Allamah Huwaizi (AR) quotes a tradition by Ali bin Ibrahim in Kafi with the ultimate narrator being Imam Ja'far Sadiq (AS) who said: Ali bin Ibrahim has quoted his father who has quoted Abu Abdullah to say: Besides the Verse of The Throne, it is a common practice for all Muslims to keep amulets under the pillows of their children, or recite the four QULS (Chapters al- Ikhlas, al-Kafirun, al-Naas, and al-Falaq from Qur'an) for protection. Muslims also keep protective amulets (amulet of Umm al-Subyan, being one of them) under the pillow of their newborn child to avoid Shaytan from harming the baby. We have also noted in previous sections that these Qur'anic verses are living, conscious and aware of the surroundings and can affect a person at the energy and physiological level. Apparently, the reason for this is to keep these infants safe from the evil eye and detrimental info-energy emancipated from the evil spirits and from different people they encounter each day. It is a fact that there are people who can affect their victims by merely looking or thinking about them, and without any physical contact, because of their high level of ill nature and unstable energy fields they carry (Weston, 1998). Shamanic healers firmly believe in such kinds of evil eye and always try to get rid of the source of energy that is blocking ones energy centers. As Allah (SWT) says in Qur'an: As we have observed, corrupt and tainted information within the energy and lowcharge energy has the ability to weaken any vulnerable person's energy system thereby causing malfunction in the fields, blockage, and even illness. This is the reason why the Prophet (S) always advised his followers to keep themselves safe from the evil eye by reciting invocations, chapters from Qur'an, performing ablutions and even keeping amulets (with Qur'anic verses) around one's arm/ shoulder. These kinds of text and recitations do increase the rate of vibration in ones energy fields keeping them protected from low vibrations and unfavorable energy, as well as adulterated info-energy.

Apparently, al-Majlisi (1627) reports that Allah presented to the Prophet (S) a shirt when he was born (physical birth), and was informed that that shirt was going to be his protection from the calamities of the world.

When angry or upset, or even when an evil eye inflicts a person, the recommendation is to perform ablution. This act of applying water on oneself has also been recommended by Weston (1998) and will not only mean ceremonial cleanliness for the individual, but also a cure because the water will balance and ground the faults (energy blockage resulting in restricted flow). The act will also introduce and replace most of the existing info-energy with the pure and unadulterated infoenergy of water. This is evidence in itself that the Prophet (S) himself believed in energy and its interactions, and he has taught us ways to avoid its adulteration.

When a person is involved in a fight or intense argument, the Prophet (S) has further specifically recommended one of the persons to perform ablution, bathing and spraying the other individual with the water from the ablution. This way, both individuals will have balanced their info-energy system with a pure and untainted one, and increasing their energy's flow and rate of vibration. In brief, anger, an emotion that introduces lower vibrations of energy and unfavorable info-energy will be replaced with higher vibrations of the same.

The significance of treating oneself from skin disorders, health challenges, and even a poisonous bite with invocations, and reciting chapters from Qur'an (in particular, the two guardian chapters - al-Maudhatayn), take an entire new meaning. These acts are as effective methods suggested and practiced by the Prophet (S) centuries ago. Even Muslim mothers place their hands on the site of pain the child is experiencing, recite a few couplets or some verses from Qur'an, and permit the favorable energy alterations in that child, reducing or even eliminating the discomfort.

Shaykh al-Mufid writes in al-Amali, Abul Qasim Ja'far, son of Muhammad (AR), reported to me from his father, from Sa'd, son of Abdillah, from Ahmad, son of Muhammad, son of Isa, from al-Husain, son of Saeed, from Muhammad, son of Abi Umayr, from Muhammad al-Ja'fi, from his father who said, I always complained about my eyes. Once I complained about it to Abu Abdillah (AS), he said, May I teach you a prayer, beneficial for your life here and hereafter? And, which treats the pain in your eye? I said, Yes. He said: We have already shown and will show in details in later sections the importance of praying on behalf of the Aimmah (AS) and that the act of just plain prayer and invocation has the ability to replace and transform one's energy system into a more favorable one, creating a healing process.

al-Sadiq (AS) has further said that, Whosoever recites the chapter of al-Zilzal (from al-Qur'an) in his optional prayers will never be involved in an earthquake and he will not die by it. Such remarkable statements of health care have been mentioned hundreds of times by the Infallible linking Qur'an recitation to good health and protection from natural and evil forces of nature and unhealthiness.

Imam al-Sadiq (AS) says: Now we have the opportunity to understand that not only the recitation of verses from the Book of Allah can introduce highly charged energy, but also enclose one with protective, favorable info-energy that will notify the earth to not hurt him whenever it quakes. History has recorded such incidents and these will be explored in details later - between humans and objects, and between objects. For instance, the floods avoid drowning mosques and the Ka'bah in water, thus causing no damage. Water, also surrounding the grave of al-Abbas (son of Imam al-Husain (AS) and not drowning the sacred body. This clearly explains an intelligent relationship between the energy of water and the energy of the Ka'bah, or the energy of the persons and energy of the hurricane or any weather emergency.The consciousness of water is a reality.

We have noted earlier that the earth (and the entire creation) is intelligent and communicates in this manner. Gemstones, holy water, shrines, and so forth can also be curative in this manner. Clearly, these objects store not only higher vibrations of energy, but also store powerful, unadulterated memories of healing information that can replace the existing unfavorable info-energy of the individual as a result of an evil eye, evil spirits, or even sickness.

Moreover, by correcting the faults in the energy fields and the info-energy within your system, you would drive away the evil and harmful, corrupt info-energy produced from the lethal venom, for example. The increased vibrations and free flowing energy produced by recitation of chapters from Qur'an will reduce or eliminate the effects of low vibrations caused by the bite and pain, thus alleviating the suffering. We have shown that reciting, and writing verses from Qur'an (with saffron, soaked) produces highly charged energy that can affect a person physiologically, only because the verses of Qur'an are vibrating, alive and conscious.

The power of such kinds of meditation and prayer in reversing the effects of lowcharge and tainted energy caused by injury or an evil eye has been confirmed by the Prophet (S) and explained in full by al-Akili (1993) in the book which he translated from Arabic - Natural Healing with the Medicine of the Prophet (S). The Prophet (S), many times, used his saliva to get rid of pain and discomfort in many people and such incidents are present in history.

At the siege of Khaybar, Ali's eyes were so inflamed that he could not open them, and the pain was extreme. The Prophet put some of his saliva on them and this healed the eyes of Ali immediately. Ali, according to some traditions received forty wounds at the battle of Uhud. The Prophet's saliva cured him and removed traces of all the wounds. The Prophet once cured a man from leprosy with his blessed saliva. In a certain battle a man who had his foot cut off was healed by Muhammad's casting his blessed saliva on the stump, to which he re-united in a perfect manner, the amputated leg. al-Majlisi (1627) writes that during the battle of Khaybar a man received a desperate wound, which the Prophet healed by breathing on it three times.

Fortunately, we find such practice today is surgery units and recovery rooms, where patients recover and heal their wounds much faster than the normal rate, in particular when these patients were exposed to healing and steady energy from healing touch practitioners. The Prophet (S) employed a similar procedure to cure a scorpion's sting and other poisonous bites. Further, he even treated eczema, boils, cuts, general pain, malaise, and fever with prayer (al-Akili, 1993).

al-Sadiq (AS) has said: The strong, free flowing and favorable info-energy produced within one's energy system with prayer and invocation is an undeniable fact, and the field force's ability to repel ailments at the energy level is well documented. Most certainly, the Prophets, the Infallible, many saints and even regular people have used the power of prayer to produce healing and change. Even what comes out from their body (like saliva, breath) has healing capabilities, as the source is pure with highly charged energy fields.

According to Weston (1998), the voltage emissions from a hand of a person can be a billion times stronger than brain-wave voltages, one hundred million times stronger than heart voltages, and a million times stronger than large psychophysiological skin-potential. All this means that the energy emission from the hands of a person offering invocation can make a difference at the physiological level.

What the Prophet and the Infallible practiced remains a scientific fact and only the persons receiving this kind of healing can vouch for their progress. Nevertheless, since science has made significant progress and many individuals ask for more scientific and statistical evidence, a few studies are hereby quoted.

Five studies utilized randomized, double blind, placebo controlled protocols to analyze the effect of an experimental derivative of Non-Contact Therapeutic Touch (NCTT) on the healing rate of surgically administered full thickness human dermal wounds. The experiments introduced many original concepts and approaches to healing research and nursing practice. The data from the five studies indicated a statistically significant accelerated rate of wound healing for the treatment group in the initial two experiments, and non-significant and reverse significant effects for the remaining three studies (Ramnarine-Singh S., 1999). The significant outcome of the first two experiments should be enough to encourage the medical practitioner to explore and utilize a similar non-invasive therapeutic touch treatment method for patients with dermal lacerations. An energy approach is thus warranted.

Another study, which was a replication and extension of previous research, further indicated that non-contact therapeutic touch had a significant effect in normalizing the activity of the end organ for the central nervous system (Wirth D. P., et al., 1994).

John A. Astin (2000), assistant professor in the School of Medicine's Complementary Medicine Program, analyzed 23 clinical studies involving prayer, a technique called non-contact therapeutic touch, as well as other unconventional forms of spiritual intervention in which there is no physical contact between the practitioner and the patient. Astin says 57 percent of the studies showed a positive impact on the patients, such as less pain or a faster than expected recovery time. Statistically speaking, the figure of 57 percent is highly significant and it is far more than one would expect to see by chance alone, he adds. Astin (2000) comments:

A Case of the Prophet of Islam, Muhammad (S)

On revelation of Surah al-Falaq, there are some narrations cited in most of the commentary books to the effect that the holy Prophet (S) was affected by some magic incantations, practiced by a few Jews, and became sick. Jibraeel (AS) came down and indicated the place of the magic paraphernalia, which were hidden at the bottom of a well, by the Jews. Ali took them out of the well, and then, the physical condition of the Prophet (S) improved on recitation of these verses.

However, the late Tabarsi and some other researchers reject these kinds of narrations whose reference is limited to only Ibn-Abbas and Aisha, because: