1st Annual International Interdisciplinary Conference, AIIC 2013, 24-26 April, Azores, Portugal

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AN EXPOSITION OF ISLAMIC MEDICATION IN THE LIGHT OF

THE QURAN AND HADITH
Sanni Mukaila Akanni
Lecturer Of Islamic Studies, Department Of Religions
Lagos State University, Ojo

Abstract
Islam is not only a religion but also a total way of life. It covers every aspect of human endeavour.
So when addressing the issue of medication, Islam has a lot to say about it, ranging from its meaning
and purpose, to its utilization and efficacy. Thus, in this paper effort is made to expose the Islamic
concept of medication in the light of the Quran and Hadith, based on the following headings, aside
the introduction and conclusion: The concept and principle of medication in Islam, the Quran and
medication, the Hadith and medication and the forms of medication in Islam.
Key Words: Islamic medication, Quran, Hadith
1.0

Introduction
Medication in Islamic parlance is known as Ad Dawa or At-Tibb or As-Sharibat.1 Aside
the Quran and Hadith, the tradition of the Prophet, there are quite a number of Islamic literatures on
Islamic medication, popular among such works are At-Tibbun Nabawi of Jalalud Din As-Suyuti;
kitabur Rahmah fi Tibb Wal-Hikmah also by As Suyuti. A section of Ibn Qayyims Zadul-Micad
titled At-Tibbun Nabawi is also a distinct works today available in Arabic and in English. The truth
is that these works and few other classical ones not mentioned have become the primary sources from
which modern writers find information on the subject matter.
2.0
Concept and Principle of Medication in Islam
In fact, in Islam, religion is indeed the fountain of not only medicine, but rather of the entirety
of human life, both in this world and in the hereafter. And as religion is the foundain of medicine, so
is Tawhid 2 or the belief in one God Allah, the fountain of Islamic religion.
Tawhid is a revolutionary concept that constitutes the essence of the teachings of Islam. It means that
there is one Supreme Lord of the Universe. He is Omnipotent, Omnipresent and the Sustainer of the
world and of mankind.
Belief simply means a sincere conviction that what one believes in is really true, and one
should adhere to that truth. The study of medicine/medication is also related to the Islamic faith
through the injunction of the Quran and the teachings of Prophet Muhammad (S.A.W) concerning
hygienic and better healthy living.
Medicine, like other science, draws its nourishment from the Quran and its philosophy of
life. The human body is considered to be the formal residence of the soul and therefore closely
related to both the spirit and soul, thus presenting a two-fold aspect. First, as the symbol of existence
whereby both the soul and spirit are intimately related to and dependent on the physical body of man,
because the former cannot exist without the latter. Secondly, man has to maintain his outward form in
a good and healthy condition to exist at all, and for this reason, the existence of the inner aspects, that
is, the spirit and soul become absolutely dependent upon the former.
Therefore, the Health and Care of the body becomes an important matter both for medicine and
religion in order to keep man outwardly and inwardly in a healthy condition. The anatomy and
physiology of human body provides incentives for the study of medicine in Islam said Makarfi. 3 In
other words, the Islamic point on the principle of medication and healing center on the conception that
it is Allah alone who can heal and provide appropriate medication for all forms of physical, spiritual,
socio-economic problem and affliction.
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It is imperative to mention from the onset that in Islam the concept of medication and that of healing
are interwoven. Thus, they are both used interchangeably and sometimes synonymously. That is, any
prescription given by Allah in the Quran and the one given by the Prophet (S.A.W) for the healing of
any illness is seen as medication for such illness.
3.0
The Quran and Medication
The Quran stand on medication is illuminating and the Quran is not in anyway ambiguous in giving
its consent for medication. This is evident in Q17:82.
We reveal from the Quran that which is healing
and mercy for the believers.
As postulated by Rasaq A-Abubakre, the Quran showing the significance of both spiritual or
moral health as well as physical health, enunciate that part of what is in the Holy Quran has been
revealed for the purpose of healing the believers through prayer and application of medication. It is
more specific on physical healing when it says on the tongue of Prophet Ibrahim:4
When I am sick it is He who cures me. Q26:80.
The Quran is even more categorical about the importance of medication for physical health
when it refers in the chapter of the Bee to the chemical composition of honey as of great value to
organism for the purpose of healing. This great medical uses of honey for mankind is mentioned by
the Quran in Chapter 16:68-69.
And your Lord inspired the Bee, saying choose your habitations in
the hills and in the trees and in that which you build, then eat of all
fruits and follow the ways of your Lord made smooth (for you).
There comes forth from their bellies a drink of varying colours,
wherein is a healing for mankind. Truly, in this is a sign for those
who reflect.
Of all the books descended on the earth, the Holy Quran is the universal, most useful, most
magnificent book, in fact, the Holy Quran, even though its status is beyond that, is the Divine
encyclopedia as Allah Himself said:
And We reveal of the Quran that which is
a healing and mercy for believers. (Q17:82).
The reason why the Holy Quran is a panacea is that blessings sought through the recitation of
the Holy Quran serve as cure and remedy for illness.
As mentioned above under the use of prayers as medication, the Prophet used to recite Ayatul-Kursiyi,
Muawwudhatayn, Suratul al-ikhlas, the last two verses of Suratul al-baqarah for protections.
There are also some popular verses of the Holy Quran among Muslim Alfas, the recitation of which
is used as medication for curing ailments and illnesses vis--vis.
1.
Yatiha rizquha raghadan min Kulli makani is used for seeking financial sustenance
from the Almighty Allah (Ar-Razaq, the Sustainer).
2.
Qala irkabu fiha bismillahi majraha wamursaha innar-rabi laghafur Rahim is for
seeking Allahs safety in a journey.
4.0

The Hadith and Medication

There are many Ahadith of Prophet Muhammad (S.A.W) concerning illness and their
medication and the book of hadith has separate chapter named At Tibb An-Nabawi (medicine of the
Prophet). This gave Islamic medication a religious basis from the very beginning of the Islamic era
And it points to the fact that Prophet Muhammad (S.A.W) himself is the fountain of Islamic
medications.
The above assertion is deduced from the contributions of the Prophet to the provision of Islamic
medications for various illness, be it physical or spiritual illness.
It was reported by Abu Hurayrah that the Holy Prophet said:
There is no disease that Allah has sent down
except that He has also sent down its treatment.5
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Abu Hurayrah narrated that the Prophet said:

If a fly falls in the vessel of any of you, let him
dip all of it into the vessel, and then throw it away,
for in one of its wings there is a disease, and in
the other there is cure (antidote for it) that
is, treatment for the disease.6
In a tradition narrated by Abdullah b. Mascud, the Prophet was reported to have said:
Hold fast with two medicines, Honey and the Quran.
This tradition is interpreted thus: Hold fast to two things for your healing; the use of honey and the
use of Quranic verses.7 This states that honey is a medicine. In a tradition reported by Bukhari and
Muslim which has related by Qatadah and others, who said: A man came to the Messenger of Allah
(p.b.u.h) and said O Messenger of Allah, my brother is suffering from stomach trouble the Prophet
said, tell him to drink Honey then he went away and came back to say, O Prophet he had drunk the
honey but the trouble increased the Prophet gave the same advice until the fourth occasion, the
Prophet then said Allahs (word) is the truth and the belly of your brother had lied. So he gave him
honey to drink again and then he was cured:8
And a tradition transmitted by Bukhari which was narrated by Said bn. Jubayr from bn. Abbas that
the Messenger of Allah said:
The cure with Honey is in three things, cupping (act of removing
black blood from the body) curing of suffocation and curing of
cauterization, but I forbid my followers (cummah) from the bodily
burning.9
The Prophet was reported to have also said: shaving off the public hair strengthens desire for
sexual intercourse, just as shaving the back of the head strengthens the neck. It is also stated in the
Ahadith that whoever cuts his nails will not suffer from ophthalmia on the other side.10
5.0
Forms of Medication in Islam
Medication and healing, no doubt, fall under the mystic realm of religion. Thus, as a corollary from
the general concept of medication, it has been found that medication in Islam includes the followings.
5.1
Prayer (Dua)
The supreme privilege of man on earth is to knock at the door of the Almighty Allah as much
and as frequently as he pleased. However heinous may have been the sins of the supplicant, it is his
birthright to approach God to seek his forgiveness, and implore Him to fulfill his wishes. The AllKnowing, All-Hearing Creator and Ruler of the universe is ever ready to give him a patient hearing.
If his repentance is sincere, and he is resolved to abstain from sins, he is sure to be forgiven. The
harder he knocks, the more he is admired and loved by the Beneficent Lord.
The one single purpose for which God has been pleased to send man on earth is the education
of his spirit, so that he may be qualified to live eternal life, full of bliss, in a higher scale of existence.
But there are countless millions on earth who are living in the present, regardless of the future,
absorbed in their earthly duties or enjoyments, in utter indifference to their eternal interests.
Thus, the vast majority of humanity in this age of gross materialism is not conscious of the potency
and value of regular supplication. Supplication is a mysterious spiritual agency. It has access to
Gods throne. It brings us His mercy and grace. It is instrumental in helping man to attain his
temporal and spiritual ends, satisfying his needs and desires, and in relieving him from sorrows and
pains, difficulties and dangers. Prayer always operates as a shield against unforeseen calamities,
though it is unperceived and unfelt. Prayer is, indeed, the voice of faith. Faith in God makes the
believer optimistic, so that he can fight the battle of life, with hope and courage.
The productive capacity of prayer depends upon the strength and activity of the human soul.
What has the spirit to lean on, except faith, in which the human mind finds support and solace? Call
Me, I shall answer you. (Q40:60) When My servant ask you concerning Me, I am indeed close (to
them): I listen to the prayer of every suppliant when he calls on Me (Q2:186); Call on your Lord with
humility and in private (Q7:55) says the Quran.
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Those who are spiritually advanced, and can speak from personal experience; testify that these divine
promises are not false.
In fact, prayer, supplication or invocation is considered in Islam as the most appropriate for
all diseases and afflictions. Prayer in Islam involves a passionate appeal to the Divine Being as seen
in the above Quranic quotations. The efficacy of prayer as a form of medication and healing system
in Islam rests mostly on the concept of the (Divine word) (Kalmatullah), that is, the Quran.
However, there are many other prayers recommended by Prophet Muhammad (P.B.U.H) and some
Awliyau-llahi (pious people and friends of Allah). For instance, the Prophet recommended the
following prayers for every Muslim vis--vis.
1.
When a Muslim wakes up in the morning he should endeavour to say:
Alhamdu lillahi alladhi ahyana bada ma amatana
wa ilayhi an-nushur.11
Meaning: All praise is for Allah who gave us life after
having taken it from us and unto Him is the resurrection.
This is meant to seek longevity of life from Almighty
Allah. (S.W.T).
2.

3.

4.

When returning to his bed every night, the Prophet would hold his palms together and blow
air or a little spittle spittle in them, recite the last three chapter of the Quran i.e. (Suratul
ikhlas and Muawwizatayn) and then wipe over his entire body as much as possible with his
hands, beginning with his head and face and then all parts of the body.
The Prophet (P.B.U.H) said: when you are about to sleep recite Aayat-ul-kurisiyu till the end
of the verse for there will remain over you a protection from Allah and no devil will draw
near to you until morning.12
The Prophet (P.B.U.H) also said: Whoever recites the last two verses of Suratul Al-baqarah at
night, those two verses shall be sufficient for him.13, he also recommended the following
prayer to be said to seek protection from Allah:
Allahumman inni audhu bika minal hammi
wal-huzni,wal-ajzi,wal-kasali,wal-bukhli,
wal-jubni, wadalid-dayni wagalabatir-rijali.14
Meaning: O Allah, I take refuge in you from
anxiety and sorrow, weakness and laziness,
miserliness and cowardice, the burden of debts
and from being over powered by men.

To mention but few out of the innumerable prayers recommended by the Prophet (P.B.U.H)
for his followers (the Muslims). While prayers like Sayfi, Hayyud-dafiu, Ya muhiya and the like are
prayers used by some Awliyallah (Pious people and friends of Allah) for seeking protection from
Allah against the enemies. The efficacy of these prayers lies in the meaning of the words contained in
the prayers and in the faith, piety and level of mind of the supplicant during the prayer.
5.2
Offerings or Charity (Sadaqah)
Sadaqah in Islam refers to the processes by which one authenticates something or reinforces
it. Technically, in Islam offerings and alms are meant to serve as supplement, reinforcement and
catalyst to the efficacy of prayer as a medication with an attempt to solve one problem or the other. It
is believed in Islam that a prayer intended as a medication without charity, offering or alms, is not
quickly accepted by Allah like the one done with charity. This above assertion is buttressed by some
Islamic scholars with the tradition of the Prophet (P.B.U.H) which says: Nothing can prevent the
destiny (from coming to past) except prayer and nothing can increase the life span (of a person)
except righteousness. And ill-natured is a bad luck while good deed is an increase in (reward) and
charity prevent unforeseen death.15 Their argument is that for the Prophet (S.A.W) to have
mentioned Sadaqah (offering) along side prayer means that they both supplement and complement
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each other, thus one of them is not enough. In other words, Sadaqah (charity) is a supplement,
reinforcement and catalyst to the efficacy of prayer meant for medication.
The Holy Quran is indicative of the fact that Allah does accept the charity of a supplicant as this is
shown is Q9:104
God does accept repentance from His votaries and receives their gifts
of charity
Such alms, offerings and gifts should not be concentrated in the hands of well-to-do
individuals, specialists, mystics and spiritualists. They should be extended to the poor, the needy,
orphans, charity homes, orphanages and mosques to advance the cause of Allah. However, offerings
should not be followed with evil acts (Q2:263-264).
5.3
Salat (prayer)
Salat (prayer) the canonical prayers, the supererogatory prayers or voluntary prayers are
another form of medication in Islam. It has been authoritatively established by Allah that Salat
(prayer) is a medication for the curing of the tendency of shameful and unjust deeds (in man). This is
evidence in Quran 29:45.
Prayer is also a Divine medication prescribed by Almighty Allah Himself to be applied when
seeking his assistance or help in the face of adversity or difficulty. The evidence to this assertion is
also found in (Q2:45 and 2:153).
There is also an apt evidence in the tradition related y Hudhayfah who said it is part of the
character of Prophet Muhammad (S.A.W) that whenever he was faced with any adversity or sorrow
he sought Allahs assistance by observing Salat (prayer).16
5.4
Animal Sacrifice
This is another form of supplementary medication for prayer in Islam. Unlike the charity and
ordinary material offerings, sacrifice connotes effecting ransom or redemption through the blood of an
animal. Some of the Muslim Alfas are of the opinion that whenever the whole Quran or certain
chapters or Surahs like Suratu Yasin, Suratul-Kahf, Suratul Waqiah etc, are recited for prayer, ram
or goat if not cow should be slaughtered for the quick efficacy or response of Allah to the recitation of
the Quran meant for supplication.
However, it should be understood that sacrifice in Islam is not tantamount to idolatry. The focal point
is Allah and He is central to the concept of sacrifice in Islam. More so, the efficacy of any sacrifice
made in Islam is determined by the piety of he who makes the sacrifice. Hence Quran cautions that:
It is neither their meat for their blood that reaches God.
It is your piety that reaches Him: He has thus made them (animals)
subject, to you, that you may glorify God for His guidance to you: And
proclaim the good news to all who do right. (Q22:37).
In essence, a Muslim should, while sacrificing, remain having Allah in mind. He should avoid
element of syncretism and idolatry.
5.5

Herbs and Shrubs

Plants constitute a major part of Allahs provisions for man on earth. Essentially, plants are
for eating purpose (Q3:37, Q20:53). Besides this, many a lead, shrub and herb of different plants and
trees are also good for medicinal purposes. History is replete of the fact that herbs and shrub were
used for curing diseases during the time of the Prophet Muhammad (S.A.W). In the book of Sahih alBukhari and Sahih al-Muslim, it is reported on the authority of Abdulah bn. Jafar who said: I saw the
messenger of Allah eating (R.A.) on the fresh wild cucumber eaten then by Prophet, she said: It
enhances the coolness of the stomach; she said: I was given every medication to make me fat but all
proved abortive until when I was given the fresh wild cucumber and I became fat.17
The herbs and shrubs were legitimately used because they are there as part of Allahs favour on man.
(Q2:60, 2:168).

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5.6
Hantu (Drink made from Quranic passage written on a black
with water)

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slate and washed

Hantu is a word etymologically derived from Arabic word Khatt which literally means
writing. However, Hantu to some Muslim Alfas is also a form of medication in Islam, in which
certain verses of the Holy Quran and many other prayers of the Awliyaullah (friends of Allah) are
written on a black slate by Muslim Alfas and then washed with water for their patronizers to drink or
bathe with as medication for ailments or illness and also as a form of medication for protection or
prevention of calamities. Sometime the whole Quran is written and washed for a person seeking
protection from enemies or seeking political position or any other high position to drink. While some
specific verses of the Quran are also used in this form for different intentions e.g.
1.
Sanuqriuka fala tansa in Q87:6 is written and drunk as brain tonic.
2.
Thummas Sabila Yassarahu in Q80:20 is written and washed for pregnant women for
safe delivery.
3.
Wa alqaytu alayka muhabbatan minni in Q20:39 is written and washed for one who is
seeking to be loved by everybody etc.

6.0

Conclusion
Medication, which means the taking of drug or medicine to prevent or treat an illness, is
synonymous to combating sickness either physically or spiritually and this is the ultimate aim of Islam
for its adherents. Thus, in projecting this aim, Allah, the Author of the religion of Islam has
established in the noble Quran, as well as through the sunnah of His Prophet enormous ways of the
application of Islamic medication.
Thus, in this paper assertion has been made to give the concept of medication in Islamic
perspective, the Quran unequivocal stand on medication as well as that of Hadith of the noble
Prophet Muhammad (S.A.W) has also been established alongside the forms of medication among
Muslim Alfas in Nigeria.
It should be emphatically stated that Islam is a total way of life that encompasses every facet
of human endeavours, it has not left any problem or sickness without proffering solution or cure to it
in the noble Quran or the sunnah of Prophet Muhammad (S.A.W). In other words, Islam has
solutions and cures to any problem or sickness that may tempt us to run to unbelievers for solution to
any spiritual or physical problem except if the case requires orthodox medication or treatment. Thus,
the Muslims should be adequately informed about the Islamic medication in the Quran and sunnah of
the Prophet Muhammad (S.A.W). And those who are blessed with the knowledge should spread and
disseminate it and not hoard it for themselves.

Notes and References

1.
M.A Kareem, The Attitude of Nigeria Muslims to Traditional Medicine, in Religion,
Medicine and Healing, (eds). Gbola Aderibigbe et al, (Nigeria Association for the study of Religions
and Education), 1995, p.77
2.
Tawhid :- means the oneness of Allah (the Creator).
3.
Yau Ismaila Makarfi, Islam as the Bedrock of Medicine, in Religions, Medicine and
Healing, (eds). Gbola Aderibigbe et al, 1995, p.98
4.
Razaq .A. Abubakar, Islam and Health Care, in African Culture, Modern Science and
Religious Thought, (eds). P. Ade Dopamu, et al, (ND), Pp.500-501
5.
Sahih al-Bukhari, The Book of Medicine, vol.7, Chapter 1, Hadith 582, p.395
6.
Muhammad Abdullah At-Tabrizi, Mishkat-ul-Masabih, New Delhi-110002, India, 1995,
p.385.(Translated by James Robson), vol.4, Lahore, p.945
7.
Sahih al-Bukhari, The Book of Medicine,,p.395
8.
Ibid, p.395
9.
Ibid, Pp.395-396
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10.
Ibid, p.396
11.
Jalal-ud-Din Abdur-Rahman As-Suyuti, Medicine of the Prophet,Ta-ha Publishers Ltd,
London, 1997, p.198
12.
A.H. Farid, Prayers of Muhammad, Islamic Publications Bureau, Lagos, Nigeria (ND),
Pp.178-179
13.
Ibid, p.179
14.
Ibid, p.179
15.
Sahih al-Bukhari, The Book of Medicine, Pp.226-227
16.
Shahabud-Deen Muhammad Al-Ibshayh, Al-Mustatraf fi Kuli Fanni
Mustazraf , Muasisatul Mukhtar, 2006, p.21
17.
Ibn. Qayyim Al-Jawziyyah, At-Tibb An-Nabawi, Daru al-Fikr, Beirut Lebanon, 2001, p.264

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