these writers are even claiming that the system of temperaments is inherently Christian, although the Muslim physicians were the ones to cultivate and perfect the system. These writers are: Tim LaHaye, (Spirit-Controlled Temperament (1967); Transformed Temperaments (1971); and Why You Act the Way You Do (1984)), and Florence Littauer, Charles Stanley, Larry Burkett and John G. MacArthur.

As Muslims we are uniquely suited to gain from the scientific research in this field as the prophet Muhammad gives us permission to, “Seek knowledge from the cradle to the grave… even as far as China” and also emphasizes the uniqueness of the individual within the equality of the society. In other words, Islam has no problem accepting the idea and usefulness of the system of temperaments.

Some of the most prominent Muslim scientists, such as Avicenna explored the theory of temperaments in great detail and an entire field of Islamic Medicine called Unani Tibb, is devoted to healing through the temperaments. Healing through temperaments was popular at the time of the prophet and some of the methods the prophet mentions in the Hadith such as cupping and cautery were popular “balancing” methods in this field of medicine. In addition, the hadiths frequently refer to the ‘hot’ and ‘cold’ qualities of foods, which was another tool used by this healing system.

Avicenna developed his theories based on the Hippocratic definition of the four humors which existed in the body called black bile, phlegm, blood and yellow bile. Before Hippocrates, however, the ancient Greeks had at least three humors they worked with which very much resemble the present day Ayurvedic system of temperament and healing. The idea of four humors, though, most likely originated with Hippocrates, who observed upon examining blood that the red portion of fresh blood is the blood humor, the white material mixed with blood is the phlegm, the yellow-colored froth on top is the yellow bile, and the heavy part that settles down is the black bile (sauda).

Avicenna developed this Hippocratic method even farther when he stated that intercellular and extracellular fluids were secondary humors and that the origin and action the four humors or essences (Arabic: akhlat) and their ultimate fate in the digestive process are affected by diet. Avicenna defines the elements as simple substances which provide the primary components of the human body. Although he also recognized the substances of blood, black & yellow bile and phlegm, he also correlated these to the four elements of earth, air, water and fire and assigned these four elements temperamental qualities of cold, hot, moist and dry. He also pointed out that although there is a close association between a body fluid and its humor, the humor is considered separate and independent of the body fluid.

Other Arab Muslim Physicians who used the theories of temperament are Abu Bakr Muhammad Zakariya Al Razi (865AD), Ibn Qayyim Al-Jawziyya (1292), and Jalalu’d-Din Abd’ur-Rahman ibn Bakr as-Suyuti (1445). All speak extensively in their works on the humors and how a practitioner can heal the sick through balancing of the humors.

Plato(340), Aristotle (325) , Adickes (1907), Spranger (1914) , Kretchmer (1920), Fromm (1947), Meyers (1955) and Keirsey (1987) have all explored the four temperaments in their own way as well. Even Winnie The Pooh explored the temperaments using Pooh as an example of the melancholic, Rabbit as the choleric, Tigger as the sanguine and Eeyore as the phlegmatic type.

Islamic Unani Tibb Medicine was formed by refining the theories of Hippocrates, Avicenna and later Arab physicians even farther. Unani Tibb recognizes the four humors, the corresponding elemental qualities and temperamental qualities. However, Unani Tibb further divides the human being into 2 ‘virtues’ and 3 ‘faculties’. Using the four element system, Unani Tibb recognizes that each human is made up primarily of the progressive and procreative virtue and a second, physiological virtue. They also define people as being divided into corresponding and interactive faculties which are called: the vital faculty which is akin to the spiritual side of a person, the natural faculty which is akin to the physical being of a person and the psychic faculty, which has little to do with “psychic” ability, but actually relates to the conscious and unconscious mind. It is believed that a person is born into a certain temperament though their physical and mental qualities, but by using all the faculties, especially the spirit.

Souce: Islamonline.net

There are many non-Muslims who have studied Islam. Most of them have only read books on Islam written by biased critics of Islam. These non-Muslims have a different set of twenty common misconceptions about Islam. For instance, they claim to have found contradictions in the Qur’an, they contend that the Qur’an is unscientific etc. In this issue I shall deal with why Alcohol is Prohibited?

Question: Why is the consumption of alcohol prohibited in Islam?
Answer: Alcohol has been the scourge of human society since time immemorial. It continues to cost countless human lives, and causes terrible misery to millions throughout the world. Alcohol is the root cause of several problems facing society. The statistics of soaring crime rates, increasing instances of mental illnesses and millions of broken homes throughout the world bear mute testimony to the destructive power of alcohol.

1. Prohibition of alcohol in the Qur’an
The Glorious Qur’an prohibits the consumption of alcohol in the following verse: O ye who believe! Intoxicants and Gambling, (Dedication of) stones, And (divination by) arrows, Are an Abomination Of Satan’s handiwork; Eschew such (abomination), That ye may prosper. [Al-Qur’an 5:90]

2. Prohibition of alcohol in the Bible
The Bible prohibits the consumption of alcohol in the following verses:

a. Wine is a mocker, strong drink is raging; and whosoever is deceived thereby is not wise. [Proverbs, 20:1]

b. And be not drunk with wine. [Ephesians 5 :18]

3. Alcohol inhibits the inhibitory centre
All normal human beings possess an inhibitory centre in their brains. This inhibitory centre prevents the person from doing things that he considers wrong. For instance a person does not normally use abusive language while addressing his parents or elders. If he has to answer the call of nature, his inhibitory centre will prevent him from doing so in public. Therefore he uses the toilet.

When a person consumes alcohol, the inhibitory centre itself is inhibited. That is precisely the reason that an inebriated person is often found to be indulging in behaviour that is completely uncharacteristic of him. For instance the intoxicated person is found to use abusive and foul language and does not realize his mistake even if he is addressing his parents. Many even urinate in their clothes.

4. Cases of adultery, rape, incest and AIDS are found
Cases of adultery, rape, incest and AIDS are found more among alcoholics In America. On an average, 1900 cases of rape take place everyday. The statistics tell us that the majority of the rapists, were intoxicated while committing the crime. The same is true in cases of molestation and adultery.

According to statistics, 8% of Americans commit incest i.e. one in every twelve to thirteen persons in America is involved in incest. Almost all the cases of incest are due to intoxication of one or both the persons involved.

One of the major factors associated with the spread of AIDS, the most dreaded disease, is alcoholism.

5. Every alcoholic was initially a social drinker
Many may argue in favour of liquor by calling themselves social drinkers. They claim that they only have one or two pegs and they have self-control and so never get intoxicated. Investigations reveal that every alcoholic started as a social drinker. Not a single alcoholic or drunkard initially starts drinking with the intention of becoming an alcoholic or a drunkard. No social drinker can say that I have been having alcohol for several years and that I have so much self-control that I have never been intoxicated even a single time.

6. If a person is intoxicated just once and commits something shameful, it will remain with him for a lifetime.
Suppose a social drinker loses his self-control just once. In a state of intoxication he commits rape or incest. Even if the act is later regretted, a normal human being is likely to carry the guilt throughout his life. Both the perpetrator and the victim are irreparably and irreversibly damaged.

7. Alcohol is prohibited in the Hadith
The Prophet of Islam Muhammad (Pbuh) said:

a. Anything which intoxicates in a large quantity is prohibited even in a small quantity. Thus there is no excuse for a nip or a tot.

b. Alcohol is the mother of all evils and it is the most shameful of evils.

c. Not only those who drink alcohol are cursed but also those who deal with them directly or indirectly are cursed by Allah.

It was reported by Anas (may Allah be pleased with him), a companion of the Prophet, that Muhammad (Pbuh) said:

God’s curse falls on a group of people who deal with alcohol. The one who distils it, the one for whom it has been distilled, the one who drinks it, the one who transports it, the one to whom it has been brought, the one who serves it, the one who sells it, the one who utilizes money from it, the one who buys it and the one who buys it for someone else.

8. Diseases associated with alcoholism
There are several scientific reasons for the prohibition or consumption of intoxicants i.e. alcohol. I need not go into the details of all the ill-effects of alcohol since most of them are commonly known. Below is a simple list of alcohol related illnesses:

1. Cirrhosis of liver is the most well known alcohol associated disease.

2. Others are cancer of oesophagus, cancer of head and neck, cancer of liver (hepatoma), cancer of bowel, etc.

3. Oesophagitis, gastritis, pancreatitis and hepatitis are linked with alcohol consumption.

4. Cardiomyopathy, hypertension, coronary artherosclerosis, angina and heart attacks are linked with heavy alcohol intakes.

5. Strokes, apoplexy, fits and different types of paralysis are linked with alcohol intake.

6. Peripheral Neuropathy, Cortical Atrophy, Cerebellar Atrophy are well-known syndromes caused by alcohol consumption.

7. Wernicke Korsak off syndrome with amnesia of recent events, confabulations and retainment of memory to old events with different types of paralysis are mainly due to thiamine deficiency due to excessive alcohol intake.

8. Beriberi and other deficiencies are not uncommon among alcoholics. Even Pellagra occurs in alcoholics.

9. Delirium Tremens is a serious complication that may occur during inter current infection of alcoholics or post operatively. It also occurs during abstention as a sign of withdrawal effect. It is quite serious and may cause death even if treated in well equipped centres.

10. Numerous endocrine disorders have been associated with alcoholism ranging from myxoedema to hyperthyroidism and florid cushing syndrome.

11. Hematological ill effects are long and variable. Folic acid deficiency, however, is the most common manifestation of alcoholic abuse resulting in Macrocytic Anaemia. Zeine syndrome is a triad of haemolytic anaemia, jaundice and hyperlipidaemia that follows alcoholic binges.

12. Thrombocytopenia and other platelet abnormalities are not rare in alcoholics.

13. The commonly used metronidazole Fagyl interacts badly with alcohol.

14. Recurrent infection is very common among chronic alcoholics. The resistance to disease and the immunological defense system are compromised by alcohol intake.

15. Chest infections are notorious in alcoholics. Pneumonia, lung abscess, emphysema and pulmonary tuberculosis are all common in alcoholics.

16. During acute alcoholic intoxication, the drunk person usually vomits, the cough reflexes which are protective are paralysed. The vomitus thus easily pass to the lung causing pneumonia or lung abscess. Occasionally it may even cause suffocation and death.

17. The ill effects of alcohol consumption on women deserves special mention. Females are more vulnerable to alcohol-related cirrhosis than men. During pregnancy alcohol consumption has a severe detrimental effect on the foetus. Foetal-alcohol syndrome is being recognised more and more in the medical profession.

18. Skin diseases are also related to alcohol indulgence.

19. Eczema, alopecia, nail dystrophy, paronychia (infection around the nails) and angular stomatitis (inflammation of the angle of the mouth) are common diseases among alcoholics.
9. Alcoholism is a disease
Medical doctors have now turned liberal towards alcohol and call alcoholism a disease rather than an addiction.

Dr.Zakir Naik

The Islamic Research Foundation has published a pamphlet that says: If alcohol is a disease, it is the only disease that: – Is sold in bottles – Is advertised in newspapers, magazines, on radio and television – Has licensed outlets to spread it – Produces revenue for the government- Brings violent deaths on the highways – Has no germs or viral cause- Destroys family life and increases crime ALCOHOLISM IS NOT A DISEASE IT IS SATANS HANDIWORK

Allah (swt) in His Infinite Wisdom has warned us against this snare of Satan. Islam is called the Deen-ul-Fitrah or the natural religion of Man. All its injunctions are aimed at preserving the natural state of man. Alcohol is a deviation from this natural state, for the individuals well as for society. It degrades man to a level below that of the beasts he claims to be superior to. Hence the consumption of alcohol is prohibited in Islam.

Source: islamicvoice.com

In Pakistan the first known case of heroin addiction was recorded in 1980. In 1981, there were only 25 cases recorded. By 1986 there were half a million cases. Now it is estimated the Lhercarebetween 1-1.5 million cases in a population of 95 million. The rate of growth of narcotic addiction in Pakistan is higher than that of USA. In addition to heroin addicts, there are about 1 million opium and hashish users, and 300,000 tranquillizer abusers. The actual number of alcoholics is difficult to determine, since they usually don’t seek treatment. There are only 26 rehabilitation centers and 10,000 trained social workers.

By comparison, in the USA with a population of 220 million, there are 15 milllion alcoholics, 2 million heroin addicts, 5.5 million cocaine users, 6 million tranquilizer abusers and 18 million regularly use marijuana. There are 700 treatment centers. There are 10,000 kids (children born to cocaine mothers).

The cost of drug treatment to the nation (USA) is $117 billion per year. In 1986 congress allotted only $2.5 billion to control drug traffic, a $110 billion industry. The value of cocaine seized at the borders in 1985 was $70 million (5 million in 1981) and marijuana $70 million (2 million in 1981). Next to Columbia, the USA is the second biggest producer of marijuana.

In addition to morbidity, the alcohol and drug scene is closely connected to the crime rate. In 1985 alone 800,000 arrests were made for drug violations (compared to 400,000 in 1973). Of the 523,000 inmates in the U.S. prisons, one-third admitted drinking alcohol before committing the felony. Of the 50,000 auto accidents deaths annually, 23,000 are related to acute alcoholism, 5,000 being teenagers. In addition about 1500,000 arrests occur annually in traffic violation due to alcoholism. In addition great man made disasters have taken place due to one man’s alcohol indulgence i.e. the captain of the Exxon tanker in Alaska. No wonder, the ethics committee in US congress was so careful in choosing the Defence Secretary. One third of all 75,000 AIDS cases are occurring in IV drug abusers or their partners. 54%,of drug related AIDS are in heterosexual men, 16% in women, 20% in homosexual men, 8% in partners of drug users and 3% in children born to mothers with drug abuse or whose partner was drug abuser. The alcohol and drug abuse in children as young as 5 is increasing at an alarming rate.

In addition to alcohol, marijuana, heroin and cocaine, the other drugs abused are an angel dust (PCP), speed, MDMA (estacy), china white, MPTP, tranquilizers and anabolic steroids. Let us discuss some of the medical aspects of these drugs in brief.

Marijuana: Has 400 known chemicals, 61 of them affect the brain, the THC or delta 9 Tetrahydro Cannabinol is the most active ingredient. Marijuana impairs memory, concentration and reading capacity. Increases anxiety, apprehension and fear. It damages heart and lung. It lowers testosterone (male hormone) and sperm count and affects the outcome of pregnancy. It is more carcinogenic than cigarettes.

Cocaine: A potent brain stimulant, was initially thought to be harmless, thus added to the soft drink (coke) in 1900. When given intravenously, it produces intense high and intense low (depression), hallucination, convulsion, cardiac arrest and death.

Heroin: (Opium) morphine derivative. Usually injected by needle, but can be snorted or smoked. It is highly addictive with intensely withdrawal. Overdose results in death.

Amphetamines: Are “pep pills” to fight fatigue and stay awake, suppress appetite, and stimulates heart and central nervous system. Dangerous in large doses and can cause psychological addiction.

Barbiturates: Are used to overcome intense high and produce sleep. It can be fatal when used with alcohol.

LSD (Acid): It is a powerful hallucinogen, can cause psychotic reaction and mental breakdown.

New Drugs: MDMA (estacy) is LSD + Cocaine, causes disorientation initially but leads to permanent brain damage. China White is 1,000 times more potent than heroin. MPTP causes Parkinsonism (brain damage).

Alcohol: Alcohol damages all organs of the body in due course. It damages liver (cirrhosis), causes stomach bleeding (ulcer), heart (cardiomyopathy), sex hormones and the immune system. Its effect on the brain can be acute (intoxication, delirium) or chronic (ataxia, memory loss, coordination). It is linked to breast cancer and fetal damage in women. But it is violence, homicide, suicide and drunk driving which takes most lives.

Prorile of An Alcoholic And Drug Abuser:
Instead of writing at length the problems of drugs and alcohol in youths of America, which cost the nation billions of dollars, and cost mothers their sons and dauqhters (MADD), I think it will be bette if I print an autobiography of one of my patients (19 years old, white female, upper class, name withheld). She writes …

“When I was in high school, my friends and I began to experiment with marijuana. After the excitement of smoking pot became “old hat”, we began to try different drugs – such as hash and THC. Pretty soon cocaine and LSD were introduced to us and it was common place to go to any party “high” on one or more of these drugs. Several times, I had very frightening experiences. Specifically one night, after taking LSD I went home (to my parent’s home) before my”high” was over. Usually, I stayed overnight with a friend who “tripped” with me. On this night, my boyfriend and I broke up right after I took the LSD, so I went home alone. Mv parents were asleep in the next room and I felt that I had to be very quiet, so as not to wake them. I was afraid to make any noise , plus I was upset over the breakup of my relationship with my boyfriend. When the LSD took effect, I was very frightened. The walls looked as though they were melting: I heard strange noises; I hallucinated, even after closing my eyes. The sights were very unpleasant and frightening images. But l couldn’t do anything but lie in bed, waiting for the drug to wear off. I didn’t think I could tell my parents, since I knew I had taken an illegal and dangerous drug- I was awake nearly all night, scared to death with no one to talk to. For days after this incident, I was nervous and jumpy and depressed. The incident was a major shock to my system and one that I would never want to repeat.

I stopped taking “drugs” immediately after my senior year in high school- (I had only discovered drugs at the beginning of the school year). But, I guess the stage was set off for my future reactions. Drugs did not help- they were just for fun at first – but then once the “high” was gone, there was a real “let down” feeling that followed. So we’d either do more drugs or drink a few beers to make that feeling go away. Even now, whenever I get down or “stressed out”- the first thing I do is have a few drinks. The day after is always unpleasant if I have had too many drinks – so the opportunity for a vicious cycle is there. I honestly believe that the “harmless” experiments with marijuana, several years ago, may have been the start of this tendency to turn to alcohol today. The bottom line is, I’d be a hundred times better off today – happier and wealthier if drugs had never entered my life years ago.

The Islamic Perspective:
The objectives of Islamic divine laws are the protection of faith (belief in one God), life ( abortion. suicide, homicide), property (ownership) and the mind (intoxicants). Normally in the brain there is an inhibitory control which tells us not to engage in shameful or wrongful acts. Any suppressant drug including alcohol will suppress this nerve pathways and take away such restraint. Ability to make a judgement, to protect the body or honor, a quality for humans is taken away under the influence of drugs.

There are two main features of Islamic prohibitions:
a) lslam stops the wrong at the inception and not at the end. There is nothing like safe drinking age, or safe drugs to get high. Most of the teenage alcoholics don’t buy the alcohol from the store but get it at home. Islam makes equal laws for both children and parents by prohibiting completely (total abstinence), but the West does not. It is for this reason, the West has been crippled to handle the problem of drugs and alcohol, because it has made duel standards.

b) Islam blocks all the avenues to the wrong. Therefore not only illicit sex is prohibited, but casual mixing of sexes freely is prohibited, but obscenity and pornography is prohibited, and in the same context, not only drinking wine is prohibited, but making it , selling it, keeping it, or even growing grapes for the sole purpose of selling it to winery for making wine is prohibited by the Prophet (PBUH). Some 1400 years ago, Allah(swt), our creator and sustainer, who cares for us, sent down following revelation in the following order, mentioned in Quran.

Al Baqarah 2:219: “They ask you concerning wine and gambling.” Say: “In them there is great sin, and some profit, for men, but sin is greater than the profit.”

Al-Nisa 4:43: “O you who believe! Approach not prayers, with a mind befogged, until you can understand all that you say.”

Al-Ma’idah 5:93: “O you who believe! Intoxicants and gambling, (dedication of) stones, and (divinations by) arrows, are an abomination of Satan’s handiwork: Avoid such (abomination) that you may prosper.”

Al-Ma’idah 5:93: “Satan’s plan is to sow enmity and hatred among you with intoxicants and gambling, and to hinder you from the remembrance of Allah and from prayer. Will you not then give up.”

The above verses came over period of years and when the last verse came, Muslims threw away all the wine into the streets and stopped completely in whatever state they were in, and streets of Medina were flowing with wine.

Sayings of Prophet Mohammed (PBUH) and about wine and other intoxicants.

1. “Every intoxicant is khamr, and every khamr is haram (unlawful)- reported by Muslim.

2. “Of that which intoxicates in a large amount, a small amount is haram” (Ahmad, Abu-Daud and Al-Tirrnizi,).

3. “Khamar (intoxicants) is the mother of all evils”. Reported in Bukhari.

The solutions: There are no easy solutions. In fact it is a multifactorial problem and each aspect should be addressed individually, and seriously, both by the government and by the public. While the total ban on production, import and export is the ideal solution to create a drug free society, by experience (i.e. in the USA with total ban on alcohol in 1920’s) it is difficult to achieve unless strict laws are made and enforced on drug producers, traffickers and offenders, a law, that sees distinction between the helpless victim and a powerful drug Lord. Our current system punishes the former and spares the latter. Islam offers such tough laws to influence our morality and health. While we are trying to do these, we in the mean time should pay more attention to the needs of the victim by the education of the masses, social workers, law enforcements agencies and the physicians at the same time developing treatment and rehab centers in large scale as human sufferings continues to grow and son, daughters, husbands and fathers are being lost daily. All these require motivation and commitment from all of us. It is beyond the dignity of a human being to become dependent on alcohol and drugs and not be able to serve himself, his family and his creator in the best possible manner.

Lines of Holy Quran have been used since times past as a means to cure disease. The Holy Last Messenger Muhammad (peace be upon him) used a compilation of 34 such ayaats (known as the Manzil) to cure mental disease. After the Holy Last Messenger (peace be upon him), Sufi scientists used the 6 Ayaats of Shifaa, healing various ailments.

EGM was developed from the mold of the practices of the early sufis, including the ultimate sufi, the Holy Last Messenger Muhammad (peace be upon him).
EGM is a standardized systematic approach that institutes the application of the healing properties of the Holy Quran for the general population at large. It centers on the use of the projection of a highly concentrated visual image of the name of Allah ta’ala, who is the Most High, and the name of the Holy Last Messenger (peace be upon him).

Originally it consisted of audiotapes of the method’s founder reciting various ayaats. Although El Sheikh still dispenses treatment, the method now also consists of highly trained therapists administering prescribed therapies on an individual basis, often in person, to the afflicted individual.

Patients are given specific prescriptions for the disease process. Some aspects of each prescription are generic for a particular ailment, but some parts of the treatment regimen are customized to an individual patient.

As is the case with most formal systems of medicine, the practitioners must take courses specific to the method. This often occurs at one of the many campuses of the International Quranic Open University. Students must pass examinations in order to become qualified therapists and receive certifications. Another facet of the training is that students must adhere to the same principles as the patients, which include a belief in one God, following the Ten Commandments, performing good deeds, and shunning the committing of sinful acts. Once a fully competent therapist, one is released to provide services to all that seek assistance. For difficult cases, the more accomplished therapists are available to render services.

EGM has met some resistance in the past which, I believe, is due to the fact that it is often mistakenly grouped with forms of non-traditional medicine. Unlike these practices, this is a medical system that includes a medical code, texts, and formally trained therapists.

A book called Treatment of Mental Disorders: A Review of Effectiveness, edited by Norman Sartorius, describes how various forms of indigenous medicine often showed greater success rates in healing diseases than did commonly used practices. Westermeyer had reached this same conclusion in a previous study in 1979.

Although EGM is applicable to all forms of disease, its primary focus is the treatment of mental disease. Upon further review of this unique methodology, one will find that it focuses on the true nature of many diseases. If given the proper audience one will find the results of instituting this treatment strategy effective in curing many of the incurable diseases that afflict mankind!!

As always…only from Allah Ta’ala can we be healed!

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Dr. Jemille graduated in 1998 with honors from Longwood University, with a Bachelors in Chemistry. In June 2006, he received a Medical Degree from International Quranic Open University (I.Q.O.U.). In September 2006, he received his M.D. from Eastern Virginia Medical school. Dr. Jemille is scheduled, this year, to participate fully as a physician at St. Francis Family Residency Program.

In the last issue of the Islamic Post, I introduced the second in a series of articles whose objective was to provide a more detailed introduction into El-Gilani Methodology. The first article [an introduction] highlighted the historical aspects of EGM. In the second article, I described the method itself and some of the requirements involved in its practice. The purpose of this current editorial is to expand on the idea of psychiatric diagnosis being the primary area of focus for this treatment system.

A central theme of Sufi psychiatric science, and the basis of EGM, is that the body is a product of the soul. Man is a spiritual being with a physical form.

This differs from the prevailing mainstream dogma that the soul is a product of the body. In modern psychiatry, man is divine and our consciousness, mind, and souls are derived from our physical self. In essence, this means that we are physical bodies with a spiritual soul.

Some modern psychiatrists go as far as to exclude the notion of a “soul” altogether; so much so, that inquiries into the non-corporeal facets of human existence negate the current laws of medical and physical sciences. These conventional, modern beliefs comprise the core obstacle that is hindering the curative treatment of psychiatric ailments. Moreover, these principles led to the error of attributing mental disease to physical phenomena, which in turn, has led to the employment of physical means, i.e., regimens of drug and other therapies, to cure mental disease. These measures do not provide a cure, and have yielded minimal results in even controlling the symptoms of mental disorders. This symptom control is not identical in all cases treated with the same modality, and the effectiveness varies on a case-by-case basis.

Because EGM is based on Sufi scientific codes, and because Sufi science revolves around the reality of the soul, EGM has been used primarily for psychiatric ailments. In fact, the effectiveness of EGM in curing psychiatric maladies is due in part to the truth of the first-mentioned idea: we are spiritual beings with physical forms.

All aspects of Sufi psychiatry revolve around the purification of the soul from characteristics such as lust, greed, anger, jealousy, and other inner pollutants. Possession of these traits spiritually, manifests physically in various forms. The only way to remove these inner pollutants is from the inside out. Another facet of this is that a person’s negative actions or deeds can serve to strengthen these characteristics spiritually; so care also needs to be taken in performing good deeds, as part of the inner cleansing. This cleansing process is essential to curing mental disorders.

For the last 40 years, El-Gilani Methodology has enjoyed tremendous international success in curing mental diseases, as well as other diseases that are based on one’s deeds, and the condition of one’s soul, such as AIDS. There are many scientifically proven cases of the effectiveness of this method documented in the book, Quranic Psychiatry by His Eminence, Sheikh Syed Mubarik El Gilani. Not surprisingly, the only entities that decrease the effectiveness of EGM are the ineffective physical means currently used to treat mental disorders. These modalities work similar to how negative actions and bad deeds work in obstructing the cleansing process.

Because EGM focuses on the root of the problem with mental disease, it can effectively stand alone as a treatment option. One can see that eliminating the concept of the soul as the primary form with an associated physical vehicle, destroys the true essence of the etiology of mental disease at its very root. In order to progress in this field, one has to first acknowledge the above-mentioned Sufi principle, in order to truly understand the mystery of mental disease, its causes, signs, symptoms, and remedies.
As always, only from Allah, Glorified is He and the Most High, can we be healed!

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Dr. Jemille graduated in 1998 with honors from Longwood University, with a Bachelors in Chemistry. In June 2006, he received a Medical Degree from International Quranic Open University (I.Q.O.U.). In September 2006, he received his M.D. from Eastern Virginia Medical school. Dr. Jemille is scheduled, this year, to participate fully as a physician at St. Francis Family Residency Program.

For any comments or concerns send an email to Dr. Jemille:
Jemille23@gmail.com

If you have been reading the Islamic Post in the last few months you would have seen that I have been writing on the subject of El Gilani Methodology (EGM). Starting in the April 2008 edition of the Islamic Post, I began a series whose intended purpose was to formally introduce EGM to those who may not know exactly what it is. This final article serves as a conclusion or summary to the entire series.

The history of EGM is an important factor in understanding the Methodology. At the time of the inception of El Gilani Methodology, many psychiatrists from all around the globe were meeting at a World Health Organization (WHO) conference in Egypt in hopes of finding a way to standardize treatment approaches to mental disease. The idea was to pool the practices of many cultures to come up with one general approach. Meanwhile, EGM was reaching acclaim in Pakistan. Due to success in the subcontinent, the Methodology soon began to garner attention on a larger scale.

As a result, El Sheikh Gilani, the developer of the method, formalized the process into a system.

One of the psychiatrists present at the WHO conference, Dr. Usama Radi, believed that aspects of Quranic therapy could be beneficial to WHO’s worldwide treatment approach. Recognizing that El Sheikh Gilani of Pakistan was an authority on such matters, Dr. Radi contacted El Sheikh to enlist his assistance in proving the science behind the healing with chapters from the Holy Quran.

A special research facility was set up in the psychiatry wing of a hospital in Taif, Saudi Arabia. Scientific experimentation commenced on many subjects suffering from a variety of psychiatric maladies. The effectiveness of the method was noted immediately by all who were present including world renowned psychiatrists from a variety of different countries.

Upon further examination however, those in attendance with formal western psychiatric training began to feel that the foundation of the method was incongruent with their beliefs. They began to find fault and attempted to “fit” the results into something that made sense to them.

The “radical” idea that human flesh is a covering for the true spiritual beings that we are, was in total contradiction to the belief system of the psychiatrists involved, who thought that our extraordinary physical bodies merely house our minds –which are but impressive centers made of neurotransmitters and complex tissue. Moreover, the psychiatrists came to realize that EGM gives mankind a firm understanding that he is a spiritual creature whose deeds and actions determine his place in the universe, as opposed to being an animal governed by his carnal desires and primal urges.

In protecting their unfounded, materialist dogma, the resistance of these psychiatrists escalated to the point where they began to oppose anything to do with the Methodology. Even after viewing miracles never before seen, with their own eyes, they continued to ignore the scientific results of EGM in order to return to the “safe” world of theory and conjecture to which they had become accustomed. Consequently, this great scientific breakthrough was ignored. No longer were attempts made to incorporate the Methodology into the global treatment strategy for which it had originally been sought.

The psychiatrists conjured up an objection that EGM had no structure, and was not scientifically based. They claimed the Methodology required no formal training for those who wished to practice it, only some sort of special powers being necessary to be considered for training.

None of these objections have basis in fact. EGM is a unique branch of Divine science with a complete doctrine and manual for practice. Therapists are formally trained at one of the few Quranic Science Institutions and must receive certification before implementing the Methodology into practice.

The training is often more rigorous and detailed than Western psychiatric programs because of the subject matter being dealt with.

Once the program is complete, students go through an intense period of testing that can often last for many months before they can be certified. An extra caveat to this is that therapists MUST adhere to the same spiritual and moral standards that are required by patients receiving EGM treatment.

If a person meets the prerequisites, he or she is an acceptable candidate for training in the Methodology.

In conclusion, the current condition of the approach to mental disease is dismal, at best, in regards to patient care. If the present psychiatric movement continues to ignore the true spiritual nature of mental disorders, the trend of mental illness will continue until there will be no hope for those suffering from psychiatric maladies. Let’s pray that it will not come to that!

As always, only from Allah (Glorified and the Most High is He) can we be healed!

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Dr. Jemille graduated in 1998 with honors from Longwood University, with a Bachelors in Chemistry. In June 2006, he received a Medical Degree from International Quranic Open University (I.Q.O.U.). In September 2006, he received his M.D. from Eastern Virginia Medical school. Dr. Jemille is scheduled, this year, to participate fully as a physician at St. Francis Family Residency Program.

For any comments or concerns send an email to Dr. Jemille:
Jemille23@gmail.com