Author: Mufti Noor Mohammad Mohibi
The Quran: A Miracle Beyond Time- A Study of Its Miraculous Nature (part 60)
Medicine and Islam
Islam is the religion of human nature and human perfection. Its teachings give balanced attention to physical and spiritual health, human needs and values, and the well-being of both this world and the Hereafter. From the Islamic perspective, physical health is closely linked to the health and refinement of the soul. Since a sound and active mind leads to correct choices and righteous actions, Allah the Almighty has made bodily health, physical strength, and clarity of intellect among the causes of human distinction and selection.
The Qur’an states: وَقَالَ لَهُم نَبِیُّهُم إِنَّ ٱللَّهَ قَد بَعَثَ لَكُم طَالُوتَ مَلِكاًۚ قَالُوا أَنَّىٰ یَكُونُ لَهُ ٱلمُلكُ عَلَینَا وَنَحنُ أَحَقُّ بِٱلمُلكِ مِنهُ وَلَم یُؤتَ سَعَةً مِّنَ ٱلمَالِ قَالَ إِنَّ ٱللَّهَ ٱصطَفَىٰهُ عَلَیكُم وَزَادَهُۥ بَسطَةً فِی ٱلعِلمِ وَٱلجِسمِ Translation: Their prophet said to them: Allah has appointed Talut as king over you. They said: How can he have authority over us while we are more entitled to authority than him, and he has not been given much wealth? He said: Allah has chosen him over you and has increased him in knowledge and physical strength. [1]
This shows that Allah considers knowledge and physical capability as qualifications for leadership and responsibility.
Islam presents clear criteria for evaluating individuals and emphasizes that strength and trustworthiness (competence and integrity, in today’s terms) are essential qualities. As the Qur’an says:
قَالَت إِحدَىٰهُمَا یَٰأَبَتِ ٱستَئجِرهُۖ إِنَّ خَیرَ مَنِ ٱستَئجَرتَ ٱلقَوِیُّ ٱلأَمِینُ Translation: One of the two women said: O my father, hire him. Indeed, the best one you can hire is the one who is strong and trustworthy. [2]
This meaning is also affirmed in the saying of the Prophet Muhammad (PBUH): المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف Translation: The strong believer is better and more beloved to Allah than the weak believer. [3]
This indicates that faith combined with strength—not strength alone—is what advances individuals and societies.
The Prophet (PBUH) also described physical well-being as a major blessing of worldly life: من أصبح منكم معافى في جسده، آمنا في سربه، عنده قوت يومه، فكأنما حيزت له الدنيا Translation: Whoever wakes up secure in his home, healthy in his body, and having food for the day, it is as if the whole world has been granted to him. [4]
This narration shows that physical and psychological health, and caring for them, are part of worship and social reform in Islam.
Branches of Medicine in Islam
Medicine in Islam includes four main areas: natural, psychological, preventive, and therapeutic medicine.
Natural medicine emphasizes physical activity and personal effort. According to Islamic teachings, life should be based on work, effort, generosity, and sacrifice—not laziness or passivity. Modern medical science also confirms that physical activity and psychological calm contribute to heart health and the strength of muscular and vascular systems.
The Prophet (PBUH) demonstrated this in some of his expeditions. When riding animals were limited, he shared mounts with others and took turns walking, setting an example of effort, equality, and cooperation. Such physical and psychological effort strengthens the body and also reinforces social bonds and human solidarity.
Psychological medicine also holds a significant place in Islam, as many diseases originate from inner anxiety and emotional distress. A person who is disconnected from Allah experiences fear and inner insecurity. The Qur’an says: سَنُلقِی فِی قُلُوبِ ٱلَّذِینَ كَفَرُوا ٱلرُّعبَ Translation: We will cast terror into the hearts of those who disbelieve. [5]
Unjustified anxiety, fear of poverty or illness, and emotional stress intensify heart, nervous, and vascular diseases. In contrast, true faith in Allah—the Creator, Sustainer, and Controller of the universe—brings inner peace and emotional security: ٱلَّذِینَ ءَامَنُوا وَلَم یَلبِسُوا إِیمَٰنَهُم بِظُلمٍ أُولَٰئِكَ لَهُمُ ٱلأَمنُ وَهُم مُّهتَدُونَ Translation: Those who believe and do not mix their faith with injustice shall have security, and they are rightly guided. [6]
Preventive medicine is a fundamental principle in Islam. Preventing illness is easier and better than treating its consequences. Even when treatment succeeds, side effects may appear later, such as heart or kidney diseases.
Islamic prevention includes cleanliness, ablution and bathing, and avoiding excess in eating and drinking. The Qur’an states clearly: یَٰبَنِی ءَادَمَ خُذُوا زِینَتَكُم عِندَ كُلِّ مَسجِدٍ وَكُلُوا وَٱشرَبُوا وَلَا تُسرِفُواۚ إِنَّهُۥ لَا یُحِبُّ ٱلمُسرِفِینَ Translation: O children of Adam, take your adornment at every place of worship, and eat and drink, but do not be excessive. Indeed, Allah does not love the excessive. [7]
The Prophet (PBUH) also defined moderation in eating: “ما ملأ آدمی وعاء شرا من بطن، بحسب ابن آدم أكلات یقمن صلبه، فإن كان لا محالة، فثلث لطعامه وثلث لشرابه، وثلث لنفسه” Translation: A human being has not filled a vessel worse than his stomach. It is sufficient for the son of Adam to eat a few bites to keep his back straight. If he must eat more, then one-third for food, one-third for drink, and one-third for breathing. [8]
Maintaining cleanliness and moderation leads to physical and mental health, higher productivity, social harmony, and the pleasure of Allah: إِنَّ ٱللَّهَ یُحِبُّ ٱلتَّوَّٰبِینَ وَیُحِبُّ ٱلمُتَطَهِّرِینَ Translation: Indeed, Allah loves those who repent and those who purify themselves. [9]
Therapeutic medicine in Islam is based on reason and Shariah. Seeking treatment and using medicine are legitimate and rational actions. The Qur’an says: وَإِذَا مَرِضتُ فَهُوَ یَشفِینِ Translation: And when I fall ill, it is He who cures me. [10]
The Prophet (PBUH) said: تداووا، فإن الله لم يضع داء إلا وضع له دواء Translation: Seek treatment, for Allah has not created a disease except that He has also created its cure. [11]
Treatment requires correct diagnosis and appropriate medicine, and it works only by Allah’s permission. Therefore, medical treatment and reliance upon Allah do not contradict each other. Historical examples from the time of Umar ibn al-Khattab (RA), during the plague in Syria, show that rational preventive measures and trust in Allah were practiced together.
Finally, Islam emphasizes responsibility and expertise in medicine. Whoever practices medicine without proper knowledge is accountable: من تطبب ولا يعلم منه طب فهو ضامن Translation: Whoever practices medicine without knowledge is liable for the consequences. [12]
This highlights the importance of professionalism, knowledge, and medical ethics in serving human health and society, in accordance with both religion and reason. [13]
Continues…
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References:
[1] Al-Baqarah: 247
[2] Al-Qasas: 26
[3] Musnad Ahmad, Hadith no. 8791
[4] Sunan Ibn Majah, Hadith no. 4141
[5] Aal ‘Imran: 151
[6] Al-An‘am: 82
[7] Al-A‘raf: 31
[8] Sunan al-Tirmidhi, Hadith no. 2537
[9] Al-Baqarah: 222
[10] Ash-Shu‘ara: 80
[11] Musnad Ahmad, Hadith of Usamah ibn Sharik
[12] Sunan Abi Dawud, Hadith no. 4586
[13] Mawsu‘at al-I‘jaz al-‘Ilmi fi al-Qur’an wa al-Sunnah, Vol. 1
