The Principles of Healing

بسم الله الرحمن الرحيم

Natural Healing

with The

Medicine of The Prophet

At-Tibbu Nabawi

3

The Principles of Healing

Muslim narrated in his sahïh that God’s Messengerصلى الله عليه و سلم, said: “Every disease has a cure. Knowing the right medicine will cure the disease by God’s leave.” In the chronicles (Masnad) of Imam Ahmad, Usãma bin Sharïk reported that he was present when a group of Arabs came to God’s Messenger صلى الله عليه و سلم and asked: “O Messenger of God, should we use medicine?” He replied: “Indeed, O servants of God, use medicine. For every malady Allah created, He also created a cure except one. One who acquires such knowledge will benefit from it, and one who ignores it will forgo such benefits.” The Arabs asked: “Which is the one that has no cure?” He replied: “Old age.” Also in the chronicles of Imam Ahmad, it is related that Abi Khuzãma once asked God’s Messenger صلى الله عليه و سلم: “O Messenger of Allah! You see all these amulets (ruqã) we carry, prayers we recite, medicines we take, and other preventive routines we use for recovering from illness -do any of them obstruct God’s decree?” God’s Messenger صلى الله عليه و سلم replied: “They are part of God’s decree.”

Such narrations of prophetic traditions (ahãdith) acknowledge the science of cause and effect, and refute the opinions of those who deny them. God’s Messenger’s صلى الله عليه و سلم statement attributing a cure for every disease is a general rule that encourages people to research and understand the medicinal properties needed to cure their illnesses. His saying even goes to the extent of encouraging research of the potency of remedies which if taken without physician’s supervision may kill. Such constant research and trials also will demonstrate physicians’ dependence on what God Almighty has created, and will expand physicians’ horizons. In fact, only God can cure an illness, and people’s knowledge is only limited to what He makes available to their level of understanding. This will explain the Prophet’s comment “…Knowing the right medicine will cure the disease by God’s leave.” For everything Allah created, He also created its opposite, and for every disease He wrote, He also created a particular cure. The aforementioned “right medicine” also means the proper dosage, for should the medicine exceed its required potency, or if taken in large quantities, it will produce additional health complications and, in other words, yield a new illness. However, when the medicine is deficient, or if the dosage is insufficient, the treatment will fail. Each medicine also has a shelf life, beyond which its curative components expire, and it yields no results. On the other hand, if the body rejects the remedy, or if the body is weak and unable to absorb and correctly dispense the remedy, or if the medicine encounters an anti-type, it will cause it to be neutralized, and again it will fail to meet the needed criterion of the “right medicine” described in the saying of God’s Messenger صلى الله عليه و سلم. Otherwise, and under the correct circumstances, the “right medicine” will take effect by God’s leave. This is the better of the two possibilities: (1) the general rule of “Every illness has a cure,” and (2) the “right medicine” which is the particular rule.

Another possible interpretation of the prophetic saying: “…For every malady Allah created, He also created a cure” is that when it appears that a drug does not effect the cure, then ridding the body of certain malignant elements provides the ultimate protection and cure. Take for example the destructive windstorm Allah commanded to strike at the people of the city of Sodom, and { …to destroy everything by decree of its Lord } (Qur’an 46 : 25) -that is, to obliterate anything subject to destruction by the command of its Sustainer. Other such stubborn diseases can be found in countless examples even within our close environment. Hence, if one contemplates the creation of opposites in this universe, their constant warfare, and the rule of ecological balance, he will certainly recognize God’s diving omnipotence, His wisdom, perfection Conqueror, and Subduer of everything. One will also concede that for everything Allah has created, He also created its opposite that can certainly become a threat to its existence and continuity and vice-versa. Further examination of the subject will also demonstrate that Allah is self-subsisting (Al-Ghaniyyu), and that He is beyond any need, though the existence of the whole creation depends entirely on Him.

In urging people to ‘use medicine’, God’s Messenger صلى الله عليه و سلم did in no way encourage people to abandon trust and reliance (tawakkul) upon the Almighty Lord and Sustainer of the universes. In fact, his teachings clearly correspond to the customary practices of treating the common illnesses of hunger, thirst, heat and cold which must be met by their counterpart: food, water, coolness and warmth without neglecting to trust in God Almighty and to seek His divine guidance to provide them and to grant satisfaction from using them. In fact, one’s faith in God’s Oneness (tawheed) is not complete unless he understand the practical implications of cause and effect (asbãb) which Allah posted as cures; while neglecting to seek such understanding to treat common illnesses contradicts the common faith and practice of the basic religious code of the divine laws (Sharï’a).

Hence, neglecting such pursuit is like refuting the truth, and further generates langour and weakens one’s heart and his faith and trust in God Almighty. On the other hand, satisfying such basic needs strengthens one’s faith and trust in his Lord, and helps his material, spiritual and religious life. Otherwise, one will be contradicting common sense and the prescribed religious code (Sharï’a), for the divine laws are the basic principle of human existence. One’s weakness must not be confused with reliance (tawakkul), and reliance must not be confused with weakness. Hence, this will address those who foster dependence solely on the concept of faith healing, and who argue that: “Since recovery depends on the divine will and predestined measures (qadar), then medicine is of no consequence, and since illness takes place only by His decree, then nothing can obstruct one’s destiny!” This is basically the question that was brought before God’s Messenger صلى الله عليه و سلم by the visiting Arabs. However, the more learned companions, God be pleased with all of them, knew Allah, and they had a better understanding of His divine wisdom and attributes. Hence, God’s Messenger’s answer to Abi Khuzãma put an end to such questions by saying that such amulets (ruqã), prayers and medicines “are part of God’s decree.” In fact, only a divine decree can abrogate a previous one, and the properties of the “right medicine” are a predestined divine decree that will cure a predestined illness. Of course, illness is the consequence of one’s sins, and by creating the medicine, Allah manifested the divine mercy and compassion towards His creation in this world, and He thus provided a vehicle for repentance and gratitude.

If one sits back and depends solely on the hand of destiny to come and feed him, quench his thirst, cool his fever and warm-up his body, he will certainly die from hunger, thirst, fever and chill. Thus, illnesses must be met with their antitype, and viruses must be met with their cure, though the propeller, the propelled and the power behind them, all come from God Almighty. Hence, we say to the questioner who believes solely in reliance on faith healing: “If you apply the same principle in everything concerning your life and livelihood, you will produce nothing, bring yourself no benefits or ward off no harm, since you believe that what will happen will take place anyway, and should it not be destined, it will not take effect anywho!” Such attitude will bring about social disorder and eventually destroy one’s faith and bring his existence to contrition and remorse. Only an arrogant and obstinate person will pursue such contention as was shown in the argument of the polytheists when they said: { Had God willed it otherwise, neither we nor our fathers would have worshiped anyone besides Him } (Qur’an 6 : 148). They used this contention to argue against God’s clear signs and message which was the proof of their guilt.

There is a third point we wish to bring forth herein: Allah has created and decreed a chain of consequential occurrences. If the first manifests, the second will occur, and if the third manifests, the fourth will occuer and so forth. Hence, if you produce the cause, the effect will certainly occur, otherwise it will not. The questioner may further argue: “But if it were not my destiny, I would not have done it!” The answer is: “Will you accept this argument from your own child when he disobeys your command? If you do, then never blame one who disobeys you, or swindles your money, or casts slanderous insult against your family, or abuses your rights. Otherwise, if you do oppose them, then why would you not seek the better of God’s decree and obey His commands, to wash away and purify yourself with His further decree of repentance from committing what He forbids?”

It is narrated in the Israelite traditions that God’s bosom friend Abraham, upon whom be peace, asked God Almighty: “My Lord, where does disease come from?” God replied: “From Me!” Abraham asked again: “Then where does the cure come from?” God replied: “Also from Me.” “Then what about the physician?” Abraham further asked. God Almighty replied: “A man through whom I send the cure.”

God’s Messenger said: “Every disease has a cure.” Though his saying صلى الله عليه و سلم concurs with all of his explanations concerning the divine revelations on medicinal remedies, it also comforts the spirit of the patient and encourages his physician to seek and research the “right medicine”. In fact, when the patient feels that there is a cure for his illness, his heart becomes attached to the spirit of hope, the heat of despair will cool, the gate of hope will open, and once his spirit regains its strength, the fever of his natural balancing defences, also called innate heat, will be bolstered to revitalize his innate animal, psychological and natural spirits within him. Once his organs’ systems are nourished, they become a positive force that will overcome and expel the disease. The same principles applies for the physician: once he recognizes that the illness of his patient has a cure, he too will seek to find it.

Thus, the illnesses of the body and those of the heart are alike. Here again, for every illness of the heart God Almighty created, He also created its cure -that is its opposite. When someone whose heart is sick recognizes his disease and counters it with its opposite, he will recover by God’s leave. All praises are due to Allah, Lord, Cherisher and Sustainer of the universe.

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