|
|
|
The prophetic traditions contain many mentions of remedies for various diseases…but are these divine revelation or from personal experience?
|
The
traditions (sunnah) of the Prophet Muhammad (may the peace and blessings of
Allah be upon him) are rich in advice and instructions on such matters as
hygiene, sanitation, and treatment of disease through the use of medication.
Referred to as Al-Tibb Al-Nabawi (prophetic medicine) by Muslims the
world over, about 50 prophetic traditions on specific ailments and their
remedies have been grouped together under the chapter referred to as Kitab-al-Tibb
(the book of medicine) in the well-known collections of Hadith (prophetic
sayings) by Bukhari, Muslim, Abu Dawud, At-Tirmidhi, and more.
Also,
more than 300 traditions on aspects of hygiene, cleanliness, habit of eating and
drinking, etc. find mention in these same collections. All these traditions,
which number about 400, constitute what is referred to as prophetic medicine,
and can be found together in the classic books of Ibn al-Qayyim Aljouzi (8th
century Hijrah), Abu Nu`aim (5th century Hijrah), Abu Abdullah al-Dhahbi (8th
century Hijrah), and Abu Bakr ibn al-Sani (4th century Hijrah). Most of these
original Arabic treatises have been translated into English and other languages.
Islamic
Foundations of Well-Being
The
Prophet Muhammad laid down the foundation for a social order in which every
member of society was advised to maintain a healthy life, physically,
psychologically, and spiritually. No aspect of life was to be disregarded.
In
the opinion of Douglas Guthrie (A History of Medicine, 1945), great advances in
medicine made by Muslims during the Middle Ages were mainly due to the impact of
the traditions of the Prophet Muhammad. Guthrie writes, “Had not the Prophet
Muhammad himself said, ‘O Servant of God, use medicine, because God hath not
created a pain without a remedy for it’”? Guthrie failed to quote the source
of this important prophetic saying, but it is obvious that he was referring to
the famous hadith from Tirmidhi (one of the six most important
collections of prophetic traditions).
As
a matter of fact, there are several such sayings in which the Prophet laid great
stress on medicine and discouraged seeking help through amulets, relics, and
charms. For instance, the Prophet once said, “There is a remedy for every
malady and when the remedy is applied to the disease, it is cured.” This and
several such hadiths have been described in Bukhari, Muslim, and Abu Dawud.
Once
the Prophet was asked by one of his companions, “Is there any good in
medicine?” To this he emphatically replied, “Yes.” As a result, Islamic
teachings make it the duty of every society or group of people to conduct
research and discover the remedy for diseases that afflict human beings. The
concept of incurable diseases is thus alien to Islam.
Changing
Age-Old Attitudes
There
were several occasions when the Prophet visited the sick, and after enquiring
about the ailments advised to take the medicine prescribed from experienced
physicians. On several occasions he advised the sick to approach Harith bin
Kalda, a well-known Jewish physician of Thaqif (a place near Madinah,
Saudi Arabia where the Prophet resided at the time). On one particular occasion
the Prophet visited Sa`d ibn Abi Waqqas who had suffered a heart attack. When
the Prophet placed his hand on the chest of Sa`d he felt great relief, but the
Prophet cautioned him and said, “You’ve had a heart attack and therefore
should consult Harith Bin Kalda, who is the expert physician.” It is these and
many other similar occasions that greatly changed the attitude of the Arabs
towards diseases. Arabs, during the pre-Islamic period, depended mainly on
invoking supernatural aid or different deities for the treatment of disease.
Hopelessness, despondency, dejection and frustration on account of serious disease and pain are against the spirit and tenets of Islamic medical ethics.
|
|
The
Prophet Muhammad, realizing the consequences of infectious epidemics, advised
his companions that, “When you hear about a break of plague in any area, do
not enter there and when it has broken in a land where you are, then do not run
way from it (and thus spread it elsewhere).” On the basis of this hadith,
Muslims considered precaution and vigilance against infectious epidemics as the
command of God.
The
Prophet also opposed charms and incantations as a form of remedy for diseases.
On some occasions, however, when physical remedy (medicine) was not available,
he allowed, mainly for psychological reasons, the recitation of an incantation
that has definite meaning. He also declared the victims of epidemics such as
cholera and the plague as martyrs. This was a great consolation for those who
suffered from it and realized the fatal consequences.
The
Prophet always cautioned physicians to take extreme care in treating their
patients and warned those not well-versed in the skill of medicine not to
attempt treating the ill lest they might be held responsible for any
complications. Quackery is, therefore, forbidden in Islamic medical ethics.
The
Prophet Muhammad advised his followers to always care for their health, and
whenever they were ill, whether seriously or otherwise, consoled them and told
them not to feel that they were victims of the wrath of Allah. “Disease,” he
said, “is not the wrath of Allah, because Prophets also suffered great pains,
much greater than ordinary people.” Imagine what a solace these sayings would
have provided to the followers of Islam.
Hope
as Medicine
There
are many Prophetic hadiths in Bukhari, Muslim and others that show that people
were accustomed to go to the Prophet regularly and tell him about their
ailments. He would advise them to resort to medicine first and then pray to God
to get rid of the disease. On several occasions he would himself suggest certain
medicines. For instance, in case of loss of appetite he frequently advised his
followers to take talbina, a preparation made from barley. For
constipation he used to recommend the use of senna. He was also in favor of
regular use of honey for keeping fit. Similarly, for different ailments he would
advise the use of olives, black cumin, chicory, endive fenugreek, ginger,
marjoram, saffron, vinegar, and watercress. Hadiths on these medicines and
others show the concern of the Prophet for the welfare and good health of his
followers. For even apparently small matters like drinking water, eating food,
and keeping clean and tidy he also gave advice. He is noted to have said,
“Cleanliness is half of faith.”
Some
of the hadiths on black cumin, senna, and watercress are very thought provoking.
For instance, the Prophet is reported to have said that, “Black cumin is
a remedy for every disease except death.” The Prophet expressed similar views
on the efficacy of senna and cress.
The
style and language of these hadiths are a clear indication of the fact that the
Prophet placed great stress on medicines. These hadiths also put emphasis on
confidence building of the ill towards their diseases and agonies suffered. Very
rational advice was given that none should be disheartened by the intensity and
duration of the disease because remedies have been provided by nature. They were
also advised not to be afraid of impending death.
Once
during the time of the Prophet, a person committed suicide as he could not bear
the agony of his disease. The Prophet condemned the act and refused to
participate in the last rites. Thus, hopelessness, despondency, dejection and
frustration on account of serious disease and pain are against the spirit and
tenets of Islamic medical ethics, as shown by the tradition of the Prophet.
Charms
and Incantations: A Thing of the Past
|
|
|
Charms and amulets were shunned by Islam
|
There
are several authentic hadiths, according to which people were said to come to
the Prophet for spiritual remedies for their illnesses and that of their kith
and kin. The Prophet, of course, prayed for them, but only after suggesting
remedies in the form of medicines. Often he would advise the patients to consult
the best physician in the area. On one occasion a lady came to the Prophet with
her child who was bleeding because of a throat infection. He admonished her and
advised her to treat the disease by using the extract of costus and
pseudo-saffron. Similarly, once his wife complained of an abscess on her finger.
The Prophet suggested an application of sweet flag on the fingers and then asked
her to pray to Allah for recovery. There was also an occasion when a scorpion
bit the Prophet himself. He immediately asked for hot water to which salt was
added. The hot solution was poured on his bitten fingers while he recited
Qur’anic verses.
These
occasions and Prophetic hadiths led Muslims to believe in the rationale of using
medicine rather than resorting to charms and incantations. On several occasions
he exhorted them not to depend on supernatural methods of healing. He is also
reported to have said, “charm is nothing but a work of Satan.”
The
Human Prophet
Although
the Prophet on one hand gave suitable advice to his followers on earthly affairs
when such situations were brought to his attention, on the other hand he tried
his best to create confidence in themselves so that they could act according to
their own experience and opinions. Once, while withdrawing his advice given
earlier on the cross pollination of date palm he said, “Whenever I command you
to do something related to religion, do obey. And if I command you something
about earthly matters, act on your own (experience) and (do remember) I am a
human being.”
Putting
Prophetic Medicine Into Perspective
In
recent years, several books on prophetic medicine have been published,
particularly in India and Pakistan, which do not project the true essence of the
Prophet’s message. For instance, the author of a recently published book
entitled Tibbe Nabwi Aur Jadid Science (Prophetic Medicine and Modern
Science), claims that Prophetic treatment of heart attack by eating seven dates,
as was suggested to Sa`d ibn Abi Waqqas, should still be preferred over modern
by-pass surgery for the disease, provided people have faith in the treatment of
the Prophet. The learned author failed to understand that the Prophet, while
suggesting to Sa`d to take dates as temporary relief, also advised him to
consult the expert physician Harith bin Kalda for treatment.
As
a matter of fact, it is not desirable to consider the Prophet’s traditions on
medicine as similar to the prescription of a physician. In this connection, the
opinion of Ibn Khaldun (14th century AD) is highly relevant and realistic. He
says, “The Prophet’s mission was to make known to us the prescription of the
Divine Law and not to instruct us in medicine of the common practice of ordinary
life” (Muqqaddima). In his opinion, even very authentic hadiths cannot
be taken as a mere medicinal prescription, which is the duty of an experienced
physician. He says, however, that “with sincere faith, one may derive from
them [hadiths] great advantage though this forms no part of medicine as it is
properly called.” To emphasize his point of view, Ibn Khaldun refers to
occasions when the Prophet tried to create confidence in his followers by
advising them to take their own judgments in worldly affairs.
Prophetic
medicine is a message par excellence. It is an advice to keep a healthy
body and soul and to have faith in both physical and spiritual treatment. It is
a command to us to strive hard to find newer medicines and newer remedies. It is
a warning to those who consider diseases as the will of God for which no remedy
is needed. It is an admonition for us to keep away from so-called spiritual
treatment based on superstitions like sorcery, amulets, and charms.
*
This article is an edited version of a
chapter from a book by the author entitled “Medicinal Plants in the Traditions
of Prophet Muhammad.” It was submitted by Dr. Farooqi and published with his
permission.
**
Dr. Farooqi is a retired
scientist/deputy director of the National Botanical Research Institute in
Lucknow, India. You can contact the author at: mihfarooqi@satyam.net.in
|
