Kinds of Diseases
There are two types of diseases that attack the heart, one doubt and error, and the second lust and desire, both are mentioned in the Qura'an, Allah says about the disease of doubt:
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“In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease." (2:10)
In addition, He said:
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hypocrisy) and the disbelievers may say: 'What Allah intends by this (curious) example?" (74:31)
Allah says concerning those who refuse to make the Qura'an and Sun'ah the basis of their judgements:
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"And when they are called to Allah (i.e.. His Words, the Qurian) and His Messengers, to judge between them, lo! a party of them refuses (to come) and turns away. However, if the truth is on their side, they come to him willingly with submission. Is there a disease in their hearts? Alternatively, do they doubt or fear lest Allah and His Messenger #% should wrong them in judgement. Nay, it is they themselves who ore the Zalimun (polytheists, hypocrites and wrongdoers). "(24:48-50)
This is the disease of doubt and error. In addition, Allah says about desire and lust, adultery in this case:
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"O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire..." (33:32)
Physical diseases that attack the body
Allah says:
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"There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick..."
(48:17)
These Verses refer to ailments that might attack a person while performing the Hoy, while fasting or making ablution. They contain ¢ tremendous secret and wisdom, indicating the greatness and divine wisdom of the Qura'an and its sufficiency for those who have sound understanding and comprehension.
The science of medicine consists of three basic rules preserving good health, avoiding what might cause harm (i.e. establishing immunity) an( ridding the body of harmful substances. Allah has mentioned these three basic principles in connection with the performance of Hajj,
Fasting, and ablution mentioned above,
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"But if any of you is ill or on a journey, the same number (should be made up) fron: other days." (2:184)
Allah has allowed the sick to break their Fast because of their illness. Allah has In addition permitted the traveler to break their fast in order to protect and preserve their health and strength while traveling. Traveling uses tremendous physical effort that requires nourishment to sustain the body's energy. This is why the traveler is given an exemption from fasting so his body can be supplied with the required nourishment Further, Allah said:
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And whosoever of you is ill or has an ailment in
his scalp (necessitating shaving), he must pay a Fidiah (ransom) of either observing Sawm (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep).” (2:196)
Allah has allowed the sick and those suffering from lice or sensitive scalp, to shave their head, which is normally prohibited, while wearing Thram. Shaving the head and exposing the scalp in these cases removes the harmful substances and thus allows the sick person to get rid of whatever caused his illness and to recover from the condition that was aggravated because of the hair. This 1s an example of ridding the body of harmful substances, which had a higher priority (thus the exemption) than the general rule, no saaving of the head while in the state of Thram. There are ten things that might cause harm to the body when congested, unless the body eliminates them: blood when it is irritated, sperm when it is excessive, urine, excrement, air, vomit, the need to sneeze, sleep, hunger and thirst. When any of these ten things are not properly dealt with or satisfied, as in the case of sleep, they will cause a particular type of illness. When Allah permitted shaving the head to remove harmful substances on the scalp, His statement inspired His slaves to use the same practice in removing harmful substances caused by other ailments.
As for observing a certain precautionary measure
(1.e, diet, or other type of abstention), Allah said:
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"And if you are ill. or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and bands (Tayammum)." (4:43)
Allah has allowed the sick person to use clean earth instead of water to perform his ablution for prayer; this spares his body from the repercussions of using water while ill. This Ayah sets the precedent for every type of precautionary or preventive measure (diet etc.) that protects the body from harmful substances that one consumes or his body produces.
Allah, all praise is due to Him, has emphasized the three basic rules of the science of medicine that we mentioned above.
We will now give several instances and examples that prove Prophetic medicine is superior and more comprehensive than any other method.
Providing proper remedies for ailments of the heart (referring to spiritual or emotional ailments) only occurs at the hands of Prophets ad) ale and Messengers of Allah. The heart becomes well when it acquires knowledge of its Lord and Creator and in His Names, Attributes, Actions and Commandments. The heart In addition becomes well when it prefers acquiring Allah's Pleasure and prefers what He likes, all the while avoiding His prohibitions and what might lead to His displeasure. There is no life, health, or wellbeing for the heart except by this method, which only the Messengers can provide. It is wrong to think that one can ever attain the heart's wellbeing through any other way than through the guidance of the Messengers of Allah, These errors result from confusing the heart's true wellbeing with satisfying and strengthening its lower animal lusts and desires. By this way, the heart will be far from acquiring its true wellbeing, strength and even its very existence will be in danger. Those who do not distinguish between these two paths should grieve for their heart's life and health, or in fact for the lack of it. Let such people In addition grieve because of their lacking the light of true guidance and because they are completely submerged in an ocean of darkness.
Remedies for physical illnesses are divided into two categories
One depends on instinct, which all species have. There is no need for the doctor to cure this type of illness, which entails responding to hunger, thirst, cold and fatigue.
The second, requires deep thought and analysis and entails subduing and resisting the ailment, and moderating the patients condition (temperament), which can result from fever, heat, coldness, dryness, or a combination of these symptoms. These ailments have two types of causes: physical and one that relates to temperament. These ailments are the result of a physical cause or are due to changes that affect the mood and the temper (of the body). The difference between the two types is that the ailments of the temperament occur after the physical causes are eliminated. Their effects remain and alter the temperament. The ailments that are caused by physical elements have their causes with them. In these cases of physical disease we should look at the cause first, the ailment second and the cure third.
Further, deep thought and careful analysis are In addition required concerning repelling and removing the ailments that affect the various organs and cause some alterations in the organs whether in the shape, cavity, vessel, roughness, touch, number, bone, and so forth.
When these organs, which collectively constitute the body, are working properly, they are described as being connected. Otherwise, they are described as having lost their proper connectivity.
These ailments that affect and alter the organs are included in the general ailments that affect the body.
As we have stated, these same ailments negatively affect the mood and temperament. The changes that accompany such ailments come in eight types, four simple types and four compound types. The simple types include coldness, hotness, wetness and dryness. The compound types include being hot and wet, hot and dry, cold and wet or cold and dry. The causes of these ailments are either physical or due to changes in the mood or temperament as we have stated.
In addition. there are three states that the body can be in normal, abnormal and in the middle (between normal and abnormal). When the state of the body is normal, the body is healthy. The second state occurs when the body is ill, while the third is in the middle, as one extreme does not become the opposite extreme except after passing through a middle stage.
There are internal reasons for the abnormal state the body passes through, for the body consists of coldness, hotness. wetness and dryness. In addition, there
are external reasons for the abnormal state, which could find the body susceptible and affect it.
The potential harm inflicted on the body could result from bad temperament, that was not moderated, an ailment that attacks an organ, or a general weakness in the overall power of the body, or even the soul, which sustains such power, The ailment could be caused by an increase in what should not be increased, or a decrease in what should not be decreased. In addition, a break in the connection could be the cause, where the connection is essential, or due to a connection between that which should not be connected. The ailment could In addition occur due to an extension of what should not be extended or an alteration and change in the shape or place of some of the body organs.
The doctor is able to distinguish between what might harm the body when connected and what should be connected. The doctor In addition distinguishes between what might cause harm if increased and what might cause harm if decreased. The doctor helps bring about good health or what preserves good health, and helps fend off the ailment with its antidote (opposite) or by using a corrective diet. You will see that all these guidelines are met by the guidance and advice of the Prophet b by Allah's Will, Power and Support.
The Prophet b used medicine himself and prescribed medicine for his family and Companions
Yet, the type of medicines that the Prophet b and his companions used to take was nothing like the chemical mixtures that are called, "Aqrabathayn (Pharmacopoeia)". Rather, the majority of their medicine consisted of only one ingredient. Sometimes, they would take another substance to assist the medicine or make it taste better. This was, and still is, the case with most of the medicine used by many cultures such as Arabs, Turks, Indians and nomads. The Romans and the Greeks, on the other hand, use a mixture of substances or remedies in their medicine.
The medical authorities agree that whenever an illness could be fought with nourishment and diet, then medicine should be avoided. In addition, they agree that whenever it is possible to use only one substance or ingredient as a remedy, a compound remedy should not be used. They agree that the body will be harmed if doctors over prescribe medicine. This is because the remedy might not find an illness to cure, or might find an illness that it cannot cure, or might be suitable for the illness, but an excess dose may be given, thereby compromising the health of the body.
The most experienced doctors use medications that contain one ingredient, The medication should be
similar or related to regular foods that the patient is used to eating. Cultures that consume one or only a few types of food in their regular diet, generally suffer from few illnesses, they should not use compound medicines. Those who live in cities and whose diets are complex need medicines that are a mixture of several substances or ingredients, as these are the types of medicines that most suit their illnesses. The ailments of the people who live in the deserts are usually simple and thus simple medications are suitable for them. These arguments entail facts that are known in the medical profession.
Prophetic medicine has a divine element to it. This element makes comparing Prophetic medicine to the medicines offered by regular doctors similar to comparing the medicine offered by doctors to folk medicine. The best medical authorities agree to this fact, since the science that they excel in is a result of comparisons, experimentation, inspiration, visions and hypothesis. Somé ‘of them state that their knowledge is acquired through the animal kingdom, for example they observe cats swallowing a venomous creature and then observe it lick the oil in the lamp, thus neutralizing the effect of the venom. They In addition observe a snake that has something wrong with its eyes. The snake then wipes its eyes on fennel leaves and cures its condition. In addition, they observe some birds that sip seawater when constipated. There are many similar examples that doctors
mention concerning their observations of nature.
This type of knowledge cannot be compared to revelation from Allah to His Messenger and which informs him of what is good for him and what is not. Comparing scientific knowledge to revelation is like comparing the rest of the sciences to what the Prophet b has been sent with. In fact, the Prophets provide us with a kind of medicine that the doctors can barley understand or reach by their experimentation, hypothesis and theories. The Prophets deliver remedies that cure the heart from whatever attacks it. These Prophetic remedies strengthen the heart and increase the reliance and dependence on Allah. It In addition aids in seeking refuge, being humble and showing meekness before Him, Egging Him, giving charity and supplicating to Him. It In addition includes repenting to Allah, seeking His forgiveness, practicing kindness towards His creation and aiding those in desperate need and those who have suffered a calamity. These cures have been tried by various nations who have indeed found them to carry the cure doctors can never prescribe on their own, whether by experimentation or scientific observations.
We have tried the Prophetic cures and found that they are more powerful than any type of regular medicine. Further, it is a fact that comparing the Prophetic medicines to the medicines that doctors prescribe is just
like comparing regular medicine to folk medicine.
The hearts that are connected with the Lord of the Worlds - the Creator of the illness and its cure and He Who governs the affairs of everything and everyone - require special types of remedies that are nothing like those required for the hearts that are far away from their Lord. Furthermore, whenever the soul and the heart become stronger (spiritually), they will cooperate to defeat the illness. How can anyone deny that the most effective cure for the ailment that afflicts the heart and soul occurs by feeling delight and joy when drawing closer to the Lord, loving Him, remembering Him, being totally dedicated and attentive to Him, depending on Him and seeking His help? Only the most ignorant people deny these facts, especially those who have the dullest intellect, the worst comprehension and who are the farthest from Allah and from knowing the true reality of mankind. Soon after, Allah willing, we will mention the reason why reciting Al-Fatihah (the first chapter in the Qura'an) has removed the effects of a poisonous sting, enabling the poisoned person to stand up as if he never suffered pain.
We will irention two types of Prophetic medicine in as much detail as possible, according to the limited strength, knowledge and resources available to us. We rely only on Allah for every type of good and righteous
matter, while seeking His Bounty, for He is the Cherished Who grants favors without limit.
Every sickness has got a cure
Muslim narrated in his Sahih that the Prophet b said:
"Every illness has a cure. and when the proper cure is applied to the disease, it ends it, Allah willing."
In addition, it is narrated in the Sahihan that the Messenger of Allah said:
"Allah has not sent down a disease except that He has In addition sent down its cure.”
Further, Inam Ahmad narrated that Usamah bin Shuraik said:
" 1 was with the Prophet b when the Bedouins came to him and said, 'O Messenger of Allah, should we seek medicine? He said, 'Yes, O slaves of Allah, seek medicine, for Allah has not created a disease except that he has In addition created its cure, except for one illness.’ They said. 'And what is that?' He said, 'Old age."
In addition, it is related in the Al Mosn'ad (by Imam Ahmad) that the Prophet b said:
"Allah has not sent down a disease except that He In addition sent down its cure; whoever knows it (the cure), knows it, and whoever is unaware of it (the cure), he is unaware of it." (the medicine) while those who are ignorant of it are unaware of it." [An-Nasa'y, [bn Majah, Al-Hakim and Ibn Hibban].
In addition, it is narrated in the Musnad (by Imam Ahmad) and the Sunon (of At-Termezey and Ibn Majah) that Abu Khuzamabh said:
"I said, 'O Messenger of Allah # about the Ruqya (divine remedies - Islamic supplication formula) that we use, the medicine we take and the prevention we seek, does all this change Allah's appointed destiny?" He said, "They are a part of Allah's appointed destiny."
These Ahadeeth indicate there are causes for whatever occurs in this world and removal of these causes.
The Prophet's statement that there is a cure for every disease might include both the curable and the humanly incurable diseases, for Allah may have hidden these types of cures from mankind and blocked their path to acquiring them. Allah knows best. The Prophet b said that the disease ends when the proper cure is applied to it, indicating that there is an opposite for every creation and thus there is an antidote for every disease. The Messenger
of Allah b has stated that when the two opponents meet, meaning, the proper remedy and the disuse, recovery from the illness vocurs. When the medicine is given in a dosage higher than what is needed, or when it is not the required medicine, it might lead the body to another type of disease. When the dosage is less than what is needed, it will not be sufficient to cure the disease. When the sick person and the disease are not treated with the suitable medicine, cure and recovery does not occur. In addition, when the time is not suitable for the cure, or when the body is unable or unsuitable for the prescribed medicine, the cure will not be effective. When all circumstances are favorable, the cure will surely be effective. This is the best explanation available for these Ahadeeth.
On the other hand, these Ahadeeth might be specific, in that Allah has not created a disease that can be humanly cured but has sent down a cure for it. This 1s similar to what Allah said:
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"Destroying everything by the Command of its Lord!" (46:25)
This Ayah means that everything prone to be
destroyed was destroyed by the wind. In this case, the Ahadeeth do not include incurable diseases.
Those who observe various substances and their opposites in this world, and analyze the pacitying effect, opposing nature and resistance in relation to each other, would appreciate Allah's perfect power, eternal wisdom and perfect creation and His Oneness in the Lordship and in His Actions. Everything else except Allah has an opponent or an antidote, but Allah Alone is the Self Sufficient and Irresistible, while everything and everyone stands in need of Him.
These authentic Ahadeeth command Muslims to seek and take the appropriate medicine, while indicating that this action does not contradict dependence on Allah Alone for everything. Just as one satisfying his hunger, thirst or reacts to being hot or cold does not contradict the dependence on Allah. On the contrary, the belief in Tawheed (Oneness of Allah) can only be complete by pacifying and responding to the various harmful elements in the manner and method that Allah has commanded and that which will help in such cases. Furthermore, refraining from using these cures or antidotes is, in fact, contradictory to total dependence on Allah, along with contradicting the Commandments and the Wisdom (of Allah). Not using these cures will In addition weaken our Tawakkul (reliance and dependence on Allah) even
though the person might be thinking that he is strengthening his reliance and dependence by abandoning seeking the cure. Abandoning the cure is in fact contradictory to the true reliance and dependence, in that, reliance and dependence in essence includes the heart of the slave relving un Allah in acquiring what benefits him in his life and his religious affairs, while fending off what harms his life and religion. The correct method of reliance and dependence includes seeking these benefits for the slave; otherwise one will not be implementing the Commandments and the Wisdom. The slave should not call his inability, dependence on Allah, nor consider his true reliance and dependence as an inability.
These Ahadeeth In addition contradict those who do not seek medicine, saying:
"If the cure has been written or is destined to occur, then the medicine will be of no use. If the cure was not destined, then the medicine will not be useful."
In addition, one might say:
"The disease has occurred by Allah's will, and no one and nothing can resist Allah's will."
The last statement is similar to the question that the Bedouins asked the Messenger of Allah. As for his close companions, who had more knowledge of Allah,
His Wisdom and His Attributes, they did not think the way the Bedouins did.
The Prophet b gave the Bedouins an answer that comforted their heart, saying that these Ruqya (Islamic prayer formulas), medicines and preventative measures, are all part of Allah's Appointed Destiny. Therefore, nothing escapes Allah's Destiny, except by Allah's Destiny, Taking medicine is a part of Allah's Destiny and it repels a part of Allah's Destiny. In short, there is no way that the creation can escape Allah's Destiny no matter what they do. This is the exact same case with ending the hunger, thirst, warm or cold conditions with what satisfies or pacifies them. In addition, it is similar to repelling the enemy, which is a part of Allah's Destiny, with Jihad, which is In addition Allah's Commandment and appointed Destiny. Thus, the cause, its removal and those who remove it are all a part of Allah's appointed destiny.
Another way of answering those who ask similar questions (concerning taking medicine) is that this logic requires them to refrain from seeking their benefit or fending off harm. Following their logic, if the benefit or harm was destined to occur, then it would surely occur, and if it were not destined, then it would never occur! This method, if implemented, would bring utter destruction to life, religion and the entire world. Furthermore, this rhetoric only comes from those who
arrogantly deny the truth and reject it, and this is why they mention destiny concerning this subject so as to refute the truth when it is offered to them. This is the exact case with the polytheists, who said:
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"If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers..." (6:148)
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"If Allah had so willed, neither we nor our fathers
would have worshipped aught but Him." (16:35)
The polytheists issued these statements to refute Allah's proof against them when He sent the Messengers to them.
In addition, those who utter this question, concerning destiny, medicine and true reliance and dependence should know that there is an argument that they did not mention. Allah has decided that such and such matters will occur when such and such causes occur. Thus, if the cause is implemented or practiced, what was destined would In addition occur.
If one asks, "If I was destined to practice the cause, I would practice it. Otherwise, I would not be able to bring it into existence." We answer this claim by saying, "Would you accept such reasoning from your servant, children or workers if they deny what you have ordered them to do or commit an act that you have forbidden for them? Because if you accept such reasoning, then you have no right to blame those who disobey you, steal your property, question your honor, or transgress against your rights. If you chastise such persons for these acts, then how can you use the same logic to deny Allah's rights and Commandments on you?"
Jewish tradition states that Ibraheem عليه السلام once asked Allah, "O my Lord! Where does the disease
come from?" He said, "From Me." Ibraheem عليه السلام said, "Where does the cure come from?" He said, "From Me." Ibraheem عليه السلام said, "What is the role of the doctor then?" He said, "A man in whose hands I send and cause the cure."
The Prophet's statement that there is a cure for every illness should strengthen the resolve of the sick person and the doctor, encouraging them to seek medicine. When the sick person feels that there is a cure for his illness, his heart will be full of hope, rather than despair, and thus the doors of positive anticipation will be wide open before him. When the resolve of the ailing person is strengthened, the various powers that exists within the person, the instinctive energy (or heat as Ibn Al-Qayyim puts it), the soul and the psyche, will In addition be strengthened. These powers will in turn strengthen that pert of the body affected and the disease will be more easily dissipated and defeated.
In addition, when the doctor knows that there is a cure for that illness, he actively and energetically pursues that cure. |
The diseases that attack the body are similar to diseases that attack the heart. Just as Allah has sent down a cure for every disease that strikes the heart, He has sent down a cure for every disease that attacks the body. If the person acquires knowledge of this cure and applies it in
the proper manner, his heart will regain its health by Allah's Leave.
The Prophet's guidance concerning food and drink
Including observing diets, refraining from excessive eating and the general guidelines that should be observed regarding eating and drinking.
Al-Musnad (by Imam Ahmad) narrated that the Prophet b said: |
"The son of Adam never fills a vessel worse than his stomach. The son of Adam only needs a few bites that would sustain him, but if he insists, one third should be reserved for his food, another third for his drink and the last third for his breathing."
Physical aliments
Physical aliments attack and harm the body and alter its normal functions, because of an excess amount of a substance. This type constitutes the majority of diseases and occurs, because of overeating or consuming more than what the body needs, that which brings about little benefit or is not digested easily, or due to complex meals, When the son of Adam habitually fills his stomach with these types of foods, he will end up with various types of illnesses, some of which take a long time to remedy. On
the other hand, when one consumes moderate amounts of food and eats sensibly, the body will get the maximum benefit from this diet, as opposed to when one overeats.
The foods we eat are for necessity, sufficiency or excessiveness. The Prophet b told us that one only needs a few bites to sustain him, so that his strength does not fil him. When one wishes to exceed what is barely enough, he should reserve a third of his stomach for his food, another third for the water or drink and the last third for breathing. This is the best method of eating, both for the body and for the heart. When the stomach is full of food, there will not be enough space for drinking. When one consumes something to drink on a full stomach, one's breathing will be difficult, thus bringing about laziness and fatigue. One will feel heavy, as if carrying a load on his stomach. Consequently, one will be lazy fulfilling his obligations and will seek other desires now that his stomach is full!
Eating until one is full harms the body and the heart, when it becomes a habit. There is no harm if one occasionally eats his fill. For example, Abu Hurayrah & ONCE drank some milk in the presence of the Prophet b until he said, "By He Who has sent you with the Truth! | do not find a place for it." The Companions at times used to eat their fill in the presence of the Prophet b . Eating until full as a matter of habit weakens the strength and the
body, even as one becomes fatter. The body will be strong when it gets the nourishment it needs and can utilize, not from the quantity of food one eats.
The human body consists of three basic elements: water, solids and air (whereas the fourth basic element is fire, according to the Greeks), This is why the Prophet b gave each of these elements its due share in the body (the stomach being part of the body - editor). If someone asks about the share of fire in the body, we say that doctors confirm that heat is used in reactions that occur in the body. Other people disagree with this opinion and state that there is no fire part in the body. They reached these conclusions based vn the following assumptions.
First, the firey part could either descend from the air and be mixed with the watery and solid parts (of the human body), or it could exist within the watery and solid matter.
The first assumption is not plausible, because fire naturally ascends and does not descend, otherwise it would depart from its center and descend to the earth. In addition, if in fact fire descends, it would have to pass through spheres of bitter cold that exist on earth and it would still have to remain intact. However, what we in fact observe in this world is that a great fire is extinguished with a littie amount of water. Thus if the fire were to descend from its center, it would certainly be
extinguished due to the bitterly cold spheres it would pass through.
The second assumption is that fire is formed inside the solid and watery bodies. This is even less plausible, because the body that has turned to fire must have been watery, earthly, or composed of air beforehand, along with being surrounded by such elements. In this case, the element that is surrounded and interconnected with the watery or solid elements would not turn to fire on its own, because it is not produces heat, the body would be cold. If the nature of the body is susceptible to coldness and the surrounding environment does not have the opposite effect, the body will reach the coldest degree there is. In this state, the body would not feel the coldness because it would have reached such coldness that it would be in fact frozen. Therefore, the state of coldness and the body would be in the same cool degree and thus the body would not feel the cold nor would it feel any pain because of the extreme cold. The same argument can be said when the body is in a lower temperature than the cold substance itself. Thus, if the body did not have any fiery part, it would not normaliy feel the cold nor be affected by it.
They In addition say that, "Your proofs only serve to refute the opinion that the fiery parts remain as fire within the bodies. We do not support this statement. Rather, we say that fire changes when it is mixed with
the body."
Those who oppose this idea reply, "Why not say that the heat of the sun blends the earth, water and air? Then, when the resulting mixture reaches maturity, it would be ready to take new shapes whether these shapes are plants, animals or minerals, with the heat as the medium. Why not say that the inner heat and warmth that exist in the body are the result of certain qualities and powers that Allah brings into existence upon blending the mixture, not that they actually contain fiery parts? You have no way of denying this possibility, as some of the best medical authorities agree."
In addition, the fact that the body feels the cold only indicates that there is an inner heat in body. Who denies this fact anyway? But, what is the evidence that this heat is only produced by fire? Yes, the fire radiates heats, but not every type of heat is the result of fire. Rather, the correct statement in this regard is that some types of heat are produced by fire.
In addition, the statement that the fire's essence changes when it mixes with the body is not supported by the opinions of the best doctors, or by fact. In addition, some of your (those who say that the body is part fire) best supporters (i.e. Ibn Sina, the misguided philosopher) has admitted in his book Ash-Shifaa (The Cure) that the four essential elements (water, fire, earth and air) retain
their essential qualities when blended in a compound.
The Prophet b used three types of remedies for various ailments: natural, divine and a combination of both natural and divine
We will mention the three types of remedies that the Prophet bprescribed and used, starting with the natural medicines, then the divine remedies and lastly those composed of the two types.
The Prophet s& was sent as a guide and a caller to Allah and to His Paradise. He acquainted the people with Allah. He In addition informed them of what pleases Him and commanded them to implement these actions, and informed them of what angers Allah and ordered them to avoid these actions. He told them stories of the Prophets and Messengers b and what occurred between them and their nations. He In addition acquainted the people with the creation of the world, its beginning, Resurrection and how and the reasons why souls will either acquire misery or happiness.
As for the remedies of the bodies, this is a part of the Prophet's Law that completes it and makes it whole. The remedies of the body should be used when needed. Other than that, it is better to spend the time and energy curing the ills of the heart and soul, preserving their health, and preventing any harm from touching them. This
is the ultimate goal that the Prophet's mission seeks to achieve. It is a fact that curing the ills of the body without curing the heart does not work or benefit anyone. However, curing the heart while the body is ill does not cause extensive harm since soon after, this harm will be removed and will be replaced with the ultimate, eternal benefit. All success comes from Allah.
Curing fever
It has been narrated in the Sahihan that the Prophet said:
"Verily Fever- or severe fever- is a breath of the Hell Fire, so cool it using water."
This Hadith has caused confusion for many ignorant doctors as they thought it contradicts the common method of treating fever. We will explain; this Hadith in detail, Allah willing.
When the Prophet sg issues a statement, it is either general for all people or for specific people and conditions. The majority of the Prophet's statements are of the first type. As for the second type, it is similar to the Prophet's statement;
"Do not face the Qiblah with urine or feces, nor leave it directly behind. you. Rather, face either the East or
the West."
This statement (facing the East or the West) 1s not for those who reside in the East, the West or Iraq, but for those residing in Al-Medina and Ash-Sham (Syria). It is the same case with the Prophet's statement:
"What is between the East and the West is a Qibl'ah."
Understanding this fact, we can realize that what the Prophet s, said regarding fever is particularly for the people of Hijaz (Western Arabia), for the people in this area are susceptible to a type of fever that results from sunstroke. This type of fever requires cold water, either by drinking it or taking a bath. Fever causes rising temperatures in th= body that emanates from the heart and which spreads throughout the entire body via the blood vessels and the soul, which disrupts the proper functioning of the body.
There are two types of fever, accidental that is a result of tumors, sunstroke, movements, or intense heat and another type that results from an ailment that usually starts at a particular organ and then heats up the entire body. When the fever is of the first type, it ends in one to three days. If the fever is a result of harmful mixtures, it is called septic (or toxic) fever, which is divided into four types: bilious, melancholic, phlegm and sanguinary. If the
fever originated in the basic organs of the body, it is called hectic fever, which has many types In addition.
The body benefits from the fever more so than it benefits from taking medicine. This is because; the fever heats up and matures harmful substances, which it could not have done without the fever. In addition, the fever causes various biockages to open especially those that medicines can not reach.
As for simple and chronic conjunctivitis, fever helps cure most of its types quickly, as well as, helping against facial paralysis, hemiplegia, paralysis affecting only one side of the body, spasms and many other ailments that result from thick substances or excesses.
Some of the best doctors feel a bit relieved when fever breaks out in an ailing body, just as the sick person rejoices upon recovering from illness. This is because fever is more efficient than medication in some cases, since it matures the spoiled and septic substances that harm the body. When such substances reach maturity, the medicine will reach it, as the substances are ready to be discarded out of the body, concluding this process. Thus, the fever become: a part of the cure.
Based on these facts, it appears that the Hadith is talking about the accidental type of fevers that are relieved by being submerged into cold water or by
drinking cold water. In this case, the sick person does not need any other medicine, because this type of fever is composed of heat that is connected to the soul. When a cold substance is introduced, the heat produced by the fever will be eliminated without having to get rid of any mixtures of substances or to wait for these substances to mature.
Galinus, one of the renowned doctors, admitted that cold water helps relieve this type of fever. He stated in the tenth article in his book, Healing Methods, "If a young, healthy man, who does not suffer from an internal tumor, took a bath in the heat of the day or swam in it, he will gain a benefit,” He In addition stated that he used to prescribe this remedy on a regular basis.
In addition, Ar-Razi said in his book, Al-Kabir:
"If the strength is normal, but the fever 1s very intense and the maturity (of the harmful substances) is apparent, while not suffering from any internal tumors or any type of ruptures, then drinking cold water becomes beneficial. If the ailing person is fat, the weather is hot and the person is used to taking cold showers, let him do just that."
In the Prophet's statement: "The fever is a breath inferno's fire." There are two possible meanings.
First, the fever is a breath that was released from Hell so that the slaves are aware of it and thus learn a lesson from this fact. Therefore, Allah has created reasons and causes for the fever to appear and breakout. Similarly, comfort, joy, enjoyment and elation are a part of Paradise's joys that Allah has allowed to appear in this world as an example and a lesson, and He has allowed such feelings to be connected to reasons and causes behind their appearance. |
Secondly, the Hadith equated fever and the heat of day, to the intense heat of Hellfire, so that our hearts could imagine the intense torment of the Fire and the heat that emits from it.
The Prophet's statement, 'Cool it off with water might entail all types of water, and this is the correct opinion. Another opinion states that the water here means Zamzam water. Supporters of this opinion used as evidence what Al-Bokhary narrated in his Sahih that Abu Jamrah, Nasr bir 'Tmran Adh-Dhuba'i said, "I used to be in the presence of Ibn Ab'ass in Mecca until one day, 1 was struck by fever. He said to, 'Cool it off with Zamzam water, for the Messenger of Allah said:
"Fever is a breath of Hell's fire." therefore, cool it with water, or said with Zamzam water."
The narrator of the Hadith was in doubt as to the
exact words of the Prophet b . Otherwise, it would be established that the Prophet meant Zamzam water for the people of Mecca, because it is available. All others can use whatever water is available to them.
| There is a difference of opinion concerning if the Prophet * meant by this Hadith to encourage giving away some water as a charity, or to actually use it. The correct opinion is that the Hadith means using it. I believe that those who thought the Hadith means giving away some water as a charity did not understand the goal behind using cold water for fever. Yet, there is a good explanation for the Prophet's statement, for the reward is of a type compa able to the deed. Since thirsty people drink cold water to quench their thirst, Allah dissipates the fever with cold water, as well. Yet, this is an implication of the Hadith, as for the ruling contained in it, it simply means to use the water (not give it away in charity).
Abu Nu'aym said, Anas narrated that the Prophet said:
"If any of you comes down with fever, let him sprinkle cold water on himself for three consecutive nights before daybreak."
Ibn Majeh narrated that Abu Hurayrah related from the Prophet b that he said:
"Fever is a bellow of Hell's heat. So remove it from you with cold water."
It is In addition narrated in the Sunon that Abu Hurayrah said:
"Fever w.s mentioned in the presence of the Messenger of Allah b and a man cursed it. The Messenger of Allah said:
'Do not curse it, for it removes the sins, just as fire removes the impurity of the iron." [In addition refer to Sahib Muslim]. |
Fever is usually followed by a diet avoiding improper foods and requires consuming beneficial foods and medicines. The sick person's body will be cleansed from all impurities and septic elements and materials, having a similar purifying effect as the fire has when it removes the impurity of the iron. The benefits that fever has are already known to the medical authorities.
As for cleansing the heart from its ills and impurities, only doctors of the heart (this does not refer to cardiologists-Editor) have access to this type of knowledge. Such experts will find that whatever the Prophet s" stated in this regard is the plain truth. However, when the heart's ills become chronic, hope diminishes that it will ever be cured!
Fever thus helps the body and the heart. Therefore, cursing such a heneficial matter would be an act of injustice and transgression.
Abu Hurayrah said:
"No ailment that I might suffer from is dearer to me than fever, because it enters every organ of my body, and Allah gives each organ its due share of-the reward."
Therefore, using cold water to relieve fever during summer and in hot areas is beneficial, because the water would be the furthest from the rays of the sun just before daybreak (at its coolest). In addition, just before daybreak the body is at its strongest, for the ailing person would have taken his due share of sleep and relaxation In addition they would have less polluted air to breathe. The strength of the body will be added to the strength of the medicine - water in this case - and they will both relieve the fever that is not a result of malignant tumors or septic substances or conditions. Allah will then extinguish the heat of the fever by His will.