Fatihah even for Non-Muslims

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Fatihah even for Non-Muslims

اللَّهُمَّ إنِّي أسْألُكَ بأنّي أشْهَدُ أنَّكَ أنتَ الله لا إلهَ إلاَّ أنتَ الأحَدُ الصَّمَدُ الذي لَمْ يَلِدْ ولَمْ يولَدْ ولَمْ يِكُن لهُ كُفٌواُ أحَدُ

The beauty of Quran, when it starts with Fatihah & ends with the valuable last 3 Surah. Fatihah is the medicine for all diseases, including spiritual & physical ailments.

The story of Sahabah when they treated the tribe's chief with Fatihah reflects the following :

1. Prophet Muhammad Sallallaho Alaihe Wasallam allowed Sahabah to take wages on reciting Fatihah as Ruqyah, & when he said to keep his share, he only wanted to encourage Sahabah that what they had done was correct, depending on the condition that the tribe had refused to give them shelter.

2. Quran & Fatihah are the medicine even for Non-Muslims

Can you understand the fact, why Fatihah is made compulsory to be recited in every Rak'ah of every prayer ?

Prophet’s Guidance on treating one bitten (by an animal) by reciting Al-Fatihah

أخرجا فى "الصحيحين" من حديث أبى سعيد الخدرى، قال: "انْطلَقَ نَفَرٌ من أصحابِ النبىِّ صلى الله عليه وسلم فى سفرةٍ سافرُوها حتى نزلوا على حىٍّ مِن أحياءِ العرب، فاسْتَضَافوهم، فأبَوْا أن يُضَيِّفُوهُم، فلُدِغَ سَيِّدُ ذلك الحىِّ، فَسَعَوْا له بكُلِّ شىء لا يَنْفَعُه شىء، فقال بعضهم: لو أتيتُم هؤلاءِ الرَّهطَ الذين نزلوا لعلهم أن يكون عند بعضهم شىء. فأتوهم، فقالوا: يا أيُّهَا الرَّهطُ ؛ إنَّ سَيِّدَنا لُدِغَ، وسَعينا له بكُلِّ شىء لا يَنْفَعُهُ، فَهَلْ عِنْدَ أحدٍ منكم من شىء ؟ فقال بعضُهم: نعم واللهِ إنى لأَرْقى، ولكن اسْتَضَفْناكُمْ، فلم تَضيِّفُونَا، فما أنا بَرَاقٍ حتى تَجْعَلُوا لنا جُعْلاً، فصالَحُوهم على قطيعٍ من الغنم، فانطلَقَ يَتْفُل عليه، ويقرأ: {الحَمْدُ للهِ رَبِّ الْعَالَمِينَ}، فكأنما أُنشِطَ من عِقَالٍ، فانطلق يمشى وما به قَلَبَةٌ، قال: فأوفَوْهُم جُعْلَهُم الذى صالحوهم عليه، فقال بعضُهم: اقتسِمُوا، فقال الذى رَقَى: لا تفعلوا حتى نأتىَ رسولَ اللهِ صلى الله عليه وسلم، فنذكُرَ له الذى كان، فننظُرَ ما يأمرُنا، فَقَدِمُوا على رسول الله صلى الله عليه وسلم، فذكروا له ذلك، فقال: "وما يُدْريكَ أنَّها رُقْيَةٌ" ؟، ثم قال: "قد أصَبْتُم، اقسِمُوا واضْرِبوا لى مَعَكُم سهماً

In the Sahihain, Tirmizi, Ibn Majah and Ahmad, it is narrated that Abu Said Al-Khudri Radi Allaho Anh said, "Some of the Sahabah (companions) of Prophet Muhammad Sallallaho Alaihe Wasallam went on a journey till they reached some of the Arab tribes (at night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), ‘Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment).’ They went to the group of Sahabah (companions of Prophet Muhammad Sallallaho Alaihe Wasallam) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?" One of them replied, ‘Yes, by Allah! I can recite an Islamic prayer formula, but as you have refused to accept us as your guests, I will not recite the Islamic prayer formula for you unless you fix some wages for it. They agreed to pay them a flock of sheep. One of them then recited (The chapter Al-Fatihah): ‘All praises are for the Lord of the Worlds’ and puffed over the chief who became right as if he was released from a chain, and got up and started walking, showing no signs of sickness. They paid them what they agreed to pay. Some of them (i.e., the Sahabah) then suggested dividing their earnings among themselves, but the one who performed the recitation said, do not divide them till we go to Prophet Muhammad Sallallaho Alaihe Wasallam and tell the whole story to him, and wait for his order. So, they went to Allah’s Messenger and narrated the story, Allah’s Messenger asked: “How did you come to know that the chapter Al­-Fatihah could be recited as an Islamic prayer formula?” Then he added: “You have done the right thing. Divide (what you have earned) and assign a share for me as well.”



It is a well-known fact that certain types of speech have a profound effect and benefit that experience testifies to. So how about the Words of the Lord of the Worlds that are as preferred to the creations speech as Allah Is preferred above His creation? Allah’s Words contain the ultimate cure, the perfect immunity, correct guidance and an encompassing mercy, that if it was revealed to a mountain, it would turn to dust in appreciation of Allah’s Glory. Allah Said:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

"And We Send down the Quran; that which is a healing and a mercy to those who believe (in Islamic Monotheism)".

وَعَدَ اللهُ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرَاً عَظِيماً

"Allah Has Promised those among them who believe (i.e., all those who follow Islamic Monotheism, the religion of Prophet Muhammad Sallallaho Alaihe Wasallam till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise)"

What could one think of the opening of the Quran (Al-Fatihah, the first chapter) that is not comparable to any Verse or chapter revealed in the Quran, the Torah, the Gospel or the Zaboor (that was revealed to Prophet Dawood Alaihess Salaam). Al-Fatihah contains the general meaning of all the Divine Books Sent down by Allah. It contains Allah’s Names and Attributes, such as Allah, the Rubb (Lord), Ar-Rahman (Most Merciful) and Ar-Rahim (Most Beneficent). It affirms Resurrection, Allah’s Oneness in Lordship, mentions the creation’s dependence on Allah’s Help and Guidance and that He Alone Grants such bounties. Furthermore, it contains the best and most beneficial supplication that the creation needs; being guided to the Straight Path that entails acquiring knowledge of His Names and Attributes, worshiping Him alone, obeying His Commands, refraining from His prohibitions and staying firm on this path until death. It in addition contains the kinds of creation that are divided into those who have acquired the bounty of knowing the Truth, and who prefer and implement its implications. On the other hand, there are those who have earned Allah’s Anger by avoiding the truth after knowing it and there are those who are led astray from the True Path. These are the camps that the creation is divided into. In addition, Al-Fatihah affirms Predestination and the Commandments of the religion, Allah's Names and Attributes, Resurrection and Prophet-hood. It purifies the heart and mentions Allah’s Justice and Generosity. It also refutes all types of innovations and evil methods. Certainly, a chapter that contains all these virtues and benefits deserves to be used as a cure for disease, as well as an antidote for poisonous stings.

Indeed, Al-Fatihah is the best cure because it contains sincere servitude to Allah, praising Him, relating all bounties to Him, seeking His Help and support, and invoking Him for all types of advantages, such as the correct guidance that brings about benefit and fends off torment.

It was reported that the part in Al-Fatihah that contains the Islamic prayer formula is what Allah Said:

إيَّاكَ نَعْبُدُ وَإيَّاكَ نَسْتَعِينُ

"You (Alone) we worship, and You (Alone) we ask for help (for everything)". (1:5)

Indeed, these are the mighty powerful words that contain the strongest medicine packed in this chapter. These words entail sincere dependence and reliance on Allah, seeking refuge and help from Him and showing meekness and need of Him. Consequently, these words contain the best goals to seek, which is worshiping Allah Alone. In addition, they contain the best method to acquire these goals, that is, invoking Allah for His support so that one achieves these goals.

While I was in Mecca, I once fell sick and had no access to a doctor or medicine. So I used to seek a cure in The Fatihah by sipping a drink from the well of ZamZam that I recited the Fatihah on. I found complete cure in this method and I used to rely on it whenever I felt pain. This cure always helped me.

There is a wonderful secret in using the ­Fatihah as an Islamic prayer formula to treat poisons, and Allah Has Created a cure for every disease as we have stated. Venomous beasts have a special effect on their victims with their evil souls. Furthermore, the weapon that the venomous beasts use is the needle that they attack with (to sting and inject the venom into their victims). Likewise, the person who is applying the Islamic prayer formula will have a positive effect on the person receiving the Islamic prayer formula, thus enhancing his chances of a speedy recovery by Allah’s Will. In this case, the victim will feel that his strength and resolve are enhanced with the Islamic prayer formula and the divine remedy, similar to the relation that exists between regular medicine and the sick person. In addition, the wetness and the air contained in the spit of the person who recites the Islamic prayer formula, that contains the supplication and the remembrance of Allah, will all enhance the chances of recovery. Since the person who recites the Islamic prayer formula recites it with both his heart and mouth, then adding some of the air and moisture that exists inside his body through the spit will maximize the effectiveness, power and strength of the remedy. Certainly, this mixture of heart and soul used in the divine remedy works just as regular medicine works on the body.

The person who applies the Islamic prayer formula has an advantage over the evil forces (including poisonous snakes etc.,) since he adds words of the Islamic prayer formula and spit to the strength of his inner self, so as to remove the effects of the evil forces and the venom. In addition, the more strength of heart the person has, the stronger the Islamic prayer formula he recites becomes. There is another secret behind using spit in the divine remedy, which is used by the evil forces, just as Allah said,

وَمِن شَرِّ النَّفَّاثَاتِ فِى الْعُقَدِ

"And from the evil of those who practice witch crafts when they blow in the knots".

The body is greatly affected by what the heart feels and so blowing the air and spitting resembles a way to intensify the effect of what the heart feels and intends. Those who work SEHR ~ sorcery tie some knots and blow onto them words of sorcery, which work on the victim although he or she might not be present. In this way, the evil force helps transferring the words of sorcery and their effect to the victim. When the force for good retaliates by using the Islamic prayer formula and then breathing unto the victim, the more powerful of the armies in the WAR wins. War between good and evil forces resembles real war that occurs between people. The spiritual forces essentially use and enlist physical bodies in their wars against each other. Whoever is only concerned about the material world will not feel any of this raging war since he is attached to the environment that he believes in, that is, the material world, and he is far away from the world of spiritual forces and their effect on mankind.

In short, when the good spiritual force is strong enough and feels the effects and the meanings contained in the Al-Fatihah, along with the breathing that accompanies reciting it, the Islamic prayer formula will have the intended effect against the evil forces and will thus remove their harmful effect. Allah Knows best.

Source

to be continued .....

Dua for Extinguishing Fire

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Prophet's Guidance on Extinguishing the Fire

يذكر عن عمرو بن شعيب عن أبيه عن جده قال‏:‏ قال رسول الله ـ صلى  الله عليه وسلم ـ‏:‏ ‏إذا رأيتم الحريق فكبروا، فإن التكبير يطفئه‏

Narrated by Amr Bin Shuaib Radi Allaho Anh, on authority of his father (& grandfather) that Prophet Muhammad Sallallaho Alaihe Wasallam said: "Whenever you see the FIRE, say Takbeer (Allah oAkbar), because Takbeer extinguishes the fire".

Burns are usually caused by fire, which is the substance from which the devil was created, and this is why the devil finds it befitting his nature and the evil that he seeks to achieve. Therefore, the devil helps the fire to cause harm. Fire usually seeks domination and devastation. These two matters, domination & devastation are the guidance of the devil that he calls to and with which he leads mankind to destruction. Fire & the devil both seek domination & affliction, while Allah's Pride Intervenes by extinguishing these evils and the acts of devil.

This is why praising Allah that He is the Greatest has a profound effect on extinguishing the fire, for Allah's Greatness overwhelms anything and everything. When a Muslim praises Allah's Greatness, this supplication will cause the fire and efforts of devil (Sheytaan) to fade away and thus fire will be extinguished. We have used this method & found it to be perfectly true.

Source

to be continued .....

Fear & Insomnia

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Prophet's Guidance on curing Fear and Insomnia

روى الترمذىُّ في ‏(‏جامعه‏)‏ عن بُريدةَ قال ‏:‏ شكى خالدٌ إلى النبىِّ صلى الله عليه وسلم ، فقال ‏:‏ يا رسول الله ؛ ما أنام الليل مِن الأرَقِ ، فقال النبىُّ صلى الله عليه وسلم ‏:‏ ‏إذا أوَيْتَ إلى فِرَاشِكَ فَقُلْ ‏:‏ اللَّهُمَّ رَبَّ السَّمَواتِ السَّـبْع وَمَا أظَلَّتْ ، ورَبَّ الأرَضِينَ ، وَمَا أَقَلَّتْ ، وربَّ الشَّيَاطينِ وما أضَلَّتْ ، كُنْ لَى جاراً مِنْ شَرِّ خَلْقِكَ كُلِّهِمْ جميعاً أنْ يَفْرُطَ علىَّ أحدٌ مِنْهُمْ ، أَوْ يَبْغىَ عَلَىَّ ، عَزَّ جَارُك ، وجَلَّ ثَنَـاؤُكَ ، ولا إلهَ غَيْرُك‏

Tirmizi narrated in his Sunan that Khalid once complained to Prophet Muhammad Sallallaho Alaihe Wasallam that he does not sleep well at night, our beloved Prophet said :

"When you go to the bed, say, O Allah ! The Lord of seven heavens & whatever is under them, the Lord of the earths & whatever they carry, Lord of the devils & whoever they misguide, Be my Supporter against the evil of all of Your creations, Preventing any of them to cause me any harm or injustice. Mighty indeed are those whom You Support, honorable indeed is Your praise, and there is no deity worthy of worship except You".

وفيه أيضاً ‏:‏ عن عمرو بن شُعيب ، عن أبيه ، عن جده أنَّ رسولَ اللهِ صلى الله عليه وسلم ، كان يُعَلِّمُهم مِنَ الفَزَعِ ‏:‏ ‏أعُوذُ بِكَلِمَاتِ اللهِ التامَّةِ مِنْ غَضِبهِ ، وعِقَابِهِ ، وَشرِّ عِبَادِه ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ ، وأعُوذُ بِكَ رَبِّ أنْ يَحضُرُونِ‏

Also Tirmizi narrated that the Messenger of Allah used to teach his companions these words when they faced fear."I seek refuge with Allah's perfect Words from His anger and torment, and from the evil of His slaves and the whisperings of the devils, I seek refuge with You, my Lord from their presence".

Ibn Umar Radi Allaho Anh used to teach these words to his children and would even write them for those who were not able to memorize them. There is no doubt that such words are suitable and effective in removing & repelling all types of harm.

Source

to be continued .....

Prophet’s Guidance on seeking the best doctors

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ

Prophet’s Guidance on seeking the best doctors

Imam Malik narrated in his Muwatta that Zaid bin Aslam said:

“During the time of Prophet Muhammad Sallallaho Alaihe Wasallam, a man was injured and blood was congested in the wound. The man then called two doctors from Bani Amir to examine him. The man then claimed that the Messenger of Allah asked them, "Who is the best doctor among you"? They asked, "Is there prefer-ability in the medicine, O Messenger of Allah"? He said, "The One Who Has Sent down the disease also Sent down the cure".

This Hadith indicates that Muslims should seek the best authority in each and every matter and field, because such expertise will ensure that the job is done with excellence. For instance, those inquiring about a matter of religion should seek the most knowledgeable scholar to answer their questions. Furthermore, those who are unsure about the direction of the prayer should imitate the most knowledgeable person available. This is the way Allah The Most High Has Created His slaves. For instance, those traveling on land or sea should seek the best guides because their hearts will feel safer following their lead and in their presence. The religion, the mind and the way Allah Created mankind all emphasize this fact mentioned in the Hadith.

The Prophet's statement: "He Who Has Sent down the disease also Sent down the cure" has been mentioned in several other Ahadeeth. For example, Hilal bin Yasaaf said:
Prophet Muhammad Sallallaho Alaihe Wasallam once visited a sick man and said, "Call a doctor." A man said, ‘Do you say that, O Messenger of Allah? He said, Yes. Allah Has not Sent down a disease but also Sent down a cure for it.’ 

(Ahmad)

In the Sahihain, it is narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said: "Allah Has not Sent down a disease except that He Sent down its cure".

There is a conflict of opinion on the meaning of sending down the disease and the cure. Some people say that sending the cure down means the slaves become aware of it. This opinion is not valid, although Allah The Most High Has Informed us about the fact that for every disease, there is a cure, Prophet Muhammad Sallallaho Alaihe Wasallam said:

"عَلِمَه مَن عَلِمَه، وجَهِلَه مَن جَهِلَه"

"Those who know it are aware of it, and those who don't know it are ignorant of it"

Some people say that the Prophet's statement indicates that Allah Has Created these cures on the earth, like another Hadith, "Allah Does not create a disease but would Create its cure". Although this opinion is better than the first one, it is still not valid because “sending down” is more precise and specific than creating.

Another group says that the statement means that Allah Sends down the cure with the angels who are responsible for the affairs of mankind including the diseases and their cures. Indeed, the angels are responsible for the daily affairs of this world, especially the affairs of mankind from the time he or she is a fetus until they die. This opinion; that the angels are sent down with the cure is more plausible.

Other people say that the majority of medicine comes down with the rain, as the rain causes the growth of the vegetation and food, meaning the various sources for cure. In addition, rain washes down various minerals from the mountaintops which are used in remedies. In addition, various types of fruits, plants and even spring water are used in cures and remedies. This opinion is better than the previous three opinions, but Allah knows best.

This is the perfect wisdom of Allah, that He Tests His slaves with the disease and yet helps them find the cure. He Tests His slaves with sins, but Helps them erase these sins by repenting to Him, by performing good deeds and by their enduring different calamities and disasters. Allah tests His slaves with evil, yet Helps His slaves with angels. Allah in addition Tests His slaves with desires, but Has Allowed them to satisfy their desires by taking from the good, pure substances that are desirable. Allah Has not Tested His slaves with anything but would (in addition) provide them with what helps them sustain themselves against that trials and test.

The difference between the slaves of Allah in this state is in their knowing and acquiring such aids. Allah Is sought for help regarding each and every matter.

Prophet’s Guidance on requiring compensation from those unqualified to practice medicine

Abu Dawood, Nasaii and Ibn Majah reported that the Messenger of Allah said: "Those who practice Tibb, but are not knowledgeable in this profession are responsible for their actions".

There are three types of benefits in this Hadith, linguistic, religious end medicinal.

Linguistically, Tibb entails preparing a thing; it entails excellence and thus entails other than the profession of doctors. A person might be called Tabeeb (usually meaning doctor) when he is proficient in anything. In addition, proficiency might be called Tibb; sometimes even magic.

In the Sahih, it is narrated that Aishah Radi Allaho Anha said, "When the Jews worked magic on Prophet Muhammad Sallallaho Alaihe Wasallam, two angels sat next to him, one at Prophet's head and the other towards his feet, one of them asked, "What is the matter with the man". The other angel said, "He is Matboob (touched by Magic)". The first angel asked, "Who did Tibb (sorcery) on him"? The second angel said, "Such and such Jewish fellow".

Abu Ubaid said that those touched by magic are called Matboob, touched by magic. In addition, the medicine is called Tibb.

The word Tabeeb describes a knowledgeable person including doctors.

The religious benefit from this Hadith requires the ignorant doctor to pay for his mistakes, because he has practiced a profession although he was unqualified in it and then caused harm to the people, whom he in fact has cheated and deceived. Therefore, unqualified doctors are held responsible for any health risks they cause, according to the consensus of the scholars.

Al-Khattabi said, "There is no difference concerning the ruling that when one treats a sick person and causes him harm, then he is financially responsible for his acts. Those who indulge in a profession that they are not proficient in are aggressors. Therefore, when their actions lead to harm, the aggressors ought to pay for their action, financially not physically since the sick person actually allows such ignorant people to treat him.

There are five types of doctors: a proficient doctor who gives the profession its due right and who acts responsibly. When such a person treats a sick person, an act that is allowed both by the religion and the sick person, and then commits a mistake, he is not liable for this mistake. For instance, when a doctor who is proficient in his job performs circumcision for a boy under favorable circumstances, but the organ suffers some type of damage, the doctor will not be liable for this mistake. In addition, if a swelling was cupped by a proficient person in the proper time and manner, but certain damage occurred, the doctor is not liable for that mistake.

The second type is an ignorant doctor who treats a sick person and causes him harm. If the sick person had knowledge beforehand that this doctor was ignorant and yet allowed him to treat him, then there is no compensation required in this case. This ruling does not contradict with the Hadith we mentioned in the beginning of the chapter. The wording of the Hadith indicates that those who have to pay for their mistakes have cheated the sick person and caused the illusion that they were proficient doctors.

If the sick person thinks that a certain person is a proficient doctor and thus allows him to treat him, the ignorant doctor is required to compensate the sick person for whatever damage he might cause. In addition, when such a so-called doctor prescribes a medicine for the sick (who takes the medicine thinking that the doctor prescribed the medicine to him with knowledge), and if the medicine causes any harm, compensation would be required in this case. The Hadith is clear in its indication regarding this type.

The third type is a proficient doctor who was given permission to treat a person but made a mistake and caused harm to a healthy organ (meaning not the organ he was treating), then in this case compensation is required because it is an aggression by mistake. 

The fourth type is the proficient doctor who prescribes the wrong medicine for the sick person who dies as a consequence. 

The fifth type is a proficient doctor who amputated an organ from an insane person or a child without permission, or who circumcised a boy without his parent’s permission and the organ was harmed. Some scholars say that the doctor is required to pay compensation in this case because he was not given permission to operate. However, if the guardian or the parent allows the doctor to operate then the doctor is not required to pay for his mistake.

It is possible that the doctor who operates without permission may not have to pay compensation because he intended to do well and is therefore not liable for the damage he causes. The Hadith in the beginning of this chapter entails such medicinal professions as remedy prescription, applying Kohl, physicians, performing circumcision, cupping and incisions, splintering broken bones, cauterization and administering injections, veterinarians, and so forth. It is a recent practice to restrict the word doctor to mean a specific part of the profession.

The proficient doctor takes the following steps when treating any type of disease.

First, diagnose the type of disease.

Search for the cause behind the disease.

Examine the sick person to decide if his body is able to fend off the disease or if it is weaker than the disease. If the patient is strong enough to resist the disease, the doctor should not prescribe medicine.

Examine the patient and his mood and condition

Examine the changes in the state of the patient

Examine the sick persons age

Examine his habits and what he is accustomed to

Remember seasonal effects

Consider the sick persons place of origin

Consider the atmospheric conditions at the time he caught the disease

Search for the correct and suitable medicine.

Examine the effectiveness of the medicine and the correct dosage.

The doctor not only intends to cure the ailment, but also to prevent what is even more serious. For instance, if curing a certain disease leads the way to an even more serious disease, the doctor allows the current illness to remain and tries to make it milder. For instance, the orifice of the veins, which is treated by incision or cutting, might aggravate other acute ailments.

Choosing and prescribing the simplest medicine for treatment is warranted. For instance, the doctor does not prescribe medicine unless he investigates his options of food and diet. In addition, the doctor should not prescribe multiple or complex medications until he investigates his options regarding simpler medications. It is a sign that the doctor is truly professional that he prescribes food when he can substitute it for medicine, and simple rather than complex medications.

The doctor examines if the illness is treatable or not. If the doctor finds out that he is unable to treat the disease, let him preserve his energy and reputation and avoid falling prey to his own greed so that he pretends to cure the incurable. If the illness is curable, the doctor examines if it can be totally cured, or at least made milder. If the doctor discovers that he cannot cure the diseases or decrease its intensity, he should examine the ways to stop it from being aggravated. In this ease, the medication should be administered for that purpose, to increase the body strength and stop the disease from

The doctor should not revert to excreting the septic substances before they become stable and mature.

The doctor should be knowledgeable of the sicknesses of the heart and soul and the methods of treating such ailments. This indeed, is a major aspect of medicinal science, for the effects of the heart's moods and feelings are apparent in the physical body. This is why we state that if a medical doctor is proficient in the ills of hearts, he will be the prefect doctor. On the other hand, the doctor who does not have knowledge of the ills of the heart while knowledgeable in the ills of the body, he will be only half of a doctor. He is not a doctor who does not examine the righteousness of the sick person’s heart and encourages him to strengthen his soul and body by performing righteous, good deeds, such as charity and being interested in drawing closer to Allah The Most High and acquiring the good of the Hereafter. Rather, he is a fake doctor. In fact, the best cures are in performing righteous good deeds, charity, remembering Allah, supplicating to Him, seeking His help, invoking Him and repenting to Him, Such good deeds have a truly profound effect in curing illnesses, more so than the usual medications, providing that the ailing person has faith in such divine remedies.

Being lenient and forbearing with the sick person, just as one is easy going and lenient with a child.

The doctor should use the various types of medicinal and spiritual cures, along with using his imagination.

The doctor should make his treatment revolve around the six major principles, which are the cornerstone of his profession. First, the doctor should preserve the health. Second he should try and bring back the lost health. Third, the doctor should cure the disease. Fourth, at least lessen the intensity of the disease. Fifth, the doctor should ignore the lesser evil and treat the bigger evil. Sixth, the doctor should ignore the lesser good to acquire the greater good. The science of medicine revolves around these six basics, and the doctor who does not rely on them is not a doctor. Allah knows best.

The sick person passes through four stages:

The beginning

The intense stage

Fading

The end of illness

Since the sick person passes through four stages, the doctor has to examine each of these stages carefully and treat them in the proper manner. For instance, if the doctor feels the body needs to remove and excrete harmful substances, if they are mature, he should do so. If this is not possible in the beginning of the ailment, especially if the disease has already progressed, or because the body is weak, the weather is cold, or by mistake, the doctor should not resort to excretion in these cases. If the doctor ignores this warning, the body will be busy dealing with the medication and will not concentrate on resisting the disease. This is similar to requiring a soldier who is busy defending his post to do something else. Rather, the doctor’s concern should be concentrated on preserving the strength of the body as much as possible at this stage.

When the disease has stopped progressing, the doctor should then use excretion and treating the causes of the disease. It is even better when the disease has started to subside and end. This case is similar to an enemy whose strength has started to depart and his ammunition nears its end, so capturing him in this case becomes easier. When the enemy starts to give flight, it is even easier to capture him. It is a fact that the strength of the enemy will be at a maximum in the beginning of his aggression. This is the exact case with medicine as regards the ailing body.

The skilled doctor uses the easiest treatment and cure first, then the more difficult or powerful medications. Therefore, the doctor moves from the less powerful to the more stronger, unless he fears that the strength of the body will be drained if he does not use the most powerful medicine first. In addition, the skilled doctor does not keep using the same medications in a way that will allow the body to get used to the medicine and thus it looses its effectiveness. We mentioned that the doctor should first consider prescribing a diet before using medications. If the doctor is unsure about the nature of the disease, he should not prescribe medication before being sure of the correctness of his diagnosis. There is no harm if the doctor administers a medication that does not cause side effects or negative repercussions.

When several diseases attack the body, the doctor starts with the medicine that satisfies three conditions, treating the disease that might lead to curing the other diseases, such as when confronted with a swelling and an ulcer, he starts with the swelling.

The second condition, the doctor starts with the disease that has caused the other. For example, if the doctor is confronted with an embolism (the obstruction of an artery by an embolus, usually a piece of clotted blood which breaks away from one part of the circulatory system and travels to another) and septic-related fever, he starts with the cause of the first disease.

Third, when one of the two diseases is more serious than the other disease, then the doctor should start with the acute ailment. Yet, the doctor should examine the progress of other disease.

When a disease and a symptomatic ailment both attack the body, the doctor starts with the disease, unless the symptomatic condition is stronger, such as in the case of painful constipation. The doctor first treats the pain, and then treats the embolism. If the doctor can substitute excretion or extraction (of the septic substances) with hunger, fasting, sleep, etc. then he should do so.

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to be continued .....