Book of Healing - Qur'anic Healing - Qur'anic Medicine and Taqwa
Qur'anic Medicine and Taqwa
Tags: Taqwa, `Ibadat, Gluttony, Sakinah
1. The holy Prophet, may peace and the salutation of God be upon him and his progeny, has said: "I have been sent with the most comprehensive words" (Bukhari, IX, 281). In this Prophetic Tradition is described the utmost comprehensiveness of every word of the wise Qur'an and the sound Prophetic Traditions. One excellent example of such words is the word "taqwa", which comprises all the meanings of every kind of external and internal prevention and piety, such as, to escape from a harmful thing, abstinence, avoidance, keeping away, endurance, self-restraint, caution, distance, piety, asceticism, continence, fear, avoidance of unlawful things, etc. This introduction shows that the heavenly (Qur'anic) medicine is based on the principles of taqwa. In fact, taqwa itself is healing for many diseases.
2. There is a famous proverb that "Prevention is the best prescription". This prescription in the present time is known as an independent science, called sanitary science, which is related to maintaining health and avoiding diseases. Thus the Qur'anic sanitary science lies in the subject of taqwa, and in following the golden principles of which, lie not only health and soundness of the intellect and soul, but all the secrets of physical health and success also.
3. The root of taqwa is waw-qaf-ya', which is mentioned two hundred and fifty eight times in different grammatical forms in the Qur'an. Some of them are: waqana (He protected us) (52:27); wa man taqi (And he whom You did protect) (40:9?); qina (Protect us!) (2:201); qu (Protect!) (66:6); la`allakum tattaqun (So that you may fear, escape) (2:21); waqin (Protector) (13:34); taqiyy (pious, Godfearing) (19:13); atqa (most pious, most God-fearing) (49:13); tuqah (to escape, to fear) (3:28); taqwa (to escape, righteousness) (2:197); muttaqun/muttaqin (the righteous, those who escape (from evil), those who fear (God)). In short, taqwa with all its meanings is the root as well as the fruit of every tree of good deed, and hence, no `ibadat is acceptable without it. This paramount importance of taqwa is because of the reason that man, both externally and internally, may remain protected and safe from every affliction and disease.
4. Although generally the holy Qur'an is for all the people of the world (7:158), specifically, it is for the muttaqin (those who have taqwa) (2:2). Thus the Qur'an, in its very manifestation, means something different to the masses from what it means to the chosen. And each of these two major categories has numerous subsidiary and intermediary categories (who understand it according to their respective ranks). Thus, there is cure and healing for every category in the holy Qur'an.
5. As the holy Qur'an gives the concept of the grades of mankind (3:163) and provides examples related to it (32:5; 70:4; 12:76), similarly, there are degrees of taqwa (49:13). And, in fact, it is this very taqwa, which is the norm of honour and nobility of the people of faith. Although there are many other virtues in Islam, the norm and touchstone is taqwa. As it is said in the Qur'an: "Indeed, the noblest of you, in the sight of God, is the foremost in taqwa (atqa)". (49:13).
6. Hadrat Ali may peace be on him, says: "Tuqa (taqwa) or fear of God is the chief of ethics" (Nahju'l-Balaghah, p. 548, maxim 410). In the same book, pp. 553-54, in maxim 439, regarding asceticism (zuhd), it is said: "The entire asceticism is confined in two words of the Qur'an: God says: "That you grieve not for the sake of that which has escaped you, nor exult you because of what He has given you." (57:23). And the one who does not grieve for the past nor exult for the future, should realise that he has seized asceticism by its two ends."
7. It is said: "There is no heart except that it has two ears. In one of them is an angel who guides and in the other, a devil who insinuates. The latter commands (to do bad deeds), the former prohibits. The Satan commands to commit sins, but the angel prevents to do so". (Usul-i kafi III, 366-67). It is obvious that unless there is dirt in the heart of someone, satan cannot whisper in it, nor can the angel inspire it unless there is purity of taqwa. In short, from the above explanation it is obvious that it is man himself, who by his own choice, gives the opportunity to either the angel or the satan.
8. Squandering is against the principles of taqwa, for in it the devils get a chance to participate, which gives birth to many external and internal diseases. As God says: "And give the kinsman his right, and the needy, and the traveller, and never squander in wantonness, indeed, the squanderers are brothers of the devils". (17:26-27). It is an extremely bad act to squander wealth instead of paying the dues and thus to enter the brotherhood of the devils. You know that "devils are of mankind and also of jinn" (6:112). Nevertheless, it should be remembered that the former are more dangerous, for they are a concrete force, while the latter are their shadows.
9. It is necessary to eat and drink moderately in order to maintain taqwa, otherwise many diseases occur due to gluttony, such as polyphagia, which in turn, gives birth to many other diseases. Therefore, the wise Qur'an, in its unique way, says: "And eat and drink, but be not prodigal. Indeed, He (God) does not love the prodigals". (7:31). Similarly, it is said in a noble hadith of the Prophet: "Man has filled no worse vessel than the stomach. A few morsels are enough for the son of Adam (to keep him alive). Nonetheless, if it is required to eat more than that, then he should fill one third of it with food, one third he should keep for water and one third for breathing". (Tirmidha, II, 50).
10. No `ibadat of Islam is devoid of medical wisdom and benefit. Take for instance, fasting of the month of Ramadan, that it is the best means of the purification of heart and the dissolving of carnal soul. The purpose of this is taqwa, so that it may enable a mu'min to progress towards the desired destination. As God says: "O you who believe! fasting is prescribed for you as it was prescribed for those before you, that (due to which, gradually) you may attain taqwa." (2:183).
11. Countless goals are attained by fulfilling the rules of Islam, but it has always been the law of Divine wisdom to explain only the supreme goal and to try the people in the knowledge and recognition of subsidiary goals and benefits, so that, along with the maturity of faith, they may reflect on the verses (of the Qur'an). For, the creation and progress of the intellect is not possible without this blessed and wisdom-filled labour and exercise. As it is mentioned in verse (90:4): "Indeed, We have created man in toil". By toil in this wisdom-filled verse is meant the struggle for knowledge and recognition in which lies human perfection.
12. The holy Qur'an in many of its verses draws attention towards external and internal cleanliness and purity. In fact, the Qur'an emphasises it and gives it the status of `ibadat. Because, for the health of body and soul, it is most necessary that everything related to them must be clean and pure, as it is said in verse (2:222): "Truly God loves those who turn unto Him and loves those who keep themselves pure and clean". Those servants of God whom He loves are extremely fortunate, and the virtues due to which they have attained this status, are the good deeds of the highest rank.
13. Taqwa is the best provision for the journey of the Hereafter. (2:197). Taqwa is an attire which is the best both with respect to protection and with respect to adornment (7:26). Taqwa is superior even to human forgiveness and justice (2:237; 5:8). Only he who has taqwa in his heart, respects the Signs of God (shaa'ir-i Allah) (22:32). Nothing of a sacrifice, except taqwa, reaches the presence of God (22:37). The real taqwa is created in the hearts of the mu'mins after trial and test (49:3).
14. The word "sakinah (peace)" is mentioned in the Qur'an in six places: 2:248; 9:26; 9:40; 48:4; 48:18; 48:26. By sakinah is meant the spirituality in which lies the peace of heart. It should be remembered well that some of the great companions, may God be pleased with them, were passing through the spiritual miracles of God and His true Prophet, and one of them was the word of taqwa (kalimah-yi taqwa) (48:26). As the holy Qur'an says: "Then God sent down His peace (spirituality) upon His messenger and upon the believers and affixed to them the word of taqwa, for they were worthy of it and meet for it". (48:26). This is the perfection of taqwa, that the Supreme Name of God was repeating itself in the hearts of those great companions and at the same time, Hazrat `Izra'il was purifying them by pulling their souls upwards, again and again. This is the spiritual death, which is granted to the friends of God before the physical death. Those great companions of the Prophet had an ardent yearning for this purposeful death, therefore, they observed it consciously (3:143).
15. The fundamental realities of religion become clear if we examine them in the light of the time of prophethood. It is said in the Qur'an, in difficult times during jihad, when help was needed, the angels by the command of God, used to help the army of Islam fully (3:124-125; 8:9), and the law of mercy necessitates that they should help in the greater jihad also. For, what is decided about a group is also applicable to an individual. For angels are the friends of mu'mins (41:29-30) and whenever help is sought, it is answered (8:9) and Divine help is always possible (58:22). Thus, you should understand that, with the other angels, Hazrat Izra'il also is a friend of the mu'mins. And the way he is the angel of death, he is also the angel of taqwa. For, he pulls out many kinds of germs from the mu'mins, as a result of good deeds and abundant dhikr or giryah-u zari.
11th February, 1986.
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