Book of Healing - Qur'anic Healing - Verses on Shifa' (Healing)
Verses on Shifa' (Healing)
Tags: Shifa', Jihad, Sound Heart, Honey, Bee, Hazrat Ibrahim, Medicine, Particles of Soul, `Ibadat, Awliya', Animal Soul, Angel, Personal World, Cattle
1. This subject of "Qur'ani `Ilaj or Qur'anic Healing" is basically related to those noble verses in which the word "shifa' (healing)" is prominently mentioned. Literally speaking they are six verses: 9:14; 26:80; 10:57; 16:69; 17:82; 41:44. Nonetheless, with respect to meaning, there is not a single verse which is unrelated to this subject, while one of the names of the noble Qur'an itself is "Shifa' (Healing)" and the Qur'anic subjects are interrelated to and interwoven with one another. For, in this wise Book of God, may He be blessed and exalted, the same one reality is explained through varied and manifold examples. This is according to the principle of the holy Qur'an that it conveys the same reality in a variety of examples (6:65; 7:58; 17:89; 18:54).
2. Qur'anic wisdom and knowledge is like the miraculous and ever-reaching fountain of Paradise, which the people of Paradise can cause to flow and carry with them wherever they want (76:6). Thus, whichever subject of the Qur'an you may discuss, each and every verse will shed light upon it. This unprecedented beauty belongs only to the holy Qur'an. Thus, here we can say without any hesitation, that the subject of Divine medicine or healing is as vast as the Qur'an itself.
3. First of all, the word "shifa'" is found in a command (9:14), which is related to jihad (fighting against unbelievers). The explicit meaning of the verse shows that in the fulfilment of the obligation of jihad, there is healing for the chests (hearts) of the mu'mins. For the firm resolve of jihad, which is for the well-being of country and nation, delivers the mu'mins from the diseases of selfishness and voluptuousness. Jihad is of many kinds, for example, each of the great services which is necessary for the sake of the nation and Islam, is a jihad. Thus those mu'mins who accomplish such important services are not only mujahids, but also living shahids (martyrs) (57:19) in the eyes of God, the Exalted.
4. In verse (10:57), regarding healing it is said: "O mankind! there has come to you an exhortation (i.e. the Book) from your Lord, and a healing (medicine) for those (diseases of bad deeds) in the breasts (hearts) and a guidance, and a mercy for the believers". That is, the wise Qur'an is medicine in its entirety. In the beginning, it is the medicine of exhortation, then that of guidance and finally that of mercy, so that the people may progress gradually towards the level of perfection of the health of heart and may attain those pure and sublime bounties and favours, which are for the sound hearts in the proximity and presence of God, the Exalted (26:89).
5. In verse (16:69) of the noble Qur'an, in addition to the internal medicine, light is also shed on external medicine. In fact, there is such a medicinal treasure for both soul and body in this verse that its blessings never come to an end. This treasure is honey, which is the honey of the knowledge and wisdom of the Qur'an, as well as the external honey. Wise people are invited to ponder and reflect upon honey in this verse, so that each of its aspects may be observed with the eye of insight, that it is among the wonders and marvels of the Creator of the universe. In the process of making honey, first of all, the Divine law put together the four elements and extracted their quintessence which appeared in the form of vegetables (brakes, brambles, trees etc.). This quintessence was extracted again in the form of flowers and fruits. Then the bee was commanded to extract it a third time, which is the nectar. Then the Divine hand extracted it a fourth time, which is the honey. Then God, through His perfect power, placed in it a special healing. Now, when a Muslim uses honey in his diet and medicine, with this reference of the Qur'an and believes with soul and heart in the Divine medicine, then he will receive abundant benefits both externally and internally.
6. In verse (17:82), the entire holy Qur'an is called medicine and healing, as it is said: "And We reveal in the Qur'an that which is (entirely) a healing and a mercy for the believers, but for the wrongdoers it increases nothing but loss". According to this verse of healing, one of the names of the Qur'an became "Shifa' (Healing)". This means that God, may His glory be glorified, is the Sustainer and in reality the Spiritual Doctor also, Who sent the holy Prophet adorned with the qualification of a spiritual doctor, together with other perfect qualities and made the wise Qur'an an enormously great (spiritual) hospital. This medical practice of the holy Prophet was taught to his representatives also, so that they may work in this hospital. Certainly the purpose of Qur'anic healing could be fulfilled only in this way.
7. In verse (26:80), the word healing is used about Hazrat Ibrahim, may peace be on him. It is said: "And when I am sick, then He heals me". Hazrat Ibrahim believed in God of both the worlds as the real Doctor of body and soul and the Causer of all causes and the Provider of all means. For, although undoubtedly, medicine is a means and the doctor is also a means, but the Creator of every means is God Himself, Who has, with the exception of death, sent a medicine for every disease. That is to say that, the soul of every medicine comes from the treasure of God and the soul is not only movable but also immovable and solid (frozen). The movable souls of precious stones and minerals enter the depths (lit. breasts) of the mountains and become solidified so that, due to this rest and stillness, the particles of soul may be able to transform a small quantity of stone into a ruby or an emerald, etc. In short, soul is hidden in everything and in every medicine and works according to the law of nature.
8. Now the question arises: Is it possible for a great Prophet and a close friend of God, like Hazrat Ibrahim, to be spiritually sick? The answer is: No, never. Then is it possible for him to fall sick physically? If yes, why, since he himself was a doctor on behalf of God, the Blessed, the Exalted? The answer is that, as there is a great difference between the sickness of a mu'min and that of an unbeliever, in that every hardship and sickness of a mu'min can be counted as `ibadat, whereas the unbeliever is not entitled to this bliss, similarly, there is a great difference between the physical sickness of a Prophet and that of his community. For, in the life of every great Prophet, there are many examples of practical guidance. And one of these examples is sickness. But for the mu'mins, generally this is not possible, nor can a mu'min, except the awliya', be the centre of the attention of people.
9. In verse (41:44), the subject of healing is mentioned in this way: "Say (O Prophet!) to those who believe, it (the Qur'an) is (entirely) a guidance and a healing (for every disease); and as for those who do not believe, there is a heaviness (deafness) in their ears, and it is blindness for them. Such are called to from afar". There is an amazing wisdom in this, that the same Qur'an, due to which the people of faith are healed from every disease on the one hand, on the other, the unbelievers are afflicted with ideological, spiritual and intellectual disease. Just as the sun, which is the source of light for the eye with proper sight, is the source of torture for a bleary-eyed person. Further, the knowledge and wisdom of the Qur'an can be compared with an invigorating, fine and delicious food, which the healthy eat with enjoyment and relish, but the one who suffers from a chronic disease of the stomach, cannot eat and if he does, his disease increases.
10. In the heart of some of the readers of this book, a question may occur that, undoubtedly there is ethical, ideological, spiritual and intellectual healing in the glorious Qur'an, but how can it guarantee physical health and protection? The answer is that the manner in which the wise Qur'an commands the Muslims to speak wisdom-filled words and do good deeds, guarantees every kind of external and internal health and healing. For instance, the Qur'an has pronounced unlawful all those things which are harmful to health in any respect and as lawful all those things which help in maintaining health. Further, even in the domain of lawful things, the Qur'an has insisted on moderation, lest the overeating of any lawful thing affect the health adversely and create obstacles in accomplishing good deeds, such as the acquisition of knowledge and practice of `ibadat.
11. The wise Qur'an says: "And those who disbelieve take their comfort in this life and eat as the cattle eat". (47:12). This heavenly teaching necessitates reflection, so that the wise may observe the animals around them and analyse their habits, how vile and low they are in eating, drinking and living and how far they have gone in selfishness and gluttony. This example is given so that man may deduce from it useful conclusions for himself and may appreciate the level of humanity practically, so that he may take ample share from every kind of health and from every bounty of religion. As for the animals, they are compelled by the power of the animal soul, therefore, we cannot blame them for that.
12. Man, in his original nature, is neither angel nor animal. He is created between both. This is his greatest problem and trial, that he is linked to both of them. For his soul is from the animal world and his intellect from the angelic world. In this tug of war between the intellect and the animal soul, all depends on which one he opposes and which one he supports. If he establishes the kingdom of intellect in his personal world, then it is not impossible to become an angel. Contrary to this, if he follows his animal soul, then obviously, he will become an animal, although apparently, he appears to be an human being. This is an explanation of the Qur'anic diagnosis of sick humanity. You can see in verses (7:179; 25:43-44??), that such hearts, which cannot understand according to the standard which God and His Prophet have fixed, are sick and such eyes, which cannot see in accordance with the will of God, are ailing and those ears which are not able to listen to the truth, are diseased. Thus, such people have gone more astray than the cattle. The wise Qur'an, in the form of such exhortations, by giving very great importance to prevention, gives it preference over medicine and cure.
Tuesday, 23 Jumada I, 1406/14th February, 1986.
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