[gedsiz]

Studying a summary of 2-0 items that help you save from Hellfire (Insha'Allah), one of these was this: Narrated Ibn 'Abbas (Might Allah be pleased with him ): Allah's Messenger (p.b.u.h.) said, 'I was told: 'These are your folks and amongst them there are sixty thousand who'll enter Paradise without having to be taken up to either bill or pain.' 'They are people who don't make Ruqia nor find it, nor have confidence in poor omens, but rely upon their Lord (Allah ).'' (Bukhari and Muslim ) Coincidentally, a couple of minutes later I was studying a collection of passages from Sahih Bukhari (I do not know the right point to include after mentioning him) Volume 71, and I realized that this Ruqya was described often, sometimes absolutely, sometimes adversely. There have been examples of our Prophet purchasing Ruqya to become done, and examples of our Prophet advising against it. For example: Narrated Al-Aswad: I questioned 'Aisha about managing toxic stings (a snake-bite or perhaps a scorpion sting) having a Ruqya. She mentioned, 'The Prophet granted treating toxic sting with Ruqya.' Read Um Salama: The Prophet found in her home a woman whose face had a dark spot. He explained. 'She is underneath the impact of an eye; so treat her having a Ruqya.' Still another somewhat complicated point was about cauterization: Narrated Ibn 'Abbas: (The Prophet explained), 'Healing is in three things: A drink of darling, cupping, and marketing with fireplace (cauterizing).' But I forbid my supporters to make use of (cauterization) marketing with fire.' But I digress as usual. Is Ruqya saying any verse o-r verses in the Quran using the purpose of eliminating a condition? How are they matched, if specific conditions have specific passages? And is Ruqya OK o-r not? Why would individuals who neither performed it or had it performed to them, be assured Paradise, if it's OK? Also... Coming mistrust developing here... When I went via a somewhat calamitous stage a couple of months back, a buddy went to a respectable brother, then visited with two little sewn-up items of leather, with directions to use one of these (specific) close to my skin and maintain the other one close to the child. I didn't even ask any questions, did as I was told for some days, then place them in a cabinet (maybe you have tried preventing an infant from eating small leather pouches?!), whilst the friend is just a reliable friend. Is this Ruqya? To tell the truth it all looked somewhat odd if you ask me - I was assured that it was a great Muslim matter to do, etc., and, after all, what do I know? The friend is just a very devout Muslim. And it was not like I was expected to use a scorpion round my neck o-r read Quranic passages backwards. But I didn't really understand how carrying some as yet not known writing (I suppose - I never cut open the sack to locate out!) around my neck would please Allah to-the degree that life would instantly become easier/ evil eyes would be removed/ practicers of black magic would be thwarted. Nevertheless, if some one had explained 3 years before that my insomnia would be healed in-the flash of a vision - after more than 10 years of looking from physician to rest center to drugstore to reduce to Modern guru to acupuncturist - at a of our Prophet and praying close to the tombs of his brother and father, I'd probably have discovered that fairly unusual also. Therefore, while on the one hand I do not want to be blinded by cynicism, on another hand I do not want to dabble in items that our Prophet disapproved of. Can some one please set me right on what's superstition, what's prejudice, what's ill-advised, and what's appropriate and satisfying in-the eyes of Allah?