“Destroying everything by the Command of its Lord!”

Surat Al-‘Aĥqāf (The Wind-Curved Sandhills) – سورة الأحقاف (46:25)

This Ayah means that everything prone to be destroyed was destroyed by the wind. In this case, the Ahadith do not include incurable diseases.

Those who observe various substances and their opposites in this world, and analyze the pacifying effect, opposing nature and resistance in relation to each other, would appreciate Alläh’s perfect power, eternal wisdom and perfect creation and His Oneness in the Lordship and in His Actions. Everything else except Alläh has an opponent or an antidote, but Alläh Alone is the Self Sufficient and Irresistible, while everything and everyone stands in need of Him.

These authentic Ahadith command Muslims to seek and take the appropriate medicine, while indicating that this action does not contradict dependence on Alläh Alone for everything. Just as one satisfying his hunger, thirst or reacts to being hot or cold does not contradict the dependence on Alläh. On the contrary, the belief in Tawhid (Oneness of Alläh) can only be complete by pacifying and responding to the various harmful elements in the manner and method that Alläh has commanded and that which will help in such cases. Furthermore, refraining from using these cures or antidotes is, in fact, contradictory to total dependence on Alläh, along with contradicting the Commandments and the Wisdom (of Alläh). Not using these cures will also weaken our Tawakkul (reliance and dependence on Alläh) even though the person might be thinking that he is strengthening his reliance and dependence by abandoning seeking the cure. Abandoning the cure is in fact contradictory to the true reliance and dependence, in that, reliance and dependence in essence includes the heart of the slave relying on Alläh in acquiring what benefits him in his life and his religious affairs, while fending off what harms his life and religion. The correct method of reliance and dependence includes seeking these benefits for the slave; otherwise one will not be implementing the Commandments and the Wisdom. The slave should not call his inability, dependence on Alläh, nor consider his true reliance and dependence as an inability.

These Ahadith also contradict those who do not seek medicine, saying:
“If the cure has been written or is destined to occur, then the medicine will be of no use. If the cure was not destined, then the medicine will not be useful.

Also, one might say:
“The disease has occurred by Alläh’s will, and no one and nothing can resist Alläh’s will.”

The last statement is similar to the question that the Bedouins asked the Messenger of Alläh. As for his close companions, who had more knowledge of Alläh, His Wisdom and His Attributes, they did not think the way the Bedouins did.

The Prophet (saww) gave the Bedouins an answer that comforted their heart, saying that these Ruqya (Islamic prayer formulas), medicines and preventative measures, are all part of Alläh’s Appointed Destiny. Therefore, nothing escapes Alläh’s Destiny, except by Alläh’s Destiny. Taking medicine is a part of Alläh’s Destiny and it also repels a part of Alläh’s Destiny. In short, there is no way that the creation can escape Alläh’s Destiny no matter what they do. This is the exact same case with ending the hunger, thirst, warm or cold conditions with what satisfies or pacifies them. Also, it is similar to repelling the enemy, which is a part of Alläh’s Destiny, with Jihad, which is also Alläh’s Commandment and appointed Destiny. Thus, the cause, its removal and those who remove it are all a part of Alläh’s appointed destiny.

Another way of answering those who ask similar questions (concerning taking medicine) is that this logic requires them to then refrain from seeking their benefit or fending off harm. Following their logic, if the benefit or harm was destined to occur, then it would surely occur, and if it were not destined, then it would never occur! This method, if implemented, would bring utter destruction to life, religion and the entire world. Furthermore, this rhetoric only comes from those who arrogantly deny the truth and reject it, and this is why they mention destiny concerning this subject so as to refute the truth when it is offered to them. This is the exact case with the polytheists, who said:

“If Alläh had willed, we would not have taken partners (in worship) with Him, nor would our fathers…”
Surat Al-‘An`ām (The Cattle) – سورة الأنعام 148

“If Alläh had so willed, neither we nor our fathers would have worshiped aught but Him.”
Surat An-Naĥl (The Bee) – سورة النحل 35

The polytheists issued these statements to refute Alläh’s proof against them when He sent the Messengers to them.
Also, those who utter this question, concerning destiny, medicine and true reliance and dependence should know that there is an argument that they did not mention. Alläh has decided that such and such matters will occur when such and such causes occur. Thus, if the cause is implemented or practiced, what was destined would also occur.

If one asks, “If I was destined to practice the cause, I would practice it. Otherwise, I would not be able to bring it into existence.” We answer this claim by saying, “Would you accept such reasoning from your servant, children or workers if they deny what you have ordered them to do or commit an act that you have forbidden for them? Because if you accept such reasoning, then you have no right to blame those who disobey you, steal your property, question your honor, or transgress against your rights. If you chastise such persons for these acts, then how can you use the same logic to deny Alläh’s rights and Commandments on you?”

Jewish tradition states that Ibrahim once asked Alläh, “O my Lord! Where does the disease come from?” He said, “From Me “Ibrahim said, “Where does the cure come from?” He said, “From Me.” Ibrahim said, “What is the role of the doctor then? He said, “A man in whose hands I send and cause the cure.

The Prophet’s statement that there is a cure for every illness should strengthen the resolve of the sick person and the doctor, encouraging them to seek medicine. When the sick person feels that there is a cure for his illness, his heart will be full of hope, rather than despair, and thus the doors of positive anticipation will be wide open before him. When the resolve of the ailing person is strengthened, the various powers that exists within the person, the instinctive energy (or heat as Ibn Al-Qayyim puts it), the soul and the psyche, will also be strengthened. These powers will in turn strengthen that part of the body affected and the disease will be more easily dissipated and defeated.

In addition, when the doctor knows that there is a cure for that illness, he actively and energetically pursues that cure.

The diseases that attack the body are similar to diseases that attack the heart. Just as Alläh has sent down a cure for every disease that strikes the heart, He has sent down a cure for every disease that attacks the body. If the person acquires knowledge of this cure and applies it in the proper manner, his heart will regain its health by Alläh’s Leave.

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