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Natural Healing With the Medicine of the Prophet

Natural Healing With the Medicine of the Prophet

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Published by ummqahtan
Prophet Mohammed's methods of healing different sicnkess as per quran and sunnah.
Prophet Mohammed's methods of healing different sicnkess as per quran and sunnah.

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Published by: ummqahtan on Sep 10, 2009
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 Natural Healing with the
Medicine of the Prophet
 By Imam Ibn al-Qayyim al-JawziyyaTranslation and Emendation by Shaykh Muhammad Al-AkiliPublisher: Pearl Publishing House© 1996-2005 Pearl Publishing House
Part I
Traditional Medicine
We say, and Allah is the helper Who provides the means and controls the actions,that there are two types of illnesses stated in the holy Qur’an: 1. Illness of the heartsand, 2. Illness of the body. As for the illness of the heart, it comprises two types, thefirst is suspicion and doubt, and the second desire, allurement and sin. In thatregard, Allah, the glorious and magnificent, says: ? Their hearts are sick, and Allahhas caused their sickness to intensify ¤ (Qur’an 2:10). He also says: ? Those whosehearts are sick and the unbelievers say: What does God mean with this parable?¤(Qur’an 74:31) He, the most magnificent then says concerning those who refuse toaccept the criterion of the Qur’an and the prophetic traditions: ? When they areinvited to Allah and to His Messenger to judge between them, a group of them willobject, though if they were right, they would walk to him flagrantly. Are they sick atheart or do they have doubt, or do they fear that Allah and His Messenger willdefraud them? Nay, but such are the unjust ones ¤ (Qur’an 24:48).This is the sickness of doubt and suspicion. As for the sickness of desire, allurementand wantonness, this is the sin of adultery. Admonishing the believers, Allah, themagnificent and most exalted, addresses the wives of His Prophet h who had toserve and attend the needs of the ever growing number of people visiting andsoliciting the advice of His Prophet h, saying: ? O ye consort of the Prophet, you arenot like any other women if you heed with piety. Therefore, be not too complaisant of speech lest someone whose heart is sick should be moved with desire ¤ (Qur’an33:32).As for the illness of the body, Allah, the magnificent and most exalted, says: ? Ablind person is not subject to blame, nor is the lame or the sick ¤ (Qur’an 48:17).He, the Almighty Lord, also mentions physical illness, the health advantagesembodied in the pilgrimage, fasting, and the hygienic properties of taking ablution,besides other benefits, to illustrate the practical as well as spiritual wealth that ishidden in the glorious Qur’an for those who read it, act upon it and fathom itsmysteries. This will help one to satisfy his utmost needs by pursuing the divineguidance. Such guidance in physical wellness is better defined in pursuing threeavenues including: preventive medicine, abstaining from what is harmful andcleansing the body and flushing out pernicious toxins. God Almighty mentions thesethree principles in the verse of ‘fasting’ saying: ? Fasting is prescribed for a fixednumber of days; however, if any of you is ill or traveling, then the prescribed numberof days should be made up on later days ¤ (Qur’an 2:184). Thus, He otherwisepermitted the sick to postpone his fast until he recovers from his illness, and for the
traveler to temporarily delay the prescribed fast to preserve his strength, because of the strain and movement involved in travel. As for the verse of ‘pilgrimage’, Hesays: ? If any of you is ill or has an ailment in his scalp (necessitating shaving, heshould) in compensation either fast, or feed the poor, or offer sacrifice ¤ (Qur’an2:196). Here again, God Almighty gives permission for a sick person or someonesuffering from a serious itch, dandruff or lice, for example, or from other scalpdisease to compensate by shaving the head during the sacrament of Ihrãm, which isotherwise not permitted, to eliminate harmful vapors that would congest over thescalp, hindering the breathing of the pores and perhaps causing infection of follicles.Once he shaves his head, the pores open and such vapors are emitted, allowing anatural cleansing process. Thus, in interpreting Qur’anic verses, and as one mayunderstand from the divine explanations, they provide guidance in handling thelesser illness to help treat the more serious illness, and therefore, a deductivemethod called qiyãs is developed for purging harmful toxins and other congestions.This method deals with ten areas of the human body when excited, including: theblood when it boils, semen when it abounds, urine, feces, gas, vomit, sneeze, sleep,hunger and thirst. Each one of these ten elements causes an illness when congestedand henceforth necessitates purgation.As for the aspect of dietetic abstinence (himyah), the divine guidance provided in theverse of ‘ablution’ says: ? If you are ill, or on a journey, or if one of you comes fromoffices of nature, or if you have been in contact with women and find no water forwashing your whole body, then use a clean surface (sand or earth) and rub yourfaces and hands with it, for God blots out sins and forgives again and again ¤(Qur’an 4:43). In this case, God Almighty permitted a sick person to substitutetayammum for the regular ablution and avoid the use of water when its external useis harmful. Again, this guidance indicates the need for abstinence to alleviatequestionable health complications. In such a way, God Almighty instituted the basicprinciples of medicinal remedies and their constitutions.In this study, we will also introduce the medical guidance which is instituted by God’smessenger h, upon whom be peace, and surely there is no better way to apply suchknowledge than through their guidance. As for the medicine of the hearts, it can onlybe acquired through God’s prophets, upon all of whom be peace and blessings, andto correct one’s heart and wash it from impurities one must recognize his Creatorand Cherisher, His divine Names and attributes, observe His actions, contemplate Hiswisdom and adopt the criteria He instituted for His creation. Such hearts also mustbeseech His blessings by consenting to what He commands and loves, and byabstaining from what He forbids and abhors, and one’s heart will know no truenessor experience true life otherwise. Such knowledge can only be learned from theteachings of His messengers, upon all of whom be peace, and thinking otherwise willbe completely wrong and unfruitful. Therefore, should one think that he can dooppositely, it means that he merely fosters the health and strength of his animalmind, desire, lust, carnality and wantonness. His life will be meaningless and similarto that of animals, while a true heart of piety is free from such base associations.One who cannot discern the difference between these two types of hearts should cryfor his losses, for a true heart is alive, and a heart that is blinded with carnality isdead, and a true heart is filled with light while a dead heart is submerged in theabyss of darkness.God’s Messenger h, indicated that there are two types of knowledge: (A) Knowledgeof religion, and (B) knowledge of the body. The medicine for the illness of the body isalso of two types: (1) one which, innate in both human and animal lives,necessitates no diagnosis of a physician to attend to it, such as hunger, thirst, coldand fatigue, and has its own natural remedies and antidotes; and (2) a second typeof illness which does require diagnosis and treatment, and affects one’s
temperaments and humors, whereby heat, cold, dryness or moisture in the bodyexceed their natural balance, and the effects of combining any two of themexacerbates discomfort. Such effects produce one of two types of illness, that is,either somatical or collateral. Hence, for example, somatical illness manifests in theform of agitation of the blood or spillage of an element, while the collateral illnessmanifests as a result of such excess spillage and after the elimination of the originalcauses. Thus, the illness-causing matters are expelled and the after effects remain toinfluence one’s temperaments and humors.A somatical disease carries its own stimulus that arouses further complications.Hence, if the disease carries its own stimulus, one must first diagnose the cause,then the effects, then find the medicine—that is recognizing the disease, then theillness, then prescribing the cure. Somatic diseases manifest in the form of physiological changes, such as a cavity in an organ, narrowing or expanding of ducts,organ deformation (enlarged heart or small stomach for example), rough or softuterine-wall tissue, dislocated bones or displaced organs as well as other diseases.When organs correlate and operate harmoniously, they form a healthy body, while if they are abnormal, discordant or malfunctioning, they produce the synchronouseffects of an illness, some of which are organic and others relate to bodilytemperaments and humors.Common diseases are the result of malfunction of the humors. This intemperament iscalled ‘illness’. When its harm is felt, it manifests in eight areas: (1) four of them arecompound, and (2) the other four are primary. The latter can either be cold, hot,moist or dry and they manifest at the site of the liver. The compound temperamentsmanifest as hot and moist, cold and moist, hot and dry, and cold and dry. This iscaused with or without spillage of a component, and if the disease does not reachfurther complications and produces mere discomfort, it indicates an unhealthybalance of one’s body.Thus, the human body sustains: (1) three natural healthy conditions, (2) oneabnormal condition, and (3) a mild condition. The natural healthy conditionsdemonstrate the standard functions and constitution of the human body, otherwise,one is sick, and the third condition known as mild identifies an in-between state thatis consented to and is treated by the person as tolerable, without the need for aphysician, by taking a simple pain reliever for example. Such an in-between state of  “not healthy” and “not sick” can only linger in the same category, for negative doesnot become positive, but rather remains constant or invariable.The cause of such body abnormality can either be internal or external. The internalcauses manifest because of the four humors: (1) hot, (2) cold, (3) moist, and (4)dry, and as for the external causes, they manifest because of the nutrients one takesin, and those can either be agreeable or disagreeable to the body. Thus, the harm orillness that results thereafter produces such imbalance and discomfort, or could bethe result of malfunction of a specific organ, or a general malaise of the body, oreven weakness of the spirits that bear the body. This general condition is caused by:(1) increase in passivity of what must be balanced when it does not compensate forlosses; or (2) by decrease of needed adjustment of balancing factors of the humorswhen they do not compensate for saturation; or (3) by the hindering of agents thatare supposed to facilitate the flow of balancing factors; or (4) by the linking of agents whose binding interferes with creating the correct balance; or (5) by theacceleration of what should be moderate; or (6) by the deformation of molecules; or(7) by the displacement of an organ. The experienced physician or hakim can identifysuch disorders and either eliminate the causes that infringed upon the properconstitution of a healthy body, or he maybe able to stabilize them and gradually, withthe proper treatment, deal with the disease by using the correct antidote. Hence, theproper diet (himyah), moderating excess and abstinence prove to be the best cure as

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