Why Follow a Madhhab and How to Choose One?

35552164_1446834952087481_2011747236744003584_n

The madhhabs have been a reality of our Ummah since the time of the Sahaba: people studied the Qur’an and Prophetic teachings under different Companions of the Prophet (Allah bless him, his folk, and companions, and give them peace) and the Companions themselves differed in understanding the details of the teachings of the Qur’an and Sunnah. These differences were of understanding and methodology and continued to the next generations, until these methodologies were systematized and the rulings derived from them formally recorded by the great scholars of the Age of Mujtahids. Four of these great mujtahids had their schools transmitted and taught more extensively and thus survived, due to the greater strength of their methodology.

The madhhabs, in reality, are a mercy and means of unity in our Ummah. Throughout history, scholars of different madhhabs have studied together, and loved and respected each other.

A madhhab is a school of Islamic law, and each madhhab is based on a systematic methodology of interpreting the Qur’an and Prophetic sunna. Following a madhhab is not an end in itself; rather, it is a means to follow the Qur’an and Sunna in a sound, systematic, and sustainable manner.

Questions Asked?

1. What is a Madhhab? Why is it necessary to follow one?

http://www.masud.co.uk/ISLAM/nuh/madhhab.htm

2. Why Muslims Follow Madhhabs?

http://www.masud.co.uk/ISLAM/nuh/madhhabstlk.htm

3. Would you advise individuals to study hadith from al-Bukhari and Muslim on their own?

http://www.masud.co.uk/ISLAM/nuh/studyh.htm

4. Shaykh Murabtal Haaj’s Fatwa on Following One of the Four Accepted Madhhabs

http://www.masud.co.uk/ISLAM/misc/mhfatwa.htm

5. Understanding The Four Madhhabs: the problem with anti-madhabism

http://masud.co.uk/understanding-the-four-madhhabs-the-pro…/

6. Which Madhhab Do I Follow?

Any of the four Sunni schools of law are valid to follow, and which one chooses to follow is a matter of personal preference and circumstances. One should consider:

(1) Which madhhab you can learn properly, given your life circumstances

(2) Which madhhab you can get your questions answered for

(3) Your personal inclination, and general life considerations (such as family background, community, and so on).

And Allah alone gives success.

Advertisements

To Those Who Say Loving The Prophet ﷺ Too Much Leads To Shirk

Bismillah-ir Rahman-ir Raheem

Loving Muhammad, the Messenger of Allah (peace be upon him) is the religion; and knowing his station (peace be upon him) is the religion! Loving him (peace be upon him) is a PART of the religion, and if you do not have this part you do not have the religion! Shaykh Faid Mohammed Said tells us why.

masjid-nabawi-6-830x450

Whilst in Makkah, during my recent trip, I had the opportunity to converse with some of the scholars of Makkah; may Allah Most High bless the scholars, one of whom said: “I think people are exaggerating when they speak about the love of the Messenger of Allah (peace be upon him), and I fear their exaggeration will lead them to shirk (polytheism).”

I said: may Allah bless you and open the doors of goodness for you, I understand your concern is about tawhid (the oneness of God), but we should see what the Messenger of Allah (peace be upon him) said:

In a Hadith, the Messenger of Allah (peace be upon him) said if a person possesses three things he will taste the sweetness of faith:

  1. the first is to love Allah Most High and the Messenger of Allah (peace be upon him) more than anyone or thing,
  2. second, to love whom you love for the sake of Allah Most High, and
  3. third, to dislike returning to deviance after having been saved and guided from it by Allah Most High as much as he would hate being thrown into the fire. (Imam Muslim)

The Messenger of Allah (peace be upon him) said in this hadith that the first of the three is to love Allah Most High and the Messenger of Allah (peace be upon him); he did not say love Allah Most High and then love the Messenger of Allah (peace be upon him)! The Messenger of Allah (peace be upon him) used the word and because loving the Messenger of Allah (peace be upon him) is loving Allah Most High!

In another hadith, narrated in Muslim and Bukhari, the Messenger of Allah (peace be upon him) said: None of you believe until he loves me more than himself, his children and his parents.

And as narrated in Bukhari (6257), Syedina Omar (may Allah be pleased with him) said, “O Messenger of Allah (peace be upon him), I love you more than anything but myself.”

To which the Messenger of Allah (peace be upon him) replied: “No! I swear by the One in whose Hand is my soul, you cannot claim iman until I am more beloved to you than yourself!”

Then Syedina Omar (may Allah be pleased with him) said: “Now, by Allah Most High, you are more beloved to me than myself!”

The Messenger of Allah (peace be upon him): “Now, Ya Omar, you can claim iman!”

Recalling this hadith, I said to our brother that the companions of the Messenger of Allah (peace be upon him) were not even worried about loving him (peace be upon him) more than themselves!

If you think you are trying to compare between Allah Most High and the Messenger of Allah (peace be upon him), and in doing so you say to yourself that you do not want to make them on the same level (to avoid shirk), and hence you think to lower the Messenger of Allah (peace be upon him) slightly to insure the safety of your iman – that is the danger that should cause us to worry!

Our love for the Messenger of Allah (peace be upon him) is love for Allah Most High!

This confuses some as they are unable to understand Allah Most High, and so they are fearful of relating or mixing – this fear in itself is shirk!

The Messenger of Allah (peace be upon him) said in a hadith that we should love Allah Most High for all the blessings He bestows upon us, love the Messenger of Allah (peace be upon him) because Allah Most High loves him, and to love the family of the Messenger of Allah (peace be upon him) because of our love for him!

So our love for Messenger of Allah (peace be upon him) is love for Allah Most High!

The Qur’an describes aspects of the station of the Messenger of Allah (peace be upon him) and Allah Most High love for him. Allah Most High teaches us in the Qur’an in Surah Ash-Shu’ara (82), that Ibrahim (peace be upon him) begged Allah Most High for forgiveness: “And I hope that He will forgive my sins on the Day of Judgment.”

And what did Allah Most High say to the Messenger of Allah (peace be upon him) in Surah Al-Fath: “That Allah has forgiven you for what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.”

Prophet Ibrahim (peace be upon him) is begging Allah Most High and Allah Most High is giving the Prophet Muhammad (peace be upon him) without him even asking!

Prophet Ibrahim (peace be upon him) said in Surah Ibrahim (35): “…protect my children and I from worshipping idols”

And Allah Most High said to the Messenger of Allah (peace be upon him) in Surah Al Ahzab (33): “…Allah intends only to remove from you the impurity, O people of the household, and to purify you completely.”

Prophet Ibrahim (peace be upon him) is begging for purification, and Allah Most High is granting the Prophet Muhammad (peace be upon him) and his family full purification!

In Surah As-Saffat (99), Prophet Ibrahim (peace be upon him) states that: “Indeed, I will go to my Lord.”

And in Surah Al-Isra (1), Allah Most High says: “Glory to the One who took His slave at night…”

Prophet Ibrahim (peace be upon him) is going and the Messenger of Allah (peace be upon him) is being taken!

In Surah Ahli-Imran (173), Allah Most High relates to us the words of Prophet Ibrahim (peace be upon him): “Allah Most High is my Sponsor and He is the best of Sponsors.”

And in Surah Al-Anfal (64), Allah Most High says to the Prophet Muhammad (peace be upon him): “Oh Messenger of Allah (peace be upon him), Allah Most High is your Sponsor…!”

Prophet Ibrahim (peace be upon him) is stating the Allah Most High is his Sponsor, whilst Allah Most High is telling us that He is the Sponsor of the Prophet Muhammad (peace be upon him)!

In Surah Ash-Shua’ra (87), Prophet Ibrahim (peace be upon him) asks Allah Most High: “And do not disgrace me on the Day they are [all] resurrected.”

And in Surah At-Tahrim (8), Allah Most High says: “…the Day when Allah will not disgrace the Prophet and those who believed with him.” (peace be upon him)

Not only did Allah Most High tell us that there will be no disgrace upon the Prophet Muhammad (peace be upon him), but that Allah Most High will also not disgrace the believers because of the Prophet Muhammad (peace be upon him)!

Within all these ayat we see the greatness of Prophet Ibrahim (peace be upon him), Khalilullah, the one that Allah Most High chose as a friend, the one described as an entire ummah, the one in whose lineage all the subsequent Prophets reside, but yet we see the greatest station in the Prophet Muhammad (peace be upon him)!

Loving the Messenger of Allah (peace be upon him) is faith. If the ummah were to have this love, we would not be where we are now. Do not fear shirk for the one who loves; we should fear for the one who does not love. LOVE IS NOT THE CAUSE OF OUR ISSUES; IT IS THE LACK OF SUCH LOVE!

May Allah Most High guide us to iman, and make us worthy of following the Messenger of Allah (peace be upon him).

May Allah Most High reward our friend with the best, as he made us cry in the House of Allah Most High!

Our encounter reminded us of the great ulema of the past, in that once they had a discussion and they felt the outcome of the discussion in their heart, they would leave whatever stance they were upon. As such, we were humbled to meet this alim, as it reminded us of the great ulema: Imam Shafi (may Allah be pleased with him) held the opinion that you cannot benefit from the skin of a dead animal or the child of a dead animal because Messenger of Allah (peace be upon him) said to not benefit or use anything from a dead animal (narrated by Imam Ahmad). In a discussion that took place between the great scholar Ishaq ibn Rahaway (may Allah be pleased with him) and Imam Shafi (may Allah be pleased with him), the later stated that he believed that one could not benefit from the skin of a dead animal, to which Imam Ishaq (may Allah be pleased with him) said that one can benefit from the skin of a dead animal if it is cleaned properly, as that was mentioned by Messenger of Allah (peace be upon him). Upon hearing this, Imam Shafi (may Allah be pleased with him) left his opinion because of the hadith that was narrated, and coincidentally, Imam Ishaq (may Allah be pleased with him) left his opinion upon hearing the hadith narrated by Imam Shafi (may Allah be pleased with him)!

Our brother reminded us of them.

May Allah Most High bless us and open our hearts to the love of the Messenger of Allah (peace be upon him). Allahumma salli alaa Syedina Muhammad wa alaa Ahli Syedina Muhammad, fi kulli lamhatin wa nafasin ‘adada maa wa see-a-hu ‘il-muLLAH

-By Shaykh Faid Mohammed Said

How Clean are you?

Cleanliness has four stages:

Purifying the outward body from dirt and filth (like performing ablution and having a bath)

Purifying the limbs from breaking Allah Almighty’s laws & committing sins (like looking at haram, eating haram, lying and backbiting, tailbearing)

Purifying the heart from ill habits and blameworthy traits (like hatred, animosity, showing off etc)

Purifying the innerself (batin) from everything besides Allah Almighty (this is when every act is offered consciously for Allah Almighty and His pleasure)

– Imam Ghazzali (Iyha Ulum al-Din)

The quickest way of getting your prayers (Du’ā) answered!

tawassul-11

One of the quickest ways (some scholars say “The quickest way…”) of getting your prayers (Du’ā) answered is by praying for someone in their absence (without the them knowing). The Angels would say to such a person after the Du’ā, “Wa Laka Mithlu Dhālik” (“For you is the same).

I hope someone would make the following Du’ā for me (remember the Angels will make same Du’ā for you):

1. I pass away with Imān seeing the beloved ﷺ and attaining Wilāyah (closeness of Allāh).

2. Allāh protects me from the punishments of the grave and the Hereafter.

3. I enter Jannah without any accounting.

4. I get a place closer to the beloved ﷺ in Jannah.

If you do, may Allāh grant you more.

 

Source: https://towardsenlightment.wordpress.com/

Will the Mahdi Come Before Dajjal? What About Our Liege-Lord `Isa (Allah bless him)?

According to what is indicated in various prophetic narratives (ahadith), the Mahdi (Allah bless him) will come before the Dajjal.

In the Sunan of Abu Dawud it is stated that Imam Mahdi (Allah bless him) will be given allegiance by the people between the Black Stone and the maqam of Ibrahim (Allah bless him and grant him peace). The Dajjal will then come out and would later be met by Imam Mahdi and his army (after some prior conquests) in battle, as understood from the narration of Muslim. Mulla `Ali al-Qari also states in his Mirqat,that the Dajjal will come out during the time of Imam Mahdi, indicating that the Mahdi will already be present at the time.

As for our liege-lord `Isa (Allah bless him and grant him peace), he will also descend after the appearance of Imam Mahdi (Allah bless him). Abu Hurayra (Allah be well pleased with him) states, “The Prophet (Allah bless him and grant him peace) said, ‘How will you be when the son of Mary descends among you and your leader (imam) is from amongst yourselves.”

This narration demonstrates that at the time our liege-lord `Isa (Allah bless him) descends, the Muslims will already have a leader. Many of the hadith commentators stated that this leader (imam) would be none other than the Mahdi (Allah bless him). Our liege-lord  `Isa (Allah bless him and grant him peace) will pray behind him, as is is mass-transmitted (tawatur) from the Prophet (Allah bless him and grant him peace). [Ibn Hajar, Fath al Bari; Nawawi. Sharh Sahih Muslim; Kashmiri, Fayd al-Bari]

Wasalam
Sidi Salman Younas

Checked & Approved by Faraz Rabbani

“Actions are but by intentions”: Ibn Rajab’s Commentary on Imam Nawawi’s Forty Hadith

The hadith of intentions is not meant to be taken in a vacuum. Nothing in the Shari`a is in a vacuum. It needs to be taken together with all the other injunctions of Allah and His Prophet which includes five hundred commands and eight hundred prohibitions. Furthermore the hadith of intention is a warning to eliminate self-display and self-delusion because they cancel  reward and have negative consequences. There are other applications as well. An important requirement is to tread the path of teachers and not to try and split hairs by philosophizing on our own.

quotes-about-intentions-and-actions

Ibn Rajab’s Commentary on Imam Nawawi’s Forty Hadith 
Translation and copyright: Mohammed Fadel

‘Umar b. al-Khattab RadhiAllahuanhu narrated that the Prophet () said: Deeds are [a result] only of the intentions [of the actor], and an individual is [rewarded] only according to that which he intends. Therefore, whosoever has emigrated for the sake of Allah and His messenger, then his emigration was for Allah and His messenger. Whosoever emigrated for the sake of worldly gain, or a woman [whom he desires] to marry, then his emigration is for the sake of that which [moved him] to emigrate.” Narrated by Bukhari and Muslim.

This hadith has only one path to ‘Umar: Yahya b. Sa’id al-Ansari on the authority of Muhammad b. Ibrahim al-Taymi, on the authority of ‘Alqama b. Abi Waqqas al-Laythi, who narrated it from ‘Umar b. al-Khattab. Large numbers of people narrated this hadith on the authority of Yahya b. Sa’id, including Imam Malik, al-Thawri, al-Awza’i, Ibn al-Mubarak, al-Layth b. Sa’d, Hammad b. Zayd, Shu’ba, Ibn ‘Uyayna and others.

This was the first hadith Bukhari recorded in his book, where it serves the purpose of the introduction (khutba), pointing out that all deeds that are devoid of the proper intention are vain (batil). ‘Abd al-Rahman b. Mahdi is reported to have said that “Were I to compose a book comprised of various chapters, I would place the hadith of ‘Umar regarding deeds and intentions in each chapter.” This is one of the firm hadiths which serves as an axis of Islam. Al-Shafi’i said that it comprises a third of all religious knowledge. Ahmad b. Hanbal said that the principles axes of Islam, in terms of hadith, are three: the hadith of ‘Umar that “deeds are judged only by intention,” the hadith of ‘A`isha, “Whoever introduces into our affairs that which does not belong, it is rejected,” and the hadith of al-Nu’man b. Bashir, “The licit is clear and the illicit is clear.” Ishaq b. Rahawyahi also included this hadith as one of the axises of Islam. Abu Dawud, the collector of the Sunan, is reported to have said that of the 4,800 hadiths in his book, it is sufficient if a person knows four, the hadith of ‘Umar regarding intentions and deeds, the hadith “Part of person’s virtue in Islam is to ignore that which is of no concern to him,” the hadith “The believer is not a believer unless he desires for his brother what he desires for himself,” and the hadith “the licit is clear and the illicit is clear.”

The first question regarding this hadith is whether it refers to all actions, or only those actions whose validity requires an intention (niyya)? Thus, if it refers only to the former, it would not apply to the customary areas of human life, e.g., eating, drinking, clothes, etc., as well as transactional matters, e.g., fulfilling fiduciary duties and returning misappropriated properties. The other opinion is that the hadith refers to all actions. Ibn Rajab attributes the first position to the later scholars whereas the second position he attributes to earlier scholars.

The first sentence of the hadith, innama al-a’mal bi-l-niyyat,” is a declaration that the voluntary actions of a person are a consequence only of that person’s purpose to perform the act or bring it into existence (“la taqa’ illa ‘an qasd min al-‘amil huwa sabab ‘amaliha wa wujudiha.“). The second sentence, wa innama li-kulli imri` ma nawa,” is a declaration of religion’s judgment of the act in question (“ikbar ‘an al-hukm al-shar’i“).? Thus, if the intention motivating an act is good, then performance of the act is good and the person receives its reward.? As for the corrupt intention, the action it motivates is corrupt, and the person receives punishment therefor.? If the intention motivating the act is permissible, then the action is permissible, and the actor receives neither reward nor punishment. Therefore, acts in themselves, their goodness, foulness or neutrality, from the perspective of religion are judged according to the person’s intention that caused their existence.

Niyya is used in two senses by the scholars of Islam. The first is to distinguish some acts of worship from others, e.g., salat al-zuhr from salat al-‘asr or to distinguish acts of worship (‘ibadat) from mundane matters (‘adat). This is the primary usage of the term in the books of the fuqaha`. The second usage is to distinguish an action that is performed for the sake of Allah, subhanahu wa ta’ala, from an act done for the sake of Allah and others, or just for the sake of other than Allah. This second meaning is that which is intended by the gnostics (‘arifun) in their discussions of sincerity (ikhlas) and related matters. This is the same meaning that is intended by the Pious Ancestors (al-salaf al-salih) when they use the term niyya. Thus, in the Qur`an, the speech of the Prophet (S) and the speech of the Salaf, the term niyya is synonymous, or usually so, with the term desire (irada) and related terms, e.g., ibtigha`. The texts of the shar‘ testifying to this usage are too numerous to be cited in this posting, but include such verses as “Among you are those who desire (yurid) the profane world and among you are those who desire (yurid) the next,” and “You desire (turidun) the profit of the profane world but Allah desires [for you] the next,” and “Whosoever desires (yurid) the harvest of the profane world, etc.” and “Whosoever desires (yurid) the immediate [gratification of the profane world], we hasten it to him what We wish to whom We desire,” and “Do not expel those who call out to their Lord in the early morn and in the evening, who are seekers (yuridun) of His face and let not your eyes wander from them out of covetous desire (turid) of the frivolity of the profane world.”

Likewise, Imam Ahmad and al-Nasa`i report that the Prophet (ﷺ ) said that “Whosoever takes part in a military campaign in the cause of Allah, but sought only booty [thereby], shall gain [only] what he intended (nawa),” and on the authority of Imam Ahmad, “Most of the martyrs of my community shall die in their beds (ashab al-furush), and many a man killed in battle whose intention is known only to Allah,” and the hadith of Sa’d b. Abi Waqqas in Bukhari, where the Prophet (ﷺ ) says “Indeed, you shall never spend of your property an amount whereby you are desirous (tabtaghi) of pleasing Allah save that you shall be rewarded for it, even the morsel of food that you place in your wife’s mouth.”Similarly, it is reported that ‘Umar said “One who has no intention (niyya) has no [meritorious] deeds (“la ‘amala li-man la niyyata lahu”).

Despite the importance of having a good niyya, and its centrality to Islam, it is among the most difficult things to achieve. Thus, Sufyan al-Thawri is reported to have said, “Nothing is more difficult for me to treat than my intention (niyya) for indeed it turns on me!.”Yusuf b. Asbat said, “Purifying one’s intention from corruption is more difficult for persons than lengthy exertion (ijtihad).”?

An act that is not done sincerely for the sake of Allah may be divided into parts:

The first is that which is solely for display (riya`) such that its sole motivation is to be seen by others in order to achieve a goal in the profane world, as was the case of the Hypocrites in their performance of prayer, where Allah described them as “When they join prayer, they go lazily [with the purpose] of displaying [themselves] to the people.”

At other times, an action might be partially for the sake of Allah and partially to display one’s self in front of the people. If the desire to display one’s self arose at the origin of the action, then the action is vain. Imam Ahmad reports that the Prophet (ﷺ ) said, “When Allah gathers the first [of His creation] and the last [of His creation] for that Day for which there is no doubt, a crier will call out, ‘Whosoever associated with Me another in his actions let him seek his reward from other than Allah, for Allah is the most independent of any association (fa-inna allaha aghna al-sharaka` ‘an al-shirk).” Al-Nasa`i reported that a man asked the Prophet (ﷺ ), “What is your opinion of one who fights [in the way of Allah] seeking fame [in the profane world] and reward [from Allah]” The Prophet (ﷺ ) replied, “He receives nothing [by way of reward from Allah’.” The Prophet (ﷺ ) repeated this three times and then said, “Allah accepts no deeds other than those that are performed solely for His sake and by which His face is sought.” This opinion, namely, that if an act is corrupted by any desire to display one’s self (riya`) then that act is rejected, is attributed to many of the Salaf, including, ‘Ubada b. al-Samit, Abu al-Darda`, al-Hasan al-Basri, Sa’id b. al-Musayyib and others.

If one’s intention is corrupted with something other than the desire to display one’s self, e.g., to earn profit whilst on a jihad in the path of Allah, such an intention reduces one’s reward from jihad, but does not negate it entirely. Muslim reported in his Sahih that the Prophet (ﷺ ) said that “Soldiers in the path of Allah attain two-thirds of their reward immediately when they obtain booty [from the enemy], whereas they receive their reward in its entirety when they obtain nothing from the enemy.”

As for an action whose origin is for Allah, then it subsequently becomes corrupted by a desire to display one’s self, then the Salaf differed as to whether such an act is vain. Their differences on this matter have been reported by Ahmad and al-Tabari. Al-Hasan al-Basri is reported to have held that such a desire, in itself, does not invalidate the proper intention that was the origin of the act.

In conclusion, the saying of Sahl b. ‘Abd Allah is most beautiful in this regard: Nothing is more difficult on a person than sincerity because the person gains no share of that [act]. Ibn ‘Uyayna said that Mutarrif b. ‘Abdallah would repeat the following prayer, “O Allah! I seek Your forgiveness for that which I sought your repentance but to which I subsequently returned; I seek Your forgiveness from that which I rendered to You from my self, but then, I was not able to maintain faithfully; and, I seek Your forgiveness from that by which I claimed I desired your Face but my heart became corrupted with that which I did.”

Wa akhir da’wana an al-hamdu li-llahi rabbi al-‘alamin, wa-l-salat wa-l-salam ‘ala ashraf al-mursalin wa ‘ala alihi wa sahbihi wa azwajihi.

 

Ayat ash-Shifa (Six Quranic Verses of Healing)

وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ

wa yashfi sudoora qawmin mumineena
And [God] shall heal the breast of the believers. (at-Tawba, 9:14)

يَا أَيُّهَا النَّاسُ قَدْ جَاءتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاء لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

Yaa ayyuha an-naasu qad ja’atkum maw`izhatun min rabbikum wa shifaun limaa fee as-sudoori wa hudan wa rahmatun lil-mumineen
Mankind there has come to you a guidance from your Lord and a healing for (the diseases) in your hearts, and for those who believe a guidance and a mercy. (Yunus, 10:57)

َيخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاء لِلنَّاسِ

yakhruju min butooniha sharaabun mukhtalifun alwaanuhu feehi shifaun lin-naas 
There issues from within the bodies of the bee a drink of varying colors wherein is healing for mankind. (an-Nahl, 16:69)

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاء وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

Wa nunazzilu mina al-qurani ma huwa shifaun wa rahmatun lil-mumineen
And We sent down in the Quran such things that have healing and mercy for the believers (an-Najm, 17:82)

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

Wa idha maridtu fahuwa yashfeeni
And when I am ill, it is [God] who cures me.” (ash-Shu`ara, 26:80) (A supplication of Prophet Abraham [as])

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء

qul huwa lil-ladheena amanoo hudan wa shifaun
And declare (O Muhammad) that [the Quran] is a guidance and healing for the believers. (al-Fussilat, 41:44)