Prophetic Medicine - IIUM Journals

Revelation and Science Vol. 01, No. 02 (1433H/2011) 34-45

A Theoretical Framework for al-Tıb al-Nabawi (Prophetic Medicine) in Modern Times Serdar Demirel* and Saad Eldin Mansour Department of Qur’an and Sunnah, Kulliyyah of Islamic Reveal Knowledge and Human Science, International Islamic University Malaysia, Malaysia Abstract Al-tıb al-nabaw! means the curative treatments and preventive medicine reported in the Prophetic guidance and practice. The Prophet (s.a.w) applied certain healing practices and advised the use of certain types of food and substances for medical treatments. After the demise of the Prophet (s.a.w), a vast literature had been written in this field. The issue of how to understand the Prophetic medicine has become a subject of interest for Muslims vis-à-vis to others in fields of modern medical sciences. This study aims to analyze al-tıb alnabaw!, paerticularly the theoretical framework of how to explain and understand al-tib al-nabawi in modern times. Keywords: Treatment, epistemology, al-tıb al-nabaw!, preventive medicine, modern times. Abstrak Al-tib al-Nabawi bermaksud rawatan penyembuhan dan pencegahan yang terkandung dalam buku panduan dan amalan Nabi. Nabi Muhammad s.a.w mengamalkan cara-cara rawatan tertentu dan menasihati umatnya agar menggunakan makanan dan bahan tertentu untuk tujuan rawatan perubatan. Selepas kewafatan Nabi s.a.w, banyak tulisan dihasilkan dalam bidang ini. Persoalan tentang bagaimana hendak memahami rawatan ini telah menjadi subjek yang diminati oleh orang-orang Muslim dalam bidang sains perubatan moden berbanding dengan orang bukan Muslim. Matlamat kajian ini adalah untuk menganalisis al-Tib al-Nabawi khususnya dalam kerangka teori tentang bagaimana menghuraikan dan memahami al-Tib al-Nabawi dalam zaman moden. Kata kunci: Rawatan, epistemologi, al-Tib al-Nabawi, ubat pencegahan, zaman moden

*Corresponding author: Serdar Demirel,

Introduction

Department of Qur’an and Sunnah, Kulliyah of Islamic Reveal

Health and wellness are important for man to enjoy

Knowledge and Human Science, International Islamic University

life. Lack of health results being stressed, disable

Malaysia(IIUM), 50728 Kuala Lumpur, Malaysia.

and deprived from many activities of life. As such,

Phone: (O) (603) 6196 4878, Email: [email protected]

! !

A Theoretical Framework for “al-tıb al-Nabawi / Prophetic Medicine” in Modern Times / Demirel S. !

it is common for those who are sick or fall ill, to

impose the modern method on every other method

seek medical treatment. However, though it is

for it to be deemed scientific.

common to seek medical treatment, people apply

This approach of modern medicine is applied

different methods of treatments. Since it pertains to

also in al-tıb al-nabaw! (Prophetic medicine); the

human life, medical knowledge has been one of the

methods of which are radically different from

major topics of interest.

Today’s nations and

modern methods. The issue of how to understand

societies invested time, energy and money in the

Prophetic medicine has become a controversy

health sector, which exhibits he importance of this

among Muslims. Al-tıb al-nabaw! denotes the

subject.

methods applied and medicine advised by Prophet

Historically,

different

civilizations

applied

Muhammad (s.a.w). After the demise of the

different treatments due to differences in their

Prophet (s.a.w), a vast literature had been produced

epistemology. For example, Chinese treatment

in this field. Medical advice of the Prophet (s.a.w)

applies the deductive method. According to this

has been collected in many works called “al-tıb al-

method the human body is a whole and it is

nabaw!”. The main sources of this literature are the

operated by a unique energy system. If an organ in

“Kit"b al-#ib” and “Kit"b al-Mar$"” sections of

the system fails, Chinese medicine prescribes it to

%ad!th collections. However, experts of the field

be treated based on deductive and holistic methods.

also recognize, that the sources are not confined to

For example, according to Chinese treatment,

these two sections; many a%ad!th on health can be

although pain may occur and be felt in a single

found in other sections of a%ad!th collections as

finger, it is caused by a failure in the whole system.

well.

Thus, Chinese traditional medicine tries to heal the

Due to the status of the Prophet (s.a.w) in

pain in the finger by applying deduction from the

religion, Prophetic medicine tradition penetrated

whole and within the whole. Modern medicine, on

the depths of medical culture in Muslim societies.

the other hand, uses induction method and based its

This tradition is regarded as sacred, it deploys

treatments not on the whole body but only to the

religious values and a literature has been created in

sick part.

this plane." Nevertheless, many issues unrelated to

Hence, someone might wonder which method is

%ad!th have also been included in books on

more effective than the other? Which one gives

Prophetic

medicine.

According

to

Islamic

quicker results? This paper argues that the

principles, it is blasphemous to regard such

differences in method should be regarded as

information as %ad!th and deem them sacred.

complementary and only then the two methods can

However, in the course of history, social practice

complement each other. Thus, we do not regard the

mixed the methods based on Prophetic medicine

term “alternative medicine” appropriate in this

with those which are not. Books written on

regard.

Prophetic medicine during the emergence of the The issue is not as simple as it seems to be,

field included the perceptions of medicine of that

because many advocates of modern medicine do

period as well as quotations from experts, social

not approve of any methods other than of their own;

medical practices, medical proverbs and even

they regard their own method as absolute. They

medical advice of Greek philosophers.

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A Theoretical Framework for “al-Tıb al-Nabawi/Prophetic Medicine” in Modern Times / Demirel S. !

It is evident that such information in books on Prophetic medicine will be regarded as advice of the Prophet or even an order by laymen. When we

“You are more knowledgeable of the matters of dunyakum (your worldly affairs).”# Therefore

such

narrations

$

not

based

on

%

also consider that the a%ad!th contained in those

revelation. Ibn Khald!n (d.808/1405) and Shah

books consist of $&aif (weak) ones as well as 'ah!h

Waliyu Allah Dahlaw"& (d.1176/1762) are among

(strong/solid) ones, the issues of how 'ah!h %ad!th

the few who approved of this opinion.' On the

should be understood, which rely on %ad!th and

opposite side are the scholars who claim that

which should be understood in the light of the

everything from the Prophet has a sacred dimension

medical practices of that period also need to be

and meant to preach the divine message. For

studied.

example, Ibn Qayyim al-Jawziyyah (d.751/1350)

Instead of analyzing every single narration on

argued that the medical advices and practices of the

Prophetic medicine and explaining how they should

Prophet (s.a.w) have binding nature on believers.

be understood, this study will focus on how these

In his work on Prophetic medicine he said that this

a%ad!th should be handled in modern times by

branch of medicine has such wisdom that even the

using classical methods to create a holistic

greatest

framework. In conclusion, suggestions as to what

Moreover, he stated that the Prophetic medicine is

should be done to avoid conflicts are made.

divine and it is based on revelation. Hence, because

doctors

would

feel

incompetent.(

of its divine nature, it is different from and superior Opposite Approaches to Prophetic Medicine

to the medical assumptions of specialized doctors

The field of Prophetic medicine has always been

based on experiments and experience.)

controversial.

Although

the

exclusionary

In our opinion, studying a%ad!th pertaining to

approaches were rare in the past, modern times

medicine

differently

from

the

above

have witnessed a radical surge. The number of

perspectives is crucial for a scientific approach.

two

people who do not completely deny the Prophetic medicine but have qualms about its efficiency and

Rulings of the Prophetic Medicine

use is quite high due to dominant modern education

A%ad!th pertaining to Prophetic medicine fall into

system in Muslim countries.

two categories: shar&! ones which state rulings in

Many modern Muslims find the medical

Islam and those which do not state any rulings and

practices and advice of the Prophet (s.a.w) odd.

thus are not regarded as shar&!. Like the teachings

They claim that the mission of the Prophet (s.a.w)

of the Prophet (s.a.w) on faith, worship and

was to preach Islam and it did not involve

transactions aimed to guide, the a%ad!th in the first

organizing worldly affairs. Since medicine is a

category also serve as guidance. The a%ad!th in the

worldly affair, the Prophet (s.a.w) did not have a

second category do not have the characteristics of

say in it and even if he expressed his views, they

being shar&! rulings and thus these type of

were advice bound to his time and the Arab medical

narrations fall under the category of the %ad!th

practices thereof. They propose that medical

“You are more knowledgeable of the matters of

applications and advice of the Prophet (s.a.w) fall

dunyakum (your worldly affairs).”* In this category

under the category of the %ad!th:

the crucial points are experiment, experience as

Revelation and Science | Vol. 01, No.02 (1433H/2011) | !#!


well as decisions and advice of experts of the field.

the miswaak (oral hygiene), for verily, it is healthy

At this point the principle stated in the following

for the mouth and it pleases the Almighty Allah

Qur’anic verse becomeessential:

(s.w.t)”"$, “If I had not found it hard for my

“O people, ask the people of knowledge if you do

followers or the people, I would have ordered them

not know”

to clean their teeth with Siwak for every prayer.”"% (The Qur’an: 16:43 and 21:7)

These a%ad!th order oral hygiene which is

Furthermore, Prophetic narrations (a%ad!th) on

vital for health in general and relate it to an

medicines which state rulings on medicine are

essential form of worship, (alah, and obtaining

different and have various meanings. They can be

Allah’s pleasure with us. A%ad!th related to

categorized as follows:

women’s menstruation also fall under this category as they clarify matters regarding worship, %al"l,

1.

A!ad"th

approving

and

encouraging

%ar"m and makr)h, as well as health.

medical treatment: There are a number of a%ad!th

3. Prophetic narrations on consuming certain

in which the Prophet (s.a.w) encouraged Muslims

foods (at’imah) for healing purposes: these type

to seek medical treatment. These narrations made

of narrations finction as interpretation of the

clear that, seeking medical treatment does not

Qur’anic verses that advised the consumption of

contradict with the will of Allah (s.w.t). among

certain foods or highlighted the importance of the

such narrations are the followings:

certain plants for healing purposes. These inlcudeds

“Men come to the Apostle of Allah, should we

those a%ad!th in which the Prophet advised the use

make use of medical treatment? He replied: Make

of honey syrup for treatment."& This type of

use of medical treatment, for Allah has not made

Prophetic

a disease without appointing a remedy for it, with

Qur’anic verse which describes honey as a healing:

the exception of one disease, namely old age.”"+

narration

interpretes

the

following

"And your Lord revealed to the bee saying:

Furthermore, as narrated by Imam Al-Bukh#ry,

Make hives in the mountains and in the trees and in

the Prophet (s.a.w) said: “Allah has not sent down

what they build: Then eat of all the fruits and walk

an illness without sending down a cure for it.”

""

in the ways of your Lord submissively. There comes

Similarly, Imam Muslim narrated that the

forth from within it a beverage of many colors, in

Pophet (s.a.w): “for every disease there is a cure so

which there is healing for men; most surely there

if the medicine comes upon the disease it cures it by

is a sign in this for a people who reflect.”

the will of Allah, the Most High.”

"#

(The Qur’an,16:68-69)

A%ad!th mentioned in this category do not

Also the %ad!th “Eat the olive oil and massage it

only rule the permissibility of treatment. When

over your bodies since it is a holy (mubarak)

carefully studied, it can be seen that these a%ad!th

tree.”"'

advise seeking ways of treatment, causes of

This %ad!th is also relevant to the following

illnesses and their cures.

Qur’anic verse:

2. Prophetic narrations about oral hygiene: The Prophetic narrations about oral hygiene includes the followings; “make a regular practice of

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“And a tree that springeth forth from Mount Sinai that groweth oil and relish for the eaters.”!" (The Qur’an, 23:20)


A%ad!th in this category explains the Quranic

preventive medicine guidelines are complimentary.

verses on health and show some details on the

In order to analyze this crucial point, Islam and

applications.

human health connection should be studied from an Islamic perspective.

4.Basic ethical principles of medicine: The

First, in Islam, medicine is not thought as solely

Prophet (s.a.w) summarized his mission as follows:

a secular field. The Qur’an clearly explains the role

“Allah sent me to complete the excellent virtues and

of prophets throughout history in forming and

")

to perfect the good actions”. Here it is understood

shaping societies and preparing humanity for this

that the principles he advocated apply to all

world and the hereafter. One of their missions is to

Muslims.

ethical

enable people to lead physically and spiritually

dimensions of many medical issues such as

healthy lives. This situation applies to the Prophet

surrogate motherhood, human cloning, organ

Muhammad (s.a.w) as well. The connection

transplantation, abortion, euthanasia, and artificial

between living a healthy life and Islamic life

insemination are discussed, Prophetic guidance

emerges when it is analyzed from this perspective.

plays an important role to guide the human

Second, Islamic principles start with establishing

behavior of handling such cases.

spiritual health. Islam aims to organize the outer

In

the

modern

era

when

world starting from the inner world. The system of 5.A!ad"th on preventive medicine: A%ad!th on

belief, the act of worship and the ethics prescribed

protecting human health and environment fall under

by Islam aim to build coherent, strong and

this category. For example, the %ad!th prohibiting

principled individuals.

urinating in stagnant water is one of those a%ad!th.

"*

Third, Islam prepares people for the challenges in life. Muslims know that the world is a place for

The a%ad!th briefly mentioned above can be

Man to be tested and in order to prepare themselves

categorized as guidance and warning, thus they

for it, Muslims learn how to embrace the reality of

should be regarded as orders and advice to be

existence by having a true understanding of Allah

followed

preventive

as a principle of faith.#+ Tranquility and peace of

medicine is studied more extensively below due to

one’s life depends on one’s spiritual tranquility and

its prominence.

peace. In this regard, Islamic preventive medicine

by

Muslims.

However,

focusses primarily on the spiritual aspect of Man. Preventive Medicine

It is known that psychological disorders can lead

This study shows that the Prophetic narrations on

to physical diseases as there is an exchange of

healing and medical treatment covers a vast

influence between psychological and physical

subjects on health and healing. $t includes general

states; they affect each other in strength and

general giudlines on medication, advice to seek

weakness, in health and sickness, in deviation and

medicl treatments and encouragement of preventive

moderation. The main reason causing mental

measures. $n this respect the popular statement

illnesses is sadness. What is the source of sadness?

“prevention is better than cure” is Islamic

Why would a person be sad and unhappy? Sadness

principles. Leading an Islamic life and following

stems from carnal sufferings caused by losing one’s

Revelation and Science | Vol. 01, No.02 (1433H/2011) | !%!


beloved objects or the inability to reach them. In

Prophetic medicine stands out. By teaching

other words, sadness has two main causes: the first

physical and spiritual cleanliness as part of religion,

one is to lose beloved ones and the second is not

Islam aims to make hygeine permanent in Muslims’

being able to get what one desires. Through its

lives.#$ For

beleif, ethical and worship systems, Islam prepares

provides guidelines for preventive medicine in

man to defeat destructive sadness which is the

areas ranging from eating, sleeping to marriage and

source of many psychological illnesses.

sexual life. Its rulings have prevented its adherents

Islam teaches Man that the causes of sadness, e.g.

from many contagious diseases.

this

reason,

Prophetic

medicine

losing beloved objects and the inability to reach for

The first chapters of fiqh books are usually

them, are the result of seeking permanence and

dedicated to topics such as “Kit"b Al Miy"h / Book

stability in temporary and worldly objects. Islam

of Water, Kit"b Al Tah"rah / Cleanliness Book”. It

prescribes and educates Muslims according to the

is a priority in medicine that cleanliness is related to

fact that all worldy matters are temporary and the

hygiene and hygiene is related to health. It should

only permanent one is Allah (s.w.t) alone; thus

be noted that the orders and advice of the Prophet

peace and tranquility should be sought from

regarding hygiene were not derived from Arab

#"

Allah. Islam does not teach its adherents only the

medicine at that time. He trained Arabs for hygiene

theoretical part, but prepares them through a variety

through love for worship and a lifestyle evolved

of worshipping boost to bolster their spiritual

from this. The Prophet’s applications and advice on

strength.

washing

The Qur’an and a%ad!th mention physical

hands,

bathing,

oral

hygiene

and

prohibition of consumption of the wild animals and

illnesses and they are subject to many judicial

birds,

going

to

places

where

illnesses

are

rulings. Qur’anic and %ad!th texts contain orders

widespread and drinking from unclean water are

and advice regulating how a sick person should

examples of such practices.

make ablution, establish 'al"h, fast and perform %#j

The Quran says:

or umrah according to the type and acuteness of his

“(Muhammad) commands them what is just and

illness. As Islam focusses on Man and presents

forbids them what is evil; he allows them as lawful

rulings for his benefit, it should not be regarded as

what is good (and pure) and prohibits them from

odd that some of its rulings pertain to health. In this

what is bad (and impure)”.

regard, rulings on hygenie are pertinent and based on the principle that the best cure is prevention. The %ad!th “Cleanliness is half of faith”## exemplifies

the

prominence

of

this

(The Qur’an, 7:157) This verse reveals the principle that an average Muslim should be careful and selective about his /

issue.

her culinary habits. The metaphysical basis of

Cleanliness is related to faith. Performing ablution

Islamic culinary culture lies in using clean food and

five times a day is instilled as a life style. When

abstaining from consuming anything dirty. In other

preventive medicine is regarded along with

words, a Muslim’s diet consists of a theological

hygeine, oral care, healthy diet and exercise as well

dimension related to hygiene. Food choices of

as their relationship with %ad!th, the link between

Muslims are determined by this theological

religion and health and the significance of the

structure

!&! | Revelation and Science | Vol. 01, No.02 (1433H/2011)!

inherent

in

their

cultural

codes.


Prohibition of all intoxicating substances and

city following the Prophetic advice of not to enter

caresses, and ruling of blood as dirty as it may

or leave a place where a contagious disease has

contain many contagious viruses are some of the

broken out.#)

examples.

Despite advances in the field of medicine, many

The innate characteristic of the Prophetic

new diseases have emerged. In the face of this

medicine with regard to preventive medicine is

paradox,

only

preventive

medicine

which

advice on abstinence from over consumption of

constitutes the core of Prophetic medicine has

food and drink. It is evident that one of the greatest

remained the same. Preventive medicine, a natural

problems of today is obesity. The Prophet (s.a.w)

result of leading an Islamic life, is the most

warned his followers by saying, “The son of Adam

fundamental part of Prophetic medicine.

does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to

Non-legislative Prophetic Medicine

keep his back straight. If you must fill it, then fill it

It is evident that the Prophet (s.a.w) was open to the

one-third for food, one-third for drink and one-third

heritage of knowledge and experience of his time.

for breath.”#% In a society which follows this

When he ruled Madinah, like other statesmen, he

Prophetic advice, the problem of obesity seems to

was concerned about the health problems of his

be very unlikely to occur.

people. On the other hand, unlike any other ruler,

There is a great number of a%ad!th on

he was also a prophet and thus he received

preventive medicine. For instance the Prophetic

revelations.

narrations on leprosy, a very contagious disease

medicine bore significance of revelation as well as

which was considerably pernicious in older times,

his human aspect. In affairs regarding revelation his

will shed more light on this matter. The Prophet

stance was uncompromising. On the other hand, in

(s.a.w) said: “Flee from the leper as you would flee

issues appealing to his human knowledge and

#&

from a lion.”

Consequently,

his

approach

to

Also Amr ibn al-Shareed narrated

experience; if he made a wrong decision, albeit its

that among the delegation from Thaqeef there was a

rareness, he would not hesitate to change his

leper. The Prophet (s.a.w) sent word to him saying:

decision.

“We have accepted your oath of allegiance; go

encouraged his followers to do so.#* For example,

back.”#' This is clearly a warning not to be in

when he visited Sa&d b. Ab! Wakkas at his sickbed,

contact with leper patients. The Prophet also taught

he suggested him to see Al 'aris b. Kalada for his

the application of quarantine with his %ad!th,

medical expertise.$+

He

consulted

learned

people

and

“When you hear that the plague is in a land, do not

Some parts of the Prophet’s medical application

enter it. When it arrives in a land where you are, do

and advice as a human being were based on Arab

not leave it.”#(

culture passed from generation to generation as

As in all matters, the Sahaba followed the

well as the medical culture of the Greek, Persian

Prophet’s advice on quarantine. When Omar the

and Indian people. Al Suy!(" (d. 911/1505) states

second caliph heard the news that plague had

that when the Prophet’s wife, Aisha, was asked

broken out in Damascus, he summoned his

how she came to learn medicine, she said, “I

generals, and the council decided not to enter the

learned medicine from the Arab and foreign doctors

Revelation and Science | Vol. 01, No.02 (1433H/2011) | '(!


who came to cure the Prophet.”$" This proves that

Ghiylah, the Prophet (s.a.w) acted on his own

they learned and applied medicine from other

opinion and when he was convinced that his

nations.

opinion was wrong, he changed it. His intention to

Many sources have manifested that Aisha had advanced knowledge of medicine and obtained her

prohibit Al Ghiylah was not based on revelation; otherwise, he would not have changed it.$(

knowledge from the people around her and from

It is clear that these applications of Prophetic

the doctors who came to cure the Prophet (s.a.w)

medicine do not hold any legislative authority.

when he was sick.

$#

Some medical advice and

Practices

and

medication

developed

fourteen

applications of the Sahaba were also recorded in

centuries ago should not be sanctified or deemed

%ad!th collections. Aisha also stated that she tried to

equal to applications designated by revelation.

cure the Prophet using the knowledge she gained from Arab delegations who came for treatment.

$$

Some of the a%ad!th in Prophetic medicine include treatments the Prophet (s.a.w) applied to

From this context we can deduce that the

himself when he was sick. It is not a religious duty

Prophet (s.a.w) acted upon the Arab culture he was

for a Muslim with the same sickness to apply the

born and raised in. There are also a%ad!th showing

same treatment today. So, a grave mistake it would

that he abandoned the practices of Arab medicine

be to interpret a%ad!th in such manner. If he lived

when

other

in our era, the Prophet (s.a.w) would not hesitate to

civilizations. The Prophet’s attitude with regard to

consult today’s doctors and apply their treatments,

“Al Ghiylah” is the best example for this situation.

as he did in his own time with the guidance of

Al Ghiylah is the case where a man has intercourse

revelation.

they

were

proven

wrong

by

with his suckling wife.$% The Messenger of Allah

The Prophetic medicine aims to protect the

(s.a.w) said: “I intended to prohibit cohabitation

physical and mental health of individuals and the

with the suckling women to avoid pregnancy within

society.

suckling period, but I considered the Greeks and

methods and medication aimed at protecting human

Persians, and saw that they used to cohabit with

health in legal ways is a requirement of Prophetic

their suckling wives and that did not harm their

medicine. Means may change, but the goal is one of

children.”$&

the permanent teachings of the Prophet (s.aw.). It is

The %ad!th above presents an important fact. Affected by the current Arab medical culture, the

Thus, working on preventive medicine

not acceptable to treat the alterable medical methods as permanent religious rules.

Prophet (s.a.w) first intended to prohibit having intercourse with suckling women. Arabs were

Conclusion and Recommendations

afraid that if a suckling woman became pregnant,

To conclude our study on theoretical framework for

the chemical composite of the milk would alter and

“al-)ıb al-Nabaw" / Prophetic Medicine” in modern

$'

pose a danger for the baby and make it sick.

times and to prevent any kind of misunderstanding

Nevertheless, in the end, by relying on the

we suggest the following:

experiences of the Greek and Persians in this field,

1. The a%ad!th collected in various books related

he changed his mind about prohibiting Al Ghiylah.

to Prohetic medicine should be scrutinized and their

Al )a%#wy (d. 321 / 933) said in the case of Al

level of authenticity should be determined by

')! | Revelation and Science | Vol. 01, No.02 (1433H/2011)!


experts. The same method should be followed for

separately by experts. Only then flexibility of the

the relevant a%ad!th in chapters in various %ad!th

theoretical framework can be prevented.

collections.

6. If a 'ah!h %ad!th is not compatible with

2. The comments on *ah"h a%ad!th in Prophetic

today’s medical findings, the %ad!th should not be

medicine literature and %ad!th texts should not be

discarded immediately because in order to be

regarded in the same category. It is inevitable for

authenticated as *ah"h it should pass many quality

historical comments on Prophetic medicine to bear

tests. Thus, after such authentication process, a

some degree of flexibility. Hence, the experimental

'ah!h %ad!th should not be ignored hastily. Such

and revelational aspects of the narrations should be

a%ad!th should be left to the discernment of further

analyzed carefully.

generations to be reconciled with medicine.

3. We suggest that a group consisting of medical

7. It is not acceptable to relate all medical facts

and %ad!th experts to categorize the Prophetic

to the Prophet (s.a.w). Likewise, ignoring the

medicine data in a manner which will meet the

Prophet’s teachings on medicine is not acceptable

needs of contemporary society and in a clear

either. Hence, it should be acknowledged that a

language. Since medical experts are not familiar

new Islamic Medicine concept with its own

with the field of %ad!th, when they study the

principles should be developed. We do not need to

Prophetic medicine they may use unauthentic

either deny modern medicine or start from the

narrations. Similarly, %ad!th experts not affiliated

beginning in order to do this.

with the field of medicine may not discern which

8. Caring about physical health, Islam stresses

narrations pertain to medicine. As a result of these

the importance of both preventive and therapeutic

misunderstandings and misapplications, hesitations

medicine. It particularly cares about preventive

regarding Prophetic medicine and hazard to human

medicine because prevention is better than cure. In

health may occur.

this context separate scientific studies should be

4. It is a requirement of the Prophetic

undertaken.

medicine to protect human health and develop medicine in legal ways. Means may change, but

REFERENCES

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Ab! D#wud, Sulaym#n Bin Al-Ash‘ath, Sunan Ab!

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'am"d, (D#r al-Fikr).

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Al-D#rim", &Abd Allah Bin &Abd al-Ra%m#n,

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Al-Dhahab", Mu%ammad Bin A%mad, Siyari A&l"m al-Nubal"+,

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Mu%ammad

Na&"m

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al-J"m! al-Tirmiz!. (Bayr!t: D#r al-Kutub al-

Prophet’s ,ad!th: "You are more knowledgeable

&Ilmiy).

of the matters of your world, Maalim Al-Qur’an

Al-Qar,#w",

Y!suf,

al-sunnah

ma'dar"n

Ma&rifat w"l%a$"rat, (Cairo: D#r

lil-

Wa Al-Sunnah (Published by the Faculty of

al-Shruq, 2

Quranic and Sunnah Studies Islamic Science

edition).

University of Malaysia).

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Article history

(Bairut: D#r al-Fikr).

Received: 28/10/2011

Al-Qushayr", Muslim Bin 'ajj#j. (a%!% Muslim.

Published: 15/12/2011

Ed. Mu%ammad Fu’ad &Abd al-B#q". (Bairut: D#r

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

Ihy# al-Turath al-Arab"). Al-Suy!(", Jal#l al-D"n &Abd al-Ra%m#n, Itm"m al-

"

Many scholars have written books on al-)ıb al-Nabaw"

Dir"yat li-Qurr"*i al-Niq"yat, Ed. Ibr#him al-

such

as:

&Aj!z, (D#r al-Kutub al-&"lmiyyat, 1985).

(d.238/852),

&Abd

al-M#lik

Mu%ammad

b.

'ab"b

al-Andul!s",

al-N"s#b!ry

(d.245/860),

Al-)a%#wy A%mad Bin Mu%ammad Ab! Ja‘far,

A%mad b. Mu%ammad al-D"n#w#ry (d.364/975), Ab!

Shar% al-Ma&"n! al-+th"r, (Bayr!t: D#r al-Kutub

Nu&aym al-lsfah#ny (d.430/1038), Shams al-D"d al-

al-&Ilmiy, 1399, 1st edition).

Dhahaby (d.748/1347), Ibni Qayyim al-Jawziyyah

Al-Tirmidh", Mu%ammad Bin &Is#, Sunani alTirmidh!,

Ed.

A%mad

Mu%ammad

Sh#kir,

(d.751/1350), Jal#l al-D"n al-Suy!(y (d.911/1505). #

The full version of the %ad!th narrated by Muslim on

the authority of Anas that: “The Prophet Muhammad

(Bayr!t: D#r I%y# al-Turath al-Arab"). Dahlaw", Shah Waliyu Allah, ,ujjatu Allah al-

(s.a.w) passed by group of people Median farmers who were engaging in production to enhance pollination of

B"ligah, (Cairo: D#r al-Turath). Ibn 'anbal, Ab! &Abdullah A%mad al-Shayb#n".

seeds (Taabir an-Nakhl). The Prophet then commented by saying to them: “It would have been better if you did

Musnad A%mad. Egypt: Muassasat Qurtubah. Ibn 'ibb#n, Mu%ammad Bin A%mad Ab! '#tim,

not do that.” Later on he passed by the same garden but

(ah!h Ibn ,ibb"n, Ed. Shuayb al-Arnaw!t,

the product of palm trees were ruined. Then, he asked

2nd

them what happened? They responded that you asked us

(Bayr!t: Mu&assasat al-Ris#lah, 1993, edition).

'!! | Revelation and Science | Vol. 01, No.02 (1433H/2011)!

to do so. Then the Prophet responded by saying to them


!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

that: You are more knowledgeable of the matters of your

Mu%ammad Bin A%mad Ab! '#tim, (ah!h Ibn ,ibb"n,

world.

Ed. Shuayb al-Arnaw!t, (Bayr!t: Mu&assasat al-Ris#lah,

See. Al-Qushayr", Muslim Bin 'ajj#j. (a%!% Muslim. Ed.

1993, 2nd edition), 13/426, %ad"th no. 6061; Al-Tirmidh",

Mu%ammad Fu’ad &Abd al-B#q", (Bairut: D#r Ihy# al-

Mu%ammad Bin &Is#, Sunani al-Tirmidh!, Ed. A%mad

Turath al-Arab"), 4/1836; Al-Qazw"n", Mu%ammad Bin

Mu%ammad Sh#kir, (Bayr!t: D#r I%y# al-Turath al-

Yaz"d. Sunan Ibn M"jah. Ed. Mu%ammad Fu’ad &Abd

Arab"), 4/383, %ad"th no. 2038.

al-B#q", (Bairut: D#r al-Fikr), 2/825; Ibn 'anbal, Ab!

11

&Abdullah A%mad al-Shayb#n". Musnad A%mad, (Egypt:

Bukh"ry, Ed. Mu*(af# D"b al-Bugh#, (Bayr!t: D#r Ibn

Muassasat Qurtubah), 3/152.

Kath"r al-Yam#ma, 3rd edition), 5/2151, %ad"th no. 5354.

3

12

See. Demirel, Serdar, An Analytical Study of the

Al-Bukh#ry, Mu%ammad Bin Ism#&"l, (a%!% al-

Muslim Bin 'ajj#j. (a%!% Muslim, 4/1729, %ad"th no.

Prophet’s ,ad!th: "You are more knowledgeable of the

2204.

matters of your world, Maalim Al-Qur’an Wa Al-Sunnah

"$

(Published by the Faculty of Quranic and Sunnah Studies

M"jah, Ed. Mu%ammad Fu’#d &Abd al-B#q", (Bayr!t:

Islamic Science University of Malaysia), vol. 3, No. 3-4

D#r al-Fikr), 1/106, %ad"th no. 289; Al-D#rim", &Abd

2007-2008, pp. 213-236.

Allah Bin &Abd al-Ra%m#n, Sunani al-D"rim!, Ed.

%

See. Ibn Khald!n, &Abd al-Ra%m#n bin Mu%mmad,

A%mad Zamral" and Kh#lid al-Sab’i al-&ilm", (Bayr!t:

Muqaddimat Ibn Khald)n, (Bayr!t: D#r al-Qalam, 5

D#r al-Kit#b al-Arab", 1407, 1st edition), 1/184, %ad"th

edition), pp. 493-494.

no. 684.

5

"%

Dahlaw", Shah Waliyu Allah, ,ujjatu Allah al-B"ligah,

Al-Qazw"n", Mu%ammad Bin Yaz"d, Sunani Ibn

(a%!% al-Bukh"ry, 1/303, %ad"th no. 847; (a%!%

(Cairo: D#r al-Turath), pp. 128-129.

Muslim, 1/220, %ad"th no. 252.

'

Y!suf Al-Qar,#w" based on writing of Shah Waliyu

15

Allah Dahlaw" says that he believes applications of

"'

Prophetic medicine do not hold any legislative authority.

Tirmidh!, 4/285, %ad"th no. 1852; Al-D#rim", &Abd Allah

See. Al-Qar,#w", Y!suf, al-Sunnah Ma'dar"n lil-

Bin &Abd al-Ra%m#n, Sunani al-D"rim!, 2/139, %ad"th

Ma&rifat W"l%a$"rat, (Cairo: D#r al-Shruq, 2 edition),

no. 2052.

p. 34.

17

77

Ibn al-Qayy!m al-Jawziyya, Mu%amad, al-#ıbbu al-

18

Ibn 'anbal, Musnad A%mad, 2/381, %ad"th no. 8939.

Nabaw!, Ed. &Abidu al-Ghan" &Abd al-Kh#liq, (Bayr!t:

19

The Prophet said: “You should not pass urine in

D#r al-Fikr), p. 1.

stagnant water which is not flowing then (you may need

8

Ibid. p. 27-28.

to) wash in it.”

*

Muslim Bin 'ajj#j. (a%!% Muslim,4/1836, %ad"th no.

See. (a%!% al-Bukh"ry, 1/94, %ad"th no. 236; (a%!%

See. (a%!% al-Bukh"ry, 5/2151, %ad"th no. 5356. Al-Tirmidh", Mu%ammad Bin &Is#, Sunani al-

Al-Mu&minun: 23/20.

2363; Ibn 'anbal, Musnad A%mad, 3/152.

Muslim, 1/235, %ad"th no. 282.

"+

#+

Al-'#kim al-Nis#b!r", Mu%ammad Bin &Abd Allah,

For example Holy Qur&an declares: “Be sure We shall

Al-Mustadrak &Al" (a%!%in, Ed. Mu*(afa &Abd al-Q#dir

test you with something of fear and hunger, some loss in

&At#, (D#r al-Kutub al-&Ilmiyyat, 1990), 4/441, %ad"th

goods or lives or the fruits (of your toil), but give glad

no. 8205; Ab! D#wud, Sulaym#n Bin Al-Ash‘ath, Sunan

tidings to those who patiently persevere, Who say, when

Ab! D"wud, Ed. Mu%ammad Mu%i al-D"n &Abdu al-

afflicted with calamity: "To Allah we belong, and to Him

'am"d, (D#r al-Fikr), 4/3, %ad"th no. 3855; Ibn 'ibb#n,

is our return." They are those in whom (descend)

Revelation and Science | Vol. 01, No.02 (1433H/2011) | ''!


!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

blessings from their Lord and mercy, and they are the

Ed. 'amd" bin &Abd Al-Maj"d al-Salaf", (Musul:

ones that receive guidance.” (Al-Baqara: 2/155-157)

Maktabat al-Ul!m wa al-'ikam, 2nd edition,

21

4/280.

“All that is on earth will perish: But will abide

1983)

(forever) the Face of thy Lord, Full of Majesty, Bounty

30

and Honour. Then which of the favours of your Lord will

$"

ye deny?” (Ar-Rahman: 55/26-28)

Dir"yat li-Qurr"*i al-Niq"yat, Ed. Ibr#him al-&Aj!z,

22

(a%!% Muslim, 1/203, %ad"th no: 223.

(D#r al-Kutub al-&"lmiyyat, 1985), p. 154.

#$

See. Qara,#w", Y!suf, Islamic Concept of Hygiene As

$#

See. Sunan Ab! D"wud, 4/7, %ad"th no. 3875.

Al-Suy!(", Jal#l al-D"n &Abd al-Ra%m#n, Itm"m al-

See. Al-Dhahab", Mu%ammad Bin A%mad, Siyari

Seen by the Sunnah.

A&l"m

http://www.islamonline.net/servlet/Satellite?c=Article_C

Mu%ammad Na&"m Al-&Arqas!s", (Bayr!t: Mu&assasat

&pagename=Zone-English-

al-Ris#lah, 1413, 9nd edition), 2/182-183.

Living_Shariah%2FLSELayout&cid=1177155933829#s

33

Ibn 'anbal, Musnad A%mad, 6/67, %ad"th no. 24425.

9. Retrieved on: 14-06-2010.

34

Sunani al-Tirmidh!, 4/406.

#%

35

(a%!% Muslim: 2/1066, %ad"th no. 1442; Sunan Ab!

Al-Tirmidh", Mu%ammad Bin &Is#, Sunani al-

al-Nubal"+,

Ed.

Shu&ayb

Al-Arn#+w!(,

Tirmidh!: 4/590, %ad"th no. 2380; Al-Qazw"n",

D"wud: 4/9, %ad"th no. 3882; Sunani al-Tirmidh!: 4/406,

Mu%ammad b. Yaz"d, Sunani Ibn M"jah, 2/1111, %ad"th

%ad"th no. 2077.

no. 3349.

$'

25

(a%!% al-Bukh"ry, 5/2158, %ad"th no. 5380.

bin &Abdu Rahim. Tuhfatu al-A%waz! Bi Shar%! al-J"m!

#'

(a%!% Muslim, 4/1752, %ad"th no. 2231.

al-Tirmiz!. (Bayr!t: D#r al-Kutub al-&Ilmiy), 6/207.

#(

(a%!% al-Bukh"ry, 5/2163, %ad"th no. 5396; (a%!%

$(

See. Al-Mub#rakf!r", Mu%ammad Bin &Abdu Rahman

Al-)a%#wy A%mad Bin Mu%ammad Ab! Ja‘far, Shar%

Muslim, 4/1742, %ad"th no. 2219.

al-Ma&"n! al-+th"r, (Bayr!t: D#r al-Kutub al-&Ilmiy,

28

See. (a%!% Muslim, 4/1742, %ad"th no. 2219.

1399, 1st edition), 3/48.

#*

Imam Muslim reported on the authority of Raf" ibn

Khudaij that: The Prophet Muhammad (s.a.w) came to Madinah and saw them, they are mixing male and female of palm trees (an-Nakhl) together (pollination of seeds), then, he asked them about their action by saying what are

you

doing?

Then,

they

replied:

We

were

remanufacturing it. Then, he told them that: “It would have been better if you don’t do that”. Then, they left it. Then, when the Prophet was told about their reaction he said that “I am a human being like you, if I ask you to do something concerning your religious matter you must take it and do it, but if I told you something from my personal opinion you should not take that for granted, because I am human being like you.” See. (a%!% Muslim, 4/1835; Sunan Ibn M"jah, 2/825; AlTabar#n", Sulaym#n Bin Aímad, Al-Mu’jam Al-Kab!r.

'"! | Revelation and Science | Vol. 01, No.02 (1433H/2011)!