It is my moral obligation to express my heartiest thanks to the following personalities for their invaluable
cooperation in writing this book:


  1. Prof. Dr. Moiz Hussain, whose kindness, encouragement and guidance has remained a source of inspiration for me throughout this project. I also did Ph.D. in the same subject to honour the sincere advice of Dr. Moiz Hussain.
  2. My academic assistants, Mr. Gul Raza Abbasi, Mr. Arshad Ghias, Mr. Arif Shakoor and Mr. Mannan Latif, the four sincere youth, deeply interested in spiritual knowledge.
  3. My dedicated companion, Mr. Asad Mahmood Qazi, a lover of knowledge, with a remarkable competence of the English language, who managed an exquisite technical help in composing well in time, with the assistance of his co-composer, Mr. Riaz Ahmed Khan, my very dear adopted-brother, who has recently completed his M.Sc in Human Resource Management, from the University of Bedfordshire, UK.
  4. Four noble and talented youth, Mr. Bilal Ahmad, Mr. Zulfiqar Ali, Mr. Muhammad Amir and Mr. Kamran Khursheed, who read the proof of this book quite minutely and also assisted Mr. Asad Qazi in his work.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                           TheWriter





The story of my association with Reiki begins with the year 1996, when I started an assiduous study on this subject, and after being initiated to the first and second levels, I was finally initiated to the Master level of Usui Reiki on June 2, 2001, which was also the year of the completion of my first Ph.D. (November 28, 2001).

Since, I have the honour of having been trained in four Sufi orders, i.e. Naqshbandi, Chishti, Qadiri and Sohrwardi, and have been studying Sufism since my childhood, it was quite natural for me to go on drawing a comparison between Reiki and the Islamic/Sufi concepts of spiritual healing. Thus, there was a confluence of studies on the two subjects, which led me to infer that both the systems, Reiki and Islamic healing, are in close proximity with each other in most of their concepts and practices. Another realization of mine was that, due to its valid scriptural foundation, its proper systematization and documentation, and also its deeper historical and cultural roots, the Islamic modalities of spiritual healing seem to be congruent with the science-oriented spiritual healing disciplines of our age, Reiki being no exception.

During the course of these studies, a special exposure to me was that of a healing system used by the Sufis of India, particularly the Naqshbandis. An interesting fact about it is that a number of books were available on it long before Dr. Usui’s birth. Be it the geographical barriers or the religious or cultural restrictions, Dr. Usui, in my personal opinion, was too late in his discovery.

I discussed this stirring fact with Dr. Moiz Hussain, who advised to proffer this great idea in the form of a thesis for Ph.D. I, therefore, did my Ph.D., in the year 2004, on this subject to honour his sincere advice. A duly amended and reviewed version of the same thesis is being presented to the honourable readers in the form of this book.  

  Prof. Dr. Abdul Ghani, Rawalpindi,Pakistan. October 15,2010.   






Since its rediscovery in the late nineteenth century, Reiki has rapidly spread all over the world, and has been recognized as a reliable complementary natural healing system, which deeply affects all the levels of human existence – physical, mental, emotional and spiritual. Its healing effects have also been found useful even for animals and plants.


Reiki and other Healing Systems


Being deeply inspired by the healing miracles performed by the Reiki healers, a considerable number of medical, psychic and spiritual healers have made experiments with relating Reiki to their respective areas of treatment. The approaches of such healers are mainly of two kinds:

  1. Some healers have devised new names for their field of research and experience, introducing specific forms of Reiki. During the course of our studies in Reiki, we have been able to locate about 115 forms of Reiki, which have been introduced so far1. However, all these forms have emerged out of Usui Reiki.               1  Please see the Appendix A         
  2. There are some others who have kept the names of their areas of knowledge intact, and have undertaken comparative studies of Reiki and their own research and practice in a certain branch of spiritual discipline: yogis discuss it with the reference to kundalini, chakras and prana; hypnotherapists relate it to hypnogogic states, trance and anaesthesia levels; the Tao masters explain it in terms of chi kung, shiatsu, acupressure and acupuncture; psycho-therapists connect it with relaxation therapy and reflexology, while a majority of common spiritualists associate it to
  • meditation.1

     This proliferation of Reiki has nicely been highlighted by a renowned Reiki specialist, Sumeet Sharma:

  • The best part of Reiki is that it crystallises very well with any therapy, be it the conventional Homeopathy, Ayurveda, Chiropractic, Aromatherapy, Shiatsu, Bach Flower, Homeopathy, Massage, Yoga, Meditation, and even Hypnosis.2           
  •  1  The following books can be consulted on this subject:
  • *Practical Reiki: Mari Hall: Harper Collins Publishers, India, 1998: Chapters 9 & 10.
  • *All You Wanted to Know About Reiki: Sumeet Sharma: Sterling Publishers, New Delhi, 1999: PP. 164-176.
  • *Unveiling the Secrets of Reiki: Madabusi Subramaniam: Fusion Books, New Delhi, 1997: PP. 23 – 42.
  • *Way of Reiki: Kajsa Krishni Borang: Thorsons, UK, 2001: Chapter Eleven.
  • * Healing Through Reiki: M. K. Gupta: Pustak Mahal, Delhi, 1999: Chapter 15.
  • * Reiki and the Seven Chakras: Richard Ellis: Vermilion, London, 2002: complete book.
  • *Abundance Through Reiki: Paula Horan: Motilal Banarsidas Publishers, Delhi, 1997: complete book.
  • *Transform Your Life with Reiki: Anil Bhatnagar: Penguin Books, India, 2002: complete book.
  • *Soul Healing: Dr. Bruce Goldberg: Pustak Mahal, Delhi, 1997: complete book.
  • * Reiki and Hypnosis: Sumeet Sharma: Sterling Publishers, New Delhi, 1998: complete book.
  • *Natural Healing with Reiki: Sukhdeepak Malvai: Fusion Books, New Delhi, 1999: Chapters 14 & 15.
  • * Reiki for the Soul: Mari Hall: Thorsons, London, 2000: complete book.     
  •    2  All You Wanted To Know About Reiki: Sumeet Sharma: Sterling Publishers, 1999: P. 25. 

Reiki and Religion

Since Reiki has been recognized as a healing science, most of its practitioners have tried to isolate it from religion. The claim that Reiki belongs to no religion has been upheld by every writer introducing Reiki. John Veltheim has written an invaluable article, ‘Science of Reiki‘ in which he has undertaken the study of the scientific and experimental aspects of Reiki3. This article (2003) can be cited as a summary of the ideas of the empiricists about Reiki as a science. It is packed with convincing material for those who are reluctant to include Reiki in the list of natural sciences.


On the other hand, the religionists claim that, being a legacy of Christ and Buddha, Reiki is a gift from the world of religion. This religious-mindedness has raised an upsurge among religious circles of the world to represent Reiki through

their respective religious and spiritual traditions. This intimacy with Reiki is sufficient to prove two things: that Reiki is an effective treatment, to the extent that no scientific,


ethical or religious system has, so far, rejected or overlooked it; and that its compatibility has been recognized by almost all the existing healing systems, be they scientific or religious. Such a condition as this leads one to infer that Reiki can be regarded as a veritable asset of all those who serve humanity through science or through religion. Keeping in mind the question of Reiki and religion, an expert in Reiki, William Lee Rand, gives us an insight into the popularity of Reiki among all the religions and famous spiritual systems of the world:

  • Because Reiki is spiritual, yet not a religion, it has attracted students from all religions and spiritual backgrounds. There are Catholic priests and nuns that practice Reiki. Jews, Protestants, Muslims, Hindus and Buddhists practice Reiki. Jains, Zoroastrinists, Taoists and Shintoists practice Reiki. Wiccans, Shamans, native peoples, and those on independent spiritual paths practice Reiki. Virtually all religious groups are attached to the practice of Reiki. An important reason for this is that Reiki gives each person a more immediate experience of the divine. 4

This statement of a prominent scholar of Reiki removes the fear of heresy, to a great extent, among the religious practitioners of Reiki.


Reiki and Islam


Although W. Lee Rand has confidently mentioned Islam among the religions, which are practising Reiki – and he cannot be reprimanded for this, yet there is a wave of reluctance in the Muslim world in inducting such an alien spiritual discipline, which might turn out to be injurious to their centuries-old, well-defined and deep-rooted spiritual orders. The Muslims, more than any other nation in the world, are proud of the authenticity of their religious heritage – the validity of the Quran and the Hadith (the Prophet’s sayings). So, they hardly agree to embrace any idea promulgated by the followers of the religions, which have, in Muslims’ view, lost their fundamental messages and the texts of original divine books.

This acute care taken by the followers of Islam in preserving their religious sources (the Quran and the Hadith) is an outstanding feature of this religion beyond any doubt, yet equally important is the liberty of thought and action that Islam assigns to its followers, in order to keep them aligned with progressive approaches of life and the law of change. This liberty of thought and action is more conspicuous, particularly in two areas: firstly, the acquisition of knowledge, and secondly, the service of mankind.

Islam lays its prime emphasis on the acquisition of knowledge. Some of the sayings of the Prophet of Islam are so vociferous that they are quoted day and night, e.g.:

  1. Seeking knowledge is compulsory for every Muslim man and woman5.
  2. A jurist is heavy over Satan more than a thousand worshippers 6.
  3. The priority of a scholar on a worshipper is like that of the moon of the fourteenth night on stars7.
  4. Knowledge is a lost legacy of the Momins (the believers in Islam); take hold of it wheresoever you find it8.

This audacious glorification of knowledge leaves no room for those who frown upon the advancement of learning, particularly the branches of knowledge, which are the claimants of serving the suffering humanity. The Prophet Muhammad (PBUH) is very clear regarding the humanitarian basis of life, as saying:

  1. Be kind to the ones who are on the earth: the One who is in the heavens (Allah) shall be kind to you9.
  2. The one who desires an increase in his sustenance and to achieve longevity, should be kind to the public10.
  3. The one, who starts some good tradition, will be getting his own reward and that of his followers as well till doomsday11

This welcoming attitude of Islam can be adopted in the case of Reiki as well. Since, Reiki is a kind of spiritual knowledge shared by all religions – Islam being no exception, and a spiritual practice, whose sole purpose is to provide relief to the ailing humanity, there seems to be no harm in recommending its learning and practice to every religious community in the world.


5Mishkat-ul-Masabih: Imam Muhammad bin Abdullah Al-Khatib: Kitab-ul-ILm: Hadith No. 206.

6Jami-i-Tirmizi: Imam Muhammad bin Isa Tirmizi: Abwab-ul-ILm: Hadith No. 579.

7Ibid: Hadith No. 580.

8Ibid: Hadith No. 585.

9Sunan-i-Abu Daud: Imam Abu Daud Sulaiman bin Ash’ath: Kitab-ul-Adab: Hadith No. 1506.

10      Sahih-i-Bukhari: Imam Muhammad bin Ismail Bukhari: Kitab-ul-Adab: Hadith No. 923.

11Sahih-i-Muslim: Imam Muslim bin Hajjaj A1 Qushairi: Kitab-uz-Zakat: Hadith No. 2351.



Rationale for this Research


The late 20th and early 21st centuries have witnessed a dazzling emergence of Reiki throughout the world. Owing to its awe-inspiring healing miracles, simplicity, purity and sincerity of approach and depth of insight into human nature, every sensible soul is wonder-struck. Hence, a deluge of fresh and amazing studies on this subject is going on surging in day by day. A vast majority of modern Muslim youth is also highly impressed by this breakthrough. As a corollary, they have started casting an eye of suspicion and dissatisfaction upon their own spiritual healing systems. The orthodox Muslims, on the other hand, are, as usual, busy in preparing themselves for protecting their dogmas, in many instances, unconsciously overlooking many extremely beneficial developments of modern life. Obviously, these misleading antithetical approaches of the modern Muslim youth and the orthodox Muslims have to be corrected through a convincing research, by giving the desperate Muslim youth a fresh enlightenment in compatibility and applicability of the Prophetic system to the developments of all ages, including Reiki, and interpreting it to the orthodox Muslims the resilience of Islamic concepts in accepting every development beneficial for mankind. In a preliminary survey, Reiki seems to have an astonishing similarity with the Islamic routines of worship and healing methods. Many interesting facts can be brought to limelight through a comparative study of the two systems.

In order to determine the scope and appropriateness of this comparative study,

we may consider the following basic questions:

  1. What are the characteristics of Reiki energy and what does Islam say about them?
  2. How is Reiki practised? Are its practices and healing methods found in any form in Islamic way of life and spiritual healing?
  3. When was the present form of Usui Reiki introduced? Have Muslim spiritual healers and Sufi orders ever offered any system like this?

If we look more deeply into these three questions, we can easily understand that these questions encompass three main aspects of our target research, i.e the conceptual aspect, the practical aspect and the historical aspect.

We intend to work on this topic in view of these three main aspects. However, before dealing with them, it will be helpful to have a survey of the work previously done in this area. Moreover, since concepts and practices are inextricably intertwined, it would not be convincing to discuss them separately. As for the historical aspect, we shall take it up in the closing chapter of this book. Our placing of the historical aspect at the end might arouse a slight estrangement in the minds of the readers of this book, since, usually the historical background of the subjects under study is given in the beginning, which is correct under the rule of logicality. But, here we have got our own justification for what we have done. Actually, this part is the climax of this study. It is expected to change the entire scenario of the history of Reiki, because our study has revealed to us that a similar and well-documented form of spiritual healing was publiclly being practised among a majority of the Muslim Sufis in India even before the birth of Dr. Usui, who is considered to be the pioneer of Reiki. Thus, this historical aspect of our study is our raison d’ etre; therefore, it has been placed at the last stage. The preceding chapters are mostly intended to form a foundation for it.



Islam and Sufism

Some self-liberalized approaches have gone astray in their misconception that Islam and Sufism are two different disciplines. Since it is utterly a misleading idea, it must, therefore, be clarified at the outset that there is no second opinion about the fact that Islam and Sufism are one and the same in all respects12. Based on this clarification, we shall be using these two terms (Islam and Sufism) synonymously in this book.

12This fundamental truth has been nicely discussed by Hakim Moinuddin Chishti in his famous book ‘The Book of Sufi Healing’. (Inner Tradition International, Rochester, Vermont, 1991). Interested readers will find this book worth reading. Annemarie Schimmel, a German Scholar, in her book ‘Mystical Dimensions of Islam’ (Sange-e-Meel Publications, Lahore, 2003) has also fully elaborated this idea.






After an initial exposure to the topic under study, it seems quite expedient to learn about some of the efforts, which can be regarded as landmarks in establishing a modern Islamic spiritual healing discipline analogous to Reiki. What we have been able to find out is briefly described below.

Seichim Reiki


Since its first formal introduction by Dr. Usui in 1922, Madam Hawayo Takata (1900 – 1980) was the first one to bring Reiki to the West. Her system of healing, if described in religious perspective, was predominantly Buddhist and Christian. The first dominant Islamic impression came to limelight when Patrick Zeigler, the founder of Seichim Reiki, disclosed on July 12, 1998, in a letter, that the primary source of his healing system was the zikr (remembrance) and meditation taught to him by a Sufi Master, Osman Brahani, in Khartoum. He writes:

  • When I was at Peace Corp. Vol., back in 1978 in Yemen, I spent most of my time meditating and studying spiritual writings (Koran, Bible) … One of my goals was to find a Sufi Teacher. Upto that point, I came to the conclusion that Yemen had none. It was my trip to Egypt that changed that.13

In Egypt, he spent a night in the Great Pyramid. He goes on:

  • There a voice inside said, “This is why you have come.” At that point, I felt my heart open and let go of fear, it was beautiful, the sound I heard was actually that of my own heart. When the morning came, … I went to Saidna Hussein Mosque, and a lady came to me and asked if I could help her find her Sufi Teacher. Since I speak some Arabic, we were able to locate his centre in a short time. We stayed there a week. They taught us zikr and then they gave us both Airfare to go to Khartoum, Sudan, where their Master lived. When I was there, he passed on to me the final attunement of his order. Afterwards I found that if I became ill, I could
  • place my hands on my heart and belly, my body would vibrate and the illness would pass.13

Patrick Zeigler’s words vividly describe how he was spiritually guided and attuned by the Sufi Master to devise his own system of healing. Although most of the writers on Reiki (and Zeigler himself alike) try to view Seichim Reiki through some other important angles, which is, no doubt, essential in analysing the components of this system, yet Zeigler, the pioneer himself, leaves no possibility for denying the fact that it was the Sufi spiritual order, which was at the root of his subsequent discoveries.

13  For further detail,please see Patricks Story on the website:


Islamic Reiki


This Reiki is presumably the first one wherein Islamic healing has been presented along with Reiki. The founder of this system, Dr. Moiz Hussain, the Patron of The Institute of Mind Sciences (TIMS), Karachi, Pakistan, since 1974, is a versatile genius. Having two Ph.D degrees to his credit, he is also a Reiki Grand Master, a Hypnotherapist, an Acharya and expert in most of the Yogic disciplines. He conducts his classes on all these spiritual sciences in many advanced countries of the world, including America. He has got the honour of having been declared the best lecturer of the world, year 1997, by The National Guild of Hypnotists (NGH), USA. His mind training course, 4D (the Fourth Dimension), has been warmly acclaimed throughout the world. 14

Feeling an irrepressible urge among the Muslim spiritual circles for some Islamic system of Reiki, Dr. Moiz Hussain has launched this invaluable training course in Islamic Reiki, in 2001. This course, like most of the similar ones, is secret and guarded. Its general features, however, are like this:

  1. It is a one-day course, duly certified by TIMS.
  2. The participants of the course are attuned in Islamic Reiki
  3. They are taught nine techniques for the treatment of various acute and chronic diseases, ranging from the most common ones, like tiredness or colds, upto the most serious ones, like cancer, asthma or diabetes etc.
  4.  Four symbols, a heart meditation on light (noor) and some wazaif (Sufi recitations) are also taught to the trainees.
  5.  They are also provided with a manual at the end of their training.
  6. This form of Islamic Reiki, though in its infancy as yet, is convincing par excellence, and is expected to eliminate the fear of Reiki among the orthodox Muslims. It will also open new vistas of hope for the modern Muslim youth.       
  7.    14 I (the writer) am extremely obliged to this great figure of time for giving his guidance during the course of this study .


Sufi Reiki


This form of Reiki has been recently introduced by a Sufi, Mir Hadian, whose Sufi Centre is situated in Essex, U.K. Its training, like most of the Reiki modalities, is clandestine and time demanding. The introductory material available on their website indicates that Mir Hadian is well acquainted with both Reiki and Sufism. His writings explicitly indicate that he feels a need for combining Reiki and Sufi healing to the benefit of mankind. His opening words are:

  • Sufi healing has been discreetly practiced for over one thousand years and Reiki is now widely accepted as a means to reduce physical and emotional stress within the body and its organs. Sufi Reiki applies ancient Sufi healing through Reiki, using an exceptional powerful healing system. It is not limited in its application and promotes healing at a fundamental deeper level than conventional methods allow.15

Thus, the Sufi Reiki encapsulates the ancient Sufi healing techniques in modem Reiki modalities. The Sufi ‘lataif (energy centres within the body) are given a crucial importance in it. Almost the entire system of spiritual progress in Sufism seems to be included in the seven stages determined by Mir Hadian for the aspirants of this Reiki. These are:

  1. Self-healing
  2. Healing of parents and family
  3. Professional practice or training others
  4. The lataif system
  5. Sufi Reiki Teacher or self-development
  6.  Sufi Reiki Master
  7.  Sufi Reiki Grand Master16

The sequence of these seven stages shows that the designer of this programme has tried to model it carefully on the current patterns of the other Reiki systems, which are accepted and practised throughout the world. This Reiki is, no doubt, a quantum leap towards a new era of Sufi healing.



Prema Reiki


This system is newly introduced 17. It has been developed by a Reiki Master, Ismail I. Ishaq, who was first inspired by Karuna and Tera Mai Reiki. The manuals and procedures of this system are yet under preparation. It is primarily meant for Reiki Masters. Since no material is available about this system, no judgment can be given about it. We are mentioning it here purely on a presumption that it is a new system devised by a Muslim spiritualist, as his name shows, it might be having some elements of Islamic healing system. At this stage, it is just a piece of information to make the interested ones conscious of a possible emergence.






Subud is a spiritual system developed by an Indonesian Muslim, Muhammad Subuh Sumohadiwidjojo (1901-1987), who is called Bapak, which is an Indonesian word denoting ‘father’ in English. Bapak’s life is replete with a large number of wonderful spiritual experiences. One of those experiences is very important,

especially in relation to Reiki, which he had at the age of near 20:

  • Out walking, he saw a bright ball of light like the sun, which came down and entered his head, causing his whole body to shake. He felt a sharp pain in his chest and thought he was going to have a heart attack. He went home and lay down on his bed and prepared to die. Instead, he began to pray, not from his will, but as if moved by a power beyond himself.18


After this awe-inspiring experience, there was a chain of such happenings, until in 1933, he had his greatest out-of-body travel, which his followers designate as Ascension. He left his physical body, and travelled to the transcendental world with a multi-coloured radiant body. He flew beyond the sun, the moon and other planets, shouting “Allah-hu-Akbar; Allah-hu-Akbar “, until he reached a zone of light where he received a manifestation that everything in the universe is created out of one and the same divine light of Allah, and solution of every problem and ultimate redemption rests only in a complete surrender to Him. 19

He named this enlightenment as ‘latihan‘, which is termed as ‘satori‘ in Usui Reiki. On the basis of these rare revelations, he started the Subud movement. The word Subud is an acronym of the words Subila, Budhi and Dharma, meaning “The way of Right Living according to One’s Inner Spirit”. It is a global programme for the followers of all the religions, with no restriction of caste, cult or community. Latihan is the only practice in it. The crux of latihan is a complete surrender to the will of Allah, as it is done in Reiki. The movement of Subud has spread all over the world, and there are striking similarities between Reiki and Subud, viz.:

  1. The common spiritual experiences of Dr. Usui and Bapak
  2. The common concept of divine energy
  3. The concept of complete surrender in satori and latihan
  4. The humanitarian approach of the two systems

It can be regarded as an important area for an independent research.


19       http://www.whatissubud/about/Bapak.htm


Sufi Healing


In Indonesia, where Subud has been developed, a purely Islamic Healing movement is also going on. Guided by a renowned Sufi healer, Muhammad Zuhri, some philanthropists have established a Foundation under the name of Barzakh Foundation, which treats the fatal diseases like cancer, mental illness, leukaemia, impotency, paralysis and AIDS, etc., free of charge. A specificity of this Foundation is that it claims to be purely Islamic and Sufic in its treatment. However, their approach is not a fanatic one. They, as they claim, “… accept patients from every country, regardless of their sex, race or religion.” A considerable aspect of this organization, especially in comparison with Reiki, is that it sends distant healing to the patients anywhere in the world, using exclusively the Sufi techniques.

This was a brief survey of the contemporary Islamic healing systems introduced as an independent form of Reiki, or comparable to Reiki in some of their features. Many individuals and spiritual circles are doing their highly effective healing work in their respective areas of influence, but, due to lack of scope, we are unable to focus on them here.




The immediate cause of the emergence of the present form of Reiki was a demand of some of Dr. Usui’s eager students at Doshisha Christian University, Kyoto, for a practical validation of Christ’s miracles. Dr. Usui’s incapability of giving any practical demonstration, his prompt resignation from his job, his hectic search for this esoteric knowledge and the eventual retrieval of this lost treasure are now well-known incidents in the history of Reiki. But, amazingly enough, this legacy of Christ, as it is usually claimed by the Christian religionists, which could be located nowhere in Christendom, was handed over and taught to this Buddhist Scholar (Dr. Usui) by the Buddhist monks.20


20  Initially it was claimed that Dr. Usui was a Christian, but the latest probe has proved that he was a Buddhist.


The Christian Claim and its Effects


The incredible efficacy of Reiki healings and its warm welcome all over the world aroused, at the outset, a sensation among the Christians about its being an exclusive heritage of only Christ’s followers, since, primarily, it was only Christ whose miracles served as an inspiration for this search. In the light of this fact, the Christian stance looks genuine. This claim of exclusiveness created an attitude of indifference among the non-Christian circles, to the extent that some promoters of Reiki straightforwardly started discarding the elements of religion out of it, setting aside even the Prophet Christ and his miracles altogether. Instead, they embarked upon a movement for declaring it an independent science, having nothing to do with any Prophet and his supernatural paraphernalia. Obviously, this profane approach of neglecting the Prophets, the greatest benefactors of mankind, is a repercussion of a fallacious thinking of some followers of Christ, who have gone the wrong way in their effort for monopolizing a Prophet and his bequests.


Two Historical Facts


Two other undeniable historical facts disapprove of the Christian claim for being the exclusive heirs of Reiki. These facts present Reiki in a broader spectrum, wherein it can be seen performing similar miracles at the hands of non-Christians alike. They are:

  1. The Reiki healing formula was found in the Tibetan Lotus Sutras (Sutra No.25), which existed long before the advent of Christ.21
  2. Dr. Usui’s studies revealed that there was an amazing similarity in the miracles performed by Buddha and Christ, which indicate that both of them used the same power.22

These two facts lead us to infer that a simultaneous existence of something in different religions, regions and circles or its remaining extant throughout the eons and ages is sufficient to declare it a common property, rather than an exclusive one.

21Sumeet Sharma: Op cit: P.17.



Synchronicity in the Prophetic Teachings


The principle of simultaneous and perennial existence is best reflected in the unblemished and innocent lives of the Prophets. In whichever age they lived, wherever they went and whatever they did, there is an ultimate synchronicity and homogeneity among all of them; that they were Divinely guided beings, without any disparity of ideas whatsoever. Keeping aside the polemical conflicts and genocidal combats of the enthusiastic followers, one can state, without any tinge of doubt, that they were the exponents of one and the same message, used the same power in their miracles and always supported the cause of one another. Hence, a similarity between the miracles of Buddha and Christ, and no discrepancy of the ideas on Reiki among their followers.


Islam and other Prophets


The concepts of synchronicity and reciprocal validation of religions and spiritual circles are being vehemently promulgated and unhesitatingly accepted throughout the modern world. But, regretfully enough, Islam, which is an unflinching propagator of such philanthropic concepts, is still a misunderstood religion in many regions of the world. An American M.D. and a spiritual healer, Randy Hrabko, writes, with the reference to his own country:

  • … in some parts of the United States, Islam has become the unfair target of


  • social prejudice. Many Americans are ignorant of the historical background of Islam and its close ties to Judaism and Christianity. These three religions share a common cultural heritage. All of them revolve around the one true God, which, in Islam, is called Allah. Allah is the personal name for God and it comes from the Aramatic language, the sister tongue of Arabic. Aramatic is the language that Jesus spoke.23

After conscientiously criticizing his fellow countrymen, he comments upon the validity of the Muslim belief in the pre-Muhammadan Prophets:

  • Muslims believe in the prophets of Christians and Jews – Jesus, Adam, Abraham, Jacob, Joseph and John, the Baptist, among others. According to Islam, the paths of the Prophet Muhammad, Abraham, Moses and Jesus are one and the same.24

Incidentally, Randy Hrabko’s judicious opinion is in consonance with the Quran, which enjoins upon the Muslims to believe in the truthfulness of all the Prophets and confess the sanctity of their message. Many Quranic verses present this idea. Here is one of them:

  • Verily, we have sent our revelation to you (Muhammad)! as we did to Nuh and then to other Prophets as well; and we sent our revelation to Ibrahim, Ismail, Ishaq, Ya’qub and the descendants of Ya’qub: we also sent our revelation to Isa, Ayyub, Yunus, Haroon and Sulaiman; and we gave Zabur to Da’ood.25

This beautiful concept has been epitomized in another verse:

  • We (the believers) do not make any distinction between His (Allah’s) prophets.26

The Concept of ‘Mashrab’ in Sufism


The Quranic concept that Islam pays homage to all the Prophets of Allah, has been conceptualized and included in the spiritual practices of Sufism. The Sufis, particularly the Naqshbandis, call it ‘Mashrab’. The word ‘Mashrab’ lexically means ‘disposition’, or ‘nature’ of someone. 27 In Sufi code, it implies that every human being occupies a natural and instinctive connection with the disposition of Prophets.

The thoughts and actions of a person mirror the qualities of his model Prophet. If one contemplates the life, miracles and message of that particular Prophet, one’s spiritual growth will become more rapid. On the basis of Mashrab, all the practising Sufis (Salikeen) have been divided into six distinct categories:

  1. Those on the disposition of Adam -Adami-ul-Mashrab
  2. Those on the disposition of Nuh (Noah) – Nuhi-ul-Mashrab
  3. Those on the disposition of Ibrahim (Abraham) – lbrahimi-ul-Mashrab
  4. Those on the disposition of Musa (Moses) -Musavi-ul-Mashrab
  5. Those on the disposition of Isa (Christ) -Isavi-ul-Mashrab
  6. Those on the disposition of Muhammad – Muhammadi-ul-Mashrab 28

The dominant aspects of the lives of these Prophets have also been indicated in Sufism:

  1. Adam: repentance
  2. Noah: persistence
  3. Abraham: sacrifice
  4. Moses: courage
  5. Jesus: healing
  6. Muhammad: combination of all these qualities

This dispositional affinity with a certain Prophet determines the predilection of the practitioner to a specific area of spirituality.


24      Ibid.

25      Al-Quran: 4: 163.

26      Al-Quran: 2: 285.

27      The Larger Persian English Dictionary: S. Haim: Farhang-i-Moaser, Tehran; 1985.

28For detail, please see ‘Maqamat-i-Mazhari’, by Shah Ghulam Ali Delhavi, Urdu Science Board, Lahore, 1983, PP. 522-525.



The Mashrab of Christ – Healing


The above discussion makes it clear that Islam places Christ among the six supreme Prophets, and utilizes his outstanding quality of being a Spiritual Healing Prophet in its respective spiritual discipline. The Quran mentions Christ at 21 places, in a way that a comprehensive biographical sketch of his life can be drawn out of these verses.29 The concept of the utilization of Christ’s healing power by the Muslims has been unbiasedly clarified by an eminent Muslim philosopher and saint, Shah Wali Ullah Delhavi (1703-1762).

He says:

  • One day, during meditation, I saw a group of Muslims performing bai’at (oath of allegiance) on the hand of Christ, managing sittings with him and receiving his blessings. It was revealed to me and my heart was informed that these people were those who are on the mashrab of Christ, despite their being the Muhammadans. 30

This statement of Shah Wali Ullah clears, to a great extent, the impasse created by the outrageous religionists. He does so by giving the followers of the two religions, i.e., Islam and Christianity, a sensation of reciprocation and similarity of the celestial legacy on both sides. This sensation of common Prophetic heritage gives rise to another veritable question: is there any similarity between the miracles of Christ and Muhammad (PBUH)? This genuine question can be answered by probing into the lives of the two supreme Prophets.

29Al-Quran: 2:87, 2:136, 2:253, 3:45-60, 3:84, 4:156-159, 4:163, 4:171-172, 5:17, 5:46, 5:72-78, 5:110-118, 6:86, 9:30-31, 19:16-35, 33:7, 42:13, 43:63, 57:27, 61:6, 61:14.

30      Al Qol-ul-Jali Fi Zikr-i-Atharil Wali: Muhammad Ashiq Phulti: Muslim Kitabvi, Lahore, 1999: P. 177.



Identical Miracles of the Two Prophets


As mentioned above, the Quran provides us with a panoramic view of Christ’s life, his message and miracles. His famous miracles have briefly been described in this verse:

  • I prepare for you the model of a bird out of clay and blow into it; it becomes a flying bird by Allah’s permission. I also heal the blind and the lepers. Moreover, by Allah’s permission, I bring the dead ones back to life: I tell you about whatever you eat and whatever you store in your houses.31

Keeping in view these miracles of Christ, if we study the life of Muhammad (PBUH), we will get astonished to learn that there are hundreds of his miracles incredibly identical to those of Christ. Here are some examples; one example each vis-a-vis Christ’s miracles described in the verse above:


  1. Giving Life to the Inanimate Objects: One day, the Prophet Muhammad (PBUH) advised some Christians to embrace Islam. They argued, “Our Prophet Christ, would make earthen models of sparrows and blow into them. They would become alive and fly in the air. If you can show such a miracle, we are ready to accept what you propose tous.” The Prophet took up a blob of mud and prepared the model of a sparrow out of it. Then, he blew into it. It became a sparrow, by the grace of Allah, and flew away. The Christians were overwhelmed with joy and all of them became the companions of the Prophet. 32
  1. Healing of the Blind: A companion of the Prophet, Uthman bin Hanif, reports that a blind person came to the Prophet and requested him to pray to Allah for granting him the blessing of vision. The Prophet advised him to offer two rak’ats of prayer and then make a supplication to Allah in these words:

0 Allah! I request you in the name of your blessed Prophet, Muhammad, and 0 Muhammad! I submit my solicitation to your Allah through you that I may be graced with eyesight.

He acted upon the advice and his eyes grew radiant with vision.33

  1. Healing of the Lepers: The wife of Ma’az, son of Afra, was suffering from leprosy. He requested the Prophet for some remedy. The Prophet gave her a pass by his holy sceptre over her body and she was cured then and there.34
  2. Quickening of the Dead Bodies: A visitor came to the Prophet, and the Prophet, as usual, advised him to enter the circle of Islam. He replied, “I had a young daughter who was very dear to me. But, unluckily, she died. If you are capable of restoring her back to life, do so, and I shall join your circle.” The Prophet got up and went to her grave. There he called her by her name. She got up alive and paid salam (greeting) to the Prophet. Then, the Prophet asked her whether she wanted to remain in the same world or come back in the world of the living human beings. She answered, “I have found my God so kind and loving that I want to remain with Him.” 35
  3. Information about the Food: Once a Jewish woman, Zainub, daughter of Haris,invited the Prophet to a feast. Actually, she wanted to kill him, by serving him with the food mixed with poison. The Prophet took a steak from the leg-piece and put it back in the dish, saying, “This meat is telling me that it has been mixed with poison.”36
  1. Information about Personal Secrets: In the combat of Badr, the Muslims got victory over the assailants of Makkah and captured a number of adversaries. The Prophet announced an amount of ransom for their release. His uncle, Abbas, was also among the prisoners of that war and had to pay the ransom according to the announcement. He adopted an apologetic attitude, by telling the Prophet that he had nothing to pay for release. The Prophet divulged the truth by saying, “What about the amount which you handed over to your wife, Ummul Fazl, at the time of your departure for war, and the instructions you gave her concerning the distribution of that money among your sons, Fazl, Abdullah and Ubaidullah, if you were killed!” Abbas was flabbergasted at this revealment, since nobody, except his spouse, was the sharer of this highly personal secret of him.37

In this chapter, we have made an attempt to highlight the fact that a perennial and miraculous divine energy – Reiki in our case, has ever existed as a spiritual tool used by all the Prophets. Thus, similarities in miracles and experiential coincidences are the manifestations of the underlying all-pervasive law governing the entire universe. Reiki has always, and genuinely, been discussed with the reference to Christ. Since Christ is one of the dearest Prophets to the Muslims as well, and there exists an awe-inspiring similarity in his miracles and those of the Prophet of Islam, Muhammad (PBUH), there seems an utmost relevance in examining Reiki in the perspective of Islamic healing traditions.


31      Al-Quran, 3:56.

32Al-Burhan Fi Khasais-i-Habibir Rahman: Muhammad Bashir Ahmad: Nooria Razvia Publications, Lahore, 2003: P. 302.

33      Mo ‘jizat-i-Rasool Ka Encyclopaedia: Mansoor Ahmad Butt: Chaudhry Academy, Lahore: 2003: P. 121.

34      Al-Burhan: P. 273.

35      Ibid: P. 207.

36      Mo ‘jizat-i-Rasool Ka Encyclopaedia: P. I 05.

37      Mo ‘jizat-i-Rasool Ka Encyclopaedia: P. 445.




Reiki, a Japanese word, composed of two meaningful units, Rei (universal) and Ki (life force) is terminologically used for a recently discovered natural healing system, wherein an all-embracing, all-pervasive, ubiquitous, omniscient and omnipotent divine energy is manipulated to restore the balance of life in all the creatures, from the individuals (man, plants, animals, stones, etc.) upto the entire universe (planets, stars, galaxies, etc.). The sense of Reiki is a universalized one. In its humanized context, it simply connotes ‘the power of God used by man in his own situations demanding correction – healing being the most important of all.’ Every practitioner of Reiki has said something about it according to his level of knowledge and experience of it. Dr. Dagmar Ebster Grosz, in his article, ‘Nature of Reiki’, quite dexterously summarizes the characteristics of Reiki:

  1. It is an all-embracing discipline (practice, way of life and philosophy).
  2. Its effects cannot be standardized.
  3. It always works according to the Universal laws.
  4. It is the property of the Universe.38

The same writer puts down the above-mentioned characteristics of Reiki in simpler words, “Reiki is referred to as Universal Life Force Energy. It facilitates growth and development of all living beings as well as the Universe itself.” 39


39        Ibid.


Divine Energy: The Islamic Concept


The basic concept of the healing energy is surprisingly the same in Reiki and Islam. A well-known Naqshbandi Sufi, Hisham Muhammad Kabbani, an M.D. and a spiritual healer, has explained the concept of the healing energy in Islam, in a paper


read by him at Harward Medical School, in a conference ‘Spirituality and Medicine’, in 1998, titled as ‘Spiritual Healing in the Islamic Tradition’. 40  Dr. Kabbani’s detailed discussion on the healing energy has been nicely epitomized by Sanaa Nadim in an interpretative article ‘Spirituality and Health Care: An Islamic Perspective’ (1999):

  • Spiritual healers have come to the conclusion that behind every creation, be it an atom, a cell, or a cosmos, a Creating Genius is at work. Therefore, they believe that by turning to that Creating Genius through devotion, contemplation and recollection of his name, their patients can be healed. Many modern physicians also realize that the more you learn about the life and the universe, the more you realize that the beginning and end, the outward and inward of all that exists, is filled with lifegiving energy from the Creating Genius. 41

This statement vividly expresses that the fundamental concept of the healing and nourishing energy is quite similar in Reiki and Islam.





Reiki and Qudra


In order to further substantiate our view about the Islamic concept of healing energy, let us take two more quotations: one from a Reiki expert and the other from a Muslim healer:

  1. Giving an introduction of Reiki, Sumeet Sharma writes:
  • Ki means the life force and this is referred to by the Chinese as CHI, by the Indians as PRANA and by the Hawiians as MANA. Everything that is alive has a life force circulating and surrounding it, but the life force departs when it dies.42

Thus, Sumeet Sharma has mentioned the names of the Reiki energy in various cultures.

  1. The above-mentioned Muslim spiritual healer, Hisham Kabbani, comes forward with a similar statement:
  • In different cultures, energy is known by different names. The word ‘energy’ is referred to as:


Bapak: Op cit.

    • ki in Japanese
    • chi in Chinese
    • prana in Hindi
    • qudra in Arabic
  • ….. It is the source of all movement in the universe. When the human body loses its life breath, the original energy (or life force) leaves it, allowing the body to decompose.43

These two statements have been issued by two different persons, in two different sources, at different times and places, representing two different disciplines, yet their incidental similarity is astonishing. An invisible being seems to be working behind it. To come to the actual point, Dr. Kabbani has given the word ‘Qudra’ as a counterpart of the word Reiki. Qudra is an Arabic word meaning ‘power’. However, here it has been used to convey the sense of the Ultimate Power, which lies only with Allah (God). Allah is the personal name of God in Islam. All the other names ascribed to Him are His attributes (sifat). Qudra is a noun, which makes two attributes of Allah – Qadir and Qadeer, which exactly imply ‘The Almighty’. So, these two derivatives of Qudra guide us to focus on the Supreme Being who possesses the quality of being Almighty. The terms Reiki, Chi, Prana and Mana are, no doubt, suitable to denote the same divine energy, but the term Qudra looks more convincing when discussed with the reference to Qadir and Qadeer, the source of all powers. The agnostics, who practice Reiki, might get confused, while looking beyond Reiki, but the believers in Qudra will never get desperate whenever they try to look for the source of Qudra – Allah.



42        All You Wanted To Know About Reiki: P.9.




Allahu Akbar


The concept of Qudra indicated by Dr. Kabbani, is extremely precise, especially when seen through the mirror of Reiki. However, another phrase ‘Allahu Akbar’ is more relevant and so important that it has ever remained the part and parcel of every worship practice, particularly prayer (salat), in Islam. ‘Allahu Akbar’ means ‘Allah is the Greatest in all respects’. It has been experienced that this divine phrase is very helpful in having an access to the deeper or higher levels of existence. Bapak, the Indonesian pioneer of the Subud Spiritual System, experienced ascension while reciting this wazifa (the Muslim word for mantra):

  • Bapak experienced himself being freed from the confines of the earth, like a jewel being released from its setting, and sped through the sky at an unimaginable speed. Throughout this journey, he maintained a clear awareness and an alive feeling, and constantly uttered ‘Allahu Akbar! Allahu Akbar!’ (God is Almighty, God is Almighty). He passed the moon and other planets.44

The website gives a longer description of his ascension. What we want to convey here is that it was, inter alia, the wazifa of ‘Allahu Akbar’ that winged him upto the higher realms. Therefore, a corresponding feature of this wazifa is that it harmonizes the heartbeat and the breath, which ultimately results into extra-sensory perceptions. So, ‘Allahu Akbar’ is preferable, if not superior, to Qadir and Qadeer, in that it has been adopted as a compulsory and integral part of daily worship and brings about profound neuro-psychological effects. Many Sufi Masters and Saints recommend ‘Allahu Akbar’ as an independent wazifa. Experimentations on this zikr have brought about miraculous results. The Abdals (the spirtual executives according to the Sufis) have particularly adopted this wazifa for rememberance.

44 Bapak: Op cit.

From Reiki to God


The words ‘Reiki’ and ‘Qudra’ are used for the energy, not for the source of this energy. This basic idea necessitates for the curious users of this energy to go a step forward to the actual source. A Brahmasatya Reiki Master, Deepak Hardikar, gives us a lead-in to this subject. He says:

  • Reiki is the translation of the original Indian word ‘Brahamaprana’. ‘Brahma’ refers to the universe, ‘prana’ is the same as Ki in Japan and Chi in China.45

Then he goes on explaining the concept of the source of Reiki:

  • Reiki has similar characteristics to Prana, Ki or Chi, and the ways that it is put into use are also similar, yet it is not quite the same. Had it been so, it would have been more appropriate to continue to refer to this energy as Prana, Ki or Chi. Reiki is that basic energy from which Prana, Ki or Chi manifest. Reiki is that primal energy that emanates continuously from the single source of universal power and existence. Reiki is God’s energy.46

The idea presented in these words, that the practitioners of Reiki must also be aware of the source of Reiki – God, is quite rational. It also validates the stance of the religious supporters of Reiki. Moreover, through the awareness of the Almighty source of Reiki and a spiritual contact with Him, the healing effects of Reiki can be maximized.


46      Ibid.


The Attributes of Allah


  • The crux of the above discussion is that Reiki can be approached in two ways:
    1. The empirical approach: that Reiki should be utilized as a self-reliant and self-regulating universal life force
    2. The religious approach: that Reiki should be utilized as a universal life force completely as a blessing of God, the Creator and Sustainer of the entire universe

The empiricists, at times, make the situation upside-down, especially while presenting some metaphysical idea. Here is a quotation, taken out of the introductory article of Reiki, issued by famous Reiki Council (2001):

  • Whether you identify this healing energy as God, Buddha, Jesus, Angels or Reiki, it is a personal experience with powerful benefits for health, spirit and emotions.47

A simply understandable analysis of this statement can be that it can be divided into two main categories:

  1. The Creator – God and Reiki (His power)
  2. The creatures – Buddha, Jesus and Angels

It is unjust to list the Creator and the creatures together, and equalize them in all respects. Islam calls it polytheism (shirk) and raises the strongest voice against it, since it is an open violation of Allah’s rights. The concept of Allah, as given in the Quran, is that of the Greatest of all the greatness, the Purest of all the purities and the Highest of all the heights. According to Islam, it is much inferior to humanize or materialize Him. Therefore, in order to clear the debris of polytheism from human minds, the Quran provides us with the concept of the Beautiful Names of Allah (Asma-ul-Husna):

Allah has a number of Beautiful Names: always call Him in these Names.48 There are ninety-nine such Names mentioned in the Quran. These Names are recited individually or collectively by the Muslims daily, and bring wonderful results. It is very consoling to note that most of the oft-mentioned characteristics of Reiki can be found in Allah’s attributes. Hakim Moinuddin Chishti’s words convey this aspect of Allah’s attributes in precise words:

  • So that we may begin to have a mental concept of Him, Allah has set forth, in the Holy Qur’an, ninety-nine of His divine attributes. Considered together, they provide a concept of His all-encompassing, all-pervading, all-powerful nature. These attributes, called ‘al-asma-ul-husna’ (The Beautiful Names), enter into Sufi practices called wazifas.49

The three phrases – all-encompassing, all-pervading and all-powerful nature, are the same characteristics as ascribed to Reiki. The corresponding attributes of Allah, as described in the Quran can be:

  1. All-encompassing: Al-Moheet, Al-Wasi’
  2. All-pervading: Al-Hayy, Al-Qayyum
  3. All-powerful nature: Al-Qadir, Al-Qadeer

Likewise, some other predominant characteristics of Reiki can be reflected in their corresponding attributes of Allah, e.g. Al-Aleem (Omniscient, Ubiquitous), Al-Khabir (Super-conscious), Al-Latif (Subtle), As-Sari’ (Quick in action), Rabb-ul-Alameen (Available to all) etc. An attribute of Allah, Ash-Shafi, is especially being used for healing purposes in Muslim Ummah. Meditations are also taught and practised among the Sufi circles on these attributes of Allah, in order to create a contact with the transcendental agency of every Divine attribute.

To sum up, the concept of Reiki energy is inextricably connected with the attributes of Allah, in Islam. The psychological and spiritual effect of this connection is that the practitioner’s attention remains focused on Allah, the Supreme source of Reiki, and all other spiritual energies.


48      Al-Quran: 7:180.

49The Book of Sufi Healing: P. 171.





From an initial introduction to the Reiki energy and its corresponding concepts, we now proceed to the concept of channelling, without a clear understanding of which we can never understand both the systems – Reiki and Islamic healing.


Reiki, in its nature, is a limitlessly ever flowing energy, regulating the entire world. So, to give it a scientific term, it is a non-polarized energy. It gets polarized when used by animate creatures. John Veltheim presents this idea in his article, ‘Science of Reiki’, quite precisely:

  • Reiki is non-polarized subatomic energy that is released as a harmonic into energy blueprints (e.g.- the body) that are in a state of disharmony. Once it leaves the subatomic world, it must polarize, because it is entering the physical, manifest world where it is acted upon by time.50

This process of polarization means its channeling into the bodies governed by time and space. This description determines two levels of this energy:

  • 1. Primal level: the level of its universality and limitlessness
  • 2. Channelled level: the level of its being harnessed as a healing and transforming energy

The second level ( channeling) is very important in human context. First, someone becomes the channel of Reiki and, then, it is transmitted to heal or remove disharmony.

    50         John Veltheim: Op cit.

Islam and Channeling


The channeling of the Reiki energy raises a justifiable question, while comparing it with Islamic spiritual healing. The question is; can man become Allah’s channel? Luckily enough, one finds many verses in the Quran wherein the actions of man have been ascribed to those of Allah. Here are two examples:

  1. When the War of Badr took place between the Muslims and the pagans of Makkah, the Holy Prophet Muhammad (PBUH) took a handful of pebbles and hurled them on the enemies. This action dazzled their eyes and shattered their minds. The Quran calls this as Allah’s action:
    • When you killed them, you did not kill them, but it was Allah who killed them; and when you hurled pebbles on them, you did not do so, but Allah did so.51
  2. When the Prophet went to Makkah to perform pilgrimage along with his 1400 companions, and sent Uthman to the lords of the city for negotiations, it rumoured that Uthman was killed by them. At this rumour, the Prophet took the oath of Jihad (the Holy War) from his companions, which is known as ‘Bai ‘at-i-Rizwan’ in the Islamic history. The Quran mentions it as Allah’s bai’at:
    • Those who are taking oath at your (the Prophet’s) hand are taking oath at Allah’s hand. Allah’s hand is on their hands.52

Apparently, it was the Prophet’s hand, which was on theirs, but Allah calls it His own hand, declaring the Prophet’s bai ‘at as His own bai ‘at.

The Hadiths of the Prophet of Islam also give us similar clues on this subject. Here is a most authentic Hadith, which leaves no suspicion regarding this concept. Although this Hadith has been reported from the Prophet, yet it has been reported directly in Allah’s words. Such Hadith is called ‘Al-Hadith-ul-Qudusi’ in the terminology of the principles of the Hadith. Such Hadiths are regarded as the most authentic and superior ones as compared to the other ones, in which the reporter is the Prophet (PBUH) himself. The Hadith reads:

  • Abu Huraira reports from the Prophet (PBUH) as saying that Allah says, “I give a challenge of war to the one who tortures any of my beloved ones. Nothing is dearer to me than the obligatory worship (faraiz). Then my dear worshiper goes on worshiping me more and more (nawafil), getting nearer to me, until I start loving him. When I love him, I become his ear which he uses in listening, the eye with which he sees, the hand with which he catches and the foot on which he walks. If he demands something from me, I do give him, and if he seeks my asylum, I protect him.53

This Hadith and the two verses above are sufficient to prove that when a believer performs some sacred duty with maximum devotion and dedication, the Divine energy overpowers his corporeal systems, and whatever takes place in that condition is considered to be a manifestation of Allah’s will. The healing miracles of Reiki also occur in the same condition. Channelling, therefore, is a common property of Reiki and Islamic healing.


51    Al-Quran: 8:17.

52    Ibid: 48:10.

53                    Arbaeen-i-Navavi: Imam Yahya bin Sharf Navavi: Hadith No. 38.


Immanence: A Pseudo-Islamic Concept


Whereas the concept of becoming Allah’s channel for manifestation of His attributes is consecrated, the philosophical concept of immanentism is strictly condemned in Islam. Immanentism is used for God, which means “Present in all parts of the universe.”54 This presence is in the sense of ultimate union, e.g. a stone can be God, and God can be a stone. The same concept, as Islam says, has given rise to idolatry and deification of creatures, including man.55This approach drops a man into the limbo of polytheism and incurs the wrath of Allah, instead of getting His Providence.

In Islam, there is no idea of exchangeability between Allah and His creatures. So, a spiritual healer, using Reiki as a model, must bear in mind that neither the healer nor the recipient is God-incarnate. They are just channels. Shifa (healing) comes from Allah, who is Peerless, Matchless, Greatest and the Exclusive Owner of Godship.


54           Longman Dictionary of Contemporary English: Longman Group Ltd, U.K., 1978.

55            For detailed study, please see ‘Daira-i-Moarif-i-lslamia’: Punjab University Lahore: Vol. VIII, 1973, under the title, ‘holool’: PP. 552-554.




The fundamental concept of Reiki, as discussed in the preceding chapter, is channelling of the Divine energy. The next one, a natural sequel, is a question as to how one is channelled to the Divine energy. A unanimous answer is that it is done through the process of initiation, also termed as ‘attunement’.


Reiki: The Path of Initiation


Unlike other healing disciplines, Reiki needs no pre-initiation training, nor can it be learnt through books. This natural gift is handed-over to the aspirant only through initiation, as John Salat says:

  • The process of attunement can only be carried out by a Reiki Master, which allows the person to tap into and direct the Reiki energy. Reiki is experiential and can only be received through an initiation by another person. It cannot be self taught from books or lectured about.56



The Prophetic Approach to Knowledge


The study of epistemology indicates that to gain knowledge through books, inscriptions and other written materials has ever remained the approach of the scholars, researchers and philosophers, which always took a protracted span of time.

The Prophets, Ascended Masters and their disciples, unlike the scholars, researchers and philosophers, have been using their own methods to seek and experience the Divine knowledge, e.g. opening of the inner channels, revelations, angelic contact or direct communication with God. An interesting thing to note about these holy personalities is that most of them were unschooled, having no mundane teacher. The power they use in their miracles is either their natal power in the case of Prophets, and gifted one in the others. This gifting process was what we now call initiation. Thus, initiation is a Prophetic method for transmission of the Divine energy. It is for this reason that it is customary in all spiritual disciplines, with slight variations.



Three Events of the Prophet’s Life


As mentioned above, Prophethood is an inborn blessing, yet there seems to be a gradual and sequential exposition to the unseen world in the lives of the Prophets. In the Holy Prophet Muhammad’s life there are three major events wherein he achieved optimum exposure to the transcendental world:

  1. The First Angelic Contact: He experienced his, presumably, the first angelic contact in the Cave of Hira, at the age of forty. The Hadith describes the incident as this:
  • The first revelation was sent to him during his seclusion in the Cave of Hira. The Angel came to him and said, “Read!” The Prophet said, “I am not a reader.” The Prophet narrates that the Angel embraced him and squeezed him until he felt himself overpowered. Then the Angel again said to him, “Read!” The Prophet again answered that he was not a reader. Once again the Angel embraced him to the extent of his being overpowered and said, “Read in the name of Allah, Who created man out of a congealed clot of blood. Read, and know that your Lord is the Most Honourable One.” The Prophet repeated these words and his heart started vibrating.57

One of the interpretations of this Hadith can be that the Angel twice tried to get the Prophet read (something), but this effort remained unresponded. But as soon as he mentioned Allah’s name, to which the Prophet was instinctively attuned, he abruptly responded and repeated the words. It was a sort of his opening to the instinctive relationship with Allah. A similar opening, though at non-Prophetic level, is called attunement, wherein one is attuned to the Divine energies.

57          Sahih-i-Bukhari: Muhammad bin Ismail Bukhari: Part I: Kitab-ul-Wahi: Hadith No. 3.

  1. The Opening of the Breast (Inshirah-i-Sadr): Another opening experience of the Prophet has been mentioned in ninety-fourth Sura (Chapter) of the Quran:
  • Did we not open your breast for you, and removed your burden, which had bent your back.58

These verses allude to the incident of opening of the Prophet’s breast prior to his Ascension. Bukhari and Muslim (two most reliable reporters of the Hadith) both have mentioned this event. Bukhari reports, in the Prophet’s words:

  • I was lying in Hateem (name of a place), when an angel came to me. He uttered some words, which I listened. Then he tore asunder my breast to this place (the Prophet showed his breast) – from navel to throat. My heart was brought out of my body, then a golden tray, filled with Iman (belief) was served. My heart was washed with it and placed back in its actual bodily setting.59

Most of the scholars agree that it was a physical opening. In this case, it is utterly inexplicable to the human mind. Those who call it a spiritual experience are compelled to recognize it not less than an angelic psychic-surgery. Since this event took place just prior to the famous Ascension of the Prophet (PBUH), it seems to be the ultimate attunement of his heart, in order to enable it to imbibe the Divine Epiphanies during Ascension.


58    Al-Quran: 94: 1-3.

59    Sahih-i-Bukhari: Part 15: Kitab-ul-Manaqib: Hadith No. 1069.


  1. The Ascension (Mi’raj): Ascension (Mi’raj), the greatest miracle of the Prophet (PBUH), has been mentioned in two Suras of the Quran:
  1. Glorified is the One who took His worshipper, at night, from the Mosque of Makkah to the Mosque of Aqsa, whose precincts are blessed by Us, to show him Our Signs. Verily He is the best Listener and Seer.60
  2. By the star, when it came down! Your companion has neither gone astray, nor missed his way. He never talks according to his own will. His own talk is nothing except wahi (revelation) sent to him. He has been taught by the One Mighty and Wise; and he grew higher to view when he was on the uppermost horizon. Then he drew near and came down till he was at a distance of two bow-legths or even nearer. And He revealed to His worshipper what He revealed. The heart did not lie in seeing what it saw. Will you then dispute with him concerning what he sees? And surely he saw Him yet another time by the lote-tree of the farthest boundary, near which is the Garden of Abode. At that time that which shrouds did enshroud the lote-tree. The eye was not turned aside or bedazzled. Truly he saw the greatest revelations of his Rabb (Lord).61

These verses are very complicated and some exegete is required to explain their text in a proper way. They can be better understood in the light of the chapters on Mi’raj in the Sahih-i-Bukhari62 and Sahih-i-Muslim}.63

Our intention in mentioning these three incidents of the Prophet’s life is to prove that the Prophetic ways of contacting the invisible powers are nearest, and in some situations, similar, to those of Reiki and other spiritual systems than mundane approaches used by common public.


60    Al-Quran: 17: 1.

61    Al-Quran: 53: 1-18.

62    Sahih-i-Bukhari: Part: 15: Kitab-ul-Manaqib: Hadiths: 1068-1069.

63    Sahih-i-Muslim: Kitab-ul-Iman, Bab-ul-Isra, Hadiths: 411-424.



Bai’at and Initiation


After learning something about the Prophetic ways of reaching the abstract realities, we now have to know something as to how the Prophets transmit their spiritual powers, with special reference to healing initiations as made in Reiki. Here we lay our focus on the Prophet of islam, as our subject demands. The word ‘bai’at’ is used generally to convey the sense of initiation. Bai’ at has remained one of the most important practices in the Prophet Muhammad’s life. He often took bai’at:

  1. at the time of someone’s conversion to Islam from some other religion
  2. at the time of Jihad – the holy war
  3. at the time when he instructed his followers to abide by the laws of his path (Shariah)

In all the three cases, the word ‘bai ‘at’ denotes a covenant or oath of allegiance. This, obviously, means a firm promise, and is indicative of one’s initial entry into a system. The Sufis also use the word ‘bai ‘at’ for a person’s first entry into their spiritual systems. Thus, bai ‘at is an oath of conversion to Islam, Jihad and obedience, and an introductory ritual of joining some Sufi order alike. At this initial stage, it is not convincing to use it for transmission of spiritual power, which comes at a later stage.



Entry and Transmission


A specific feature of Reiki is that in it the two stages, entry and transmission, are combined into one, i.e. initiation. On the other hand, Islam, like other spiritual systems, separates the two stages, by placing the stage of training or practice between them.Bai’ at is for the first stage – entry stage. So, we have to look for some other term for transmission stage. A number of words can be used for this purpose, e.g. ilqa (infusion), tafveez (entrusting) and izn (permission). All these words are suitable and frequently used in Muslim circles, yet izn is preferable because:

  1. It has been used 27 times in the Quran, signifying Allah’s special blessings for His dearest ones, in specific situations.64
  2. The Sufis always use this word, especially at the occasion of endowing some disciple with any special spiritual power. Mir Hadian, the founder of Sufi Reiki, has also used the same word (izn) for spiritual empowerment, translating it as ‘Divine Permission65

To close this chapter, we can say that, in Reiki, the terms initiation or attunement are used both for the entry into Reiki and transmission of its energies simultaneously. However, in the Islamic code of teaching spiritual healing and transmission of special powers, there are three stages:

  1. Oath of allegiance – bai ‘at
  2. Practice of Shariah
  3. Receiving the Divine Permission (izn)

In view of the actual benefit of Reiki initiation, it seems to be more relevant to study it in comparison with izn. Since izn occupies a paramount importance in Islamic healing tradition, it seems to be convenient to discuss it separately in the next chapter.



64               Al-Quran: 2:97, 2:249, 2:255, 3:49(2), 3:145, 3:166, 4:25, 4:64, 5:110(4), 7:58, 8:66, 10:100, 13:38, 14:1, 14:11, 14:23, 34:12, 35:32, 40:78, 58:10, 59:5, 64:11 and 97:4.

65   Mir Hadian: Op cit.




In the preceding chapter, we have suggested that the term ‘izn’, the Divine Permission, sounds more convenient for the sense of Islamic initiation. Apparently it seems to convey the sense of only verbal permission, but its usage in the Quran indicates that, in most of the verses, it has been used as ‘bi iznillah’ (with Allah’s Permission), or ‘bi iznihi’ [with His (Allah’s) Permission]. Obviously, Allah’s Permission is never merely verbal. It always entails blessing and empowerment. So, in this context, it is more akin to accuracy to render the word izn as ‘Divine Empowerment’.


Allah and His Prophets


Allah, being the Supreme Being, needs no one’s izn. He is the self-contained Source of izn. All others need His izn. The first and foremost recipients of His izn are the Prophets who receive this favour from Allah, and then transmit it to the deserving ones among their followers, who further transmit it to the next ones. Thus, a chain is created and goes on unendingly. This process of inter-personal transmission is called ‘silsilah’ (order) in Sufism. The Prophet Muhammad’s life, like other Prophets, is full of the examples of such transmissions. Here, we take only two events, which contain an exciting relevance to Reiki initiation and also provide undeniable testimonies to the concept of empowerment:

  1. Once Muaviah, the son of Thor, and the grandson of lbadah, called on the Prophet (PBUH), accompanied by his son, Bashir, and requested the Prophet to grace Bashir’s face with his holy hand. The Prophet touched Bashir’s forehead (the third-eye, to use the modern term) with his hand. A shining sign of a crescent appeared on Bashir’ s forehead, where the Prophet had touched with his hand. After this incident, Bashir was able to cure all the patients, with a similar touch as the Prophet did. Muhammad, Bashir’ s son, would always mention this miracle and was proud of it.66
  2. Hanzala, the son of Huzaim, narrates that once the Prophet placed his holy hand on his head and prayed for his well-being. With this blessing, he was enabled to cure the diseased ones. One of his companions, Hazrat Zail, says that he had seen Hanzala, a number of times, performing healing miracles. Whenever some ailing human being, or a goat or a camel was brought to him, he would blow on the palm of his hand, place it on his own head and, then place it on the ailing person or animal’s head, saying, “In the Name of Allah and the grace of the Rasool (Messenger) of Allah’s hand!” The ailing being was cured.67 

These two authentic examples from the Holy Prophet’s life are sufficient to vindicate the concept of attunement in Reiki and that of izn in Sufi healing.


66   Mo ‘jizat-i-Rasool Ka Encyclopaedia: P. 447.

67               Hujjatullah-i-Alal Alameen: Muhammad Yusuf Bin Ismail Nabhani: Zia-ul-Quran Publications, Lahore; 2002: P. 688.



Two Kinds of Izn


Since the concept of izn is pivotal and centuries-old tradition in the mechanics of Islamic healing, it requires a deeper insight for its proper understanding. Mir Hadian has tried to enlighten us on this subject.68 He has divided izn into two categories, unlimited and limited izn, and has given short descriptions of the two. In the following lines, we also endeavour to form a consistent view of this important concept:

  1. Unlimited Izn: The concept of unlimited izn is derived from the concept of the Prophethood. Just like the existence of a Caliph, the vicegerent of the Prophet in the material world, there always exists a spiritual vicegerent of the Prophet in the spiritual world to inherit and pass on the Prophet’s spiritual legacy. All the other spiritual figures of his time receive his izn, which is unlimited on his part. Mir Hadian puts this idea in these words:
  • There is no unlimited izn except by the knowledge of the sole owner thereof. By that I mean that it has been an extremely rare moment in history that two owners of unlimited izn have existed side by side without one of them having received it by the grace of the other. I can think of no such example.69

This statement of Mir Hadian explains the unanimously accepted idea of hierarchy in Sufism, according to which the topmost person, the vicegerent of the Prophet, possesses unlimited spiritual powers. This concept has ever remained vital in Sufism, yet its chief promulgator was Sheikh Ahmad Sarhindi, also known as Mujaddid-i-Alfi-Thani (1562-1624), the greatest Naqshbandi Sufi Sheikh and a Muslim Revivalist. In one of his books, ‘Mabda-o-Ma’ad’ (The Beginning and the End), he calls the vicegerent of the Prophet as ‘Qutb-ul-Irshad’ (the axis of Divine guidance) and writes:

  • Qutb-ul-Irshad, the emblem of all the unique qualities, is very rare being in the world. In a span of centuries, such a blessed figure is manifested to the world. This dark world gets illuminated by his emanation, and the light of his celestial guidance encompasses the universe. Taken from Empyrean down to the abysmal depth of the earth, all the gnosis, Iman and guidance is given through him. He is the fountain of all this wealth, which can be found through no other medium.70

This concept of the Sufis, particularly that of Mujaddid – also discussed by him under the title of ‘Qayyumiyyat’ – (Perennialism), elicited a deluge of heated discussions among the Muslim theologians, but these ratiocinations almost came to an end with the presentation of similar concepts of ‘Khudi’ (Ego) and ‘Mard-i-Momin’ (The Man of Faith), by another Muslim Sufi and Philosopher, Allama Muhammad Iqbal (1877- 1938).71

We have given just some introductory glimpses of unlimited izn here. It is a very complicated and vast topic. What we have to aim at is the limited izn, and that also confined to only one aspect of it – healing.


68           Mir Hadian: Op cit.

69          Mir Hadian: Op cit.

70          Mabda-o-Ma’ad: Sheikh Ahmad Sarhindi; Idara-i-Mujaddidia, Karachi, 1984: P. 14.

71         Interested readers can study Allama Iqbal’s books ‘Asrar-i-Khudi’ and ‘Javid Nama’ for having clear ideas on these concepts.



  1. Limited Izn: Limited izn is the one in which someone is granted a limited izn to perform some duty temporarily or permanently. Mir Hadian has succinctly dealt with this idea. Here, we give its essence, with our own explanatory words and examples:    
  2. i. Temporary Izn: This is a timely izn for doing some duty, duly empowered by some blessed soul. The Quran, for example, mentions that the Israelis killed a person and, afterwards, picked a quarrel over the identity of his murderer. Moses, the contemporary Prophet, solved the problem by giving them an izn to slaughter a cow and touch the murdered person with its parts. They did so. The dead one was quickened, and died again, after telling the name of his killer.72 This technique did not become a custom. Its izn was revoked. Thus, a temporary izn is revocable just after the completion of the assigned task.
  3. ii. Permanent Izn: Permanent izn, usually irrevocable, except in the cases of severe disobedience or violation of spiritual laws, is granted mostly in three situations:
  1. At the occasion of declaring someone a Khalifa, Sheikh, Pir or Murshid (terms used for spiritual guides, mentors, preceptors), etc.
  2. At the eve of empowering someone to perform his clandestine duties as a Wali, Qutb, Abdal or Ghauth (terms used for unexposed spiritual executives) etc.
  3. At the time of ordaining someone as a teacher of some esoteric knowledge.


After determining this hierarchical structure of izn, it is quite logical to think about the placement of Reiki system (its learning/teaching) into it. Mir Hadian gives us another insight in this respect: he writes:

  • The lowest level of permanent izn is the permission to teach. It is considered a permanent izn, in that there is no expectation of termination, even though there is still the possibility of revocation by the masters.73

Mir Hadian’s observation draws an equilibrium between the limited permanent izn and Reiki level-III, which is its teaching level. Thus, it can be said that the level of teaching is a conciliatory point of the two systems.


72      Al-Quran: 2: 67-73.

73      Mir Hadian: Op cit.




Another Sufi term, closely related to both izn and healing, is ‘tawajjuh’. It is a tool for transmission of energy. Mir Hadian aptly remarks:

  • The Sufi masters have always been blessed with the key to healing. It is called ‘tawajjuh’ meaning or implying to face with intent or intention, to pay attention to or send energy (or love) towards.  7

The words ‘concentration’ and ‘focusing’ can be regarded as the counterparts of tawajjuh in English. It is through tawajjuh that the Sufis open the psychic centres (lataif) of their disciples (murids) to imbibe maximum spiritual powers. This, in other words, is the practical form of izn.

To sum up, izn is the concluding part of the sacred process which begins with bai’at, their intermediary part being the practice of Shariah. It can be verbal, but its soul rests in induction of spiritual grace through tawajjuh. It can be limited or unlimited. In its limited dimensions, it can be systematized to empower the aspirants, as it is done in Reiki attunements. Since it is historically well established and deep-rooted, it is more comprehensive than Reiki attunement, which is yet in its infancy.


74      Mir Hadian: Op cit.





Reiki is neither religion (or anti-religion), nor is it claimant of having an all- inclusive ethical discipline. However, Dr. Usui’s experiences revealed to him that one has to lead one’s life according to the laws of nature, since all problems, including ill-health, emerge out of the violation thereof.


How Five Principles were Formulated?


Dr. Usui was, initially, so enthusiastic about his treatments that he went to slums to help the poor beggars, but as Kajsa Krishni Borang writes:

  • . . . the beggars he treated did not feel any appreciation for their healing, nor did they want to change their lives. Out of this experience came Dr. Usui’s five spiritual principles of Reiki. These are guidelines on how to live our lives and are closely connected to our health in the broadest sense.75

This was the basic cause of Dr. Usui’s introduction of these principles. They are neither presumptive nor bookish. Instead, they are the outcome of his devoted practice and tested formulas for healing at the five levels of human existence. He meticulously examined the five levels of their corresponding healing precepts. His five principles are as follows:

  1. Just for today, I shall not worry.
  2. Just for today, I shall not be angry.
  3. Just for today, I shall do my work honestly.
  4. Just for today, I shall respect the elders and be kind to the juniors.
  5. Just for today, I shall be thankful to all.

These principles have been recommended by Dr. Usui to be used by every healer daily as early morning affirmations in order to build up a positive mental attitude and behavioural pattern. These affirmations can be analyzed in view of the levels of human existence, the corresponding healing precepts and their opposite negative emotions which cause diseases. For a better understanding of this idea, we present these details in a tabulated form:


S.No. Level Healing Precept Negative Emotions
1. Physical Joy Worry
2. Mental Tolerance Anger
3. Emotional Honesty Wickedness
4. Spiritual Love (Respect & Kindness) Jealousy
5. Soul (Will) Gratitude Thanklessness

This specification of the levels of existence and the notions of conducive and detrimental attitudes are hallmarks of the spiritual pathology, in which diseases are diagnosed and treated accordingly. Starting from the physical level upto the soul level, the complexities and intensities of diseases increase at every level. On the other hand, i.e. the curative side, the remedial tools – healing principles, grow stronger and stronger. Dr. Usui’s positive precepts (joy, tolerance, honesty, love and gratitude), are, therefore, not merely ethical terms; they are highly exalted therapeutic formulas. Affirmation and contemplation are the keys to maximize their effects.

75     Way of Reiki: P. 130.


Affirmation and Islam


Dr. Usui’s recourse to the above principles was accidental. His efforts to remove the inhibitions of his healing experiments led him to realize the significance of these impalpable laws of nature. However, Islam, being a Divine and scriptural religion, provides a much comprehensive code of conduct, worship, affirmation and contemplation. Its affirmations usually come from three areas:

  1. Zikr (Remembrance) of Asma-ul-Husna (the Beautiful Names of Allah)
  2. Recitation of some Sura (Chapter) of the Quran
  3. Recitation of some Aya (Verse) of the Quran

Thus, the Muslims are more contented, as they use scriptural (Quranic) words as affirmations. Let us take Dr. Usui’s precepts and have a look at their Islamic counterparts, in view of the three approaches above:

1 The Beautiful Names of Allah: There is an instruction in the Quran: “Allah has many Beautiful Names: call Him with those Names”. 76

Allah’s thousands of Names and attributes have been mentioned, directly or indirectly, in the Quran and the Hadith, but the most outstanding of them are the ninety-nine Names, mentioned directly in the Quran. These Names are so endeared among the Muslims that:

  1. They use them frequently as catch-words in their talks, begin their speeches and writings with them, start and complete all their tasks with them, decorate with them their houses, shops, offices, vehicles and all the precious commodities of their use, and inscribe them on rings and jewellery.
  2. They contemplate and meditate on them in seclusion, repeat them individually, chant them in chorus and recite them in gatherings.
  3. They name themselves on these Names by prefixing ‘Abd’ (the worshipper) to them, as Abdullah (Allah’s worshipper) or Abdur Rahman (the worshipper of Rahman), etc.
  4. They prepare ‘ta ‘veezat’ (protective symbols) out of them and keep these ta ‘veezat’ with themselves as sacramental emblems.
  5. They have a firm belief that the one who recites any one of these Holy Names 125,000 times (almost equal to the number of the Prophets of Allah), is exposed to the angelic agency of that particular attribute; and further zikr of that Name reveals to him the Greatest Name (Ism-i-Azam ), which regulates the entire system of the universe.77

These facts of the Beautiful Names of Allah have been briefly mentioned to explicate the Muslim stance in using Asma-ul-Husna in lieu of self-coined phraseology. On the basis of this temperamental proximity with Allah’s Asma (Names: Singular of which is Ism), a Muslim/Sufi healer would essentially look for some Asma-ul-Husna for his daily affirmation. Here is a description of such Asma:


  1. Joy heals the physical level, and the Ism that governs the universal system of joy is Al-Basit (The Spreader ofBliss).78
  2. Tolerance heals the mental level, and the Ism that governs the universal system of tolerance is As-Salam (The Ultimate Peace).79
  3. Honesty heals the emotional level, and the Ism that governs the universal system of honesty is Al-Haqq (The Ultimate Truth).80
  4. Love heals the spirit level, and the Ism that governs the universal system of love is Al-Wadood (The Loving).81
  5. Gratitude heals the soul level, and the Ism that governs the universal system of gratitude is Ash-Shakoor (The Repayer of Good).82

These Names of Allah can be used as affirmations (wazaif) daily, prefereably after the five compulsory prayers. As per the Quranic injunction, they can also be used in every du’a (invocation). These Asma are our subjective choice. They can be combined with other Asma having similar meanings. Such a combination will work wonders to heal its respective level. It sounds more beneficial, here, to prepare another list of the synonymous Names:

  1. Al-Basit (The Spreader of Bliss): Al-Fattaah (The Opener): Al-Wasi’ (The All-embracing): Al-Mughni (The Enricher)
  2. As-Salam (The Ultimate Peace): Al-Mu’min (The Bestower of Security): Al-Muhaymin (The Guardian): Al-Latif (The Subtle): AlHafeez (The Protector): As-Saboor (The Patient)
  3. Al-Haqq (The Ultimate Truth): Al-Barr (The Righteous): Ar-Rasheed (The Guide to the Right Path): Al-Hadi (The Guide)
  4. Al-Wadood (The Loving): Al-Wali (The Protecting Friend): Ar-Rauf (The Compassionate): Al-Jami’ (The Gatherer)
  5. Ash-Shakoor (The Repayer of Good): Al-Muid (The Restorer)

If all these Asma are recited together, they yield an excellent holistic treatment, or else, the Asma of any one of these sections can be used to heal the respective level. A yet easier option is to pick just one Ism, according to one’s requirement, and recite it to the optimum extent. In all these choices, the utmost importance must be given to the realization of Allah’s grace in contemplation and meditation.


76                Al-Quran: 7: 180.

77             For a detailed study on the concept of Ism-i-Azam, please see the book ‘Ahsan-ul-Vi ‘a Fi-Adab-id-Du ‘a’ by Maulana Naqi Ali Khan, Zia-ud-Din Publications, Karachi (undated): Chapter 5.

78    Al-Quran: 13: 26.

79    Ibid: 59: 23.

80       Ibid: 10: 32, 18: 44.

81                Ibid: 11: 90.

82                Ibid: 35: 30.


  1. Recitation of Suras: Another well-established method of healing in Muslim society is through recitation of Suras (Chapters) of the Quran. The Quran has 114 Suras, and the basic function of all these Suras is to lead the mankind to the path of righteousness. This is the foremost and thematic function of the Quran. In addition to this, the experience of more than fourteen centuries has established this fact that, since it is, verbally and structurally, in its actual revealed form, mere reading of its text brings about unimaginable results. All the Suras have multifarious effects. Therefore, the recitation of different Suras is recommended by the scholars of the Quranic sciences to solve the problems of life. People sit in isolation and recite some Sura for a certain limit of time, until they acquire an empowerment to solve their problems, or they sit together and perform a collective recitation, which results into thousand-fold multiplication of their spiritual power to overcome their predicaments.

The greatest of these Suras is Al-Fatihah, the first Sura, which is a panacea for all ills. Due to its all-embracing effects, this Sura has many names, other than AlFatihah. The sixteenth century Muslim revivalist, Imam Jalal-ud-Din Suyuti (1445 – 1505), mentions 25 names of this Sura.  83  Two of its names are especially mentionable in our present discussion:

  1. Surat-ush-Shifa: The Sura of healing
  2. Surat-ush-Shukr: The Sura of gratitude

Thus, this Sura serves dual purpose; healing and gratitude. The Prophet Muhammad (PBUH) unequivocally calls it the best Sura of the Quran. Let us see some of his sayings :84

  1. In Surat-ul-Fatihah, there is a cure for all ailments.
  2. I tell you of a Sura, which is the greatest, the most virtuous, in the Quran. It is Surat-ul-Hamd (The Sura of Praise), the Opener of the Book, which consists of seven repeated verses.
  3. By Him (Allah), Who is in possession of my life, a Sura like this has been revealed neither in the Torah, nor in the Bible, nor even in the rest of the Quran.

On the basis of these priorities, this Sura has been rendered a compulsory part of every rak’at of salat85, irrespective of its being individual or congregational. Since the number of rak’ats in compulsory prayers is 20, it is incumbent upon every Muslim to recite (or listen to in congregational prayer) this Sura at least 20 times daily.86 For those who offer optional prayer (Sunnah) and additional prayer (nafl), this number grows to a considerable extent. Since Al-Fatihah is a Sura of gratitude and healing, and also it is repeated more than 20 times, in five intervals daily, it becomes an extremely powerful affirmation for gratitude and healing:


83   Al-Ittiqan Fi Ulumil Quran: Jalal-ud-Din Suyuti: Idara-i-Islamiat, Lahore, 1982: Vol. I: PP. 140-143.

84        Tafseer-i-Mazhari: Qazi Muhammad Sanaullah Panipatti: H. M. Saeed & Company, Karachi, 1980: Vol. I: PP. 14-15. Note: Most of the commentaries on Surat-ul-Fatihah have mentioned these Hadiths. So any Tafseer (Exegesis) can be consulted in this respect.

85        A rak’at is a part of Sa/at consisting of a standing/sitting recitation of Surat-u/-Fatihah plus the recitation of at least three more verses (or a longer verse) followed by one bending forward (Roku’) and two prostrations (Sujud; plural of Sajdah).

86  Fajr (early-morning) 2: Zohr (afternoon) 4: Asr (late afternoon) 4: Maghrib (evening) 3 : lsha (night) 7.



An Infalliable Remedy:

Sheikh Moinuddin Chishti (1141-1236), one of the greatest Sufis and the pioneer of the Chishti order in India, calls the healing through Al-Fatihah ‘an infalliable remedy’.87 Based upon such a radiant statement of this great Saint, a cure-all formula is being practised in the Sufi circles of Sub-continent; that formula is:

  • Read Surat-ul-Fatiha forty-one times for forty consecutive days, during the interval between the Sunnah (optional) and the Fardh (obligatory) rak’ats, in the Fajr (early morning) prayer. In this recitation, it is necessary to omit the breath pause usually taken between the first two verses. In other words, the mint of ir-Rahim is joined with the lam of al- hamdu lillahi, which then becomes mil hamdu lilahi. The rest of the Sura may be done (recited) following the usual breath pauses.88

The Sufis of all the orders practise this formula, and agree that it has proved to be a key to solve all the problems other than healing.


87      The Book of Sufi Healing: P. 159.

88       The Book of Sufi Healing: P. 159.


The American Doctors Surprised:

Sayyid Muhammad Zauqi Shah (d. 1951), a leading Chishti Sufi, has mentioned an event regarding the healing effects of Al-Fatihah, which opens a new vista for a scientific research on this Sura. He says:

  • A Professor of Jamia-i-Millia, Delhi, Dr. Zain-ul-Abidin, narrated to me, “Once we went to America. There a group of people asked us ”who are the Sufis?” Since I had no proper knowledge of Sufisim, I simply replied that they are the people who write ta ‘veezat, blow on water and give them to the patients, who drink that water and get cured. “What do they read when they blow on water?”, they asked me another question. I told that they read Al-Fatihah on it. They were amazed at it. They had a camera with them, with which they were able to record the atmospheric impression of words and sounds. They, therefore, asked me to recite AlFatihah three or four times, so that its impressions could be recorded. I did so; they recorded the impressions and observed them. Then, they said, “It is amazing that the impressions created by this Sura are just like those of our healing centre. We have prepared a healing centre, in which we have combined the frequencies of sounds, images and thoughts, which create a congenial atmosphere to heal (without drugs) anyone who enters this centre.”89

This event leads one to infer that the Quran emits some sort of radiation at the time of its recitation.


89         Tarbiat-ul-Ushshaq: Shah Shaheed Ullah Faridi: Mahfil-i-Zauqia, Karachi, 1983: P. 229.


The Quranic Radiation:

At the outset of the twenty first century, the concept of the Quranic Radiation witnessed a renewed manifestation, when a spiritualist, Makhdoom Sayyid Safdar Bukhari, experienced an inspiring impact of the 55th Sura of the Quran, Ar-Rahman, which is also known as Uroos-ul-Quran (The Bride of the Quran). This is what he did:

He gathered a number of ailing and restless people in a peaceful room, asked them to close their eyes and listen, with utmost concentration, to the Surat-ur-Rahman, recited by a Qari, Abdul Basit, of Egypt. When the recitation was over, he asked them to open their eyes. To his amazement, tears were flowing from the eyes of most of them, and the rest of them were even in deeper trance, with stunned bodies and watery eyes. Then, he gave each of them a glass of water and instructed them to close their eyes again, feeling the presence of Allah and saying the word Allah thrice with their heartbeat, and then drink the water. To his added surprise, the participants of the session reported that the water became sweet and soothing, and they were relaxed beyond expectation90

Mr. Bukhari continued his experiments until he was fully convinced of the Quranic Radiation. Now a stupendous task before him was to present this matchless gift to the public at large. But how to do it; he had no sources. Luckily, a producer of PTV (Pakistan Television Corporation), Sayyid Shakir Uzair, took up the matter and started a pilot programme in January, 2001, which took the TV viewers by storm and continued for six months. Subsequently, due to its utility and uniqueness, this programme was shifted over to Prime TV, Norway, whence it spread all over Europe.

In order to render this programme – Ar-Rahman, as realistic and scientific as possible, Mr. Shakir Uzair visited villages, cities, hospitals, mosques, educational institutions, offices and research centres, and interviewed the people from all walks of life. As per PTV record, he interviewed 15000 persons. The patients of headache, cancer, heart trouble and all types of physical disability were contacted, treated and cured by the grace of “ALLAH”. All this happened on TV screen, which really created a new hope and brought the people out of absolute dejection. All this was done under the guidance of the exponent of this formula, Sayyid Safdar Bukhari, who did not charge even a single penny for this. His only mission, as per his claim, is to apprise the humanity of this miraculous source of health and repose.91

This discussion on two Suras (Al-Fatihah and Ar-Rahman) is just for example.


All the 114 Suras have similar, but innumerable virtues. Their recitation is far better than man-made affirmations. Moreover, the Islamic literature is replete with profound research on the spiritual benefits of the Suras and Ayas of the Quran. A classic book on healing through Suras, Ayas and the Prophet’s Prayers has been offered by Dr. Mir Waliuddin (d. 1974), a Professor of Jamaia-i-Uthmania, Hyderabad, Deccan, India, a philosopher, researcher and a spiritualist, ordained in the Chishti Sufi order. In this book, ‘Beemari aur Us ka Roohani Ilaj’ (Disease and its Spiritual Treatment), he has delved deep into the primary sources (the Quran, the Hadith, Sihabahs’ (Companions’) sayings, etc.). All the practices recommended in this book are highly authentic and have been presented in 105 small sections, as a workbook or a manual. In this book, he, inter alia, mentions four Suras, other than Al-Fatihah, which are extremely beneficial in healing:

  1. Al-Yasin:Sura No. 36
  2. Al-Ikhlas:Sura No. 112
  3. Al-Falaq:Sura No. 113
  4. An-Nas:Sura No. 114 92

We have mentioned, due to our limited time and space, just one book to facilitate the aspirants, otherwise, thousands of books are available on this topic.



91   Ibid.

92         Beemari aur Us ka Roohani Ilaj: Dr. Mir Waliuddin: Maktabah-i-Ishaqia, Karachi, 1984: PP. 42-64. 



  1. Recitation of the Ayas: Just as the Beautiful Names of Allah and the Suras of the Quran are recited as healing formulas and affirmations, the Ayas (verses) are also recited for the same purposes. Dr. Mir Waliuddin, in his above-mentioned book, has nicely classified various Ayas of the Quran, according to their spiritual functions, e.g.:
  1. Ayat-i-Tahleel:Ayas which glorify Allah
  2. Ayat-i-Shifa:Ayas for Healing
  3. Ayat-i-Istikfa:Ayas of Sufficience
  4. Ayat-i-Raf’-i-Shadaid: Ayas for Averting Problems 
  5. Ayat-i-Kifayat: Ayas for Contentment
  6. Ayat-i-Hifz:Ayas for Security
  7. Ayat-i-Qafat:Five Ayas having 10 Qafs (the 21st letter of alphabet in Arabic)

As far as healing is concerned, there are six verses, which are called Ayat-ush-Shifa (the healing verses). These are:

  1. And (Allah) shall heal the breast of the believers.
  2. Mankind! There has come to you a guidance from your Rabb (Lord) and a healing in your hearts, and for those who believe in guidance and mercy.
  3. There issues from within the bodies of the bees a drink of various colours wherein is a healing for mankind.
  4. And We sent down in the Quran the things, which are healing and mercy for the believers.
  5. And when I am ill, it is He (Allah) Who heals me (the Prophet lbrahim’s affirmation).
  6. And declare (0 Muhammad!) that it (the Quran) is a guidance and healing for the believers.93

These Ayas are specifically used for healing; their proper formula, as given by Dr. Mir Waliuddin (and all the Sufis alike) is to recite Bismillah, Al-Fatihah and these Ayas (Ayat-i-Shifa) in sequence and blow on water, and give that water to the patient to drink. But more important is their daily affirmation (in actual Arabic words), with the seed-thought that all healing comes from Allah.

93       Al-Quran: (i) 9: 14, (ii) 10: 57, (iii) 16: 69, (iv) 17: 82, (v) 28: 80, (vi) 41: 44. 


The word healing is translated in Arabic as ‘shifa ‘. This word points to a special healing Name of Allah -Ash Shafi. Since this Name has a direct connection to healing, it is suggested by all the Muslim healers to make it a perpetual affirmation.

To conclude, Dr. Usui’s affirmations are highly effective and regulators of Reiki, yet the Islamic system of affirmations is superior par excellence, as it is divinely revealed, well worked out, documented, practised and proved throughout the ages.








The most important element of Reiki healing at physical level is, first, placing hands on the points that receive the energy from the healer and, then, shifting them over to the affected areas of the body. In Islamic perspective, the hand has remained a special point of focus, and the Quran has raised very interesting points in this regard. Here are some examples:


  1. Allah’s Face and Hand: Allah is not a material Being, and it is a sacrilege to ascribe any organ to Him. However, the Quran, symbolically, does so, ascribing, for example, face and hand to Him:


  1. Everything on it (the earth) is destined to have an end, except the Face of your Allah, the Majestic and Glorious.94
  2. Those who are taking bai’at on your hand are actually taking bai’at on Allah’s Hand. Allah’s Hand is over their hands.95


Allah’s Face connotes His Presence and His Hand stands for His Succour, but their symbolization as body organs prompts an immediate attention to feel the intimate affinity of these organs to Allah.


94        Al-Quran: 55: 26, 27.


95        Ibid: 48: 10.




  1. Allah’s Action: When a devoted action is performed, Allah empowers it by calling it His own action, as at the time of the War of Badr, when the Prophet threw pebbles on the pagans:


When you killed them, the act was not yours, Allah has killed them.96


The concept of divine empowerment gets crystal clear in this Aya.


96      Ibid: 8: 17.




  1. Posthumous Existence of Spiritual Power: On the day of resurrection, the believers will be recognized through their spiritual light radiating from their right hands and chest:


At that day you will behold the believing men and women that their ‘noor‘ (spiritual light) is radiating in their front and right hands.97

There is a consensus of all the exegetes that this noor will be that of their belief (Iman) and spiritual power. The robust point to consider here is that this noor, which was acquired by them in their worldly lives, will remain with them in their graves and even after their resurrection from the graves. What else can be said to illustrate the importance of chest and right hand.

97    Al-Quran: 57: 12.


  1. The Radiant Hand of Moses: The Quran mentions an illustrious miracle of Moses, the Prophet, regarding his Radiant Hand:

And he drew out his hand, and it became Radiant White to the viewers.98 The word that the Quran has used for his Radiant Hand is ‘baidha ‘, which means ‘shining and white’.

Moses is not preferably famous as a healer Prophet. He is predominantly wellknown as a defeater of the magicians. Magic is always discussed in terms of the black colour. Hence the term black magic. The white colour has been found to be the highest resort to dispel the ominous effects of the black magic. Clairvoyants and aura-readers have observed that the Reiki energy is white. It is for this reason that its practitioners are advised to do ‘the white light meditation’ regularly. The Radiant White Hand of Moses is, therefore, an emblem of:


    1. the white light, which is the colour of the Reiki energy.
    2. the use of right hand to manipulate the white light, which is also a method applied by Reiki.

 The Holy Prophet Muhammad’s (PBUH) life is full of the hundreds of incidents when he healed the ailing humans and animals with his hands. Let us have a glimpse of it:

98        Ibid: 7: 108.


  1. The Concept of Musafaha: The Arabic term ‘Musafaha‘ means ‘joining both the hands with the other person’s both hands at the time of meeting each other’. Shaking just one hand, as it is in practice in modern society, is not permissible in Islam. It has been scientifically proved now that the left hand is a receiver of the energy and the right one is the sender of it. Thus, by introducing Musafaha, Islam has laid a foundation of free healing system through reciprocation of energy. In other words, this system can be ticked as a gratuitously socialized healing system, which also reciprocates empathy, love and all other positive emotions that promote health. This free health-for-all system is based entirely on the principle of hands-on healing, and is easier and cheaper than Reiki.


  1. The Prophet’s (PBUH) Hands-on Method: Aysha, the wife of the Prophet Muhammad (PBUH) apprises us of the most commonly used method of the Prophet’s (PBUH) healing; she narrates:

 Whenever any of the Prophet’s (PBUH) wives fell ill, he would say ta’awwuz99 first and place his right hand on their body. Then he would pray to Allah for their health.100

 This Hadith clearly specifies that hands-on healing is a Prophetic way.

99      Ta’awwuz are these words; A’uz billahi minush shaitanir rajim (I seek Allah’s refuge against the cursed Satan), usually Ta’awwuz is followed by Tasmiah; Bismillah-hir-rahman-nir-rahim (In the Name of Allah, the most Benevolent and Beneficent).

 100  Sahih-i-Bukhari: Part 24: Kitab-ut-Tibb: Hadith No. 694.


  1. A Healing Touch: Sa’ad, the son of Abi Waqas, narrates, “Once I fell ill in Makkah. The Prophet Muhammad (PBUH) came to see me. He first placed his hand on my forehead and, then, rubbed his hand on my chest and stomach. I got cured and still I feel the freshness of that healing touch.”101 This Hadith indicates the healing points for fever.                                                                                                                                                  101  Al-Burhan: P. 249.4.Power of Resistance Maximized: Huzaifa, the son of Yaman, narrates, “In the days of the War of Ahzab, it was severe cold. The Prophet Muhammad (PBUH) deputed me to serve as a detective. He rubbed my chest and shoulders with his hand. My body got heated and I felt that I was in a warm room. I went to the enemies, got the required information and came back, without having a slight sensation of cold.”102 This Hadith provides us with the hands-on formula of removing the ill effects of climatic severities.

     102  Shawahid-un-Nubuwwat: Noor-ud-Din Abdur Rahman Jami: Maktaba-i-Nabivia, Lahore, 2001: P. 144.

  1. Restoration of Memory: Uthman, the son of Abi-al-Aas, narrates, “Once I complained to the Prophet Muhammad (PBUH) about the weakness of my memory and my inability to memorize the Quran. He said, “The cause of amnesia is a satan, whose name is “Khinzab”. Then the Prophet (PBUH) asked me to come near him. I did so. He placed his holy hand on my chest and said, “O satan! Be out of his body.” I felt the pleasantness of his holy hand between my shoulders. Since then my memory has improved to the extent that whatever I hear, I retain it in my memory forever.”103                                                                                             103    Khasais-i-Kubra: Imam Jalal-ud-Din Suyuti: Farid Bookstall, Lahore, (undated): Vol. II: P. 26.
  2. The Endowment of Judicial Insight: Ali, the son of Abu Talib, narrates, “The Prophet (PBUH) appointed me as a governor of Yemen. I explained my position that I was inexperienced, and it would be difficult for me to adjudicate the serious matters there. The Prophet (PBUH) tapped my breast with his hand and prayed, “O Allah! Keep his heart alive to guidance, and enable his tongue to remain firm on the truth”. I swear in Allah’s Name that ever since I have never made any misjudgment.104                                                                                                                                                                                                                                                                        104       Ibid: P. 120.                    
  1. The Broken Shin Cured: When Abdullah, the son of Atik, murdered Abu Rafe’, the sworn enemy of the Prophet (PBUH), at the conquest of Makkah, and was coming out of the enemy’s house, he fell down and broke his shin. He bandaged it with the turban and went to the Prophet (PBUH). The Prophet (PBUH) asked him to spread his leg. He obeyed the order and the Prophet (PBUH) placed his holy hand on it. It was instantaneously cured, as if there was no fracture at all.

This action of the Prophet (PBUH) points towards the curability of bones through hands-on position.


  1. Growth of Hair: Halb, the son of Yazid, and the grandson of Adi, was a bald person. One day he went to the Prophet (PBUH) and made a request for some cure for his disease. The Prophet (PBUH) placed his hand on his head and rubbed it. Fresh hair grew on his head and he became famous as Halb (the black haired).

This Hadith throws light upon the possibility of the growth of hair with the hands-on formula.105

105      Al-Burhan: P. 272.

  1. The Removal of Tumour: Sharjeel narrates that there was a tumour on the hand of one of the Prophet’s (PBUH) companion (Sahabi). He made a number of attempts to treat it, but to no avail. Then he called on the Prophet (PBUH) for some help. The Prophet (PBUH) put his hand on the tumour and then made a circle over it. The tumour was immediately cured.106

 This Hadith highlights circling method of treatment, which can be regarded as an example of psychic surgery.

 106      Ibid.

  1. The Treatment of Leprosy: Moaz bin Afra’s wife was suffering from leprosy. He took her to the Prophet (PBUH) for help. The Prophet (PBUH) took a stick in his right hand and rubbed it on her body. She was cured then and there.107

 This Hadith proves that leprosy can be cured through touch. It also tells the technique of healing the alien ladies.

 107      Ibid: P. 273.

  1. The Treatment of Lunacy: Abu Zuhra says, “My son had grown lunatic. I took him to Allah’s Prophet (PBUH). The Prophet (PBUH) moved his holy hand on the boy’s face and also prayed for him. After this event, the boy became the wisest of all I ever saw.'”108

It can be inferred out of this Hadith that a spiritual healer can cure lunacy hrough facial passes.

 108      Ibid: P. 274.

  1. Healing in Infancy: It has been reported that, during the time of the Prophet’s, infancy, whenever some patient came to the house of Haleema, the Prophet’s fostermother, she would dip his innocent hand in water and give it to the patient to drink. Whosoever drank this water, got cured. 109

 This Hadith indicates that Divine energy flows through the holy bodies perpetually, and it is not essential for them to be conscious of it. That is why, the infancy of the Prophets is also full of miracles.

109      Al-Burhan: P. 276.

  1. Healing of the Angels: Abdullah, the son of Abbas, the Prophet’s (PBUH) uncle, narrates that at the time of Hussain’s [the Prophet’s (PBUH) grandson] birth, thousands of angels came to congratulate the Prophet (PBUH). They brought with them an angel whose legs and arms were broken. They requested the Prophet (PBUH) to seek Allah’s forgiveness for that bereaved comrade. The Prophet (PBUH) prayed for him and it was accepted. The Archangel, Jibreel, appeared and asked the Prophet (PBUH) to take hold of Hussain’s tiny hand and rub it on the broken organs of the angel. The Prophet did so, and the angel was forgiven and healed.110                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                     This Hadith presents a scene wherein an angel is observed being healed by a Prophet. It is antithetical to the common concept that angels heal the human beings. It also elucidates that subtle bodies, like angels, can also be healed by the energy that flows through the physical hands.

110   Ibid: PP. 476-478 – Summarized.


  1. Elimination of Basophobia (Fear of Fall): Jurair, a companion of the Prophet (PBUH) narrates, “I was unable to ride my horse, due to fear of fall. Whenever I made an attempt to do so, I fell on the ground. I presented my problem before the Prophet (PBUH). He slapped on my chest so powerfully that the mark of the slap grew visible on my body. Then he prayed for me. This event transformed my life, and I never fell from my horse again. 111

 Fear of fall is one of the life-threatening diseases, as it is a form of epilepsy. The oft-recommended cure for this disorder is to confront some dangerous situation. Yogis, for instance, suggest ‘front-fall’ (headlong fall on some soft surface) for it, which is more dangerous than fear itself. This Hadith must be utilized for this purpose, as it is the easiest cure of basophobia.

 111              Khasais-i-Kubra: Vol. II: P. 36.

  1. Stopping of Bleeding: Aayid, the son of Umar, narrates, “In the war of Hunain, we were fighting just in front of the Prophet (PBUH). All of a sudden, an arrow struck my forehead. The blood gushed out and reddened my forehead, face, white beard and chest. The Prophet (PBUH) came to me and wiped off the blood with his auspicious hand.” Aayid was always proud of it. When he died, the people saw that the points of his body, which had received the holy touch, were luminous like the moon. 112

 This Hadith guides us towards an amazing reality that even death cannot remove the impressions made by a Divinely-charged hand.

 We have taken some examples from the Quran and the Hadith to substantiate the importance of hands in spiritual healing. One of the features that distinguishes mankind from the animals, birds and insects, is the use of hands as power tools. Hence, man is prone to using hands instinctively both at the physical and spiritual levels. One of the definitions of Islam is that it is a compendium of the laws of nature, and Reiki also claims to be completely congruent with nature, and the use of hands as power tool is a natural tendency in man, therefore, Islam and Reiki are in utmost conformity on it.


112      Shawahid-un-Nubuwwat: P. 166.




Distant healing, which is the subject of the second level of Usui Reiki, is a highly advanced level of healing. As compared to physical healing, which applies the hands-on method or healing with touch, it utilizes the subtle body and the power of thought, and the principle that you are where your consciousness is. At the physical level, the Reiki energy gets polarized, i.e. acted upon by time and space, and at the level of distant healing, it breaks the temporal and spatial barriers, and affects the sub-atomic level.

In Islamic tradition, one finds a wide range of distant spiritual contacts. Let us take some glaring examples of it from the Quran:

  1. lbrahim’s Distant Call: Quickening of the Dead Birds: Once the Prophet Ibrahim requested Allah to show him as to how He quickens the dead bodies. The Quran describes this event as this:
    • And recall (0 Muhammad!) the time when Ibrahim asked, “O my Rabb! How do You quicken the dead bodies?” Allah answered, “Don’t you believe in it?” Ibrahim said, “I do, but my heart seeks a consolation.” Allah said, “If so, then take four different birds and familiarize them with yourself. Then kill them and throw their pieces on all the mountains (in your area). After this, call them. They will rush towards you flying quickly. And keep this in your mind that Allah is the most Powerful and the Wisest. 113                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                             This event is an astonishing example of the remote quickening of the dead.                                                                                                                                                                                                                                                                                         113       Al-Quran: 2: 260.  
  1. Distant Healing of Ya’qub’s Eyes: When Yusuf (Joseph), the Prophet, became the king of Egypt, his old father, Ya’qub (Jacob), who was also a Prophet, had grown blind due to excessive anguish on Yusuf’s separation. When Yusuf’s brothers met him in Egypt and told him about the worry and blindness of their father, Yusuf replied, as the Quran reports:
  • Take this shirt of mine and rub it on my father’s face. His vision will be restored. And bring all the family to me. 114

These instructions were being issued by Yusuf in Egypt, while his father was in Kin’an, a south-western part of Syria. Ya’qub realized all this while being in Kin’an:

  • When the caravan set off, their father said, “If you don’t take it as an old age babbling, I am certainly feeling the fragrance of Yusuf.”115                                                                                                                                                         What happened next, the Quran describes:
  • When the holder of the glad tiding arrived, he rubbed the shirt on Ya’qub’s face, and his vision was restored. Then he (Ya’qub) declared, “Did I not tell you that I know from my Allah what you do not know.’116

Surprisingly enough, a Prophet is sending distant healing to another Prophet, who, on the other side, is receiving its olfactory impression.

114      Al-Quran: 12:93.

115      Ibid: 12: 94.

116      Ibid: 12: 96.

  1. Sulaiman and Ants: The Quran narrates a travel of Sulaiman (Soloman), the Prophet, in which he heard the talk of an ant:
  • When they reached the valley of ants, an ant was saying to others, “O Ants! Quickly rush into your crevices, so that Sulaiman and his soldiers may not trample you unconsciously.” Sulaiman heard this and smiled over it in a laughing manner.117

In this incident, we see a Prophet’s distant viewing and his understanding of the language of insects. On the other hand, an ant, despite a great distance, is quite conscious of a Prophet and his soldiers marching towards their valley.

117     Ibid; 27: 18.

  1. The Throne of Bilqees Shifted Instantaneously: The Quran mentions, in the same Sura, another tantalizing miracle of one of the companions of Sulaiman, who shifted the strictly guarded throne of an arrogant princess, Bilqees, from Saba, in Yaman (Yemen), to Jerusalem, within just a wink of an eye:
  • The one, who had the knowledge of the Book, said, “I can bring that throne in your presence within mere winking of your eye.” Then, as he (Sulaiman) saw the throne lying in front of him, he exclaimed, “All this is out of the blessing of my Rabb.”118

This incident can be cited as an example for the possibility of the decomposition of matter upto quantum level, its shifting wheresoever required and its quick rematerialization in the previous form.

The above examples vividly endorse the concept of the remote contact. The Holy Prophet’s (PBUH) life also contains a number of such instances. We have selected, just as examples, only two of them:


118     Al-Quran: 27: 40.

  1. Habib Yamani’s Daughter Healed: Abu Jahl (Umar, the son of Hisham), a dead enemy of the Prophet Muhammad (PBUH) wrote a letter to Habib Yamani, the chief of Yaman, to inform him that the ancient customs of their ancestors were being uprooted by Muhammad (PBUH), and requested him to reach Makkah promptly for rescue. Habib Yamani read the letter and reached Makkah. Abu Jahl apprised him of the condition, mixing the true and the false together. After listening to Abu Jahl, Habib Yamani said that he would not be able to make some decision until he listens to the other party. He, therefore, sent a message to the Prophet (PBUH) to attend the meeting convened by him on a certain place. The Prophet Muhammad (PBUH) took his companion, Abu Bakr, with him and reached there. It was the fourteenth of the moon, and the meeting was attended by most of the elites of Makkah. When the Prophet (PBUH) reached there, the entire company was over-awed by him. He asked Habib about the purpose of his being called. Habib told him that he had come from Yaman to see some miracle as a proof of his Prophethood. The Prophet (PBUH) said that he could demand any miracle. Habib was surprised, but in order to convince himself, he demanded two miracles:
  1. Some transcendental miracle, as magic cannot work on heaven
  2. What is my (Habib’s) greatest desire, and can you fulfill it?

The Prophet (PBUH) took all of them to the Mount of Safa and asked them to see the moon. As soon as they looked at the moon, the Prophet (PBUH) pointed towards it. It was tom asunder, descended to the earth, circled around the Prophet (PBUH) and ascended to its place in the sky again.

As for the second demand of miracle, the Prophet (PBUH) turned to Habib and said, “You have a leprotic girl at your home and your greatest desire is to get her cured. Go and see that my Allah has cured her.” Habib was astounded, as the same was his greatest desire. He embraced Islam on the spot. When he reached home, he found his daughter completely cured of her fatal disease.119

119      Al-Burhan: P. 329.

  1. Abu Hurairah’s Mother Brought to Islam: Abu Hurairah’s mother was a polytheist. He often requested her to relinquish paganism and embrace Islam, but she always refused to do so, and used uncouth language against the Prophet (PBUH). One day, a similar incident took place. Abu Hurairah reports:
  • I started weeping and went to the Prophet (PBUH). I said, “I offer her Islam and she refuses and uses profane language against you. This is unbearable for me. Kindly pray to Allah to give her guidance.” The Prophet (PBUH) said, “O My Allah! Bless Abu Hurairah’s mother with guidance.” After receiving this prayer, I returned to my home, but the door was locked from inside. She had heard the sound of my footsteps, so she asked me to stay out awhile. I heard the splash of water. She was taking bath. After the bath, she dressed herself, opened the door and said, “I solemnly declare that there is no God but Allah and that Muhammad (PBUH) is His Worshipper and Messenger.” I rushed back to the Prophet (PBUH) and congratulated him that Allah had accepted his prayer. The Prophet (PBUH) praised Allah over it and uttered some words of well-wish. Then I requested him to pray for me and my mother that Allah might inculcate our love in the hearts of the Momins and vice versa. The Prophet (PBUH) prayed, “O My Allah! Create love in the hearts of Abu Hurairah and his mother for the Momins, and endear them in the hearts of the Momins.” After this prayer, I never came across any Momin, who saw me or heard about me, but did not love me. 120

These two incidents from the Prophet’s (PBUH) life are indicative of distant healing at physical and spiritual levels respectively. The second incident highlights the idea of Karuna Reiki, which uses love as a therapeutic energy.

120      Sahih-i-Muslim: Chapter: Fazail-i-Abu Hurairah: Hadith No. 6396.


Time and Space


  • Distant healing has got two apparent dimensions:
  1. .Temporal Dimension: In this dimension, the healer copes with the problems in relation to time, i.e. past, present and future.
  2. .Spatial Dimension: In this dimension, the healer keeps in view the space between himself and the healee, i.e. the geographical distance.

However, this distinction is superficial and exists only at physical level. At subatomic level, there is no time, no space. So, if there is no question of demarcation at this level, it is of no use to discuss these superficial categories separately. A unified discussion of them will be more appropriate.


Remembrance and Distant Healing

As mentioned previously, the Muslim spiritualists firmly believe that all healing comes from Allah, and the best way to health is through the remembrance of Allah. The best remembrance, as declared by the Prophet Muhammad (PBUH), is ‘La llaha Illallah’ (There is no god but Allah.) 121 

Thus, being the best remembrance, this zikr brings the worshipper to the maximum proximity of Allah on one hand, and solves all problems, including health, on the other.

121   Jami-i-Tirmizi: Imam Muhammad bin Isa Tirmizi: Chapter: Abwab-ud-Dawat: Hadith No. 1309.


Removal of the Grave-torture


One of the most remarkable characteristics of this zikr is that it is used by the Sufis for spiritual contact with their followers anywhere in the world. It is commonly used for contacting the parted pious souls for guidance, and the sinful souls to relieve them of the grave-torture. Its initial recommended recitation is 70,000 times. This number of its recitation works wonders, as a Sufi, Abu Yazid Qortobi, says:

  • I had come to know that whoever recites this holy zikr(Kalima-iTayyibah) seventy thousand times, will save himself from the fire of hell. I, therefore, recited it in the given numbers many times – one package of it for my wife and the rest of them for myself. In our neighbourhood, there lived a boy, who was said to be a clairvoyant and able to see even the paradise and the hell. I was a bit doubtful about his such a great spiritual power as this. One day, he was dining with us. All of a sudden, he began to cry and said, “My grandmother is burning in the hell, and I cannot bear her torture.” I realized his anguish, and suddenly an idea flickered in my mind that it was a high time for testing the validity of the seventy thousand package, and also examine the accuracy of the boy’s clairvoyance. So, in my heart, I offered a charity package of 70,000 recitations to his grandmother. No one knew about it, except Allah and myself. All of a sudden, the boy began to smile and said, “Uncle! It is surprising that my grandmother has been forgiven and blessed.” I was taken aback and felt happy that the seventy thousand formula and the boy’s clairvoyance both were true.122

A similar event has been mentioned by Maulana Muhammad Qasim Nanotavi (d. 1880), with the reference to the great Muslim Sufi, Junaid-i-Bughdadi.123

This astonishing formula is being practised in all the Sufi orders to help the parted souls in their graves.

122   Fazail-i-Zikr: Maulana Muhammad Zakria Saharanpuri: Dar-ul-Isha’at, Karachi (undated): P. 84.

123  Tahzeer-un-Nas: Maulana Muhammad Qasim Nanotavi: Darul Isha’at, Karachi (undated): P. 44.



Mujaddid-i-Alf-i-Thani and the Seventy Thousand Formula


The greatest Naqshbandi Sufi, Mujaddid-i-Alf-i-Thani, Sheikh Ahmad Sarhindi, introduced this formula as a regular practice, as:

    1. It helps the recitor in his spiritual progress.
    2. It helps the dead one for whom it is recited.
    3. It creates a contact between the dead and the living ones.

Mujaddid writes to one of his followers to recite the Kalima seventy thousand times for his (Mujaddid’s) son and daughter:

  • Ask all the friends and companions to recite the Kalima seventy thousand times each separately for the souls of my late son, Khawaja Muhammad Sadiq, and his sister, Umm-i-Kulthoom. Also offer Fatihah and pray for them.124

My own (the writer of this book) scores of experiences of this formula have convinced me that this formula also is an ‘infalliable remedy’ like Fatihah.

124   Maktoobat-i-Imam-i-Rabbani: Translated by Muhammad Saeed Ahmad Naqshbandi: Madina Publishing Company, Karachi, 1971: Vo. II: Letter No. 14: P. 977.



Another Miraculous Gift from Sufis


A highly advanced aspect of distant healing is the prognosis and removal of the impending calamities to safeguard one’s future. Islam is not lop-sided to either fatalism or determinism. It, however, holds that a complete submission to Allah can bring about any, imaginable or un-imaginable, change in one’s life. This end can be achieved through the recitation and meditation on Allah’s Names, particularly the Greatest Name (Ism-i-Azam)Although the Prophet (PBUH) and his spiritual heirs have not disclosed the Ism-i-Azam to the public, yet at times, they condescend to help someone in horror, by giving him something to recite, which works wonders for him. One of these miraculous recitations is Allah’s Name ‘Al-Latif’. One of the greatest scholars of the Asma-ul-Husna, Abu-al-Abbas Ahmad bin Ali Booni (d. 1225 A.D.) divulges a very special secret about this Ism (Name). He writes:

  • Muhammad, the son of Munzar, came to me and requested me to teach him the knowledge of the Names of Allah. Through my clairvoyance, I saw on his forehead that he was destined to be hanged. I was shocked over it. I did Istikhara (seeking Divine guidance) and asked him to recite the Name ‘Latif 90,000 times daily for ninety days. He completed this recitation and saw in the dream that he was arrested and murdered by the king. Then, he was enshrouded and buried. He got up and rushed to me gasping and trembling. He narrated to me his horrible dream. I looked at his forehead again and saw that there was no sign of hanging on it. It was erased and his face was radiant. I taught him the secrets of this Ism (Latif), and soon he became a Wali (the friend of Allah). 125

The essence of this story is that this Name, i.e. Latif, dispels the dangers of future, by converting them into identical dreams.

125  Shams-ul-Ma ‘arif: Abu-al-Abbas Ahmad bin Ali Booni: Shabbir Brothers, Lahore, 1992: P. 621.



Strengthening of the Images


The same writer goes on that this Ism is highly beneficial for curing the fatal diseases. Its major application is in distant healing, as it maximizes the power of imagery, which is a key to distant contact.126The Sufis have also experienced that this Ism is also a channel for contacting and utilizing one’s own higher-self, called nasma in Sufi terminology: Nasma acts as a co-healer at the levels beyond time and space.

126 Ibid: P. 282.


Imagining the Sheikh


One of the fundamental practices of Sufism is to contemplate one’s presence before one’s Sheikh (Preceptor) for a certain limit of time regularly. This practice, called ‘Tasawwur-i-Sheikh’ by the Sufis, unleashes the latent potential of remote contact, and prepares the aspirant for understanding and receiving the blessing of the Sheikh. On the reverse, it is an excellent exercise for the Sheikh to send soul healing waves to his followers. This exercise is carried out until the receiver becomes the sender.

To be brief, the concept of distant healing is fully supported by the Quran and the Hadith. It is in constant practice in the mystic circles of Islam, and is a recognized principle for spiritual progress.





The use of symbols is considered to be an integral part of Usui Reiki. These are the transcendental manifestations, visible at times, which indicate that the initiate or the healer has been channeled to the flow of the divine energy.

The Four Symbols of Usui Reiki

Usui Reiki teaches and uses four symbols for the purpose of healing, initiation and personal transformation:

  1. Power symbol: Cho Ku Rei
  2. Mental/Emotional symbol: Se Hei Ki
  3. Distant healing symbol: Hon Sha Ze Sho Nen
  4. Master symbol: Dai Ku Myo

The students are attuned to these symbols at the time of their initiation, with the advice to keep them secret and guard their sanctity. It is also claimed that these symbols do not release their energies without initiation. 127

127       For details, please see Unveiling the Secrets of Reiki: Chapters 8, 9 & 1 0


Reaction against the Symbols


There also exists a group of the practitioners of Reiki who raise a hue and cry against the symbols, and regard their teaching as a mere mystification of Reiki. A Westerner, Taggart King, heralds this group. Let us go through a statement issued by him in 2001:

  • There are many surprises for Western Reiki practitioners, and the first surprise concerns the Reiki symbols. Western Reiki symbols are used to control and focus the energies that are channelled, and symbols are taught at second degree and Master levels. The symbols are seen as very important, the essence of Reiki, and when you are connected to Reiki,
  • you are said to be attuned to the symbols so that they work for you. In original Usui Reiki, however, there were no symbols and Usui introduced them later on in Reiki’s history for a small number of his students. He introduced symbols to provide a visual focus, but they are not a part of his original system at all, and they are not used by ‘the Gakkai’ to this day.128 The original way of working with the energies was to use something called ‘kotodama’, sacred sounds that derive from Shintoism, the indigenous religion of Japan.129

It needs a careful study and research to agree with Taggart King that Dr. Usui did not use the symbols, nor should his view be rejected summarily, as it is also a fact that some Reiki systems, coming from the Usui lineage, do not use any symbol.

128      The Usui Reiki Ryoho Gakkai (The Association for Usui’s Reiki Healing System) in Japan founded by Dr. Usui himself in 1922.

129 (Reiki Will Never Be The Same Again)



Reiki without Symbols


Another Reiki expert, initiated to the Master level in many Reiki systems, Paul Crick, holds almost a similar opinion:

  • There are many a number of different forms of Reiki, some use symbols and some do not.130

As a proof, he mentions Kundalini Reiki, Gold Reiki and Imara Reiki, which are highly powerful Reiki systems, but do not use any symbol.

  • Taggart King and Paul Crick’s observations, put together, lead us to think that the symbols may be helpful in focusing on and regulating the energy, but they are not inevitable.                                                                      130

The Origin of Spiritual Symbols


The question as to why some people are prone to discard the symbols and some are unflinching supporters of them, can be tackled, to an extent, by looking at the nature and origin of these symbols. For this purpose, two basic facts must be borne in mind:

  1. That these are spiritual symbols and manifestations of the divine energy, not the cultural, philosophical and poetical symbols, reflecting only the notional aspect of life.
  2. That these symbols are not common observations. They are revealed at the stage of satori (enlightenment).

Dr. Usui received these symbols when he received satori on the last day of his fast on Mount Kurama. His symbols, as put into practice in Usui Reiki, are only four. But if we have a survey of the subsequent developments in Reiki, we shall find that hundreds of symbols have been introduced and put into practice in various systems of Reiki, almost all of them revealed at advanced spiritual levels. Another practitioner, Diana L. Guerrero, explains this idea in these words:

  • . . . the symbols have also been channeled in by other Reiki Masters around the world. Again, many symbols have materialized through the channeling of others, and not just a selected few. Once you reach higher levels in ability, intent and your alignment with Spirit, you will find an ability to receive information, insight and even attunement directly from the source. 131

This discussion clarifies the concept that a real contact with the divine effulgences (sacred symbols in our context) can be acquired only at the stage of enlightenment. The power of these symbols, however, can be transmitted to, and used by, everyone.




The Concept of Zilal in Islam


Reaching the state of tranquillity, also called satori, is the ultimate purpose of all the spiritual systems. This state of tranquillity is the stage where Sufis agree with the concept of revelation of symbols, which can be termed as ‘zilal’ (the plural of ‘zull’ meaning ‘reflection’) in Sufism. The Sufis determine three general stages of reaching the state of tranquility:

  1. tatheer (purification)
  2. talveen (wandering in fancies and colours)
  3. tamkeen (tranquility)132

According to this system, a Sufi purifies his lataif (the spiritual centres) through consistent remembrance of Allah and meditations, until his lataif are activated. This state of the activation of the lataif is termed as tatheer. After the purification and activation, the lataif start travelling in the universe and enjoy the ever-changing conditions of the practitioner’s disposition. This state of enjoyment and everchanging conditions is called talveen. The word talveen is a derivative of the Arabic word ‘lone’ which means color. Through continued practice of zikr and meditation, the Sufi crosses the state of talveen, and moves forward to the state of tamkeen. This state can be termed as samadhi, to use the yogic term. It is at this stage that the Sufi is prepared to receive the flashes of transcendental lights, called ‘zilal’. A Naqshbandi Sufi Sayyid Zawwar Hussain Shah, defines zilal in these words:

  • Zilal are the lataif (in the macrocosm) associated with the Names and attributes of Allah, to transmit the Divine Lights (Faiz-i-llahi) to the creatures in bearable forms.133

He also discusses that zilal is the plural of zull (reflection), not that of zill (shadow). Here reflection means the reflection of Allah’s noor (light), which according to the Hadith are the veils of His Self:

  • Abu Musa reports that the Messenger of Allah (Rasool Ullah) said that noor (light) is the veil of Allah. If there had been no noor, His jalal (majesty) would have burnt the universe.134

The same writer quotes two more Hadiths in which these veils of noor have been described by the Prophet (PBUH) as being seventy thousand.135

To be brief, zilal are revealed, when one reaches the stage of tamkeen, similar to satori or samadhi, and can be better understood through the concept of sacred symbols.

132   Maktoobat-i-Imam-i-Rabbani: Letters No. 18, 30, 67, 130, 175 and 253 (all from Vol. I).

133   Umda-tus-Solook: Sayyid Zawwar Hussain Shah: Idara-i-Mujaddidia, Karachi, 1982: P. 205.

134   Sahih-i-Bukhari: Kitab-ul-Iman: Hadith No. 445.

135              For details, please see ‘Umda-tus-Solook’: P. 205-6; under the topic ‘Zilal ki Haqiqaf (The Nature of Zilat).



The Symbol of Allah


  • In order to reach the stage of tamkeen, the Sufi orders use remembrance and meditation on:
    1. the written form of Allah (the personal name of God)
    2. Kalima-i-Tayyibah, also called nafi-ithbat (La Ilaha Illallah – there is no god but Allah)

The Sufis of the Qadiri order use the written form of the personal name of God, Allah, in the Arabic script written on a red picture of the heart, usually the name of the Prophet Muhammad (PBUH) written below it. During the meditation, the disciple is asked to imagine his heart emitting a golden or white light in the form of the name ‘Allah’, written on it. This extremely effective practice is carried out particularly in the Qadiri Sarwari order of Sultan Bahoo (1630-1691). An outstanding exponent of this order and its practices was Faqir Noor Muhammad (1883-1960) of Kalachi, Dera Ismail Khan, Pakistan, whose two books, ‘Irfan’ (in two volumes) and ‘Makhzan-ul-Asrar ‘, can be considered the classics of this order.136

136          Both the books have been published by a Sufi spiritual centre ‘Darbar-i-Alia Qadria Nooria’, Kalachi, Dera Ismail Khan, Pakistan.


The Symbol of Nafi-Ithbat


The Sufis believe that the greatest zikr is that of Kalima – La Ilaha Illallah. The zikr of the personal name of Allah (Ism-i-Zat) is a preliminary to it. Therefore, the Sufis have paid more attention to this zikr. The Qadiris do this zikr in a counterclockwise circle, starting it from the navel, making an ascending spiral around the body and stopping it at the heart, with an internal stroke. They start with ‘La’ from the navel, say ‘Ilaha‘ at the right shoulder, with a thought of throwing the unwanted thoughts, ambitions and greeds away, and innerly hit the heart with ‘illallah’. This is one circle. They do it many times daily, as recommended by their Murshid (Guide). During this process, they do not imagine any symbol.137

 The Naqshbandis also do the same zikr, but in a different way. They raise it from the navel perpendicularly upto the crown of the head, with closed eyes, innerly saying ‘La Ila’, then saying ‘ha’ at the right shoulder, with a thought of throwing out the rubbish, as do the Qadiris. After this, they hit the heart with ‘Illallah’ horizontally. This process is advised to be performed with a held breath and in odd numbers, preferably 21 times in a breath. 138 At the termination of the breath, it is advised to say‘Muhammadur Rasool Ullah’.

  • A highly important and interesting consideration about this zikr is that it is used for two types of negations:
    1. Negation of one’s own baser self (nafs-i-bahimiah)
    2. Negation of all the sham-gods in the outer world

Obviously these two negations require bilateral attentions; one towards the inner world and the other towards the world outside. Here are some of the effects of this dual nature of attention, called ‘tawajjuh’ by the Sufis:

  1. The intrinsic tawajjuh at the time of the zikr of Nafi-Ithbat brings about the following benefits:
  • i. It purifies the mind and purges out all the baser emotions, and, thus, completes the process of tatheer.
  • ii. It heals the past and accomplishes the process of age regression in a natural way.
  • iii. It awakens the dormant spinal power (Kundalini, in Yogic language) quickly and safely
  • iv. It cures a lot of fatal diseases and increases immunity in the body.
  1. The extrinsic tawajjuh during this zikr carries a lot of benefits, other than those of the intrinsic tawajjuh:
  • i. It harmonizes one’s body and spirit automatically to the energies permeating the universe, due to the duality of attention.
  • ii. Since it gets one’s thought run along with the rise, tilting and horizontal movement of the energy inside, an automatic image of an inverted ‘La ‘ (according to the Arabic script) is created in front of the zakir (the one who does zikr). This image of the inverted ‘La’ is called ‘La-i-Maqloob’ in Sufi terminology. This inverted ‘La’ can be described as an image of two lines, one upright and the other horizontal, making a horizontal cross, with two ends joining in a semi-circular shape. Here is a graphic illustration of it:

  • iii. As the practice advances, the image becomes brighter and brighter, and stronger accordingly, until the zakir acquires the power to merge with its energy and leave the physical body at will. In this way, it is a reliable device for astral projection.
  • iv. The Naqshbandi Sufis use it for:
    • a. destroying the sham-gods and their ominous effects, like black magic and psychic attacks, at a spiritual plane.
    • b. training and protecting the followers at any distance in the world.
    • c. helping the companions, and even the dead ones in their graves.
    • d. sending distant healing to the ailing humanity anywhere in the world.

This method of zikr is not a presumptive one. It was revealed to an eminent Sufi in the history of Islam, Sheikh Abdul Khaliq Ghajdwani (d. 1179). All of his biographers have mentioned that this method was taught to him by Khizr.139 The status of this towering personality in Sufism can be assessed through the fact that out of the eleven fundamental principles of the Naqshbandi order, eight have been given by him

– the remaining three by Sheikh Baha-ud-Din Naqshband Bukhari. The method of this zikr and its symbol, both are important.

137   Madarij-us-Salook;DrMir Wali-ud-Din; Madina Publishing Company, Karachi, 1979:P. 115

138     Ibid:P. 127

139  Jawahir-i-Naqshbandia: Muhammad Yusuf Mujaddidi: Maktaba-i-Anwar-i-Mujaddidia, Faisalabad, 1990: P. 174: Khizr, was a pre-Islamic Saint and a contemporary of Moses, the Prophet, who is said to have found the Spring of Life and hence became immortal.


The Symbol of Nafi-lthbat and the Ankh


It is highly astonishing that the Egyptian symbol ‘ankh’, which has been regarded as one of the most powerful symbols known so far, has a close resemblance with the Nafi-Ithbat symbol both in its shape and effects. The ankh is said to release an electromagnetic energy, which, if utilized at its best, can even quicken the dead. Similar miracles have been performed by the Naqshbandi stalwarts. If an intensive study of the ankh and the Nafi-Ithbat symbol is conducted, many other mysteries are likely to be revealed.


Some Other Symbols


A Chishti Sufi, Inayat Khan (1882-1927), one of the pioneers of the Sufi movements in the West, has delivered invaluable lectures on Sufism, which are available in fourteen volumes. In the thirteenth volume, he has given a scenario of the Eastern and Western symbology: In Gatha, one of his lectures, he has taken up the subject of the Naqshbandi symbology.140

Inayat Khan’s discussion, being too lengthy, cannot be reproduced here, but its focal point is that the Naqshbandis permit the meditators to use, as visual focus, the creatures, objects or forms which lead someone to ponder upon the axiomatic truths presented in the Quran. Those symbols are so clear and acceptable that M. Lipper has open-heartedly included them in a spiritual training programme, meant for all, irrespective of the Muslims and non-Muslims.141

 Those symbols are:

  1. Geometrical Symbols:
    • i. a dot
    • ii.a circle
    • iii. a circle with a dot
    • iv. an equilateral triangle (to be drawn within the circle)
    • v. a square (to be drawn within the circle)
    • vi. a cross (of the lines of equal length and size)
    • vi. a flame
    • viii. a combination of dot, circle, triangle, square, cross and flame
  1. Transcendental Symbols:
    • i. a six-pointed star
    • ii. a heart
    • iii. a five-pointed star
    • iv. a crescent moon
    • v. a full moon
    • vi. a sun with rays
    • vii. a sun with a full moon

These symbols are very helpful for concentration, which is a gateway to spiritual advancement.






Two More Symbols


Shah Ghulam Ali (1745-1824) of Delhi, a leading Naqshbandi Sufi provides us with two self-healing symbols:

  1. If someone falls victim to paralysis, he should visualize red colour, with the word “Allah” written in it in yellow colour.
  2. If someone suffers from influenza due to coldness, he should visualize himself sitting in a full moon or in a shining sun.142

The topic of symbols deserves special attention, since a number of misconceptions prevail upon it. As for the Muslims, with whom we are directly concerned in this study, there seems to be no harm in using the Usui symbols.

However, if someone still feels a dissatisfaction, we have provided him with purely Islamic substitutes. However, to reject the Usui symbols without any rhyme or reason does not seem to be reasonable.

142        Irshad-ul-Mustarshidin: Sayyid Zahoor-ul-Hasan Qadiri: Matba-i-Akbari, Agra, 1313 A.H.: PP. 37- 41.





It is essential to have some knowledge of the etheric double of the physical body in order to understand the nature of Reiki. At the time of polarization, the Reiki energy enters this body, from sub-atomic level, and then it is manipulated by the physical body. M. K. Gupta defines this subtle body in these words:

  • Surrounding our physical body, there is another body, which interpenetrates it and extends beyond it by a few inches. This invisible luminous body, which follows the contour of the physical body, is called the Energy body. This is also known as the Bioplasmic body or Pranic body or Vital body or Etheric body or Etheric double, and it is the exact duplicate of the physical body. The projected part of this body beyond the physical body is also called ‘Health Aura’143

All the spiritualists describe the psychic limbs, psychic nerves (nadis) and psychic centres (chakras) of this energy body. All of these are used in Reiki and other spiritual disciplines. An outstanding potential of this body is that it can be separated from its physical counterpart at will, after acquiring specific spiritual training.

143      Healing Through Reiki: P. 14.


Islamic Concept of the Energy Body


In Islamic spiritual tradition, the energy body has ever remained a point of focus and its potentials have been utilized by the Sufis in all ages. The Quran describes the soul and its separation from the human body in these words:

  • Allah is the One who separates the soul out of the bodies in two ways: at the time of death and during sleep. He keeps the souls of the dead with Himself but sends the others back to their bodies for a stipulated period. In this phenomenon, there are many lessons for the thinkers.144

In this verse, other than the soul that departs at the time of death, a soul has been described, which leaves the body during sleep and comes back when one gets up. This soul is not other than the dream-body in modern term. Dr. Ghulam Jilani Burq (1901-1985) also has quoted this verse in his famous book, ‘Mun Ki Dunya’ (The Inner World), in his discussion on Jism-i-Latif (the subtle body).145

 He writes:

  • This fact has been recognized that within our physical body there exists another body, which is lighter than the vapours of water. This body is the real man. Our clayey body is mortal, whereas this is immortal. When we go to sleep, it leaves the physical body and wanders here and there. Both the bodies are tied to each other by a tender cord. When this cord is broken due to some illness or accident, death takes place. However, in the case of sleep, it comes back to its physical abode.146

144      Al-Quran: 39: 42

145   Mun Ki Dunya: Dr. Ghulam Jilani Burq: Sheikh Ghulam Ali & Sons, Lahore, 1997: P. 22.

146   Ibid.


Two Other Verses of the Quran


There are two other verses in the Quran, which irrefutably throw light upon the pre-natal existence of soul and its interaction with the other souls. Both the verses are descriptions of two different covenants with Allah: one that of the Prophets, and the other that of the common public:

  1. And recall the time when Allah took a covenant of the Prophets, “When you will be given the book and wisdom, then a Prophet will come to you. You will have to believe in him and assist him necessarily.” Allah again said, “Do you agree and take the responsibility from Me?” They answered, “Yes our Lord! We do.” Then Allah said, “Then be witness to it, and I am also one of the witnesses. And those who break this promise, will be libertines.”147
  2. And recall the time (0 Muhammad!) when your Rabb drew out the generations from Adam’s back and made them the witnesses to one another; and then asked them, “Am I not your Rabb?” They answered, “Yes! You Are.”148   
  3. All the exegetes of the Quran agree that these two gatherings of the souls were convened by Allah Himself in order to inculcate the essence of the Prophetic brotherhood in the souls of the Prophets, and an instinctive cognizance of His own

Being in the souls of the mankind in a purely spiritual, bodiless and pre-natal state of existence.


147Al-Quran: 3: 81-82.

148Ibid: 7: 172.


Shah Wali Ullah’s Experience


Shah Wali Ullah (1703-1762), a prolific writer on Sufism, has nicely recorded some of his spiritual experiences in a book ‘Foyooz-ul-Haramain ‘. This book, which he wrote as a spiritual travelogue of his pilgrimage (hajj) to the holy cities of Makkah and Madina, depicts his forty-seven immensely rare spiritual experiences. His fortieth experience was about soul and its subtle forms. He writes:

  • God informed me about the facts of the soul. Doubtless, the soul is something, which causes death when it leaves the human body, and it is the soul, too, that underlies all the feelings, movement and life. The soul has many layers and lataif. Out of all these layers and lataif, the closest one to the physical body is the aerial body, which resides in, and is nourished, in the heart. It is this aerial body, which holds the cognitive and natural potential of man. 149

This statement brings us a step forward to learn that the nearest to physical body is the aerial body, which resides in the heart. Then, he goes on to discuss the next layer of the soul, which he names as ‘haqiqat-i-mithali ‘:

  • After the aerial body, the next layer of the soul is ‘haqiqat-i-mithali ‘, which means the soul which was extant in the astral world before its coming into the world of matter. The covenant, which has been described in the Quran, was taken from this form of the souls of mankind.150

This statement of Shah Wali Ullah points towards the layer of the soul, which took the oath described in the Quran. In the same observation (No. 40), he provides the names and very brief descriptions of seven other layers of the soul:

  1. haqiqat-i-ruhiah: the real ruh (soul), which is a part of surat-i-insaniah (human form) interpenetrated by well-defined transcendental and elemental forces. This layer has its own principles.
  2. surat-i-insaniah: the human form: it is a layer of the soul separate from the persons and individuals with whom it is identified
  3. surat-i-haiwaniah: the animal form
  4. surat-i-nasootiah: the material form
  5. surat-i-jismiah: the physical form
  6. tabi’at-i-kulliah: a synthesized layer
  7. appearance of the invisible on the physical plane 151
  8. Thus, Shah Wali Ullah has described nine levels of human existence, out of which eight are on non-physical plane. Although his discussion is very short and difficult to understand, yet his claim that all these layers of the soul are his personal observations is a nice subject for further research.

149 Foyooz-ul-Haramain: Shah Wali Ullah Delhavi: Dar-ul-Isha’at, Karachi, 1414 A.H.: P. 271.

150  Ibid: P. 272.

151  Foyooz-ul-Haramain: P. 272.



Zauqi Shah’s View


The Chishti Sufi and the Sufi lexicographer, Sayyid Zauqi Shah, uses the phrase ‘surat-i-mithali’ for the energy body, and highlights its special characteristic that this energy body can divide itself into hundreds, rather thousands of bodies, both physical and non-physical: he writes:

  • Everyone is in possession of a surat-i-mithali (astral body), which is a barzakh (medium) between the physical body and the soul (ruh). In its shape, this body resembles the physical body, and in its feelings it is more akin to the soul. The meetings in dreams take place between these subtle bodies. When man dies and reaches the purgatory, he is provided with a subtle body, which serves as a vehicle of the soul. This is the same body, which permeates the physical body in this material world. The Friends of Allah (Aulia Ullah) acquire a control over this body through spiritual practices and persistent worship, until they are in a position to appear at several places simultaneously. Some Aulia Ullah are blessed with a power, in this life and even after their death, that they can appear at thousands of different places, at a time, in any shape or form. 152
  • 152     Sirr-i-Dilbaran: Sayyid Muhammad Zauqi Shah: Mahfil-i-Zauqia, Karachi, 1418 A.H.: P. 332.

Zauqi Shah’s Personal Use of Surat-i-Mithali


It seems highly expedient and interesting alike to learn that Zauqi Shah’s definition of surat-i-mithali given above is adequately supported by his own life style. He was a perfect Sufi in the Chishti order and an expert in manipulating the subtle body. His life is full of incredible incidents. One of them is given below, as narrated by one of his nearest and learned disciples, Captain Vahid Bakhsh Sayal. This incident is concerned with an historic figure, Quaid-i-Azam, the founder of Pakistan, and reveals a special dimension of the Quaid’s life. Mr. Sayal writes:

  • While living at Karachi, he (Zauqi Shah) never visited Quaid-i-Azam. However, the Quaid’s personal attendants saw him, many times, in the Quaid’s residence at night. They often complained to the Quaid in these words: “We see a white-complexioned and white-bearded old person, dressed in an immaculate white robe, enter this lodge without permission.” To this complaint, the Quaid often answered, “It is your duty to take hold of him.” The attendants report that one day, the same old person appeared. We rushed forward to capture him, as the Quaid had instructed us, but, surprisingly enough, the old man disappeared in the wall.153
  • 153      Tarbiat-ul-Ushshaq: P. 79.

Raees Amrohavi’s Experiences of the Subtle Body


Raees Amrohavi (d. 1988), one of the outstanding spiritualists of Pakistan, had developed a Self Culture Training (SCT) course, based upon the Sufi practices. His personal experiences and those of his students are well recorded in his books. These experiences also include those of the out-of-body travels. In a book ‘Le Sance Bhi Ahista ‘, he mentions an experience of one of his students from Rawalpindi city: his student, Ghulam Muhammad writes:

  • One night, a body of light sprang out of my physical body, during my meditation, and started a flight to the sky. It was like the one rising above one’s bed. I, who was on my bed, desired that the light body should soar out to the neighbouring village. The light body did exactly what I wished. It should be clarified that I was on the bed, directing the
  • light body in the space. When the light body reached near my beloved’s house, I felt, rather saw with my mind’s eye that the light body of my beloved’s maternal uncle was there in the space to block my light body. I decided to go to the house of my beloved. I went there. I was feeling, rather seeing all this happening from my own place. I saw that my beloved was sleeping. Then this experience came to an end.154

This experience has been mentioned with an intention to elucidate a fact that in order to have an access to the energy body, it is not essential for one to be a perfect saint. Everyone can have such experience. However, a proper guidance and persistence in practices is a pre-requisite for it.

154   Le Sance Bhi Ahista: Raees Amrohavi: Raees Academy, Karachi, 1984: Vol. II: P. 89.


An Experiment by Ghauth Ali Shah Qalandar


The energy body of the others can also be harnessed through special meditative procedures. Sayyid Gul Hasan Qadiri narrates a highly mysterious incident of his Murshid, Ghauth Ali Shah Qalandar Panipatti (1804-1880). The narrator of the occurrence is Ghauth Ali Shah himself: he says:

  • One day I was sitting on the wall of the mosque, enjoying the scenic charm around. By chance, an incredibly beautiful girl appeared before me. I was so bedazzled by her charm that I asked the mulla of the mosque to let me sit in the hujrah (the side-room of the mosque) in complete isolation, and tell my brother, who brought food for me, to hand over the food to him (the mulla), and go back till further instruction. I gave up all the prayers, recitations and worship, and set myself busy in an intensive contemplation, imagining only her fascinating physique. After a period of eight days, her astral body got embodied in front of me. Just at the same time, I heard a knock at the door of the hujrah. I unlocked the door, and saw that she was standing at the door, along with her handsome husband. I talked to them for some time and eventually my sentiment of faqr (relinquishing everything for Allah) overcame the corporeal love. I asked them to go back, and in order to save myself from her return, I left the place and stationed myself at a distance of thirty miles from that place. She hired a tonga and reached there along with her simpleton husband. I told them that I was on some business there and, after two or three days, I shall be back in
  • their city (Banaras). Thence, I came to Lucknow. What happened to her next, I do not know. (summarized)155

This incident contains a principle about the energy body that, at a certain level of contemplation, one’s energy body becomes capable of attracting the other energy bodies, and this attraction creates an irresistible urge in the physical body to reach the place to which the energy body is being attracted.

155  Tazkira-i-Ghauthia: Sayyid Gul Hasan Qadiri: Maktaba-i-Azimia, Lahore, 1999: PP. 66-69.


The Naqshbandi Viewpoint


Sayyid Zawwar Hussain Shah (1911-1980), an authentic writer on the Naqshbandi order, names the energy body as ‘jism-i-mithali ‘, and also brings a proof from the Hadith in his support. He writes:

  • The clairvoyants talk about jism-i-mithali, and the Hadiths also confirm its existence, e.g. a tradition says, “I (the Prophet) was shown the hell and the heaven between the front wall and myself.” The same Hadith says that the Prophet (PBUH) raised his hand forward to pluck a cluster of fruit.156

This writer categorizes the layers of human existence as this:

  1. jism-i-unsuri: the elemental body: this body lives in the material world, and will be awarded or punished on the day of resurrection
  2. jism-i-mithali: the subtle body: this body lives in the purgatory and is seen in the dreams.
  3. ruh-i-haqiqi: the real soul: it is the actual ruh, called amr-i-Rabb. We have very little knowledge of it.
  4. ruh-i-tibbi: the medical self: this layer is concerned only with the physical body. (By ruh-i-tibbi the writer might be having a vague idea of what we call ‘aura’ in modern terminology).

A considerable point that Sayyid Zawwar Hussain Shah has put down, is that ruh-i-haqiqi regulates the physical body at conscious level and the energy body at unconscious and super conscious levels.

These concepts of this writer, though somewhat superficial as compared to those of the other writers on this subject, are clear and easy to grasp.

156     Umdat-us-Solook: P. 211.


The Nasma


Another key term, used by the Muslim writers, for the energy body is ‘nasma’. It is an Arabic word, which implies ‘soul’ or ‘spirit’. A living Naqshbandi Sufi, Hisham Muhammad Kabbani (Michigan: US), also an MD, defines the nasma through some analogies, in a lecture, ‘Spiritual Healing in Islamic Tradition’

  • In the spiritual terminology, the non-physical body is called nasma. Nasma exists within each physical body as a subtle vapour or energy breeze created by the chemical output of the physical body. The nasma is present in human beings just as rose water is present in the rose or as fire in glowing coals.157

This definition does not give any new idea, yet Dr. Kabbani’s analogies are very exquisite towards understanding the permeability of the nasma. Since, in this lecture, the nasma has been discussed with special reference to spiritual healing, he mentions the characteristics of the nasma, which are directly or indirectly, concerned with the spiritual aspect of life. Here is a simplified version of what he says:

  1. It (the nasma) is superior in its connection with the divine energy source
  2. It can taste without using the tongue, see without using the eyes and hear without using the ears.
  3. The power of High Sense Perception (HSP) is transmitted or made available to the spiritual healers through the nasma
  4. It can leave the physical body at will, and contact any patient anywhere in the world.
  5. It can affect, or, on the reverse, can be affected by the other nasmas.                                                                                                                                                                                                                                                                                                                       157     Hisham Muhammad Kabbani: Op cit.


The Nasma and Lataif


Lataif are the senses of the nasma, as the five senses of the physical body. In Reiki, seven chakras are used, which are exactly the same as those of yoga, i.e.:

  1. The root centre: mauladhara chakra (base of the spine)
  2. The sacral centre: swadhisthana chakra (the genitals)
  3. The navel centre: manipur chakra (the navel)
  4. The heart centre: anahat chakra (the heart)
  5. The throat centre: vishudha chakra (the throat)
  6. The third-eye centre: ajna chakra (the third-eye)
  7. The crown centre: sahsrara chakra (the crown of the head)

The Sufis use the term ‘lataif (plural of the word  latifa‘ – a subtle sense), instead of ‘centre’ or ‘chakra . Reiki and yoga both make use of these spiritual centres quite similarly.

However, the Sufis adopt a different approach in their use. Here is a brief overview of these agreements and differences:

  1. Agreement: The Sufis agree with the Reiki practitioners and yogis in the use of three centres:
  1. The navel centre (manipur chakra)
  2. The third-eye centre (ajna chakra)
  3. The crown centre (sahsrara chakra)

These centres are so important that all the spiritual disciplines have a complete conformity of opinion on their application. The Islamic names of these centres are:

  1. The navel centre: latifa-i-nafs or qalb-i-neelofari
  2. The third-eye centre: latifa-i-nafs or latifa-i-khafi (Qadiria)
  3. The crown centre: latifa-i-qalibia or sultan-ul-azkar

A confusing point in these names is that the navel centre and the third-eye centre both have been named as latifa-i-nafs. This nomination is in the Naqshbandi order. The Qadiris call the navel centre latifa-i-nafs and the third-eye centre latifa-i-khafi. The Naqshbandi Sufis resolve this discrepancy through a very interesting reasoning that both centres (the navel and the third-eye centre) are so inextricably connected with each other that they are the two parts of one latifa. The top of latifa-i-nafs, according to them, is in the third-eye centre and its bottom lies in the navel centre.158

Another confusion is as to why the Qadiris call this centre latifa-i-khafi. The answer to this genuine question is more interesting. Actually, there are two latifas (lataif) in the forehead – one in the root of the nose, i.e. the third-eye centre and the other about half an inch above it. The upper latifa is called latifa-i-khafi by the Qadiris. This distinction can be understood through another angle that they perform the practice of Barzakh-i-Akbar on the third-eye centre, and the practice of Mahmood-un-Nasira and Sultan-un-Nasira on the upper centre (latifa-i-khafi).159 This practice resembles the khechari mudra of yoga, and brings the practitioner into the deepest trance; therefore, it has not been adopted by the Naqshbandis, who avoid asceticism.

158       Please see ‘Umdat-us-Solook’, P. 283.

159       Please consult Ta’/eem-i-Ghauthia: Sayyid Gu! Hasan Qadiri: Nafees Academy, Karachi, 1976: PP. 391- 394. Important Note: Since the practices of Barzakh-i-Akbar, Mahmood-un-Nasira and Sultan-un-Nasira, are highly complicated to learn and perform, it is suggested that they may please be learnt from some perfect Sufi in the Qadiri or Chishti order.

  1. Differences: There are two main differences between Sufism and Reiki (also yoga) regarding lataif and chakras:
  1. Reiki and yoga give much importance to the root chakra and the sacral chakra. The Sufis do not even mention them.
  2. Reiki and yoga regard seven chakras as major chakras, including the root chakra and the sacral chakra, and five others, as mentioned above. The Sufis exclude the root and sacral chakras and even then mention six or seven chakras – six in the Qadiri order and seven in the Naqshbandi order. Here is a tabular detail:
Sr.No. Latifa Place
Naqshbandi Order Qadiri Order
a. Qalb Heart Heart
b. Ruh Right nipple Right nipple


Sr.No. Latifa Place
Naqshbandi Order Qadiri Order
c. Sirr Chest: about one inch above the heart to the centre of the chest Throat
d. Khafi Chest: about one inch above the ruh towards the centre of the chest Above the third-eye
e. Akhfa Centre of the chest Centre of the crown
f. Nafs The third-eye The navel
g. Qalibia The crown of the head

Thus, if we exclude the root and sacral chakras from Reiki, and Yoga as well, and then count the number of chakras in all the three disciplines, the number of the chakras will be as this:

  1. Reiki/Yoga: 5
  2. The Qadiria: 6
  3. The Naqshbandia: 7

These two differences can be well understood and resolved by thinking on two well-known Islamic terms:

  • Istinja (The Pre-ablution Wash): It is compulsory for the Muslims to wash their private parts of the body (the genitals, perineum and anus) before ablution (wadhoo) in order to offer the prayer. This practice is called Istinja, which is performed almost five times a day. Thus, it not only purifies and activates the root and sacral chakras, but also vitalizes the perineum, ‘the million-dollar point’. The root and the sacral chakras are baser chakras, so Islam presents a more refined and continuous system of their cleansing, without meditating on them.
  • Inshirah-i-Sadr (Opening of the Chest): In the chest, Reiki and Yoga work upon only one chakra, anahat chakra (the heart centre). The Sufis work on latifa-i-ruh (the soul centre) as well. The Naqshbandis add three more latifas (sirr, khafi and akhfa) to it. The reason for this added concentration on the chest is that in the Quranic code of life, Islam can be better understood through a spiritually opened chest, not only one latifa. Therefore, all the Sufi orders focus more on opening of the chest, with additional lataif, to achieve the state of Inshirah-i-Sadr.

To end the discussion on the energy body, the Islamic tradition is very rich in its concepts and work on the energy body. It would be highly beneficial to conduct separate studies on it.









The practitioners of Usui Reiki practise the invocation of spirits, the People of Light, during the process of healing. Although many eyes of suspicion have been cast on this mysterious phenomenon, yet thousands of experiences in this idea of healing have stamped the validity of healing through spirits as an integral part of Reiki.




The Islamic View




Islam, like all other religions, believes in the immortality of soul, its life after death and its being able to contact and help the living ones. Hundreds of books are available on this topic, but a highly scholastic research work on this subject is Dr. Pir Muhammad Hasan’s ‘Hayat-i-Javidan‘ (The Perennial Life), which is an invaluable document, as it encompasses almost all the aspects of the study of the soul in Islamic tradition.160 According to Islamic view, it is not a generalized principle to contact the invisible beings, yet in special circumstances, it is possible to have a contact with the spirits, at will or by chance.


160     This book has been published by Islamic Book Foundation, Lahore, 1989




Invocation as Recommended by the Prophet (PBUH)




The soul of the Islamic tenets is to completely depend on Allah in seeking any help, but the help coming from the sources created by Him, is also a help from Him. The Prophet Muhammad (PBUH) has given a special instruction regarding the invocation of the invisible helpers. Imam Muhammad bin Muhammad Al-Jazari (1350-1429), whose famous book ‘Hisn-i-Haseen ‘, mentions two Hadiths on invoking the invisible helpers. One of these Hadiths is for those whose animals are lost, and the other is for anyone in trouble anywhere. Here we quote the second Hadith:


If someone falls in trouble, and he is alone, he should say, “the Worshippers of Allah! Kindly help me”. 161


After quoting the Hadith, the writer writes, “It has been repeatedly experimented that if someone falls in some trouble and acts upon this formula, some helper appears from the unseen world and solves his problem.”162


Imam Fakhr-ud-Din Razi (1149-1209), an outstanding philosopher and interpreter of the Quran, mentions this formula, under the discussion on the helping angels, while interpreting the Aya No. 30 of the Sura No. 2, in his At-Tafseer-ul-Kabir. Some scholars say that it is the genies who come to help and some others hold that a group of the unrevealed Saints, called Abdals, are deputed to help the people in trouble. Be it angels, genies or Abdals, the concept and the process of invocation remain the same.


161            Hisn-i-Haseen: Muhammad bin Muhammad Al-Jazari: Kutub Khana-i-Shan-i-Islam, Lahore, (undated): P. 141.


162           Ibid.




Imam Busairi Healed by the Prophet (PBUH)


Throughout the Muslim world, in almost all the mosques and on radio and television, a panegyric (qasida) is recited daily in praise of the Prophet Muhammad (PBUH). This panegyric is called ‘Al-Qasida-tul-Burda‘ (The Panegyric of the Sheet). The composer of this panegyric is the famous Arabic poet, Imam Sharf-ud-Din Muhammad bin Saeed Al-Busairi (1212-1296). Al-Busairi describes how he came to compose this panegyric, and what happened to him after its composition:


  • I wrote a number of panegyrics in the Prophet’s (PBUH) praise, most of them were composed on Zain-ud-Din Ya’qub bin Zuhair’s desire. Then, I had a sudden attack of paralysis and the lower half of my body was paralysed. No treatment bore any fruit. Eventually, I decided to write the last panegyric on the Prophet (PBUH) and embrace my death. So I wrote the panegyric and kept reciting it repeatedly at night. I wept bitterly and prayed to Allah in the Prophet’s (PBUH) name, until I went to sleep. In the dream, I saw the Prophet (PBUH). He asked me, “Busairi! What is wrong with you?” I replied, “O Allah’s Rasool! You see my condition.The Prophet (PBUH) rubbed his holy hand on the affected parts of my body and, then, wrapped me in his own sheet. When I got up, I was startled to see that I was completely cured. 163                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                163      Hayat-i-Javidan: Dr. Pir Muhammad Hasan: Islamic Book Foundation, Islamabad, 1989: P. 188.


An Invaluable Research



We have narrated just one incident of spiritual help from the Prophet (PBUH), which was the result of Busairi’s invocation. An advocate, Abdul Majeed Siddiqui, who has recently passed away at Islamabad, had devoted his life to a research on this topic, i.e. how the Prophet Muhammad (PBUH) keeps on guiding the aspirants in dreams and awakening states. Mr. Siddiqui’s research has been published in two books:


  1. Seerat-un-Nabi Ba’d az Wisal-un-Nabi: In this book, Mr. Siddiqui has collected 2242 incidents wherein the Prophet (PBUH) responded to the invocations, or sometimes voluntarily came in dreams to help those who were in trouble, and told them solutions of their problems, including healing. This book is in seven volumes, and it can be presented as a matchless gift to the world of spirituality.
  2. Ziarat-i-Nabi ba Halat-i-Baidari: This equally important book contains 114 incidents in which the Prophet (PBUH) appeared and was seen and conversed with in awakening state.164

Dr. Pir Muhammad Hasan’s ‘Hayat-i-Javidan’ and Abdul Majeed Siddiqui’s these two books cover almost every conceptual aspect of the spirit healing.

164      Both the books have been published by Ferozsons, Rawalpindi, Lahore, Karachi.


Spiritual Genealogy


By looking at the interaction between the parted souls and the living ones, one observes that the contact with the souls becomes possible, if there is some spiritual, racial or emotional relationship between the two souls. Islam and Reiki both emphasize bai ‘at and attunement in order to facilitate the spiritual interaction.The concept of the Reiki genealogy is also based upon the same principle. However, its best form is found in the Sufi orders, which connect a disciple with the Prophet through a sequence of Sheikh to Sheikh contact. That is why a murid is given a genealogical table of the order on the very first day he joins it.


Sending the Spiritual Reward (lsal-i-Thawab)


One of the most important spiritual laws is that the spiritual reward (thawab) can be shared by all those who are, in any way, connected with the recipient of that reward from Allah. This reward can be shared in two ways:

  1. Automatic Sharing: According to the law of ‘like begets like’ , the spiritual reward is distributed by nature among all the pious beings. According to the Islamic code of life, the blessings (barakat) of it reach even the unconcerned and sinful ones, and thus, they are saved from Allah’s wrath.
  2. Intended Sharing: In many instances, one desires to share one’s reward with one’s parents, teachers, friends and the beloved ones, living or dead. Sheikh-i-Mujaddid- i-Alf-i-Thani says:
  • I used to recite Kalima (La Ilaha Illallah) five hundred times after dawn prayer (tahajjud )and send its thawab to my dead children, Muhammad Isa, Muhammad Farrukh and Umm-i-Kulthoom. At this, my child Muhammad Isa had made a routine of visiting me daily at dawn. He would bring with him his brother, Farrukh, and his sister, Umm-i-Kulthoom. They waited for me until I performed my ablution and completed my prayer. They would wait as children wait for their breakfast to be prepared by their mother. I would serve them with the thawab. After some time, they got satiated due to excess of thawab, so they do not come at that time now. 165

 One can perform hajj (compulsory pilgrimage) or umra (optional Pilgrimage), offer the prayer, fast and give charity for the others to make him the sharer in the reward. The spiritual genealogy serves the same purpose. A disciple does some zikr or performs any other good act, and sends its reward to the personages of his genealogy, who, in return pay attention to him.

 165      Hadharat-ul-Qudus: Badr-ud-Din Sarhindi: Maktaba-i-No’mania, Sialkot, 1401 A.H., Vol. II: P. 104.


Special Contact (Owaisiyyat)


When a disciple sends thawab to the saints of his spiritual genealogy, and, on the reverse, receives the response from them, the spirit most attentive to him establishes a special contact with him to guide and bless him due to his loyalty in sending the thawab. This contact is called ‘nisbat-i-Owaisia‘ in Sufism. Sheikh-i-Mujaddid writes about this nisbat:

  • Owaisi is the one in whose training some spirits are involved, as Khawaja Ubaid Ullah Ahrar, who, despite his direct Murshid, was an Owaisi of Shah-i-Naqshband. Likewise, Shah-i-Naqshband, despite his direct Murshid, was trained by Sheikh Abdul Khaliq Ghajdwani and was, therefore, his Owaisi.166

It is this Owaisi contact that is mostly utilized in spirit healing, and most of the invocations are made to the spirits of such relationship. Isal-i-Thawab is the best methodology to create such channels.

166          Maktoobat-i-Imam-i-Rabbani: Vol. III: Letter No. 121


Spirits and Accidental Deaths


Another spiritual theory is that sometimes the spirits of those who meet accidental deaths acquire a special power of being able to embody themselves, at will, whenever and wherever they like.167 Such spirits are reported to be more helpful particularly in healing. Hence, the martyred saints are very prominent in this respect. We hereunder mention a martyred saint, who has become famous throughout the world as a healing saint.

  • Shah Yaqiq: A Sufi scholar, Abdul Haq Zafar Chishti, has compiled an invaluable book, titled as ‘Jismani Amraz Ke Roohani Shifakhaney‘ (The Spiritual Hospitals of Physical Diseases), in which he has presented a survey of the spiritual healing centres at the shrines of saints in Pakistan.168 According to Zafar Chishti, perhaps the most astounding spiritual healing shrine is that of Shah Yaqiq (835-855 A.H.), who was martyred in a combat against robbers, at the age of 20, on the day of his marriage. His shrine is situated about 15 miles away from Choohr Jamali, a city about 40 miles away from Thatta, Sindh, Pakistan.
  • In his book, Zafar Chishti has collected reports from those who have visited this shrine and got cured of fatal diseases. According to these reports, thousands of desperate patients visit his shrine daily and have a stay there. During that stay, usually from 1 to 30 days, Shah Yaqiq appears in the dream of the patient and tells him the remedy of the disease. Sometimes he is accompanied by a doctor, whose grave is beside his own grave. This doctor helps him in healing where an injection or psychic surgery is required. According to the writer of the book, such healings are not seldom over there. Almost everyone, who goes there with a clean heart, receives such benefits.169

Interaction with spirits is so common in Sufism that the Muslim mystics have developed special sciences on it, like Hadhirat-ul-Arwah (seance) and Kashf-ul-Qoboor (graves-clairvoyance) and healing with the help of the spirits is a well-introduced branch of them. Reiki seems to be far behind in this area, as due to its infancy, it has not yet been able to formulate reliable formulas of involving the spirits in the phenomena of healing.

167          Sirr-Dilbaran:P.333.

168          This book has been published by Karam Publications, Lahore, 2003.

 169          For details, please see the pages 52 to 69 of the book.






So far, we have discussed the major aspects of Reiki in comparison with Islam in separate chapters. In this chapter, we are going to include some other points of vital importance, which enhance one’s interest in this comparative study.

The Use of Water


The use of water is one of the most important elements of healing, both in Reiki and Islamic healing system. Here are some aspects of it:

  1. In Reiki, much importance has been given to use water at the time of Master Level training. The trainee has to meditate on a transparent bowl or glass of water for about forty five minutes daily, not less than forty days. This meditation cleanses the chakras and increases the power of concentration to charge the healing objects. In Islamic way of life, the purificatory use of water is not kept on just meditative level. It is used before every prayer (five times a day) to practically wash the three spiritual centres of the body (root, perineum and sacral), which are concerned with the material world.
  2. In Reiki, the seed thought on water is that it purifies and heals. In Islam, the seed thought is that water is a source of life, as the Quran says:
  • Don’t the non-believers think over it that the skies and the earth were closed, and We (Allah) opened them, and made everything alive through water? Will they not believe?170
  1. Another highly important consideration is that a Reiki healer is advised to wash his hands and feet before the treatment, and drink water for himself and get his patient drink water too. In Islam, there exists a regular practice of ablution, called wadhoo, in which a prayerer has to wash his hands, face, arms (upto elbows) and feet, and to clean his mouth, nostrils and hair. Wadhoo is performed before every prayer and serves three purposes:
  1. It cleans the limbs and parts of the body, which are visible and get dirty in daily work.
  2. It relaxes these limbs, by removing exhaustion and tiredness out of them.
  3. It washes out the effects of the sins committed by these organs, as the Prophet Muhammad (PBUH) says:
  • When someone performs wadhoo, and washes his face, all of his sins, which he committed with his eyes, are washed off with the last drop of water. When he washes his hands, all of his sins, which he committed through grasping something are washed off with the last drop of water. When he washes his feet, all of his sins, which he committed by going towards them, are washed off by the last drop of water. Thus, he becomes cleansed of all the sins. 171

Owing to these tremendous benefits of wadhoo, the Sufis ask their disciples to remain in constant state of wadhoo i.e. if there is some leakage of blood, gas or some other excretory material from the body, they have to repeat the wadhoo. In the case of ejaculation, it becomes compulsory to take a bath; mere repetition of wadhoo is not enough. A very special point to consider is that the left-out water of ablution is regarded as sacred and its method of drinking is like that of Zam-Zam (a holy well situated at Makkah). It is not allowed in Islam to drink water while standing except that of Zam-Zam, but in case of the left-out water of ablution, it is enjoined upon the drinker to drink it in a standing position. Such a water as this is considered to be a highly healing and purifying water. This comprehensive system of purification is far advanced than mere washing of the hands and feet, and that also merely at the time of healing. It sounds beneficial to suggest that Reiki should pay more attention to water as a healing and purifying element.

  1. Reiki healers use salt-water for washing their hands at the time of healing in order to increase the flow of energy in them. They are right in their approach, as salt is a catalyst for this purpose. However, Reiki does not offer any advice for eating salt or drinking salt-water. In Islamic way of life, it is a daily practice to taste salt before every meal, as it was the Sunnah (practice) of the Prophet (PBUH). At an occasion, the Prophet (PBUH) advised his cousin, Ali, to eat salt regularly, as saying:

O Ali! Always start your meal with salt, as it cures seventy diseases; some of those diseases are lunacy, leprosy, ill-digestion and toothache.172

Reiki deserves a special appreciation that it has discovered the utility of salt in healing. However, the Sufis are more laudable that they have already been using it for centuries. One of their cardinal principles is that sugar accelerates the alertness of the physical body and salt awakens the dormant spiritual powers. A living Sufi, Khawaja Shams-ud-Din Azeemi, has explained this principle in his book ‘Telepathy Seekhye’173.

170       Al-Quran: 21: 30.

171          Sahih-i-Bukhari: Kitab-ut-Taharat: Hadith No. 577

172         Tibb-i-Nabavi: Hafiz Ikaram-ud-Din Waiz: Dar-ul-Isha’at Karachi, 1972: P. 24.

173          Telepathy Seekhye: Khawaja Shams-ud-Din Azeemi: Maktaba-i-Roohani Digest, (undated): PP. 17-57.




Grounding is a pivotal term in Reiki, as it is through this process that one is channeled to the universal energy. One receives this energy through feet and the crown of the head. When a flow of the energy starts, one is enabled to direct it to others who need healing or spiritual help. This is done at the time of healing or helping others or, in case of self-help, once or twice a day to keep oneself attuned to Reiki.

  • It can be claimed that the best grounding system in the world has been given by Islam, in the form of prayer (salat) in general and in that of prostration (sajdah) in particular. After performing wadhoo, one stands bare-footed to start the prayer. In this way, he gets channeled to the Divine energies. When he performs sajdah, he gets nearest to the Universal Force (Allah), as eight limbs of his body touch the ground in this state:
    1. feet
    2. knees
    3. hands
    4. nose
    5. forehead

In Reiki only feet, i.e. two limbs get in touch with the earth for grounding, but in sajdah eight limbs get in touch with the earth. Khawaja Shams-ud-Din Azeemi comments upon the benefits of sajdah in these words:

  • Light travels at a speed of 186,200 miles per second, and thus, revolves around the earth eight times per second. When a prayerer places his head on the earth in sajdah, his inner lights get connected to the energies of the earth, and his brain-waves achieve the speed of 186,200 miles per second. On the other hand, the electromagnetic waves, which create the excessive thoughts, are earthed into the ground. In this way the worshipper is freed from the gravity of the earth at unconscious level. He acquires a direct contact with the Creative Genius, the curtains from his eyes are removed and he is enabled to see the unseen world.174

The efficacy of this statement can be judged through another fact that the Sufis and other pious Muslims present their supplications to Allah in sajdah, and they are always accepted. That is why, sajdah is a compulsory part of salat.

174     RoohaniNamaz: Khawaja Shams-ud-Din Azeemi: Maktaba-i-Roohani Digest, Karachi (undated): P. 58.




Although grounding is also channeling, yet a special form of channeling, at the time of healing, is to raise the left hand so that its palm should be facing the sky, and wait until a sensation is felt in it from the space above, while the right hand is placed on the head of the healee.

The Islamic method of du ‘a (supplication) is that one raises one’s both hands to the level of chest, places them side-by-side, in a position that both the palms face upwards. In most of the other religions, the form of supplication is to raise the hands to the level of chest, but instead of opening, they are bound in a way that the palms and fingers touch each other, while the tips of the fingers point upwards. It is interesting to note that, despite its claim of origination in Buddhist culture, Reiki has adopted the channeling method of Islam. However, the gassho meditation of the Yogis is just like the form of hands in du ‘a in Islam.



A very special aspect of Reiki is the 21 days’ fasting, which led Dr. Usui to the level of satori at Mount Kurama. This 21 days’ fasting, since then, has become an essential part of training of Reiki Masters once in life.

In the Islamic way of life, it is compulsory for every Muslim to fast every year for a complete lunar month, i.e. 29 or 30 days during Ramadhan, the ninth month of the Islamic calendar. This month is so endeared in the Muslim society that they keep on waiting for it throughout the year. Most of their spiritual training programmes are conducted in this month, since it is believed that the state of enlightenment can easily be achieved in one of the nights of this month, called ‘Laila-tul-Qadr’ (the Night of Power/Honour). There is a complete Sura in the Quran about this night 175.The exact date of this night has not been disclosed. It has been placed among the last ten nights of Ramadhan. The Quran says about this Night:

  • We have revealed the Quran in the Night of Qadr. Do you (0 Muhammad!) know what is Qadr? It is a Night, which is better than one thousand months. The angels descend in this Night along with the Ruh (Jibreel) with their Rabb’s permission to perform all the duties. This Night is a blessing till dawn176.

One of the special courses designed to locate this Night is Khawaja Shams-ud-Din Azeemi’s course ‘Ramadhan-ul-Mubarak main Allah ki Tajalli ka Deedar Kijiey‘ (See Allah’s Effulgence in the Holy Month of Ramadhan). The designer of this course claims that by undergoing this course, one’s mind-power is increased sixty thousand times177.

The point to consider about Ramadhan and its programme is that the system of fasting in Islam is, beyond any doubt, far superior to Reiki, and its Divinely approbated concept of Laila-tul-Qadr is an open way to enlightenment, or satori.

175    Al-Quran: 97.

176    Ibid: l-5.

177   This course is available from ‘Maktaba-i-Roohani Digest’, Karachi.


Movement of the Energy


The practitioners of Reiki are asked to visualize a column of white light, moving in a counter-clockwise shape. This practice is called ‘White Light Meditation’ in Reiki.

The Muslim Sufis have developed their spiritual lessons of meditation on the principle of the counter-clockwise motion of the spiritual energy. The greatest example of this is the circumambulation of the Ka’ba, at Makkah, which is counterclockwise and is going on incessantly. There is a meditation in the Naqshbandi order, named as ‘Muraqaba-i-Haqiqqat-i-Ka ‘ba’ (Meditation on the Truth of the Ka ‘ba ). In this meditation, a salik (the disciple) is asked to think of himself circumambulating the Ka’ba, along with the energy which is moving there counter-clockwise, and covers the space between the Ka’ba upto Allah’s Throne (Arsh).

The Chishtis and Qadiris recommend the zikr of ‘Hoo‘ with an inner counterclockwise motion. The point to consider here is that there does exist some inner spiritual link that underlies such similarities.

In this chapter, we have briefly commented upon some miscellaneous points of similarities. Curious researchers can explore many other areas of special notice.




I n the previous chapters, we have made a comparative study of the concepts and practices of spiritual healing in Reiki and the Sufi Healing. In this chapter, we are going to cast a look on the two systems in the light of their history. Our studies, so far, have revealed to us that a comprehensive spiritual healing system, similar to Reiki in most of its methods, and better than it in many ways, has remained well-known and in common practice among the Sufi circles, long before Dr. Usui’s introduction of Reiki.


A Brief History of Usui Reiki

The history of the contemporary form of Reiki starts with Dr. Mikao Usui (1865-1926), who experienced satori in 1914 (or, according to some of his biographers, in 1922), and founded his organization, Usui Reiki Ryoho Gakkai, in 1922. The same year he opened his first Reiki clinic in Aoyama, Tokyo. In the earthquake of 1923, he dedicatedly treated the victims of this calamity and became famous throughout the country. In 1925, i.e. one year before his death, he trained his famous student, Dr. Chujiro Hayashi (1879-1940). Dr. Hayashi was a medical man as well. So, he made suitable changes in the system, re-naming it as Ryoho Shishin. In 1935, a Hawaiian lady, Hawayo Takata (1900-1980) came to work with him. She was declared a Reiki Master in 1938. She took Reiki from Japan to USA, and from there it spread all over the world. Since her death in 1980, Reiki has been progressing by leaps and bounds, and has achieved the status of a spiritual link throughout the world. Every living spiritual system is studying it, devotedly comparing it with its own principles.

The Islamic Scenario

  • In this study, we have traced examples from the Quran and Sunnah [the Prophet’s (PBUH) acts], which validate the Reiki methods. But all these were discrete examples. Here, we are going to examine it as a complete healing system, i.e. whether there exists any Reiki-like healing system in Islamic culture or not. The history of Sufism clearly shows that spiritual healing has always remained an integral part of a Sufi’s life. We find this knowledge mostly under two heads:
    1. Salb-ul-amradh (extraction of diseases)
    2. llaj-bit-tawajjuh (healing through concentration)

These two types of healing, which have a striking similarity with Reiki, have remained in vogue since the dawn of Islam. The Sufi orders gave them a proper shape and practised them as a part of their spiritual mission. Let us see some examples:

  1. Sheikh-i-Mujaddid: In a letter, during his period of training, Sheikh-i-Mujaddid-i- Alf-i-Thani (1564-1624) writes to his Murshid, Khawaja Muhammad Baqi Billah (1563-1603):

I have used my tawajjuh to remove some diseases for sometimes, and it has proved to be effective. Likewise, I also used my tawajjuh to remove torture and problems of those who are in purgatory. This has also turned out to be successful. 178

Some of Sheikh-i-Mujaddid’s healings have been mentioned by his biographers. Here are three of them:

  1. One of his followers, Maulana Muhammad Amin, was suffering from a fatal disease. The Sheikh gave him his shirt to wear. He did so and got cured.179
  2. Maulana Muhammad Hashim Kashmi brought to him a young landlord who was suffering from severe colic. The Sheikh gave him tawajjuh, and he was healed. 180
  3. Maulana Muhammad Sadiq Kabuli, a sincere companion of the Sheikh, fell victim to leprosy. Due to abhorrence of this disease,people started avoiding him. He told the Sheikh about it. The Sheikh gave him tawajjuh and restored his health, by extracting the disease on his own body, which was also cured soon afterwards. 181

178    Maktoobat-i-lmam-i-Rabbani: Vol. I: Letter No. 11.

179    Hadharat-ul-Qudus: P. 189.

180    Ibid.

181                     Zubda-tul-Maqamat: Maulana Khawaja Muhammad Hashim Kashmi, Maktaba No’mania, Sialkot, 1407 A.H.: P. 352.


  1. Shah Wali Ullah: Shah Wali Ullah (1703-1762), whom we mentioned earlier in Chapter 3 of this book, ‘Reiki; A Legacy of the Prophets’, gives a healing method in another book ‘Al-Qol-ul-Jamil‘:

A spiritual method of extracting the disease is that the healer with a strong spiritual genealogy should think that he himself is suffering from the disease, which is in the patient. He should fully concentrate on pulling it out from the patient’s body. He must not have any fear in his heart at all. With this technique, the disease will shift itself over to the healer.182

182   ’Al-Qol-ul-Jamil’: Shah Wali Ullah: Tasawwuf Foundation, Lahore, 1999: P. 77.

  1. Shah Abdul Aziz: The meritorious son of Shah Wali Ullah, Shah Abdul Aziz (1746-1824), adds to the above-mentioned method of his father in his book ‘Shifa-ulAlil‘, which is a translation of ‘Al-Qol-ul-Jamil‘ with the translator’s comments:

There are two methods of removing the disease or the ill-effects of the sin. One of them is that the person giving help and strong in spiritual genealogy should offer two rak’ats of prayer, and then recite the Aya, “Who is the One, who answers the supplications of the helpless, and removes his worry.”183 After recitation of the Aya, he should request Allah to heal the patient, or else relieve the sinner of his sins. The other method is the one (above) mentioned by the writer (Shah Wali Ullah).184

183                Al-Quran: 27: 62 (Note: It is essential that this reading should be that of the original Arabic text of the Quran).

184   Shifa-ul-Alih: Shah Abdul Aziz (translator): Maktaba-i-Rahmania, Lahore, (undated): P. 114.


  1. Naim Ullah Behraichi: Maulana Naim Ullah Khayali Behraichi (d. 1803), a devoted follower of Mirza Mazhar-i-Jan-i-Janan (1700-1781), has explained two methods of healing, practised by the Naqshbandi Sufis:
  • i. The healer should offer Fatihah for the saints of the order and then concentrate on the Name of Allah ‘Ash-Shafi’ (The Healer). When the lights of this Name begin to appear before and around him, he should focus on pulling out the ailment from the body of the patient and throwing it beyond his back. He should continue this process until the effects of his tawajjuh begin to manifest. The process should be repeated for some days, if required. 185 
  • ii. The healer should seat the patient before him and use Nafi-Ithbat for healing, in a way that at ‘La Ilaha ‘ he should inhale and think of the ailment coming out of the patient’s body, and at ‘Illallah’ he should think of health replacing the ailment. This should be continued to the count of five hundred breaths, along with Nafi-Ithbat. A special instruction given by Mirza Mazhar-i-Jan-i-Janan, in this respect is that at the time of inhalation and pulling out the disease, it is essential to think that the disease is falling on the earth and is getting earthed. By doing this, the healer becomes safe from the attack of that particular disease.186185        Al-Bayyinat: Saeed Ahmad Mujaddidi: Tanzeem-ul-Islam Publications, Gujranwala, 2002: Vol. I: P. 405.

    186        Ibid!: P. 406.


Shah Ghulam Ali: Another murid (disciple) of Mirza Mazhar-i-Jan-i-Janan, Shah Ghulam Ali Delhavi (1745-1824), deserves our special attention, as from him we have received a special document about spiritual healing. It is a letter from him to his nephew (sister’s son), Sayyid Hasan bin Mohi-ud-Din Batalvi. This is the only letter written by Shah Ghulam Ali in Urdu. Sayyid Zahur-ul-Hasan Qadiri (d. 1900) has included the complete text of this letter in his book ‘Irshad-ul-Mustarshidin ‘.187Dr. Muhammad Ayyub Qadiri has also included the complete text of this great letter in his thesis for Ph.D, titled as ‘Urdu Nasr ke Irtiqa main Ulama ka Hissa 188  (The Contribution of Scholars in the Development of Urdu Prose). Since this letter is likely to open a new vista of research with the reference to Reiki, we are producing an English translation of the complete text of it here, and its original Urdu text at the end of the book, as an appendix (Appendix-B):

187    Irshad-ul-Mustarshidin: Shah Zahur-ul-Hasan Qadiri: Matba-i-Akbari, Agra, 1313 A.H.: P. 37.

188                    Urdu Nasr ke Irtiqa main Ulama ka Hissa: Dr. Muhammad Ayyub Qadiri: Idara-i-Thaqafat-i-Islamia, Lahore, 1988: PP. 103-107.



The Text of the Letter


Dear! Please accept my compliments.

  • Always start your treatment with Istikhara according to Sunnah for every patient, if possible.
  • Start your treatment with prayer (du ‘a) and also terminate it on a prayer.


  • A general principle is that the healer should get the patient lie on the bed like a dead, and place a cushion between himself and the patient. After doing this, he should take hold of his two thumbs and start gazing on his face up to ten, fifteen or twenty minutes, as much as possible. However, it should not be less than ten minutes. Then leaving the thumbs, he should place both of his hands on the patient’s head for about four to five minutes. Then he should shift his hands to his shoulders for about two minutes, and thence to the fingers of the patient’s hands for about one minute. Then back, buttocks and chest, one minute each. From chest, he should move on to the navel in half a minute and spend two to three minutes on it. By doing so, the entire body of the patient will be filled with noor (the spiritual light and energy).
  • If some sort of pain arises in the patient’s body, the healer should not worry, as it is an indication that the patient is getting healed. Such pain disappears quickly. The healer may expect such pains in every session; it is a sign of blessing.
  • After this, he should give long passes, from forehead to feet, moving his fingers about half an inch above the patient’s body, without touching it. In this process, he should straighten his hand when he reaches the knees, and pull out the disease from the big toes about fifteen to twenty times, shaking off his fingers on the ground at each pass.
  • After the healing passes, the healer should do some more passes, from the knees to toes, in order to bring the patient out of trance. This should be done till the patient gains complete consciousness.
  • If there arises some unusual unrest in the patient after five to seven days, he is cured very soon.
  • If there is a disease in some particular organ, the noor should be supplied first to the face, and then to the affected organ. In this case, there is no need for supplying the noor to head, shoulders, stomach and the back.
  • If there is some disease in the hand or foot, the healer should pull it out from the thumb, or the big toe directly, without touching any other part of the body.
  • If there is disease in any part other than the hands and feet, the noor should be supplied to the face and then to the affected part, followed by longer passes all over the body and pulling out the disease from the big toes. After recovery, charged water should be given to the patient to drink for about fifteen to twenty days, in order to block the recurrence of the disease.
  • The technique to charge water is to charge it with fingers and eyes (according to the quantity of water) for about fifteen to twenty minutes, rather one hour is better. This charging means charging it with the noor. The healer should also blow on it, with the thought that his healing energy is being merged with the water. If he recites some Quranic verse while blowing on it, the charged water will be more curative. For removing the ominous effects of genies and other supernatural entities; Sura-i-Jin, for removing all kinds of constriction, the Name ‘Ya Basito‘ and for curing the disease the Ayas of Shifa should be blown on the water.
  • The patients who are unable to move, should be given tawajjuh in any possible form, by grasping their hands or without it.
  • Children should be given tawajjuh when they are asleep.
  • No patient should be given time more than one hour and a half. Those who are above seventy, should not be given tawajjuh more than a quarter of an hour, since it enfeebles them.
  • The poor patients should be treated freely, but the fee from the rich ones can be charged, if they desire to do so. If the healer is reluctant to charge fee even from the well-to-do patients, he should ask them to give some charity, as charity removes calamities.
  • If someone suffers from headache, he should be asked to sniff the charged water.
  • If someone is bald, he should wash his head with this water.
  • The patient suffering from piles should wash his bowels with this water.
  • Those with pain in their stomach, should fill a bottle with the charged water and rub it over their belly.
  • Those who are suffering from cataract, should use the charged water as collyrium. It has been observed that this water creates an irritation as that of chillies.
  • At times, the feet of some people get cold. Their treatment is to fill a bottle with the charged water and place it between the two feet.
  • Some people suffer from insomnia. Their treatment is to charge the oil, like water and put into a lamp. Then some cotton should be blown on with the mouth and fed with the noor through gazing for about two or three minutes. After this, a wick should be prepared out of that cotton and put into the lamp. This lamp should be put on and placed in a green lantern, and the patient should be asked to fix his gaze over it. Soon he will go to sleep. The healer should charge the drugs and diet of the patient by blowing and gazing on them. The charged oil will be sufficient for three or four days. The patient’s bed, quilt, sheet, shirt and all other clothes of his use should be charged. The clothes should be washed and recharged after two or three days, or else new clothes should be charged.
  • The technique for charging the clothes is that the small cloth, like handkerchief, should be pressed in hands and charged with blowing on it. The big clothes should be folded and placed in front, and charged with the passes of the hands from above, moving downwards, but without touch. The gaze-charging should also be applied to them.
  • Charged bandages and lints should be used on the aching points of the body, and also charged water can be anointed as oil.
  • For boils, pimples and psoriasis, and even driving away ghosts and evil spirits, a thread should be prepared, having knots in it, and every knot charged with deepest attention of the heart.
  • In case of prickly heats, smallpox and measles etc., the patient should be given a bath with charged water. But this water should not fall on a squalid ground.
  • In case of snake-bite as well, charged water should be given to drink.
  • The custom, going on in the mosques, to get water blown on by every prayerer, is not appropriate, as the noor within everyone is different from that of the other. So, this practice bears no fruit, rather turns out to be harmful.
  • Only one Murshid should give tawajjuh to a patient, not that one Murshid should be giving him tawajjuh today, the second one tomorrow and the third one the day after tomorrow. If however, a Murshid falls ill or goes elsewhere, he is authorized to depute someone to give tawajjuh in his place.
  • It is necessary for the patient to remain respectful to the ,Murshid till his recovery, as, if there arises some aversion in the Murshid, all efforts will end in smoke. The dearer to the Murshid the quicker in recovery. A version is quite contrary to this system of treatment.
  • The Murshid should avoid treating the diseases like leprosy, epilepsy and other convulsive diseases declared incurable by the hakims (the doctors). In the cases of leprosy and the other similar diseases, the Murshid may give only charged water to drink, as in tawajjuh, an aversion will be created, and that disease will attack the Murshid. In such a condition, it will be difficult for the Murshid to recover. If the Murshid feels himself competent enough, then he should start the treatment of some convulsive disease, as it will be essential to give tawajjuh at the time of each fit of convulsion, usually, the patient does not recover until he is given tawajjuh at the time not less than seven or eight rounds of convulsions, and it becomes cumbersome for the Murshid to attend the patient on every fit of convulsion. If, for example, a fit of convulsion recurs after one year, the Murshid will have to wait for seven or eight years to cure the patient.
  • If the Murshid himself suffers from some disease, he should grasp the ailing organ with his finger, or touch it, and give it tawajjuh for about six to seven minutes and then throw it out from the feet through passes; or else, he should see his own reflection in a mirror and supply the noor to it, and pull out the disease as he does with the other patients. He may ask someone out of his students to give him a treatment. He may induce a state of happiness in his patient and ask him to give tawajjuh to himself.
  • At the time of giving tawajjuh to others, the Murshid should think of himself that it is the first day of his treatment. He should dispense his tawajjuh with utmost empathy. Empathy and thoughtlessness are prime conditions; otherwise all this is just an ostentation.
  • The Murshid must have a perfect confidence in his tawajjuh that he will succeed.
  • If the Murshid undergoes an attack of paralysis, he should imagine red colour and the word ‘Allah’ written in it in yellow colour.
  • If he suffers from influenza, he should think that he is sitting submerged in the moon or the sun. This is the principle of self-healing.
  • Tawajjuh can also he used for sending distant healing, at any distance. But there is a condition that if the patient goes to sleep as a result of the healer’s distant tawajjuh, he must not be awakened; it will be dangerous for him. This noor is so powerful that no tree, stone or curtain can block its way: it reaches wheresoever it is intended to be sent.
  • Charged water does not remain effective the next day.
  • If flour is kneaded in the charged water and fed to a cow a handful of it in the morning and evening, the cow will start giving milk according to its natural potential.
  • One should also use one’s tawajjuh only for Divine purpose, not for mundane benefits, which are the worst and useless aims in the code of the Sufis.

My dear! If you fail to understand anything out of this letter, please feel free to ask me, as I could not afford time to write all the details. I shall keep on guiding your goodself from time to time. Please remember me in your prayers, and at special time, do not remove my affection from your pure heart. Your goodself, your sons and whosoever is suitable, all are permitted to use the methods mentioned in this letter. You can give permission to anyone, and revoke it wherever necessary in your opinion. The process of this revocation will be like that of pulling out the disease. It is like the method of the revocation of nisbat (the spiritual connection), which I had explained to you at a night, and you had understood it well. You may revoke the permission on lack of interest and wisdom. Allah is the best asset, all else is ambition.


A Brief Analysis of the Letter


A brief analysis of this letter indicates the following facts:

  • It is a comprehensive spiritual healing system, genealogically controlled, transmitted through initiation and permission, using Istikhara, prayer, recitations and invocation as auxiliaries.
  • Its methods of healing include hands-on position, passes, supplying the noor (spiritual light and energy) through tawajjuh (concentration), charging drugs, water, oil, clothes and other articles of use by gazing, blowing, grasping and touching etc.
  • It can also be used for distant healing – sending healing to the patients anywhere in the world.
  • It can be used to cure headache, stomach disorder, indigestion, epilepsy, leprosy, piles, convulsions, colic, cataract, insomnia, snake-bite, influenza, toothache, boils, pimples, psoriasis, prickly heats, small-pox, measles, baldness etc. It can also heal animals, and even remove the ill-effects of the evil spirits.
  • It is also used for self-healing, with concentration on some specific symbols like yellow impressions on red colour.

This short analysis is meant for highlighting the similarities of this system and Reiki. Almost every main aspect of Reiki can be found herein.

  1. Mian Ahmad Jan Ludhyanvi: As it is clear from Shah Ghulam Ali’s letter, a Reiki-like system, also better than Reiki in many respects, was commonly used by the Muslim Sufis, long before Dr. Usui’s birth (1865). Fortunately, we come across a book ‘Tibb-i-Roohani‘ (The Spiritual Healing), which was written by Mian Ahmad Jan Ludhyanvi, in 1879, on this subject187. Mian Ahmad Jan himself practised this healing discipline for twenty-two years, and eventually, wrote a comprehensive book on it. He, as he writes in the introduction to his book, had acquired this knowledge from his Naqshbandi Sheikh, Sayyid Imam Ali Shah (1797-1865) of Makan Sharif, India188. In eight chapters (43 sub-headings), the writer has fully explained all the concepts regarding this system of healing as described by Shah Ghulam Ali Delhavi in his letter, the English translation of which has been produced above189.187        Tibb-i-Roohani: Mian Ahmad Jan Ludhyanvi: Matba-i-Raheemi, Ludhyana, 1879: total pages 200.

    188        Ibid: P. 3.

    189        Please see the Appendix C.

A Very Important Note


Shah Ghulam Ali Delhavi died in 1824, i.e. 41 years before Dr. Usui’s birth, and Sayyid Imam Ali Shah died in 1865, i.e. the year of Dr. Usui’s birth. Both of these Naqshbandi Sufis were the open practitioners of this system. Even at the time of the publication of Mian Ahmad Jan’s ‘Tibb-i-Roohani’ in 1879, Dr. Usui was only 14 years old. Had he been able to come to India, even in his teen-age, he would have got within one day what he got after a lot of trouble and sacrifice.

Through this brief historical survey, we have tried to elucidate that the Sufis, particularly the Naqshbandis, have been using the formulas, which are recently used under the title of Reiki. It would be more relevant for some other researcher to study Reiki, comparing it with the spiritual healing system of the Naqshbandi order. What we have been able to grasp out of this study is that Reiki might be a surprise to the Westerners and the Far Easterners, but it has ever remained a close bosom friend of the Sufis, under different Islamic names, like salb-ul-amradh or healing with tawajjuh etc.



In this research, we have made a comparative study of Reiki and the Sufi healing, on the premise that Reiki, being a legacy of the Prophets, is compatible with all the religions and spiritual systems of the world. What we have been able to find out, in this probe, is summarized below:

  1. It has been observed that with regard to Reiki and Islam, there is a bi-pronged fear:
  1. Since Reiki is practised and promulgated mostly by the Buddhists, Christians, Jews, and also atheists, there is a fear in the Muslims that it might be a heresy to practise Reiki.
  2. There is an outbreak: of lslamo-phobia throughout the world due to an anti- Islamic propaganda, launched by some misled fanatics. Peoples living in the area where Islam is not properly introduced, have developed a thought that Islam is only a ‘might is right’ type of religion, with no proper spiritual discipline.

We have kept both these aspects in our mind, i.e. the fear of Reiki among the Muslims and the fear of lslam among the non-Muslims.

  1. We have used Islam and Sufism as synonymous terms, since Sufism is first and last based upon the Islamic principles.
  2. As a survey of the previous work on Islam and Reiki, we have mentioned Seichim Reiki of Patrick Zeigler, Islamic Reiki of Prof. Dr. Moiz Hussain, Sufi Reiki of Mir Hadian, Prema Reiki of Ismail I. Ishaq, Subud movement of Muhammad Subuh (Bapak:) and Sufi healing of Muhammad Zuhri.
  3. Since Reiki is a legacy of the Prophets, and there is an amazing synchronicity in their teachings, practices and miracles, there should be no claim of exclusiveness by any circle of its practitioners. Islam glorifies all the Prophets, therefore, models its spiritual training programmes on the basis of ‘mashrab‘ (dispositional proximity), on the basis of which a trainee is trained on the disposition of some supreme Prophet. Since Christ’s mashrab was healing, the spiritual healers are called Isvi-ul-mashrab in Islam. We have also traced the similarity of the healing miracles of Christ and Muhammad (PBUH).
  4. The concept of the healing energy is the same in both the systems. However, the qualities of its being all-pervasive, omniscient and all-powerful are attributed to the source of this energy, Allah, in Islam. Hence, the concept of Allah’s Beautiful Names (Asma-ul-Husna) and their use in healing, and also in the other areas of life. We have suggested some extremely effective recitations.
  5. The Divine energy gets channelled when used by creatures. There is a complete uniformity of Reiki and Islam on this point. However, the concept of holool (immanence of God – that anything can be God because of the inseperability of the creature and the Creator) is pseudo-Islamic. This dangerous belief has led the public to idolatry. Nothing in the universe can encompass Allah or His attributes. Man can become Allah’s channel, but not Allah.
  6. The path of initiation is the Prophetic way of acquiring knowledge and receiving and transmitting the Divine powers. Initiation is practised both in Reiki and Sufism. However, in Reiki, the initiate is initiated without prior training, and is permitted to start the treatments without further training. In Sufism, there are three stages of it:
  1. Bai’at (initiation)
  2. Practice of Shariah, zikr, and ashghal (spiritual practices)
  3. Izn (permission to heal and transmit this power to others)

Reiki initiation is more akin to izn.

  1. Izn is a very important Quranic term. So, we have discussed it in a separate chapter. Allah has given izn to His Prophets, and the Prophets empower their followers by passing on this empowerment to their followers, who further pass it on to their followers. Thus, a chain of empowerments is created in the form of the Sufi orders. The two kinds of izn, limited and unlimited, have also been discussed by us. A basic term for the transmission of spiritual power, ‘tawajjuh ‘, has also been taken into account.
  2. The five moral principles of Usui Reiki, considered to be the keys to health and transformation, can be better utilized if recited as zikr in the form of Asma-ul-Husna. We have prescribed the relevant Asma (Names of Allah) for this purpose. Dr. Usui’s principles, although correct, are in his own language, yet Asma-ul-Husna are Allah’s Quranic Names, recommended by Allah Himself to be used.
  3. In Reiki, the five principles are used as concepts, and these concepts are asked to be used as affirmations. The healer is allowed to coin his own words without changing the basic concept. In Sufism, one has to do the zikr or recite the Suras or Ayas of the Quran strictly in accordance with the text of the Quran and the Hadith. We have included some suggested azkar (plural of zikr) and recitations. We have also thrown light upon the concept of Quranic Radiation, which means that the Quran, being Allah’s original speech, radiates special lights, which solve all the problems.
  4. The use of hands in Reiki can be vindicated by the fact that man uses hands to display his physical power, unlike the animals, which mostly use mouth for this purpose. Other than the Quranic examples, we have mentioned a numerous healings made by the Prophet (PBUH) with touch i.e. he healed fever, sickness, amnesia, debility, fractures, baldness, tumours, leprosy and basophobia etc. His hand healed even in infancy. Angels were also healed with his touch. He would endow incredible powers with a single touch or merely by shaking or waving his hands.
  5. Distant healing, which is done at Reiki level two, is widely practised in the Sufi orders of Islam. The Sufis not only heal the present, past and future of a living person, but also send thawab (the spiritual reward) even to the dead ones in the graves. We have searched out some of these extremely powerful formulas. There are two major areas of distant interaction:
  1. lsal-i-thawab (sending the spiritual reward)
  2. Tasawwur-i-Sheikh (imagining the Sheikh)
  1. There are four symbols in Usui Reiki, which are said to be received by Dr. Usui in the state of satori. The Sufis hold the concept of zilal for the symbols. We have culled out the following nineteen symbols used by them:
  1. The symbol of ‘Allah’
  2. The symbol of ‘Nafi-Ithbat’
  3. Eight geometrical symbols
  4. Seven transcendental symbols
  5. Two other symbols by Shah Ghulam Ali Delhavi

The spiritual symbols, which lead to Allah, are encouraged by the Sufis. But the cultural, philosophical and poetical symbols, which might lead to idolatry, are denounced by them.

  1. The energy body, which is discussed in Reiki as aura, the bioplasmic body, the etheric double, the ethereal body or subtle body, is discussed by the Sufis under the names of nasma, jism-i-latif, jism-i-mithali and surat-i-mithali. There is a lot of work done by the Sufis in this area. We have gathered some of their rare experiences, e.g. travelling out-of-body, passing through the walls, harnessing the subtle bodies of the others, and the pre-natal and posthumous existence of soul.
  2. According to Reiki, there are seven chakras in the subtle body, which generate, receive or transmit the spiritual energy. The Sufis also have a similar system called lataif. But they do not pay any attention to the first two chakras (the root and the sacral). They pay more attention to the opening of the chest, which they call inshirahi-i- sadr.
  3. The Invocation of the spirits at the time of healing is another Reiki practice. The Sufis have developed a complete science, hadhirat-ul-arwah on this area of the spiritual practice. The concept of isal-i-thawab and owaisiyyat (special contact), which are also under practice in the Sufi spiritual orders, are the outstanding examples of invocation.
  4. Reiki recommends the use of water in healing, but it regards it as only a purifying and healing element. Islam attaches more importance to it, and calls it the source of life.
  5. Reiki uses salt as a catalyst and recommends washing of hands with salt-water before and after healing. Islam asks every Muslim to take a pinch of it before every meal, which is better than its just external use.
  6. Reiki trains the Reiki Masters with a 21 days’ fasting programme once in life. Islam asks every Muslim to fast for one month every year to reach the state of enlightenment (satori, in Reiki).
  7. Reiki uses grounding in order to channel oneself to the universal energy. The healer stands bare-footed and receives energy form the earth. Islam offers sajdah as practice of grounding wherein eight limbs of the body are grounded to receive the energy.
  8. At the time of healing, a Reiki healer places his right hand on the head of the patient and raises his left hand parallel to it, but his palm facing upwards to receive the energy from above. Islam asks its followers to both start and windup every prayer (salat) with both hands, palms facing upwards, to receive the celestial energy from above. Incidentally, it is similar to gassho meditation of Yoga.
  9. The Reiki healers are asked to meditate on the white light, moving counterclockwise. The Sufis ask their followers to imagine the Ka’ba and circumambulate it in meditation. Since, circumambulation of the Ka’ba is incessantly going on, the meditation on it quickly enables the meditator to merge with the Master Mind of the Divine energy.
  10. 23. Our greatest point of focus in this study has remained to bring to the notice of Reiki men that the idea that the pioneer of modern Reiki is Dr. Usui (1865-1926), might be correct for the uninformed ones, but in the world of Sufis, it seems to be nothing more than a frantic rush of a devoted seeker. Had he come to India even in his early age, he would have been able to know what he got as a gaurded secret, was readily available with almost every Sufi and his followers. Here we have included an English version of a letter written by a Naqshbandi Sufi, Shah Ghulam Ali Delhavi, who died in 1924, i.e. 41 years before Dr. Usui’s birth (1865). This letter fully explains the methods used under the title of Reiki these days. In Appendix B of this book, we have produced a copy of the original letter, written in Urdu. In the Appendix C, we have produced the title pages of a book, ‘Tibb-i-Roohani ‘, written by Mian Ahmad Jan Ludhyanvi in 1879. The writer of this book learned this method from Sayyid Imam Ali Shah (1797-1865), who died in the year when Dr. Usui was born. In this book of 200 pages, the writer has fully explained all the aspects of what we call Reiki these days.



A t the end of this book, it will be quite beneficial to make some recommendations in the light of our findings in this study:

  1. Our most important recommendation is that the Sufi system of healing with tawajjuh and salb-i-amradh must be studied more intensively, as it is reported to be handed over to the Sufi circles by Sheikh Abdul Khaliq Ghajdwani (1179-1219) and then Sheikh Baha-ud-Din Naqshband Bukhari (1318-1389). A thorough research on these lines is likely to clear the debris of mystification of Reiki.
  2. The concept of the Quranic Radiation is very interesting and beneficial. It should also be probed into. We have given two instances, one that of Sura-i-Fatihah and the other that of Sura-i-Rahman. All the Suras can be experimented with on this pattern or any other advanced method.
  3. We have mentioned a healing saint, Shah Yaqiq, who appears in dreams and tells the remedies of the diseases. Many other saints can be traced to the benefit of mankind.
  4. Mian Ahmad Jan Ludhyanvi’s book ‘Tibb-i-Roohani’ should be translated into various languages of the world to de-monopolize and de-commercialize Reiki. Also the books of old saints of Islam on this subject can be traced and publicized.
  5. Healing through Asma-ul-Husna is a highly important and miraculous area of research. Thousands of books are available on this subject, yet a modem interpretation is earnestly awaited.
  6. Shah Wali Ullah and Sayyid Zawwar Hussain Shah’s description of nine levels/layers of human existence needs a deeper research. If the writings of the Sufis on subtle bodies could be collected, a new era of spirituality might set in.


Abdal A rank in the Sufi hierarchy, a spiritual executive in the unseen world.
Ashghal Spiritual practices (plural of Shaghl)
Asma-ul-Husna The beautiful Names of Allah
Ayas Verses or sentences of the Quran (plural of Aya)
Barzakh-i-Akbar A spiritual practice in which a Sufi meditates on his third-eye
Chishti A Sufi order in Islam named after Sheikh Maudood Chishti
Du’a A supplication or request to Allah
Faqr Abandoning every thing for Allah, remaining alive to the worldly affairs as well
Fardh The compulsory prayer
Ghauth A rank in the Sufi hierarchy preferably a spiritual helper of the ones in trouble
Hadith The sayings of the Prophet Muhammad (PBUH)
Hajj Pilgrimage to the holy city of Makkah.
Holool A philosophical concept that God can present Himself in any thing in the world: immanence
Ilqa The inculcation of spiritual powers
Iman Belief
Inshirah-i-Sadr The spiritual opening of the chest
Isal-i-Thawab Sending the divine reward of remembrance or charity to the dead ones
Ism The Name of Allah
Ism-i-Azam The Greatest Name of Allah, through which the prayers are accepted, if recited even once.
Istikharah A special practice performed to seek Divine guidance in any matter in dream or awakening state
Istikharah A special practice performed to seek Divine guidance in any matter in dream or awakening state
Izn The transmission and permission to use the spiritual power
Jalal Majesty
Kalima The Muslim belief, in pet words “La ilaha illallah “, (there is no God but Allah)
Kalima-i-Tayyibah The Muslim Creed: ‘La ilaha illallaho Muhammadur Rasool Ullah’
Khalifa A vicegerent of a perfect Murshid
Laila-tul-Qadr A Night in the holy month of Ramadhan, wherein every prayer is accepted because of Allah’s special tajalli (effulgence)
Latifa A psychic centre, a chakra
Mashrab Dispositional affinity with some Prophet
Mi’raj The Ascension of the Prophet Muhammad (PBUH)
Momin The believer in Islam
Muraqaba Meditation or contemplation
Murshid A spiritual guide; A preceptor; A mentor
Musafahah Joining of both the hands at the time of meeting
Nafi-lthbat The negation of all the sham-gods and affirmation of One true God- ‘LaiIlaha illallah
Nafl The optional prayer
Naqshbandi A spiritual order in Islam named after Sheikh Baha-ud-Din Naqshband Bukhari
Nasma The subtle body
Noor The Divine light or Energy
Owaisiyyat A special contact, mostly posthumous
Pir A Persian word for Murshid
Qadiri A Sufi order in Islam named after Sheikh Abdul Qadir Jilani
Qalb-i-neelofari The navel centre, called manipur chakra in Yoga



Allah’s power; Divine energy


The holy Book revealed on the Prophet Muhammad (PBUH)

Qutb A rank in the Sufi hierarchy, preferably a strict follower of Shariah
Qutb-ul-Irshad The greatest Sufi of the time considered to be the vicegerent of the Prophet Muhammad (PBUH), holding unlimited spiritual powers
Rak’at A part of salat consisting of a standing/sitting recitation of Suratul- Fatiha plus the recitation of at least three more verses (or a longer verse) followed by one bending forward (Roku ‘) and two prostrations (Sujud: plural of Sajdah)
Roku’ Bending forward while offering a prayer with hands on knees and face parallel to the ground and doing the remembrance of Allah in this position
Sajdah Prostration; laying the toes, knees, hands, the nose and the forehead on the ground and doing the remembrance of Allah in this position
Salam Compliments
Salat The prayer offered by Muslims five times a day
Salb Revocation of some spiritual power or permission
Salb-ul-amradh Spiritual process of pulling out the disease from the patient’s body or soul
Shariah The way of Islamic life
Sheikh An honorable personality due to his knowledge of Islam or spiritual powers, also called Murshid or Pir
Shifa Healing
Shirk Polytheism
Sufi The Muslim spiritualist
Sunnah The practices and actions of the Prophet Muhammad (PBUH)
Suras 114 chapters of the Quran (plural of Sura)
Ta’awwuz Seeking Allah’s protection in these words, ‘Auzo billahi Minush Shaitanir rajim
Tafveez The transmission of spiritual power with permission (izn)
Tahajjud Dawn-prayer
Talveen Ever changing spiritual fantasies particularly colours
Tamkeen The state of ultimate peace
Tasawwur-i-Sheikh Imagining the Sheikh
Tatheer Self-purification through spiritual practices
Tawajjuh Focusing the attention for the transmission of spiritual powers, cleansing or healing
Wadhoo Ablution
Wali The Friend of Allah
Zikr Remembrance of Allah


  1. Books

  2. Websites

  3. Books


  1. Abundance Through Reiki: Paula Horan: Motilal Banarsidass Publishers, Delhi, 1997.
  2. Ahsan-ul-Vi’a Fi Adab-id-Du’a: Maulana Naqi Ali Khan: Zia-ud-Din Publications, Karachi (undated).
  3. Al-Bayyinat: Saeed Ahmad Mujaddidi: Tanzeem-ul-lslam Publications, Gujranwala, 2002.
  4. Al-Burhan Fi Khasais-i-Habibir Rahman: Muhammad Bashir Ahmad: Nooriah Razviah Publications, Lahore, 2003.
  5. Al-Ittiqan Fi Ulumil Quran: Imam Jalal-ud-Din Suyuti, ldara-i-lslamiat, Lahore, 1982.
  6. Al-Qol-ul-Jamil: Shah Wali Ullah: Tasawwuf Foundation, Lahore, 1999.
  7. Al-Qol-ul-Jali Fi Zikr-i-Atharil Wali: Muhammad Ashiq Ilahi Phulti: Muslim Kitabvi, Lahore, 1999.
  8. Al-Quran.
  9. All You Wanted to Know About Reiki: Sumeet Sharma: Sterling Publishers, New Delhi, 1999.
  10. Arbaeen-i-Navavi: Imam Yahya bin Sharf Navavi: Maktaba-i-lslamia Saeedia, Mansehra, 1989.
  11. Asrar-i-Khudi: Dr. Allama Muhammad Iqbal: Sh. Ghulam Ali & Sons, Lahore, 1984.
  12. Beemari aur us ka Roohani Ilaj: Dr. Mir Waliuddin: Maktabah-i-lshaqia, Karachi, 1904.
  13. Daira-i-Moarif-i-Islamia: Punjab University, Lahore, 1973: Vol. VIII.
  14. Fazail-i-Zikr: Maulana Muhammad Zakria: Dar-ul-Isha’at, Karachi (undated).
  15. Foyooz-ul-Haramain: Shah Wali Ullah Delhavi: Dar-ul-lsha’at, Karachi, 1414 A.H.
  16. Hadharat-ul-Qudus: Badr-ud-Din Sarhindi: Maktaba-i-No’mania, Sialkot, 1401 A.H. Vol. II.
  17. Hayat-i-Javidan: Dr. Pir Muhammad Hasan: Islamic Book Foundation, Lahore, 1989.
  18. Healing Through Reiki: M.K. Gupta: Pustak Mahal, Delhi, 1999.
  19. Hisn-i-Haseen: Muhammad bin Muhammad Al-Jazari: Kutub Khana-i-Shan-iIslam, Lahore (undated).
  20. Hujjatullah-i-Alal Alameen: Allama Muhammad Yusuf Bin Ismail Nabhani: Zia-ul-Quran Publications, Lahore, 2002.
  21. Jifan: Faqir Noor Muhammad: Darbar-i-Alia Qadria Nooria, Kalachi, Dera Ismail Khan, (undated).
  22. Irshad-ul-Mustarshidin: Sayyid Zahoor-ul-Hasan Qadiri: Matba-i-Akbari, Agra, 1313 A.H.
  23. Jami-i-Tirmizi: Imam Muhammad bin Isa Tirmzi: Farid Bookstall, Lahore, 1984.
  24. Javid Nama: Dr. Allama Muhammad Iqbal, Sh. Ghulam Ali & Sons, Lahore, 1970.
  25. Jawahir-i-Naqshbandia: Muhammad Yusuf Mujaddidi: Maktaba-i-Anwar-iMujaddidia, Faisalabad, 1990.
  26. Jismani Amraz ke Roohani Shifa Khaney: Abdul Haq Zafar Chishti: Karam Publications, Lahore, 2003.
  27. Khasais-i-Kubra: Imam Jalal-ud-Din Suyuti: Farid Book Stall, Lahore, (undated).
  28. Le Sance Bhi Ahista: Raees Amrohavi: Raees Academy, Karachi, 1984, Vol-11.
  29. Longman Dictionary of Contemporary English: Longman Group Ltd, U.K.,1978.
  30. Mabda-o-Ma ‘ad:Hazrat Sheikh Ahmad Sarhindi: Idara-i-Mujaddidia, Karachi,1984.
  31. Madarij-us-Solook:Dr. Mir Wali-ud-Din: Madina Publishing Company,Karachi, 1978.
  32. Makhzan-ul-Asrar:Faqir Noor Muhammad: Darbar-i-Alia Qadria Nooria, Kalachi, Dera Ismail Khan, (undated).
  33. Maktoobat-i-Imam-i-Rabbani:Translated by Muhammad Saeed Ahmad Naqshbandi: Madinah Publishing Company, Karachi, (Vol-1: 1970, Vol-11: 1971, Vol-III: 1972).
  34. Maqamat-i-Mazhari:Shah Ghulam Ali Delhavi: Urdu Science Board, Lahore, 1983.
  35. Mishkat-ul-Masabih:Imam Muhammad bin Abdullah Al-Khatib: Farid Book Depot, Delhi, 1987.
  36. Mo’jizat-i-Rasool ka Encyclopaedia:Mansoor Ahmad Butt: Chaudhary Academy, Lahore: 2003.
  37. Mun Ki Dunya:Dr. Ghulam Jilani Burq: Sh. Ghulam Ali & Sons, Lahore, 1997.
  38. Mystical Dimensions of Islam:Annemarie Schimmel: Sang-e-Meel Publications, Lahore, 2003.
  39. Natural Healing with Reiki:Sukhdeepak Malvai: Fusion Books, New Delhi, 1999.
  40. Practical Reiki:Mari Hall: Harper Collins Publishers, India, 1998.
  41. Reiki and Hypnosis:Sumeet Sharma: Sterling Publishers, New Delhi, 1998.
  42. Reiki and the Seven Chakras:Richard Ellis: Vermilion, London, 2002.
  43. Reiki for the Soul:Mari Hall: Thorsons, London, 2000.
  44. Roohani Namaz: Khawaja Shams-ud-Din Azeemi: Maktaba-i-Roohani Digest,Karachi, (undated).
  45. Sahih-i-Bukhari:Imam Muhammad bin Ismail Bukhari: Farid Book Depot,Delhi, 1981.
  46. Sahih-i-Muslim:Imam Muslim bin Hajjaj Al Qushairi: Maktaba-i-Rahmania,Lahore, (undated).
  47. Seerat-un-Nabi Ba ‘d az Wisal-un-Nabi:Ferozesons, Rawalpindi, 1992 (seven volumes).
  48. Shams-ul-Ma’arif:Abu-al-Abbas Ahmad bin Ali Booni: Shabbir Brothers,Lahore, 1992.
  49. Shawahid-un-Nubuwwat: Noor-ud-Din Abd-ur-Rahman Jami: Maktaba-i-Nabavia,Lahore, 2001.
  50. Shifa-ul-AliL:Shah Abdul Aziz (translator): Maktaba-i-Rahmania: Lahore,(undated).
  51. Sirr-i-Dilbaran:Sayyid Muhammad Zauqi Shah: Mahfil-i-Zauqiah, Karachi,1418 A.H.
  52. Soul Healing:Dr. Bruce Goldberg: Pustak Mahal, Delhi, 1997.
  53. Sunan-i-Abu Daud:Imam Abu Daud Sulaiman bin Ash’ath: Farid Book Stall, Lahore, 1985.
  54. Tafseer-i-Kabir:Imam Muhammad bin Umar Fakhr-ud-Din Razi: Dar-ul-Hadith, Multan, (undated) Vol. I.
  55. Tafseer-i-Mazhari:Qazi Muhammad Sanaullah Panipatti: H.M. Saeed & Company, Karachi,1980: Vol. I.
  56. Tahzeer-un-Nas:Muhammad Qasim Nanotavi: Darul lsha’at, Karachi (undated).
  57. Ta’leem-i-Ghauthia:Sayyid Gul Hasan Qadiri: Nafees Academy, Karachi,1976.
  58. Tarbiat-ul-Ushshaq:Shah Shaheed Ullah Faridi: Mahfil-i-Zauqiah, Karachi,1983.
  59. Tazkira-i-Ghauthiah:Sayyid Gul Hasan Qadiri: Maktaba-i-Azimiah, Lahore,1999.
  60. Telepathy Seekhye:Khawaja Shams-ud-Din Azeemi: Maktaba-i-Roohani Digest, (undated).
  61. The Ankh:Nur Ankh Amen: A&B Publishers Group, New York, 1999.
  62. The Book of Sufi Healing:Sh. Hakim Moinuddin Chishti: Inner Tradition International, Rochester, Vermont, 1991.
  63. The Larger Persian English Dictionary:S. Haim: Farhang-i-Moaser: Tehran,1985.
  64. Tibb-i-Nabavi:Hafiz Ikram-ud-Din Waiz: Dar-ul-Isha’at, Karachi, 1972.
  65. Tibb-i-Roohani:Mian Ahmad Jan Ludhyanvi: Matba-i-Raheemi, Ludhyana,1879.
  66. Transform Your Life with Reiki:Anil Bhatnagar: Penguin Books, India, 2002.
  67. Umdat-us-Solook:Sayyid Zawwar Hussain Shah: Idara-i-Mujaddidia, Karachi,1982.
  68. Unveiling the Secrets of Reiki:Madabusi Subramaniam: Fusion Books, New Delhi, 1997.
  69. Urdu Nasr ke Irtiqa mein Ulama ka Hissa:Dr. Muhammad Ayyub Qadiri:Idara-i-Thaqafat-i-Islamia, Lahore, 1988.
  70. Way of Reiki:Kajsa Krishni Borang: Thorsons, U.K., 2001.
  71. Ziarat-i-Nabi ba Halat-i-Baidari:Muhammad Abdul Majeed Siddiqui Advocate: Ferozsons, Rawalpindi, 1992.
  72. Zubda-tul-Maqamat:Kh. Muhammad Hashim Kashmi: Maktaba No’mania,Sialkot, 1407 A.H.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                   


1. Deepak Hardikar

2.Diana L. Guerrero

3. Dr. Dagmar Ebster Grosz

4. Fiona Mc Callion seichem_history.htm

5. Hisham Muhammad Kabbanhttp :// events/bensons/paper .htm

6. InayatKhan

7. John Salat salat/htm/reikinature

8. Deepak Hardikar

9. Diana L. Guerrero www

10. Dr. Dagmar Ebster Grosz

11Fiona Mc Callion uk/seichem+seichem_ seichem_history .htin

12. Hisham Muhammad Kabbani events/bensons/paper.htm

13. InayatKhan

14. John Salat salat/htm/reikinature

15. John Veltheim

16. Lawton R. Smith

17. M.Lipper info(at)

18. Mir Hadian

19. Muhammad Zuhri

20. Paul Crick

21. Reiki Council

22. Sanaa Nadim WWW. uhmc. sunysb .edu/ prevmd/mns/i mcs/ contexts/ spiri t/nadim.htm

23. Sayyid Safdar Bukhari

24. Taggart King www 12.htm

25William Lee Rand Future.html




A list of 115 forms of Reiki, which transpired during our recent study.


A copy of the original Urdu letter of a Naqshbandi Sufi, Shah Ghulam Ali Delhavi (1745-1824), in which a Reiki-like Sufi Healing system has been explained.


Four introductory pages of the book, ‘Tibb-i-Roohani ‘, written by a Naqshbandi Sufi, Mian Ahmad Jan Ludhyanvi, in 1879, fully explaining the Sufi Healing system presented in Shah Ghulam Ali Delhavi’s letter given under Appendix – B.


A list of 115 forms of Reiki, which transpired during our recent study:

  • 1. Adama Star Fire Reiki
  • 2. Alchemia Reiki
  • 3. Alfa Omega Reiki
  • 4. Amanahouna Reiki
  • 5. Angel Reiki
  • 6. Angel Touch Reiki
  • 7. Angelic Ray Key
  • 8. Annubis Reiki
  • 9. Archangelic Seichim Reiki
  • 10. Ascension Reiki
  • 11. Bhajate reiki
  • 12. Blue Star Celestial Reiki
  • 13. Brahma Satya Reiki
  • 14. Celtic Reiki
  • 15. Crystalline Reiki
  • 16. Daiji Dendai Reiki healing kyokai
  • 17. Diamond Reiki
  • 18. Dorje Reiki
  • 19. Ekatvena reiki
  • 20. Elemental Reiki
  • 21. El Morya Reiki
  • 22. Emerald Reiki
  • 23. Buddho-EnerSense Reiki
  • 24. Essential Reiki
  • 25. Extended Tibetan Reiki
  • 26. Full Wave Reiki
  • 27. Fusion Reiki
  • 28. Gayatri Reiki
  • 29. Gemstone Reiki
  • 30. Gendai Reiki
  • 31. Gold Reiki
  • 32. Golden Age Reiki
  • 33. Green Tara Seichim
  • 34. Huna Reiki
  • 35. Ichi Sekai Reiki
  • 36. Imara Reiki
  • 37. Intensified Reiki
  • 38. Intuitive Reiki
  • 39. Islamic Reiki
  • 40. Jikkiden Reiki
  • 41. Jinlap Maitri Reiki
  • 42. Johrei Reiki
  • 43. Karmic Reiki
  • 44. KarunaKi
  • 45. Karuna Reiki
  • 46. KavaReiki
  • 47. Komyo Kai Reiki
  • 48. Kundalini Reiki
  • 49. Kurama Kokyu Reiki
  • 50. Laser Reiki
  • 51. Lightarian Reiki
  • 52. Lotus Petal Reiki
  • 53. LunarReiki
  • 54. Ma’heo’o Reiki
  • 55. Mahatma Reiki
  • 56. Maitri Vihara Reiki
  • 57. Mari El Reiki
  • 58. Medicine Buddha Reiki
  • 59. Men Chho Reiki
  • 60. Neo Reiki
  • 61. New Life Reiki Seichim
  • 62. Ojasa Reiki
  • 63. Original Seven Degrees System
  • 64. Osho Reiki
  • 65. Pranayena Reiki
  • 66. Pranic Reiki
  • 67. Prema Reiki
  • 68. Quan Yin Reiki
  • 69. Quantum Reiki
  • 70. Rainbow Reiki
  • 71. Raku Kei Reiki
  • 72. Real Reiki
  • 73. Reiki Do
  • 74. Reiki Fire
  • 75. Reiki Jin Kei Do
  • 76. Reiki Mawashi
  • 77. Reiki Plus
  • 78. Runic Reiki
  • 79. Sacred Flames Reiki
  • 80. Sacred Moon Reiki
  • 81. Sacred Path Reiki
  • 82. Saku Reiki
  • 83. Sangye Menlha Reiki
  • 84. Satya Japanese Reiki
  • 85. Seichim Reiki
  • 86. Shamanic Reiki
  • 87. Shamballa .. Healing
  • 88. Siddheartha Reiki
  • 89. Silver Wolf Reiki
  • 90. Sufi Reiki
  • 91. Sun Li Chun Reiki
  • 92. Sun Star Reiki
  • 93. Tanaki Reiki
  • 94. Tanran Reiki
  • 95. Taoist Reiki
  • 96. Tara Reiki
  • 97. Tera Mai Reiki
  • 98. Threshold Reiki
  • 99. Tibetan Reiki
  • 100.Tibetan Soul Star Reiki
  • 101.Tigger Fire Reiki
  • 102.Total Reiki
  • 103.Traditional Japanese Reiki
  • 104.Transformational Reiki
  • 105.Tummo Reiki
  • 106.Universal Reiki Dharma
  • 107.Usui Reiki
  • 108.Usui Reiki Ryoho
  • 109.Usui Shiki Kdoho
  • 110.Usui Shiki Ryoho Reiki
  • 111.Usui Te-Ate
  • 112.Usui Tibetan Reiki
  • 113.Vayra Reiki
  • 114.Waskita Reiki
  • 115.Wei Chi Tibetan Reiki


A copy of the original Urdu letter of a Naqshbandi Sufi, Shah Ghulam Ali Delhavi (1745-1824), in which a Reiki-like Sufi Healing System has been explained.



Four introductory pages of the book, ‘Tibb-i-Roohani’, written by a Naqshbandi Sufi, Mian Ahmad Jan Ludhyanvi, in 1879, fully explaining the Sufi Healing System presented in Shah Ghulam Ali Delhavi ‘s letter given under Appendix -B.

In this book. Dr. Abdul Ghani has made a comparative study of Reiki & Sufi healing,on the premise that Reiki,being a legacy of the Prophets,is compatible with all the religions and spiritual systems of the has also been observed that with regard to Reiki & Islam, there is a bipronged fear: 1. Since Reiki is practiced & promulgated mostly by the Buddhists,Christians,Jews, & also by atheists, there is a fear among the orthodox Muslims that it might be a heresy to practice Reiki. 2. On the other hand, there is an outbreak of Islamo-phobia throughout the world due to an anti- Islamic propaganda, launched by some extremists. Peoples living in the areas where Islam has not been properly introduced, seem to have developed a feeling that it is only a ‘might is right’ type of religion, with no proper spiritual discipline. The author has kept both these aspects in his mind, and by adopting an unbiased & purely academic approach, he has successfully elucidated that both of these fears are baseless.This book is likely to be a new dawn in the world of spiritual healing and an unprecedented gift to mankind from the blissful world of the Sufi.


Prof. Dr. Abdul Ghani is an educationist and a famous spiritualist with 6 master degrees all with distinctions; in English Language & Literature), TEFL, Persian History, Urdu & Arabic. He is double PhD in lqbal Studies and Usui Reiki & The Islamic Concepts of Spiritual Healing. He is a renowned Sheikh in four Sufi Orders and also a Reiki Grand Master.