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Healing by the Qur'an

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Healing by the Qur'an refers to the effect of Qur'anic verses on curing doctrinal, ethical, and physical ailments. This is considered a non-material characteristic of the Qur'an. Exegetes consider spiritual pollutions such as disbelief (kufr), hypocrisy (nifaq), and envy (hasad) as instances of "disease of the heart," which can be reformed through the guidance of the Qur'an.

In traditions, certain Suras and verses, including Sura al-Fatiha, Sura al-Nas, Sura al-Falaq, and Ayat al-Kursi, are recommended for treating diseases.

This effectiveness is attributed to the Divine Will and Divine Power and is considered to be beyond natural causes. However, in the Sunna of the Prophet (s) and the Ahl al-Bayt (a), the Qur'an was used alongside medicine and physicians. Furthermore, experiences of believers, reports from some Shi'a scholars, and findings from psychological studies have pointed to the influence of the Qur'an in treating diseases, provided there is certainty regarding its effect, sincerity in recitation, and adherence to Qur'anic teachings.

Concept and Status

Healing by the Qur'an means the treatment or improvement of a disease through the verses of the Qur'an,[1] and it is counted among the non-material characteristics of the Qur'an.[2] According to exegetes, all verses of the Qur'an possess a healing property,[3] and they consider the Verse of Healing (Qur'an 17:82) as one of the verses indicating this feature.[4] According to some researchers, the word "shifāʾ" (healing) and its derivatives are used in six verses of the Qur'an,[5] which are known as the Verses of Healing.[6]


Based on some traditions,[7] the Qur'an can be effective in treating doctrinal, ethical, and even physical diseases;[8] although, the healing effect of the Qur'an is considered conditional upon acting according to its teachings.[9] Sayyid Ali Khamenei considers the Qur'an a cure for the pains of human societies, such as wars, oppression, and injustice.[10]

Relation to Divine Will

The healing by the Qur'an is attributed to the Divine Will and Divine Power; meaning that God can bring about the healing of patients beyond natural causes. As mentioned in the Qur'an, the curing of the sick and the revival of the dead by Jesus (a) occurred by Divine permission.[11][12] However, in analyzing the traditions regarding the properties of Suras and Qur'anic healing, various views have been proposed.[13]

One group considers Qur'an-therapy similar to a medicine that is effective for everyone. Some regard the healing as a form of Divine Grace and a type of Karama (miraculous ability). Others believe that reciting certain Suras merely provides the ground for the healing effect, rather than being the direct cause of recovery.[14] According to some researchers, in the Sira of the Prophet (s) and the Ahl al-Bayt (a), the Qur'an was utilized alongside medicine and physicians; however, it should not be reduced to the level of a common drug, but rather its properties are interpreted alongside natural causes.[15]

Effect on Spiritual and Mental Diseases

The Qur'an cures all of man's doctrinal and ethical diseases; it treats ignorance—which is the worst internal disease—with knowledge, doubt with certainty, grief and sorrow with tranquility, fear and terror with assurance and hope, and anxiety and worry about the future with determination and stability.[16] -- Abd Allah Jawadi Amuli

The Qur'an is considered a healer of spiritual diseases.[17] Nasir Makarim Shirazi, a Shi'a exegete, in his interpretation of verse Qur'an 10:57,[18] considers the "disease of the heart" to mean spiritual and moral pollutions.[19] These types of diseases are defined in the realm of beliefs (such as disbelief and polytheism) and ethics and behavior (such as envy, stinginess, and rancor).[20] According to Fakhr al-Razi, a Sunni exegete, the Qur'an corrects false beliefs by explaining the truths of the universe and introducing the reality of the human being, the Origin, and the Resurrection, and by explaining moral vices, it provides the ground for their treatment and guides humans toward virtues.[21]

Based on a hadith from Imam Ali (a),[22] disbelief, hypocrisy, and deviation are counted among the most significant spiritual diseases of man, and the Qur'an is introduced as their cure.[23] Ali Nasiri, the founder of the Institute of Revelation and Reason (Ma'arif-i Wahy wa Khirad Institute), citing Qur'an 10:57 and Qur'an 17:82, believes that the Qur'an has the capacity to heal doctrinal diseases for all humans and ethical diseases for believers.[24]

Effect on Reducing Anxiety

According to some researchers, psychological studies show that reciting and understanding the Qur'an is effective in reducing anxiety and depression.[25] Studies conducted on different groups, such as pregnant women and patients, indicate that listening to the sound of the Qur'an helps improve psychological and physical conditions.[26] Additionally, consistent daily recitation of the Qur'an for six months has been associated with a noticeable reduction in anxiety among young people.[27]

Effect on Physical Diseases

According to the opinion of some exegetes, the Qur'an can be effective in treating certain physical diseases.[28] Recitation, seeking blessings (tabarruk), and acting upon it are counted among the factors related to this effect.[29] Also, some researchers, pointing to Qur'anic teachings regarding hygiene in subjects such as nutrition,[30] sexual hygiene,[31] fasting,[32] and the consumption of honey,[33] believe that the Qur'an can play a role in health and the improvement of diseases through preventive rulings.[34]

Traditions on Qur'anic Healing

Many traditions have been narrated regarding the properties of verses and Suras of the Qur'an;[35] based on these traditions, certain Suras are recommended for treating specific ailments.[36] These include:


However, these effects are considered conditional upon the belief in the healing power of the Qur'an.[43] Some scholars, such as al-Sayyid Abu l-Qasim al-Khoei, have questioned the chains of transmission (sanad) of such hadiths and consider some of them to be fabricated.[44]

Experiences of Qur'anic Healing

Experiences and reports indicate that certain verses and Suras of the Qur'an have been effective in treating physical diseases.[45] Ayatollah Jawadi Amuli considers the healing power of the Qur'an regarding physical diseases to be experiential.[46] Mulla Salih Mazandarani, a scholar of the 11th/17th century, believed that every verse of the Qur'an—especially if read with sincerity and certainty—can be healing, and Sura al-Fatiha has been tested for treating various diseases, especially when recited seventy times.[47] Muhammad Taqi al-Majlisi also mentions the cure of more than one thousand patients—which he witnessed himself—through the recitation of Sura al-Fatiha.[48]

Notes

  1. ↑ Farāhīdī, Kitāb al-ʿayn, under the word 'shafā'.
  2. ↑ Naṣīrī, Tafsīr-i mawḍūʿī-yi Qurʾān-i karīm, 1398 Sh, p. 55.
  3. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 21, p. 390; Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 13, p. 184.
  4. ↑ See: Hāshimī Rafsanjānī, Farhang-i Qurʾān, 1383 Sh, vol. 17, p. 302; Riḍāʾī Iṣfahānī, Tafsīr-i Qurʾān-i mihr, 1387 Sh, vol. 12, p. 143; Muḥammadī, "Nigāhī bi shafābakhshī-yi Qurʾān-i karīm", p. 195.
  5. ↑ Qur'an 17:82; Qur'an 10:57; Qur'an 41:44; Qur'an 9:14; Qur'an 16:69; Qur'an 26:80.
  6. ↑ Muḥsinī, "Qurʾān wa shafābakhshī-yi bīmārī-hā-yi rūḥī wa jismī", p. 59.
  7. ↑ See: Imam al-ʿAskarī (a), Al-Tafsīr al-mansūb ilā l-Imām al-ʿAskarī, 1409 AH, p. 14; Nahj al-balāgha, Sermon 176, p. 252.
  8. ↑ Saʿdī, Pursimān-i qirāʾat-i Qurʾān, 1386 Sh, vol. 32, p. 33; Furqānī, Āshināyī bā tafsīr wa rawish-hā-yi tafsīrī, p. 20.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 12, p. 242.
  10. ↑ "Bayānāt dar dīdār-i shirkat-kunandigān dar musābiqāt-i bayn al-milalī-yi Qurʾān", Pāygāh-i iṭṭilāʿ-rasānī-yi daftar-i ḥifẓ wa nashr-i āthār-i Ḥaḍrat Āyatullāh al-ʿUẓmā Sayyid ʿAlī Khāminiʾī.
  11. ↑ Qur'an 5:110; Qur'an 3:49.
  12. ↑ Muḥsinī, "Qurʾān wa shafābakhshī-yi bīmārī-hā-yi rūḥī wa jismī", p. 59.
  13. ↑ ʿAlāʾī, "Darmān-i iʿjāz-āmīz-i Qurʾān", pp. 83-85.
  14. ↑ ʿAlāʾī, "Darmān-i iʿjāz-āmīz-i Qurʾān", pp. 84-85.
  15. ↑ ʿAlāʾī, "Darmān-i iʿjāz-āmīz-i Qurʾān", pp. 84-85.
  16. ↑ Jawādī Āmulī, Tafsīr-i mawḍūʿī-yi Qurʾān-i karīm, 1381 Sh, p. 236.
  17. ↑ Jawādī Āmulī, Tafsīr-i mawḍūʿī-yi Qurʾān-i karīm, 1381 Sh, p. 236; Muḥsinī, "Qurʾān wa shafābakhshī-yi bīmārī-hā-yi rūḥī wa jismī", p. 57.
  18. ↑ Qur'an 10:57.
  19. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 8, p. 318.
  20. ↑ Muḥsinī, "Qurʾān wa shafābakhshī-yi bīmārī-hā-yi rūḥī wa jismī", p. 57; Naṣīrī, Tafsīr-i mawḍūʿī-yi Qurʾān-i karīm, 1398 Sh, p. 56.
  21. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 21, pp. 389-390.
  22. ↑ Nahj al-balāgha, Sermon 176, p. 252; Daylamī, Aʿlām al-dīn, 1408 AH, p. 105.
  23. ↑ Naṣīrī, Tafsīr-i mawḍūʿī-yi Qurʾān-i karīm, 1398 Sh, p. 57.
  24. ↑ Naṣīrī, Tafsīr-i mawḍūʿī-yi Qurʾān-i karīm, 1398 Sh, p. 56.
  25. ↑ Jamʿī az niwīsandigān, Majmūʿa maqālāt-i awwalīn hamāyish-i naqsh-i dīn dar bihdasht-i rawān, 1382 Sh, p. 88.
  26. ↑ Muḥsin-zāda, "Taʾthīr-i Qurʾān dar darmān-i bīmārī-hā", p. 25.
  27. ↑ Jamʿī az niwīsandigān, Majmūʿa maqālāt-i awwalīn hamāyish-i naqsh-i dīn dar bihdasht-i rawān, 1382 Sh, p. 79.
  28. ↑ See: Ṭūsī, Al-Tibyān, vol. 6, p. 513; Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 6, p. 673; Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 12, p. 277; Fayḍ al-Kāshānī, Tafsīr al-ṣāfī, 1415 AH, vol. 3, p. 213.
  29. ↑ Muḥammadī, "Nigāhī bi shafābakhshī-yi Qurʾān-i karīm", p. 196; Muḥsinī, "Qurʾān wa shafābakhshī-yi bīmārī-hā-yi rūḥī wa jismī", p. 61.
  30. ↑ Qur'an 7:31; Qur'an 6:145.
  31. ↑ Qur'an 2:222; Qur'an 17:32.
  32. ↑ Qur'an 33:35.
  33. ↑ Qur'an 16:68-69.
  34. ↑ ʿAlāʾī, "Mabānī-yi bihdasht wa salāmat dar Qurʾān", p. 138.
  35. ↑ See: Ibn Ḥayyūn, Daʿāʾim al-Islām, 1385 AH, vol. 2, p. 146; Ibn Shuʿba al-Ḥarrānī, Tuḥaf al-ʿuqūl, 1404 AH, p. 106; Ṣadūq, Al-Khiṣāl, 1362 Sh, vol. 2, p. 616; Rāwandī, Al-Daʿawāt, 1407 AH, p. 188.
  36. ↑ Naṣīrī, Tafsīr-i mawḍūʿī-yi Qurʾān-i karīm, 1398 Sh, p. 57.
  37. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 623, hadith 15; Ṭūsī, Al-Amālī, 1414 AH, p. 284, hadith 553.
  38. ↑ Baḥrānī, Al-Burhān, 1416 AH, vol. 5, p. 8120; Majlisī, Biḥār al-anwār, 1403 AH, vol. 18, p. 71.
  39. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 2, p. 621, hadith 8; Ṣadūq, Thawāb al-aʿmāl, 1406 AH, p. 105.
  40. ↑ Ibn Shuʿba al-Ḥarrānī, Tuḥaf al-ʿuqūl, 1404 AH, p. 106; Ṣadūq, Al-Khiṣāl, 1362 Sh, vol. 2, p. 616.
  41. ↑ Shuʿayrī, Jāmiʿ al-akhbār, p. 157; Majlisī, Biḥār al-anwār, 1403 AH, vol. 92, p. 132.
  42. ↑ Naṣīrī, Tafsīr-i mawḍūʿī-yi Qurʾān-i karīm, 1398 Sh, p. 57; Muḥsinī, "Qurʾān wa shafābakhshī-yi bīmārī-hā-yi rūḥī wa jismī", p. 62.
  43. ↑ Muḥammadī, "Nigāhī bi shafābakhshī-yi Qurʾān-i karīm", p. 196.
  44. ↑ Khūʾī, Al-Bayān, 1418 AH, pp. 28-29.
  45. ↑ Muḥsinī, "Qurʾān wa shafābakhshī-yi bīmārī-hā-yi rūḥī wa jismī", p. 63.
  46. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, 1381 Sh, vol. 1, p. 263.
  47. ↑ Māzandarānī, Sharḥ al-kāfī, 1382 AH.
  48. ↑ Majlisī (I), Rawḍat al-muttaqīn, 1406 AH, vol. 13, p. 137.

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