Sábado, 24/9/2022 | : : UTC+0
Mjeksia Islame
Mjeksia Islame






Regaining good health of bodies includes two kinds of procedures, namely, treatment and rehabilitation.

The command of taking up therapy is a natural result of the principle of preserving and maintaining health.   Islam has been accredited with the inception of a new era in medicine, which delivers it as a science free from old concepts and practices inter-related with superstition.  On the authority of Abdullah Ibn Masoud that the Prophet (r) said; “Spells, amulets and ‘Tuwala’ (13) is Shirk (idolatry).

Delivering medicine from superstition is an application of a general principle in Islam, namely, to get rid of all forms of fortune-telling and witchcraft.  On the authority of the Lady Aisha, may Allah be pleased with her,  that the Prophet  (r) said; “Whoever approaches a fortune-teller or a soothsayer and believes in what is said, has rejected the Faith that has been revealed to Mohammed.”  In the command to take up therapy, many Hadiths were narrated.  On the authority of Osama Bin Shariek that the Prophet   (r) said; “Take up therapy, as Allah has created no disease, but that He created its treatment, except for senility.”   On the authority of Abu Huraira that the Prophet (r) said; “For each a disease, there is a treatment.  When a medication overcomes the disease, it is healed with the will of Allah, the Elevated.”  On the authority of Ibn Masoud that the Prophet (r) said; “Allah has not created a disease, but that He has created a treatment for it, some know it and some do not.”

Some facts are clarified by the Hadiths of taking up therapy:


  1. Islam commands to take up therapy. This is in compliance with the Shari’ah objective of preserving the body, being the instrument of performing observancesand duties.
  2. Senility, which is the result of the atrophy of organs and failure of bodily functions, is a natural law that comes as a prelude to the inevitable death and, as such there is no remedy.
  3. Allah the Almighty has created a treatment for every disease, and recovery can be achieved when a proper treatment is selected. Not all medications are known; they are discovered gradually with the development of science. This concept has its positive impacts, as it invites scientists to search for the causes of diseases and discover what they are unaware of in the methods of treatment. This gives the patient hope for recovery, as every disease will have a treatment.




In the prime of Islam, some Moslems had a belief that therapy might contradict the principle of putting trust in Allah, as recovery is considered in the Hands of Allah, the Elevated.   But the Prophet (r) rejected this reasoning, and called for adopting worldly means.   It was narrated by Abu Huraira that an Ansari man was injured during the battle of Ohud.  The Prophet (r) asked two doctors from Al Madinah to treat him saying; “Treat him.”  The man said; “O, Messenger of Allah! We used to be treated in the time of pre-Islamic paganism.  But with the advent of Islam, it is but trust in Allah.”  The Prophet (r) replied; “Treat him, as He who created disease, created treatment and made recovery through it.”  They treated him, and he got well.



The command of taking up therapy is not contradictory to the principle of putting trust in Allah.  Ibn Al Qayim says; “The reality of monotheism is fulfilled only by adopting worldly means, which Allah has decreed by fate and Revelation to be necessary (as remedial measures) for their causes.  Suspending these means depreciates the essence of trust in Allah.  Thus, taking means is mandatory, otherwise reasoning and law will be suspended.  Allah’s slave should not attribute his disability to putting trust in Allah, or consider his trust in Allah as disability.”

This is also a reply to whoever denies taking up therapy, claiming that if recovery has been destined, then treatment is not useful, as Allah’s fate cannot be repelled- such a claim is actually refuted by the Prophet (r) who indicated that treatment is of Allah’s fate.

On the authority of Ibn Abbas who said; “The Prophet (r) was once asked; ‘Will treatment avail against fate?’  The Prophet (r) replied; ‘Treatment is of Allah’s fate, and Allah the Almighty avails whoever He wishes with whatever He wishes.'”   Mohammed Iqbal said; “The weak faithful always pleads to Allah’s fate as an excuse, while the strong faithful is himself of Allah’s fate.”  Therefore, taking up therapy is the means; and recovery is achieved by the omnipotence of Allah the Almighty.

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