Part 3

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"Destroying everything by the Command of its 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 pacifying 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 tawhid (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

——— The Prephetic Medicine

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 relying un Allah in acquiring what benefits him in his life anc 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

—— The Prophetie Medicine

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..."

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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 tre 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 | 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 Tbraheem Ul ale once asked Allah, "O my Lord! Where does the disease

—— The Prophetic Medicine

come from?" He said, "From Me." Ibraheem @tul ail said, "Where does the cure come from?" He said, "From Me." Ibraheem @u!l 4ule 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 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 Prophetic Medicine

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 fail 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! I 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 un the following assumptions.