Health and healing in Islam: Links and gaps with (post)modern practices

Abstract

Therapeutic interventions deal with healthy living i.e., maintenance of good health, dealing with conditions that requires special care such as child birth and healing i.e., treatment and cure of the sickness. Islam guides mankind to have ultimate faith on Allah Almighty’s approval for healthy living and healing as well as provides guidelines for cleanliness, healthy eating/drinking habits and controlled physical and mental stress. Thus, holistic view of healthy living and healing in Islam is founded both on the faith on the oneness and the almighty authority of Allah as well as physical, social, psychological factors. Revealed scriptures before Qur`an, gave equal emphasis on the same faith and factors. At the same time, different schools of thought of therapeutic interventions deal either with the physical or the metaphysical means of health and healing. This paper will discuss the links and gaps between Islamic principles and practices for health and healing and similar practices in other faith and therapeutic interventions observed in (post)modern community.Bangladesh Journal of Medical Science Vol.14(2) 2015 p.119-129

Full text

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Bangladesh Journal of Medical Science Vol. 14 No. 02 April’15
Review article
Health and healing in Islam: links and gaps with (post)modern practices
Rahman MT
Abstract:
Therapeuticinterventionsdealwithhealthylivingi.e.,maintenanceofgoodhealth,dealingwith
conditionsthatrequiresspecialcaresuchaschildbirthandhealingi.e.,treatmentandcureofthe
sickness.IslamguidesmankindtohaveultimatefaithonAllahAlmighty’sapprovalforhealthy
livingandhealingaswellasprovidesguidelinesforcleanliness,healthyeating/drinkinghabits
andcontrolledphysicalandmentalstress.Thus,holisticviewofhealthylivingandhealingin
IslamisfoundedbothonthefaithontheonenessandthealmightyauthorityofAllahaswellas
physical,social,psychologicalfactors.RevealedscripturesbeforeQur`an,gaveequalemphasis
on the same faith and factors. At the same time, different schools of thought of therapeutic
interventionsdeal either withthe physical orthe metaphysical meansof health andhealing.
Thispaperwilldiscussthelinks and gaps between Islamic principles and practices forhealth
and healing and similar practices in other faith and therapeutic interventions observed in
(post)modern community.
Keywords: healthy living; health and healing in Islam; modern medicine; integrative medicine
Corresponds to: MohammadTariqurRahman,KulliyyahofScience,InternationalIslamicUniversityMa-
laysia(IIUM),JalanIstana,25200 Kuantan, Pahang, Malaysia.
Email:tarique@iium.edu.my|m.tariqur.rahman@gmail.com.
Introduction
Therapeutic interventions deal with the prevention,
treatmentandcure of the sickness aswellas guide
to maintain good health and to deal with certain
physiological issues that requires special care such
aspregnancyandchildbirth.Mankindhasadopted
various means to maintain proper health to prevent
ortreatsickness. Maintaining theproperbalanceof
humanphysiology(healthy)dependsontheintakeof
foodanddrink;cycleofsleep(orresting)andawake
(or activity), environmental ambiance as well as
spiritual, psychological and social stability.
Divine guidelines were provided for the mankind
in succession to lead human life since the arrival
of Prophet Adam and Eve on earth. In that series
of scriptures, Qur`an was revealed to Prophet
Mohammad anddeclaredasthenalandthe
completed version of such codes preceded by Taorah
()andInjil(Gsopel)revealedtoProphetMusa
and Prophet Isa , son of Maryam respectively.
The code of life both in the Qur`an Taorah and Injil
are meant to worship the Almighty through rituals
as well to lead the worldly life as the vicegerent
(representative) of almighty Allah. In other words,
fundamental principles of all aspects of life are
provided in the scriptures. Principles of maintaining
goodhealth are also part of those codes. However,
mankind has adopted changes hence persuaded
modiedlife-stylecomparedtothatof15/20century
earlier.
Practices based on the principles which were
revealed at the time of the respective Prophets have
beenmodiedtoo.Suchmodications are apparent
inritual practices, socio-economicdealings as well
as day-to-day life styles of an individual of a modern
timewhencomparedtothoseofanindividualofthe
time of the Prophets.
These changes are also noticeable in respect to the
principles and practices meant for healthy living
and healing. For instance, practice of vaccination
(immunization) has become imperative in 21st
century,whiletheconceptofcurrentvaccinationwas
unknown at the time of revelations. Furthermore,
consumption of targeted genetically modied
(transgenic) food for added nutrition and vitamins
wereunknownas well. On theotherhand, concept
ofquarantinetorestrictspreadofinfectiousdiseases
was being practiced during the time of Prophet
Mohammad  as he asked neither to enter
nottocomeoutfromaplagueinictedarea.Similar
practice of quarantine is being practiced to control
the spread of Severe acute respiratory syndrome
(SARS).At the sametime, principles and practices
of cleanliness and hygiene during the time of
DOI: http://dx.doi.org/10.3329/bjms.v14i2.21808
Bangladesh Journal of Medical Science Vol.14(2) 2015 p.119-129

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HealthandhealinginIslam:linkswithmodernpractices
Prophet Mohammad  are acknowledged
through empirical evidence at modern time. Thus
there are both similarities and dissimilarities in terms
of principles and practices of health and diseases
betweenthetimeoftheProphetsandatpresent.
The current chapter will derive four fundamental
principles of health and healing using using Qur`an
and hadith as the primary source of information.
These principles and related practices will then be
comparedtoidentifythelinksandgapswithdifferent
forms of therapeutic interventions dominating in the
(post)moderncommunity.Attheendthismanuscript
will also highlight how a Muslim can accept the
therapeutic interventions developed by people of
other faiths.
Basic principles of health and healing in Islam
Guidelines for healthy living and healing available in
Qur`an and the descriptions of actions and precepts
of Prophet Mohammad described in hadith
signiescombinedrelianceuponthedivine,spiritual,
psychological, physical, social and ecological factors
related to human health and healing of sickness.
Analyzing Qur`anic verses and hadiths related to
health and diseases, four fundamental principles
can be derived. These four principles can be used to
evaluate different models of therapeutic interventions
and health and healing described in other revelations.
Atthispointofdiscussionitisnoteworthytohighlight
that Prophet Mohammad gave utmost
priority to the Allah Almighty’s approval for the
prevention and cure of disease and practiced healthy
lifestyle for cleanliness, eating habits and control of
physical and mental stress. He also acknowledged
natural products having medicinal values and took
advice from the physicians. Thus, teachings from
Islam ensures that for both the maintenance healthy
living (health) and nding cure (healing) of a
disease need spiritual (faith in the divine authority
and revelations), psychological (providing mental
support during sickness) and physical means (such
ashoneyandcupping).
Principle 1: Disease is a benediction
Sicknessisgenerallyconsideredasthederangements
of physiological or psychological events and
perceived as a negative manifestation. In Islam
however,sicknessisprimarilyatesttothebelievers
and provides expiation for sins thus a benediction
from Allah. This principle is derived based on the
lessons from Qur`an and hadith highlighted in Table
1.
Principle 2: Good health is a blessing
Despitethefactthateachbelieverwillbetestedwith
afictionssuchasailments,AllahtheAlmightywants
His servants to be in good health. In other words,
good health is considered as blessing. Basis of this
principle is derived from the Qur`an and hadith as
highlighted in Table 1.
Principle 3: Allah sent cure for every disease
SinceAllahthealmightywantsHisservantsingood
health, He also sent down cure for every disease
except ageing and death. Notably taking medicine
for the cure for a disease is permissible only using
those which are dened halal (permissible) for
human consumption. In other words, nding cure
in medicine which otherwise would be considered
haram (prohibited) is forbidden. Related lessons
from Qur`an and hadith to derive this principle are
highlighted in Table 1.
Principle 4: Cure needs divine intervention
Medical treatment, even if compulsory, cannot be
considered as the sole cause of cure rather it is a
meansforhealingandmerelyasanadditionwiththe
permission of Allah. The curing effect of a medicine,
if it is there, is given by Allah. For example, despite
the eradication or complete cure of certain infectious
diseases are linked with certain drugs or vaccines,
1,2,3 the sole responsibility of a medicine for the
cure/eradication of a disease is denied in Islam.
Moreover, the Prophet emphasized that the
best supplication is to seek good health (Table 1).
These explain the ultimate submission to Allah for
health and healingIman(faith)isatthecentreofall
principles and practices in Islam and other revelations
It might be perceived that these principles are
seemingly contradictory (Figure 1). For instance if
sicknessisconsideredbenediction for the believers
(Principle 1) why would Allah wants His servants
tosupplicatefor good health (Principle3).Or,why
wouldHeprovidecureforeverydisease(Principle2)
whileHeisholdingtheultimateapprovalforthecure
(Principle 4). Such seeming contradictions can be
resolved if those are analyzed using the fundamental
componentsoffaithtoacceptandfollowanydivine
revelations. According to the divine revelations,
mankindhastheobligationtohaveImanin(i)Allah,
theAlmightycreatorandHissupremeauthorityover
everything in the universe (ii)  His angels (iii) His
revelations(iv)HisMessengers(v)ontheJudgment
day (vi) in  destiny,that the good and the evil are
fromAllahand(vii)lifeafterdeath(lifehereafter).
While disease is considered benediction for the
believers(Principle1)goodhealth is considered as
ablessing(Principle3).Therefore,thequestionmay
ariseifanindividualshouldseekforandmakeeffort

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Rahman MT
Table 1. Derivation of basic principles of health and healing in Islam
[Translation of the relevant part of Qur`anic verses and haditharequoted]
Reference from Qur`’an and Hadith Lessons
Principle 1: Sickness is benediction
And (remember) Ayyub (Job), when he cried to his Lord: ‘Verily, distress has seized me,
and You are the Most Merciful of all those who show mercy.[Al-Qur`an,21:83]
Disease is test for the
believers.
Trailswithafictionis
obviousforthosewho
wouldenterparadise.
Sicknessismeansto
expiate sins.
Or you think that you will enter Paradise without such (trials) as came to those who
passed away before you? They were aficted with severe poverty, ailments and were so
shaken that even the Messenger and those who had faith with him said, ‘When will the
Help of Allah come?’ Yes! Indeed Allah’s help is close![Al-Qur`an,2:214]
Prophet Mohammad said,“Nofatigue,nordisease,norsorrow,norsadness,
nordistressbefallsaMuslim,evenifitweretheprickhereceivesfromathorn,but
that Allah expiates some of his sins for that” [NarratedbyAbuHurayrah . Sahih al-
Bukhari]
Prophet Mohammad said,“Thereisnoproblem,IfAllahwills,Hewillpurge
your sins by this illness”
There is no blame upon the blind nor any blame upon the lame nor any blame upon the
sick nor on yourselves that you eat from your houses.[Al-Qur`an,24:61]
Principle 2: Good Health is a blessing
Prophet Mohammad said,“Therearetwoblessingsinwhichmostpeopleare
ingreatloss:(i)Goodhealthand(ii)freetime.” Good health is a blessing
from Allah.
Prophet Mohammad said,“Takeadvantageofveconditionsbeforeve
others:(i)youthbeforeoldage,(ii)goodhealthbeforesickness,(iii)freetimebefore
youbecomeoccupied,(iv)wealthbeforepovertyand(v)lifebeforedeath.”
Principle 3: Allah sent cure for every disease (except aging and death)
Prophet Mohammad said,“Allahdidnotsenddownanydiseasewithout
sendingdownitscure”.[NarratedbyAbuHurayrah .Sahihal-Bukhari] Every disease has a cure.
Anything haram is not
acceptable as medicine.
Prophet Mohammad said, “Allahhassentdownthediseaseandthecure
andforeverydiseasethereisacure.Sotakemedicinebutdonotuseanythingharam
(unlawful)asmedicine.”[NarratedbyAbul-Darda .SunanAbuDawud]
We sent down in the Qur`’an that which is a healing and a mercy to those who believe:
to the unjust it causes nothing but loss after loss. [AlQur`an,17:82]
Qur`an is a source of
healing for believers
There issues from within the bodies of the bee a drink of varying colors wherein is
healing for mankind.[Al-Qur`an,16:69]
HoneyandCuppingisa
means of healing
Prophet Mohammad said,“Iftherewassomethingexcellenttobeusedasa
remedythenitiscupping(hijama).”[ReportedbyAbuHurairah . Sahih Sunan abi
Dawud]
Prophet Mohammad said,“Healingisinthreethings:intheincisionofthe
cupper,indrinkinghoney,andincauterizingwithre,butIforbidmyUmmah(nation)
fromcauterization(brandingwithre).”[ReportedbyAbdullah ibn Abbas . Sahih
al-Bukhari]
Principle 4: Cure Needs divine intervention
And when I am ill, it is [Allah] who cures me. [AlQur`’an,26:80]
Ayesha stated, “When Prophet Mohammad wasill,heusedtorecitethe
fourQuls(AlQur`an,111-114),blowonhishandsandpassthemoveronthebackand
front.He alsorecitedthesesurahs,blewonhishandsandpassedthemover
hisbodyduringhisfatalillness.”[Bukhari,Muslim]
Seekingmercy&refuge
to Allah for healing by
reciting Qur`anic verses
[The Day] when Allah will say, “O Jesus, Son of Mary, remember My favor upon you
and upon your mother when I supported you with the Pure Spirit; … and you healed
the blind and the leper with My permission; and when you brought forth the dead with
My permission; and when I restrained the children of Israel from [killing] you when
you came to them with clear proofs and those who disbelieved among them said, “this
is not but obvious magic.”[Al-Qur`a’n,5:110]

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forgoodhealthor to sustain sickness.Again, while
Allah sent cure for every disease (Principle 2), He
holds the ultimate approval for the cure (Principle
4).Theseemingcontradictionintheseprinciplescan
be resolved if they are founded on the fundamental
creed of Islam i.e., Iman(faith).
Hence, those who believes in ultimate authority of
Allah and in ultimate destiny either in paradise or
hell,wouldevaluatetheultimatesuccessdepending
ontheverdictontheJudgmentday.Inotherwords,a
believerwouldacceptany (apparent)sufferingsdue
toillness(orotherafictions)inthislifeasaformof
trial for the ultimate success in life hereafter. At the
sametimes/hewouldseekforgoodhealthtoengage
inworship both in the form of ritualsand to fulll
his/her duty as vicegerent of their creator.
Means of health and healing in Islam remains open
The number of specic clinical conditions and
respective treatments described in the Qur`an and
hadith is far less than those are currently available.
However, according to the hadith, we know that
Allahhasnotsentdownanydisease,exceptfordeath
andaging,withouttheremedyforit.Inotherwords,
if not mentioned in Qur`an and hadith,identication
ofnewmeansofhealthandhealingremainsopenin
Islam.
Furthermore, Allah says: “We send down (stage by
stage) of the Qur`an that which is a healing and
mercy to those who believe”[AlQur`an,17:82].This
does not mean that the therapeutic strategies in Islam
are too general or limited to recitation of Qur`anic
verses. The Qur`an as a complete code of life
provides necessary guidelines for a healthy lifestyle
such as eating habits, stress control, sex habits and
cleanliness.4 Thus, healthy life style based on the
teachingsfromQur`anwouldpreventmanycommon
diseases at modern time including cardiovascular
and sexually transmitted diseases.5,6
Forms of therapeutic interventions in 21st century
Analyses of the causes and manifestations of diseases
have resulted in diverse schools of thought leading
to unique principles of therapeutic intervention.
Application of these principles differs depending upon
thedenitionofdifferentstagesinthepathogenesis
ofdisease(progressionofsymptomsofdisease),the
typeanduseofdrugsandmedicines,andthewayof
dealingwithdiseasedindividualsandtheirlevelsof
tolerance. In all these schools of thought, therapeutic
interventions deal either with the material or the
metaphysical aspects of health and disease.
At a global scale, biomedical model of therapeutic
interventions also known as modern medicine
is the dominant model of health care system in
developed countries. Nevertheless the increased
interest in complementary and alternative medicine
(CAM)duringthepastdecadewithaverageof32%
prevalence of use of CAM make its use visible in
allpartsof the world. Likewise public attitude for
CAM appeared positive, despite the concern about
its’ clinical effectiveness raised by many medical
professionals.
Biomedical model of therapeutic interventions
Origin of current biomedical model of therapeutic
interventionsdatesbacktoHippocrates(4th Century
BC).AccordingtowritingsattributedtoHippocrates
in the 4th century BC, personality and illness are
dependentuponfourhumors(yellowbile,blackbile,
phlegm,and blood)usuallypresentinthe bodyand
matchingthefourseasons(summer,autumn,winter,
and spring, respectively). Each is associated with
one of the four equal and universal elements (re,
earth, water and air, respectively) and in turn with
certainqualities(hotanddry,coldanddry,coldand
moist,andhot and moist,respectively).Becausean
imbalanceinthehumorswasconsideredthecentral
cause of personality problems or illness in this
philosophy,interventionsforhealingwereaimedat
restoring this balance.7
The biomedical model of disease is mostly developed
inthepostindustrialwesternworld.Accordingtothis
model,diseaseisdenedasderangementofnormal
function that can be described in biochemical,
genetic or structural terms detected by objective
measurement and can be improved by appropriate
Figure 1. Four principles of health and healing in Islam

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Rahman MT
(bio)chemical,geneticorsurgicalintervention.8 This
approachhasleadtoevidence-basedmedicinewhere
new information is evaluated and integrated into
healthcare practices.
Therapeutic interventions based on the concept of a
life-giving or vital force
A number of therapeutic interventions used the
concept of a life-giving or vital force generally
referred to as vitalism. These are mainly based on
twogeneral principles: (i) the functions of a living
organism are due to a vital principle distinct from
physicochemicalforcesand (ii) biologicalactivities
are directed or inuenced by supernatural force.
The central concept of intervention in these healing
systems is the reinforcement or activation of the vital
force,inwhatever form, thus retrieving thebalance
and the proper functioning of the body. Although the
earliestschoolofthoughtwhichusessuchprinciple
datesbacktoHippocrates,however,thisconceptis
not limited to ancient sources or primitive societies,
asshownbyotherexamples,givenbelow.
Traditional Chinese medicine considers the material
worldtobemadeofveelements(water,earth,metal,
wood,andre) with fourbodilyhumors(qi, blood,
moisture, and essence) balancing the energies that
is essential for health. Acupuncture is an important
therapy in the traditional medicine of China, Japan,
andKoreaandreliesoncontemplationandreection
on sensory perceptions to understand the human
condition, including health and illness.9 Ayurveda,
the major traditional medicine in India, considers
veelements (ether, air, re, water, and earth) that
are coded into three forces or doshas (kapha, pitta,
and vata)thatgovernalllifeprocesses.10 In both the
ChineseandIndiansystems,diseasedevelopswhen
the energies are not balanced, and interventions aim
at restoring harmony.
Otherschoolsofthoughtwhichusessimilarprinciples
i.e., based on different forms of metaphysical aspects
of energy and vital force11weredevelopedinmodern
time. For example, Anthroposophical medicine is
basedonthedivineelementsinnature,astralbody;12
Reichianpsychotherapy(orgonetherapy)isbasedon
theconceptoforgoneenergy;13Homeopathyisbased
on the doctrine - anything capable of producing
detrimentalsymptoms(illness)iscapableofrelieving
the similar symptoms.14
Commonfactorsofhealth&healing
It is clear from the above discussion that different
schools of thought have identied different factors
that contributes to different state of health and
healing. Although these factors which contribute
towardshealthy living and provideprotection from
potential sickness may differ from one tradition to
another,yetthereareareaswheresomeofthefactors
sharecommonattributes.Forexample,whetherthey
dealwithenergy,spiritorsoul;cellularormolecular
events;ornaturalandherbalproducts,guidelinesfor
cleanliness, balanced diet, controlling physical and
mental stress for healthy living are common in all
forms of therapeutic interventions currently observed
at(post)moderncommunitiesindifferentpartsofthe
world.Thesearealsoavailableindivineguidelines.
To discuss the overlapping domains between
these principles and practices of health and
healing, these factors can be categorized into four
groups namely,  (i) ecological & social factors,
that includes, environmental pollution, social
interaction, and control of infectious disease
through quarantine (ii) physical factors including
dietary habits, bacteria and virus as the etiology
of diseases, and use of antibiotics, vaccines and
natural medicine for healing (iii) psychological
factors such as mental stress and mind control, and
(iv) spiritual factors that include faith in Almighty
creatorand formsofritualsandworship(Figure2).
Figure2.Factorscontributingtowardshealthyliving
and healing.
Anindividual may enjoyhealthystateatecological
& social, spiritual physical, and psychological
level (labeled as area 1, 2, 3, and 4 respectively).
Or, an individual may enjoy combinations of
healthy state such as spiritually and metaphysically
healthy(area5and6)orspiritually,physically and
psychologicallyhealthy(area6,7,and8).Again,for

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HealthandhealinginIslam:linkswithmodernpractices
healing an individual may depend solely on physical
means or combined physical and psychological or
psychological and spiritual means.
These factors may contribute both for healthy living
and for healing in combination or in single. For
example, one may feel healthy both spiritually and
metaphysically or only physically (Figure 2).  At
the same time for healing, in case of sickness, the
individual may either depend on both spiritual and
psychological means or on physical means.
Ecological and social factors for health and healing
The World Health Organization (WHO) denes
health as being ‘a state of complete physical, mental
and social wellbeing’- that conrmed ‘health’ as
a ecological and social issue as well. Thus health
and healing depends on factors that inuences an
individual’sphysical,metaphysical (mental)aswell
as ecological and social health. Some of the factors
thatinuencesecologicalandsocialwellbeingofan
individualarehighlightedbelow.
Control of infectious diseases: Transmission of
infectious diseases often can be controlled by
restricting movement of the infected persons. Based
on these principle, strict regulations are often adopted
to control the spread of a deadly infectious disease.
For example, SARS epidemic was controlled by
restricting travelling from and within the affected
regions.15Asimilarpracticewasobservedduringthe
time of Prophet Mohammad as he advised
neither to escape from nor to enter into the plague-
inictedareas(Table2).
Control of environmental pollution and human
excretion: Hygienic practice of sanitation helps to
control spreading many deadly infectious diseases
of fecal origin. Presence of fecal coliform group
of infectious bacteria (Eschericia coli, Salmonela,
Enterobacter and others), coliform bacteriophages
andreoviruses(theNorwalkvirus)hasbeenamajor
concernforthequalityofdrinkingwater,recreational
waterandalsoforthenaturalwaterbodiesforhealthy
environment of ora and fauna therein [Shiaris et
al., 1987; Mallin et al., 2006].Similar concept of
sanitationandhygienewereinstructedbytheProphet
Mohammad as he prohibited discharge of
human excretion in water sources, in shady (wet)
areas and on the road side and public places (Table
2).
Social and family supports for the sick: It is commonly
agreed that social interaction during sickness helps
bothalleviationofpainandquickrecovery.Anumber
of papers presented at the annual meeting of the
Society of Neuroscience in 2012 presented support
thatcompanionshipcanplayakeyroleinrecovering
from pain. Having a friend nearby to the patients
havingsurgicalinterventionwerereportedtoreduce
stress which, in turn, allows quick healing after
surgery. Furthermore, Courtney DeVries professor
at Ohio State University, USA said, “we believe
that socially isolated individuals are physiologically
different from socially paired individuals, and that
thisdifferenceseemstoberelatedtoinammation”.
These observations echoes a large number of hadiths
whereProphetMohammad encouraged and
even gave utmost importance to visit sick people
(Table 2).Beforeconverting toIslam,thepeopleof
Medina prevented the blind, the lame and the sick
to eat with them at a table. With the revelation of
Qur`anicverses (Table2),this such social customs
werestopped.Theseversesalsogaveproperhonorto
a human being irrespective of their health conditions.
Physical factors of health & healing
Based on the WHO denition state of physical
well being is also an important aspect of healthy
life. In other words, sickness can be manifested in
physical terms such as, injury, organ dysfunction,
impaired growth and development of organ and
infection by pathogens. At the same time a number of
physical activities such as cleanliness and hygiene,
appropriate dietary habits and natural may subside
or prevent such physical manifestation of sickness.
The Qur`an as a complete code of life provides the
basic principles of social, economical and many
other aspects of life, including necessary guidelines
for a healthy lifestyle of an individual for example,
eating habits, cleanliness, sexual habits (Table 2).
Itis nowwellestablishedthatanumberof diseases
such as AIDS, syphilis and gonorrhea are related to
sex habits. Again, diseases related to abuse of alcohol
drinkinghabitsarelinkedtonumberofdiseasessuch
as liver cancer.
Besides, honey, dates, black seeds, olive oil and
vinegar are praised and recognized as powerful
treatments for many diseases as described in Qur`an
and hadith(Table2).
Psychologicalfactorsofhealth&healing
A number of Qur`anic verses and haidths have
reectedontheimportanceofcontrollinggreedand
angerandimpatience(Table2).Notably,Greed,anger
or loss of patience in turn may increase psychological
stress of an individual. And, psychological stress has
beenlinkedtocardiovasculardiseases.16,17
Beside these common ground of mental health and
sickness, other forms of psychological health and
healing can be highlighted which share common

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means of mind control observed both in practices
guided in Islam and in modern medicine. In one
occasion, prayer was recommended by Prophet
as a source of healing for stomach ache
(Table2).
Similar approach of mind control through
hypnosedation, if not through prayer, was applied
for ~5000 patients who were given <1% of the
medications required for general anesthesia.
Therefore, suggesting prayer for healing of bodily
pain such as stomach ache could be signicantly
meaningfulatthepsychological(mind)andspiritual
level. Besides, an increasing number of evidence
from neuroscience describes effectiveness of
‘placebo effect’ of therapeutic interventions. Many
of which emphasizes the importance of addressing
social,psychological,andspiritualfactorswithequal
rigor.18
Spiritual means of health and healing
Describing spiritual health or spiritual healing
requires the denition of the word spirituality.The
wordspiritualityis denedinmanywaysand there
is no universal denition.19 In the current chapter,
spirituality is referring to the faith and practice based
onthedivinescriptureswhichAllahhasrevealedto
mankind.Anindividualmaypracticeaccordingtothe
divine revelations they have faith in. In that context,
anindividualmayhavehis/her own spiritual world
view.Spiritualhealthandhealingwillrefertothose
means of health healing that are related to the faith in
the existence of Allah and his ultimate authority on
everythingonearth and in heavensandin between
(hereafterwillbereferredasdivinity).
In a number of occasions, Qur`an has mentioned
thedisease oftheheart- whichmostlyreferstothe
condition of denial of His authority over each and
everycreationsinheavensandearthandinbetween.
In other words, the denial of faith on Allah and
Hiscreationsarereferredas disease of the heart of
nonbelievingwo/men (Table2).The oneand only
healingofthissicknessistohavefaithinthedivinity.
AccordingtothefundamentalcreedofIslam,lackof
faithindivinitywouldendupindenialofthedivine
revelations as well. In turn this would result in a
livingwithoutthedivineguidelinesrelatedtohealthy
living. As mentioned in earlier sections, the Qur`an
providesguidelinesnotonlyforworshipandrituals
but also for healthy living at physical, psychological
and ecological and social level. Therefore, lack of
faithindivinitymightendupindenialoffollowing
the guidelines of healthy living. For example,
prohibitioninalcoholdrinkingcanbeobservedonly
upon conviction on the faith that Allah has made
alcohol forbidden. While denial of divinity might
result in alcohol consumption and related sickness.
Thus spirituality of an individual contributes to his/
her health and healing.
Furthermore,afictionduetoevilspiritisrecognized
inIslam. Hence thepreventionandcure fromthose
evil afiction is also provided, mainly through
seeking refuge the almighty Allah i.e., through
spiritualmeans(Table2).Asmeansofprotectionor
prevention from fatal illness, Prophet Mohammad
used and prescribed to recite certain verses
ofthe Qur`an and seek mercy and refuge toAllah.
Thisinturnreectsneedofspiritualinterventionfor
good health.Holistic view of health and healing in
Islam includes divine intervention
In Islam, supreme authority is attributed to Allah.
Such authority is also manifested in health and
healing.Itiswellknownfromthecurrentlyavailable
versions of Injil that Prophet Isa wasgiven
miraculouspowertocure blindness or bring liveto
death. Qur`an states the same while attributing the
authority to Allah.
Itisthedivineinterventionthatallowsanindividual
toliveeitherinthestateofgoodhealth(healthy)or
inthestateofsickness.Whilehealingmaybesought
through spiritual, ecological/social, psychological
and/or physical means, the ultimate approval for
healing depends on the divine intervention. Again,
balance or imbalance of those factors may lead an
individualthroughtheirown action (human action)
either towards healthy living or towards the state
of sickness respectively. Indeed these factors that
controls health and sickness and the human action
arealsopartofdivineintervention(Figure3).
The outer circle of the diagram represents the
fact that everything is in the control of divine
intervention. While healing may be sought through
spiritual, ecological/social, psychological and/or
physical means, the ultimate approval for healing
depends on the divine intervention. Again, balance
or imbalance of the factors through human action
mayleadtowardshealthylivingortowardsthestate
of sickness respectively. Indeed these factors that
controls health and sickness and the human action
are also part of divine intervention.
Current practices of health and healing: bottom line
for a Muslim
For practical reasons, modern medicine is usually
thepreferredoption(whenitisaccessiblealongwith
otheroptions)forthepreventionorcureofadisease.
This may be because applications of modern medicine

126
HealthandhealinginIslam:linkswithmodernpractices
Table 2. Health and healing in Islam: common domains with other therapeutic interventions.
[Translation of the relevant part of Qur`anic verses and Haditharequoted]
Reference from Qur`an and Hadith
Ecological and Social Factors of Health and Healing
Prophet Mohammad said,“Ifyouhearofits(plague)presenceinaland,donotenterit,butifitspreads
inthelandwhereyouare,donotyfromit.”[NarratedbyAbdullahibnAbbas .SahihMuslim]
Prophet Mohammad said,“EveryMuslimhasverightsoveranotherMuslim(i.e.,hehastoperformve
dutiesforanotherMuslim):toreturnthegreetings,tovisitthesick,toaccompanyfuneralprocessions,toacceptan
invitation,torespondtothesneezer[i.e.,tosay:‘Yarhamuk-Allah(mayAllahbestowHisMercyonyou),’when
thesneezerpraisesAllah].”[ReportedbyAbuHurairah , Sahih Al-Bukhari].
Prophet Mohammad said,“Verily,Allah,theExalted,andGloriouswillsayontheDayofResurrection:
‘OsonofAdam,IwasillbutyoudidnotvisitMe.’Hewouldsay:‘OmyRubb,howcouldIvisityouandYouare
theRubboftheworlds?’ThereuponHewouldsay:‘DidyounotknowthatsuchandsuchaslaveofMinewasill
butyoudidnotvisithim?…”[ReportedbyAbuHurairah , Sahih Al-Bukhari]
Prophet Mohammad said,“Bewareofthethreecurses-excretioninwatersources,inshady(wet)areas
andontheroadsideandpublicplaces”[Narratedby…SahihMuslim]
“We send down (stage by stage) of the Qur``an that which is a healing and mercy to those who believe” [Al
Qur`’an.17:82]
“Al-‘Abbasibn‘AbdalmuttalibaskedtheProphet ,teachmesomethingtoaskAllah.Hesaid:AskAllahfor
good health” [Narrated by Ibn Umar .Sunanal-Tirmidhi].
Prophet Mohammad said,“NosupplicationismorepleasingtoAllahthanarequestforgoodhealth.”
[Narrated by Ibn Umar .Sunanal-Tirmidhi]
Physical factors of health and healing
“O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is
(indeed) He Whom ye worship.”[Al-Qur`an.2:172]
Prophet Mohammad said,‘Holdfasttotwomedicines:honeyandtheQur``an’.[NarratedbyAbdAllah
.SunanIbnMajah.
“Then eat of all fruits, and follow the ways of thy Lord, made smooth (for thee). There cometh forth from their
bellies a drink divers of hues, wherein is healing for mankind. Lo! herein is indeed a portent for people who reect.
[Al-Qur`an.16:68]
“And lo! in the cattle there is verily a lesson for you. We give you to drink of that which is in their bellies, and
many uses have ye in them, and of them do ye eat.” [Al-Qur`an.23:20]
Prophet Mohammad said:: “There is healing in Black Cumin for all diseases except death.” [Narrated
Abu Huraira , SahihBukhari]
Numerous hadith and Quranic verses are available to highlight the importance of cleanliness, inhibition of eating
intoxicants and forbidden foods
Metaphysical factors of health and healing
“Those who spend (of that which Allah hath given them) in ease and in adversity, those who control their wrath
and are forgiving toward mankind; Allah loveth the good” [Al-Qur`an,3:134].
“Save those who believe and do good works, and exhort one another to truth and exhort one another to
endurance.”[Al-Qur`an,103:3]
Prophet Mohammad hadaskedAbuHurayrah:‘Doesyourstomachache?’Hesaid:‘Yes,oMessenger
of Allah’. The Prophet said ,‘Sostandupandpray,asthereishealinginprayer.’[NarratedbyAbuHurayrah .
SunanIbnMajah].

127
Rahman MT
for instance, vaccination, have reduced the incidence
and mortality due to many infectious diseases.1,20,21,22
Further, gene therapists are condent that they can
eliminate specic diseases using this therapeutic
technology.23,24 Thus,condence in theability of a
particular drug or vaccine is very high, often being
considered as the one and only option especially
whenfoundtobeeffective.Nevertheless,acceptance
ofthemedicinesforthepurposeofhealingwouldbe
permittedfor those whotake the medicinesmerely
as an addition, not as a substitution, while having
condenceintheblessingsofAllahfortheultimate
healing. In other words, so far as a Muslim’s faith
is concerned, the purpose of using medicines should
notconictwiththeauthorityofAllahbygivingsole
credit to the effectiveness of the medicine.
Complementary or alternative therapeutic strategies
such as acupuncture, yoga and herbal medicine are
currently being widely practiced. These treatment
methodologies are based on different combinations
of metaphysical aspects of energy, vital force, matter
and chemical components of natural origin. Many
of those are neither based on empirical evidences
noron thespiritualaspectsdirectlylinked toIslam.
However,thereisnoreasontodenytheuseofthese
therapeutic strategies by Muslims if the following
principles are met. The rst one is that these
therapeutic strategies do not involve the sense of
DuringthebattleofSifn,anarrowwentintothelegofAmiral-Mo’minin‘AliibnAbiTalib(peacebeupon
him).TheImamwasingreatpainbecauseofthisinjury,andbloodwasowingoutofhiswound.Howevermuch
theMuslimstried,theywerenotabletoremovethearrow.TheMuslimswenttoImamHasanal-Mujtaba(peace
beuponhim)andaskedhimwhatwouldbethebestwaytoremovethearrowfromhisfather’sleg?ImamHasan
replicd,“BepatientandwaituntilmyfatherstandsforSalat,thenatthattime,pullthearrowoutofhislegbecause
atthetimeofSaldt,myfatherissodeeplyengrossedincommunicatingwithhisLord,askingandbeggingHimfor
hisneeds,thathewillnotfeelthepain.”ThepeopleactedaccordingtowhatImamHasan(peacebeuponhim)told
them,andwhileTheCommanderoftheFaithful‘Ali(peacebeuponhim)wasprayingtohisLord,theymanaged
topullthearrowout.AfterImam‘AlinishedhisSalat,henoticedthatbloodwascomingoutofhislegandasked
thosearoundhimastowhathadhappened.Thepeoplerepliedthatwhilehewaspraying,theyremovedthearrow
from his leg! [NarratedbyAbuHurayrah . SunanIbnMajah].
“Heitiswhosentdownpeaceofreassuranceintotheheartsofthebelieversthattheymightaddfaithuntotheir
faith.” [Al-Qur`an,48:4)
“In their hearts is a disease, and God increaseth their disease.”[Al-Qur`an,2:10]
“But as for those in whose hearts is disease, it only addeth wickedness to their wickedness.”[Al-Qur`an,9:125]
“And when the hypocrites, and those in whose hearts is a disease were saying: God and His Messenger promised
us naught but delusion.” [Al-Qur`an,33:12]
“Have they not traveled in the land, and have they hearts where with to feel and ears wherewith to hear ? For
indeed it is not the eyes that grow blind, but it is the hearts, which are within the bosoms, that grow blind”. [Al-
Qur`an,22:46]
“And he whom God guideth, he is led aright, while, as for him whom He sendeth astray, for them thou wilt nd no
protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb,
and deaf “[Al-Qur`an,17:97]
Spiritual means of health and healing
Say, “I seek refuge in the Lord of mankind, The Sovereign of mankind. The God of mankind, From the evil of the
retreating whisperer, Who whispers [evil] into the breasts of mankind, From among the jinn and mankind.” [Al-
Qur`an,114,1-6]
“Verily in the remembrance of God do hearts nd rest.” [Al-Qur`an, 13:28]
Ayesha stated, “When anyone among them had an illness, Prophet Mohammad used to rub the area of
thepainrecitingthefollowingdua:O Lord of the people, remove this pain and cure it, You are the one who cures
and there is no one besides You who can cure, grant such a cure that no illness remains.Andrecitesthefollowing
supplication for seven tiems: I ask Allah who is the Lofty and the Lord of the Mighty Throne that He cures you[….]
Prophet Mohammad said,“NosupplicationismorepleasingtoAllahthanarequestforgoodhealth.”[
NarratedbyIbn‘Umar.Sunanal-Tirmidhi]

128
HealthandhealinginIslam:linkswithmodernpractices
Shirk (false-godhood or false partnership to Allah)
norarebasedonanypracticerelatedwithShirk;the
second principle is that these strategies do not deny
the authority of Allah in the cure or treatment of
disease;thethirdprinciple being that the therapyis
not in contradiction to any text in the revelation and
therefore, categorized as haram.
Conclusion: Many of the factors that contributes either
for a healthy state or for sickness are overlapping
betweentheprincipleofhealthandhealinginIslam
and other revelations as well as that of therapeutic
interventionsavailablein(post)moderncommunity.
For example, practice of cleanliness and hygiene, use
ofhoney,potentialofblackseedasameansofcure,
concept of quarantine, healthy eating and drinking
habitsaswellascontrolledsexhabits.
Besides, evaluation of different therapeutic strategies
using guidelines from the Qur`an and hadith is vital
for all Muslims. Health concerns such as AIDS
and heart diseases, related with sex habits and
psychological stress respectively could be related
backto their causes as the lack of an balanced life
styleinmoderntimes.Theprescribedwayoflifein
Islambasedonbothfaithandpracticewouldprovide
aholisticviewof health and healing thuswouldbe
benecialforthemankind.
Acknowledgements:
IamgratefultoReezaNazer,LindsayBrown,Ibrahim
AdamAhmedShogarandAnkeImanBouzenitafor
their valuable contributions to formulate our initial
paperontheeldpublishedintheJournalofIslamic
Medical Association (JIMA). 2008, 40: 60-68
“Therapeutic interventions: an Islamic perspective”.
I am also grateful to Abdurezak Abdullahi Hashi
for his valuable remarks to upgrade the current
manuscript.
Figure3.Anholisticviewofhealthandhealingbased
on teaching from Islam

129
Rahman MT
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