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Family
Islam and Physical Care
Published by:
Al-Balagh Foundation
Table of Contents
The Foundation's
Word
Preface
How Does Islam
Handle the Body?
Providing the body
with its different needs:
Preserving and
Protecting the Human Body:
Proper Use of
Physical Abilities
Endnotes
The
Foundation's Word
Praise be to Allah Whose divine legislation defined the lawful and
the unlawful, allowed the good things, and forbade the filthy things.
Blessing and peace be upon our Master, Muhammad, who conveyed the laws
and guided humanity, and upon his pure progeny and righteous companions.
The current materialistic cultures, both Eastern and Western, present
the ugliest pictures of social corruption, and the cruelest stage of
political despotism that man has ever experienced since the very ancient
times.
Though the present Super Powers take pride in their attaining a
record degree of technological progress, yet the materialistic cultural
concepts holding the reins of power, and standing behind this scientific
progress, have deteriorated to the lowest possible degree of moral
meanness and backwardness.
What perfection can one expect from man dominated by vague ideas and
materialistic concepts that drag him down to the level of animals in
society, and cause him to aim at exterminating millions through
political schemes and formidable military arsenals?
One may ask: Isn't Islam present and known in the world? So, why
doesn't Islam play its role of Salvation? The answer is easy and
explicit: The medicine is there, but if not used by the patient, would
avail him nothing whatsoever. Nay, there are even international
pressures against using this healing medicine, and the patient might
even be prescribed what makes him worse.
The Glorious Qur'an does away with all confusion which may befall man
concerning "Why do people go astray?"
It says that they, of their own accord, have chosen the path of
Satan, kept away from the path of the Beneficent, rejected the signs of
Allah, disregarded His right method and straight path, stuck to the
earth, and shunned Allah's Islam. Allah, the Almighty says:
'' I shall turn away from My revelation
those who magnify themselves wrongfully in the earth. And if they
see every sign they will not believe in it. And if they see the way
of righteousness they do not choose it for (their) way, And if they
see the way of error they choose it for (their) way.
That is because they denied Our revelations and were heedless of
them.'' Sura Al-A'raf (7:146)
Al-Balagh Foundation, while presenting to its respected readers this
study on Islam and Physical Care, as a witness to the universality of
Islam, its efficiency and perfection, asks Allah the Exalted to provide
us with the power enabling us to carry out His commands, perform what
brings His consent and reward, and support our efforts with clear
triumph.
Allah is the Hearer, the Responder!
Al-Balagh Foundation
Preface
The body is the storehouse of man's energy, and the generator of the
power of motion which participates in the fields of goodness,
construction, colonization and ref ormation of the earth.
Man can perform no work, whether religious, reformative or
constructive, without the use of physical strength. The one who prays,
the one who fasts, the pilgrim, the fighter, the businessman, the
thinker, the merchant, the worker, the farmer, the scientist, the
student, and the others, all need some physical energy to perform their
roles and duties. Physical energy is the means and instrument by which
man can implement his goals and aims. So, the body is the storehouse of
this energy, and the generator of all movements carried out through the
body's different instruments, such as hands, legs, eyes, ears, tongue,
etc.
Allah the Exalted has given man his body so that he may be able to
implement his aims and goals in life. It is one of Allah's blessings and
creations, given to man to use it to enact the decisions of his life
according to Allah's plan that defines his dealings in life, and charts
out his way of living; as man's body is created in such a shape to suit
the natural conditions and circumstances surrounding him:
"Suraly We created man of the best stature.
'' Sura Al- Tin (95:4)
In order to suit the human responsibilities imposed upon him, it is a
sacred duty of man to care for, and look after the physical soundness of
his body duly stressed and encouraged by the Glorious Qur' an:
"But seek the abode of the Hereafter in
that which Allah hath given thee and neglect not thy portion of the
world... '' Sura Al - Qasas (28:77)
This is for the sake of keeping man's natural system and its balance,
which is to regulate nature's laws in the human body. Actually, this is
to enact these laws on a harmonious balance with other laws of the
natural existence around him.
The body is a portent of innovation, creation and activity. To
contemplate its order, its astonishing structure and the wonders of its
making, expands the horizons of knowledge, of heading for Allah the
Exalted and of discovering the secrets of existence, by which man would
have stronger faith and would enjoy life much better.
"So let man consider from what he is
created . '' Sura Al-Taariq (86: 5)
"Say (unto them 0 Mohammad): He It is Who
gave you being, and hath assigned unto you ears and eyes and hearts
: small thanks give ye! '' Sura Al-Mulk (67:23)
"We shall show them Our portents on the
horizons and within themselves until it will be manifest unto them
that it is the Truth. Doth not thy Lord suffice, since He is Witness
over all things? '' Sura Al-Sujda (41:53)
How Does Islam Handle the Body?
"And his comrade, while he disputed with
him, exclaimed: Do you disbelieve in Him Who created you from dust,
then of a small life-germ, and then He made you a perfect man?"
Sura Al - Kahf (18:37)
"... He brought you into being from the
earth and made you dwell in it..." Sura Hud (11:61)
"He placed therein firm hills rising above
it, and blessed it and measured therein its sustenance in four Days,
alike for (all) who ask." Sura Ha Mim (41:10)
"He it is Who made the earth smooth for
you, so walk in the paths thereof and eat of His providence. And to
Him will be the resurrection (of the dead)." Sura Al-Mulk (67:15)
"0 Mankind! Eat of that which is lawful and
good in the earth..." Sura Al - Baqara (2. 168)
"... Eat of the provision of your Lord and
render thanks to Him..." Sura Sabe'(34: 15)
"Eat of the good things which We have
provided you, and transgress not in respect to them, lest My wrath
come upon you..." Sura Taha (20:81)
"0 Children of Adam! Look to your adornment
at every time of worship, and eat and drink, but be not prodigal.
surely He does not love the prodigals." Sura Al-Aref (7:31)
"Say: Who has forbidden the adornment ot
Al1ah which He has brought forth for His servants, and the good
provisions? Say: These are for the believers, during the lift' of
the world purely (theirs) on the Resurrection Day. Thus do we detail
Our revelation for people who know." SuraAl-Arat (7: 32)
"And certainly We sent messengers (to
mankind before you, and We gave them wives and offspring... "
SuraAl-Rad (13:38)
"And of His signs is this: He created for
you mates from yourselves that ye might find rest in them..." Sura
Al - Rum (30:21)
"0 Children of Adam! We have sent down to
you clothing to cover your shame.... "
Sura Al -Araf (7: 26)
"And of !Iis signs is your sleeping and
seeking of His Grace by night and (by) day.... "
Sura Al - Rum (30:23)
These wonderful Qur'anic verses mentioned above reveal a number of
interesting laws and concepts. Going through their meanings, connecting
them together, unifying their implications, and inferring their
ideological and legislative goals, we reach the following facts:
A.
Man, because of his physical structure and nature, is a part of the
natural world: the earth being the origin of his creation, he is its son
and its most advanced living being, in respect to his structure and
different physical organs:
"... Do you disbelieve in Him Who created
you from dust...." Sura Al-Kahf (18:37)
"... He brought you into being from the
earth...." Sura Hud (11:61)
B.
This body which has been created of the earth, cannot by its nature, do
without the provisions of the earth such as food, drink, clothes and
dwelling, etc.:
"We did not give them bodies that would not
eat food..." Sura Al-Anbiya (21:8)
C.
There is a complete coordination between Man and Nature. Whatever is
needed by man to sustain him is plentiful and increasingly available in
the world of nature:
"...and blessed it (the earth) and measured
therein its sustenance in four Days, alike for (all) who ask." Sura
Ha Mim (4 1:10)
"He It is Who made the earth smooth for
you..." Sura Al-Mulk (67:15)
So, in the expanse of the earth there are provisions for all
creatures in general, and for particular - paved and prepared for
everybody:
"...a like for (a ll) who ask," Sura Ha Mim
(41:10)
".... and measured therein its
sustenance..." Sura Ha Mim (41:10)
Here, in the order of creation, the equation of existence is
proportionally equal between the human needs and the quantity of
provision offered in nature, in perfect harmony to its balance and
accuracy:
"Suraly! We have created every thing by
measure." Sura Al-Qamar (54:49)
D.
Whatever amenities are there on this earth are lawful, good and
permitted to all mankind, without discrimination or prejudice, since
Allah's wisdom and justice ordain that every being should be provided
with his requirements and shares allotted to him in life:
"0 Mankind! Eat of that which is lawful and
good in the earth..." Sura Al-Baqara (2:168)
E.
Man, as an individual, has been created as a biological unit with
complete organs and potentialities. Man is an independent world by
himself, practicing his natural relations according to this creative
fact connecting him to nature from every angle. So, he has to perform
his personal activity and continue his efforts in harmony with his
surroundings:
"... So walk in the paths thereof..." Sura
Al-Mulk (67:15)
He moves here and there on the earth, interacts with nature and its
energies and wealths, so as to build a connecting bridge between his
body and the provisions of the erh. These natural elements take their
positions inside his body, playing the role of a human energy presenting
humane offerings and human efforts, different from their free and
natural existence outside. Thus, these offerings appear in the shapes of
thought, worship, arts and other different works, such as husbandry,
life reformation, multiplication of species, etc.
In this way man interacts, through his physical nature, with nature
itself, to change its stagnant materialistic energies into a humane
power that flows with good ideas and vitality, and fills the world with
values and means for culture and civilization.
F.
As man requires nourishments in order to live, he is also in need of
other requirements which participate in keeping life going on, such as
matrimonial relations, clothes, comfort, sleep, etc., which are regarded
as the basic necessities of life, and hence to satisfy them is part of
the human creation system, ordained by Allah.
Islam, as a religion, is keen on preserving life, and responds to the
needs of creation. Through its teachings and laws it covers all these
needs of the human nature, and organizes them:
"And of His signs is that: He created for
you mates from yourselves that you may find rest in them..." Sura Al
- Rum (30:21)
"o children of Adam! We have sent down to
you clothing to cover your shame..." Sura Al -A rat (7:26)
"And of His signs is your sleeping by night
and by..." Sura Al-Rum (30:23)
In this way Islam understood man's physical requirements, legislated
rules and regulations, decided on values sufficient for him, and
arranged its laws and concepts revolving around three axes, each
depending on the other:
- Providing the body with its different physical needs, such as:
food, drink, dwelling and clothes.
- Preserving and protecting the human body against whatever
endangers its existence.
- Employing physical powers in their natural channels defined for
them.
The above points are dealt with as below:
Providing the body with its different needs:
A.
Food and Drink:
"Let man consider his food." Sura Abasa
(80:24)
One of Allah's great portents, wonderful procedure and blessings for
man is that his natural food available on the earth, consists of two
elements:
The first element are the materials found in nature, such as salts,
vitamins, carbohydrates, etc., available in large quantities to meet the
requirement of all living beings, animals and plants.
The other element which Divine Care added to the human food to suit
man's psychological and mental taste is the attraction to beauty and to
its pleasure and enjoyment. He uses the pleasing, beautiful and
attractive form as encouraging factors assisting him to have agreeable
psychological connection with food and drink. This is of course, besides
feeling the pains of hunger and thirst. Fruits, vegetables, meat, honey,
sugar, nuts, water, etc., all appear within an attractive beautiful
frame, with a palatable, and delicious taste, offered to man on a tray
of pleasing charm, and a feeling saturated with pleasure and enjoyment.
There are numerous Texts and Traditions to the effect that man has
full right to food and drink and to avail himself of all delicacies and
amenities, provided by nature.
Imam Ja'far ibn Muhammed Al-Sadiq (A.S.) 1 said:
"The body is built on bread [2]
He also said:
"Allah the Exalted has created the son of Adam hollow; so he has to
have food and drink. [3]
"0 Allah! Bless our bread and do not make separation between us, as
without the bread we could neither fast nor pray or perform our duties
towards our Lord the Almighty and most High. [4]
The Prophet (S.A) [5] is stated to have approved meat and olives and
said:
"Meat is the best of food in this world and in the hereafter." [6]
And also:
"Eat olive-oil, and anoint with olive-oil, as it is a blessed tree."
[7]
Imam Al-Sadiq (A.S.) used to prompt people to eat honey, cooking
utter, milk, vegetables and assorted fruits, saying:
"There is no better cure for people than honey." [8]
He also said:
"Butter is the best that enters a stomach, but I hate it for the
aged." [9]
"Take to milk, as it grows the flesh and strengthens the bone." [10]
"Eating beans increases the marrow of the leg-bones, enlarges the
brain and produces fresh blood." [11]
Asked about Allah's saying:
"... and let him see what food is purest
there and bring you a provision from it." Sura A1-Kahf (18:19)
He replied:
"The date is the purest food." [12]
"The raisins strengthen the nerves, relieve fatigue, and give good
smell to improve the breath." 13
Imam Al- Rida (A.S.) is quoted to have said:
"Figs cure foul breath, strengthen the mouth and the bone, grow hair,
do away with ailment, so there is no need for medicine." [14]
"Eat pears, as they cheer up the heart and calm down stomach pains,
by Allah's permission."
These are some of the Traditions and Texts. Besides, many authors
have compiled special chapters dealing with food, nourishments and their
utilities, so as to keep the body in proper health.
Islam rejects self-torture by depriving the body from the lawful
pleasures of food and drink -the self - torture that is called for by
those who believe that resisting the natural inclination of the body and
torturing it with hunger, thirst and deprivation would bring up
spiritual strength and improve psychological and moral faculties.
The Qur'an condemns this attitude of the deviationists towards bodily
pleasures and the delicacies Allah has bestowed on His servants. It
says:
"Say: Who has forbidden the adornment of
Allah which He has brought forth for His servants, and the good
provisions?..." Sura Al-A rat (7:32)
B.
Marriage:
Islam takes care of all aspects of life in an objective and practical
way, giving the body and life their due.
Of those bodily and vital questions, which Islam takes good care of,
is that of marriage and sexual relations to preserve the human species,
to provide stability and spiritual happiness, and to enjoy physical
pleasures by man.
Allah the Exalted says:
"And of His signs is this: He created for
you mates from yourselves that you might find rest in them, and He
ordained between you love and mercy." Sura Al-Rum (30:21)
".... And those of whom ye seek content (by
marrying them), give unto them their portions as a duty...." Sura
Al-Nisa (4 24)
So, by matrimonial relations the idea of life can be completed, and
the two parts of the physical human system may be united, and the
spiritual emptiness and loneliness is apt to be filled up. Through this,
matrimonial meeting and the moral and physical sexual unity can reach
completion.
Islam encourages marriage, shows it love able, and cherishes sexual
pleasures, so as to provide man with moral comfort, and a happy feeling
of security, and to protect the body against depravity and tension which
often develop into cases of sickness affecting soul and body. Thus the
Qur'an says:
"And of His signs is that: He created for
you mates from yourselves that you may find rest in them, and He
ordained between you love and mercy." Sura Al-Rum (30:2 1)
Psychologically, the Islamic idea of marriage is directed to fill up
moral emptiness, and to produce a feeling of security, amity and mutual
sympathy.
It goes without saying that this humane feeling-the feeling of amity,
love and stability - has great effect on the progress of human life, on
human conduct in society, and also soundly protects man's moral and
physical health. This is significant from the importance of its motives
and aims. The Prophet (S.A) said:
"I like nothing from your world except women and perfumes" [15]
Imam Al-Sadiq (A.S) said:
"I do not think that a man would get better in faith without being
more in love with women." [16]
"Of Prophets' behavior is to love women." [17]
"People have no better pleasure in this world and in the Hereafter
than that obtained from women, according to Allah's saying:
"Beautified for mankind is love of desires
(that come) from women and offspring..." Sura Al/main (3:14)
The Messenger of Allah (S.A) said:
"The best of your women is the prolific, affectionate, virtuous, dear
to her family, humble to her spouse, displays her charms to her husband,
but chastic to others, listens to what he says, obeys his orders, offers
him whatever he wants from her when alone, but not in an unabashed way
as man [18]
Imam Ali (A.S) said:
"Marry, as the Messenger of Allah said: Whoever wants to follow my
Tradition, then my Tradition is marriage [19]
C. Clothing and Elegance:
Clothes play a two-sided role in life: On one hand they complete the
natural appearance of the body as the body has a certain degree of
resistance in respect to other natural surrounding circumstances, such
as heat, coldness, humidity, vaporization, etc.
So, the clothes are a protective means which keep the body sound and
balances it in respect to the natural conditions around it. Man resorts
to wearing clothes so as to cover his body and protect it against those
natural effects and factors.
Besides this protective role of the clothes, they play another role,
which is the role of adornment, beautification and covering the genitals
and the ugliness of nudity.. Islam takes care of the clothes and of good
appearance, elegance and beauty. The wise Qur'an does not neglect this
side of the necessities of life and body, and peoples' inclination to
adornment and beautification. In fact, it stresses and confirms this
aspect of life, giving man the right to practice it, as God-given
blessings:
"0 Children of Adam! We have indeed sent
down to you clothing to cover your shame..." Sura Al-A raf (7:26)
"Say: Who hath forbidden the adornment of
Allah which He has brought forth for His servants..."
Sura Al-Araf (7:32)
"And the cattle He created for you, you
have in them warm clothing and itses, and of them you eat. And there
is beauty in them for you, when you drive them back home, and when
you send them forth (to pasture)." Sura Al-Nahl (16:5&6)
"And He it is Who has constrained the sea
to be of service that you may eat fresh meat from it, and bring
forth from it ornaments which you wear." Sura Al-Nahl (16 14)
Thus, religion has given its approval concerning adornment and
beauty, and connected the aesthetic pleasures with the ideological
concepts of faith, asserting that man's enjoying of ornamental and
aesthetic pleasures is but one of Allah's blessings. It makes man
content and happy, and inspires in him love, pleasure and radiance,
through a deep feeling of purity and high evaluation of the meanings and
values of humanity. There is no wonder, then, that the Qur'an takes such
an attitude, because man's inclination towards beauty is an innate
feeling stemming from the soul's native direction towards perfection and
quest for content and happiness.
The Muslim's awareness of aesthetic topics and values is not confined
solely to a sensory feeling and a passing emotional phase. It actually
goes beyond that to awaken inside him the flame of spiritual
illumination, and the conscious feelings which draws the soul from its
physical stagnancy and primitive animal instincts towards the celestial
world and moral guidance. This feeling, thus, I becomes a means of
spiritual development, and moral completion, making enjoyable the
delicacies of life, a bridge connecting man to his Creator. Man is
capable of comprehending all these facts through experiencing an alert
feeling of the aesthetic values and topics-clothing, elegance and good
appearance. When these feelings are reflected on his innerself, they
interact and combine with it to form a living picture of good taste.
Such feelings become a conduct and help human attitudes to stand aloof
from evil and deformed practices which disfigure the spirit of beauty
and establish pictures of ugliness and disgust.
There are so many Traditions stressing the importance which Islam
attaches to clothing. elegance and good appearance, of which we cite
those uttered by Imam Ta'far ibn Muhammad Al-Sadiq (A.S), quoting Tmam
All
"Allah is Beautiful and loves beauty, and loves to see the signs of
being well-off on His servant." [20]
Imam Al-Sadiq (A.S.) told one of his companions:
"The display of prosperity is more liked by Allah than its
preservation. So, take care not to dress except in the best of your
people's fashion."
One of Lmam Al-Sadiq's companions has narrated that somebody asked
the Imam:
"May Allah reform you! you say that Ali ibn Abi Talib (A.S.) used to
wear rough dresses, each bought for four Dirhams or so, while we see you
wearing fine dresses . The Imam told him: "Au ibn Abi Talib (A.S.) used
to do so when that was not denied (The economic condition of the muslims
was not so good). If he wears that now he will be defamed. So, the best
dress for an age is the dress of the people of that age. But when our
Mahdi appears, he will wear like Ali (A.S.) and will behave like him,
too." [21]
Another of the Imam's companions says: "I asked Aba Abdullah (the
Imam), if a man had a wafra [22] should he part it or leave it? He said:
"He should part it." [23]
The Prophet (S.A.) said: "Whoever grows hair, he should either take
good care of it, or shave it." [24]
Imam Al-Rida (A. S.) said:
"Perfume is of the prophets' habits ." [25]
The Prophet (S. A.) is quoted to have said:
"My friend Gabriel (A. S.) told me: use perfume every alternate day,
but do not leave it on Fridays ·" [26]
By tallying the Qur'anic verses on this subject with the concepts of
the stated Traditions - in addition to tens of other Traditions which
speak of Islam's point of view concerning human behavior, - one may
conclude that Islam encourages the Muslim individual and the Muslim
society to be elegant, neat and of good appearance, so that they may
sense the delicacy of existence, and the spirit of creative beauty.
Allah's innovations inspire their hearts and pull them towards the great
aesthetic truth manifest in the sacred Divine Attributes which overwhelm
mankind with happiness and divine love, increasing their remembrance of
His blessings, and their thanks to Him.
To prove Islam's respect for beauty, it is sufficient to note that it
has made beauty an encouraging reward, granted to man in Paradise.
The Qur'an speaks of no blessings in the Hereafter unless it emanates
them with illumination of beauty, and never mentions the rewards
allotted to the benevolent without speaking first of the attraction and
loveliness of beauty and the aesthetic pleasure derived from it. A fact
which confirms that the Qur'an regards beauty as one of the most
essential subjects of the existence in man's world, worthy of being
presented as a reward to the excellent prophets, martyrs and saints in
Paradise.
D.
Rest and Sleep:
The Human body is an active machine which exerts effort and energy to
resist the world around it. Moving and working exhaust a considerable
quantity of its energy and power, and thus, it feels tired because of
the confusion of the balance of the body's powers in respect to the
powers of nature. This sense of fatigue felt by the body is caused by
its continual loss of energy and the effort used.
This loss weakens resistance and forces the body to a hault. It looks
for a rest in a safe and comfortable place, in order to rebuild itself
anew, keeping away the tiring results of movements. It then falls into a
sound sleep.
Sleep is not man's invention, nor is it a physical accident that
imposes itself on man. It is a part of the precise system of existence
which has been ordained by the Wise Creator:
..The handiwork of Allah Who made all things perfectly. Suraly He is
aware of what you do . Sura Al - Naml (27:88)
Had sleep not been a part of the body's system, there would have been
a deficiency in the order of creation and the physical arrangement of
man's body.
Therefore, Allah' the All-wise and the - All Knowing, ordaind that
sleep should be a rest and stillness for man:
"And of His signs is your sleeping by night and day... Sura Al - Rum
(30:23)
So, slumber is one of Allah's blessing, needed by the body, as
through a period of temporary absence from feeling the reactions of the
outer world which is tiresome, the body would get a chance to rest,
rebuild and recover the lost energy.
The Glorious Qur'an and the Traditions encourage rest, sleep and
stillness at night, and a nap at daytime, so that man may enjoy comfort
and happiness in life, and avoid greed and covetousness in acquiring
wealth through too severe endeavors and hardship, badly affecting his
health and comfort, and exposing him to diverse physical, and nervous
strains, causing him to lose his happiness and enjoyment in life.
Therefore, the Qur'an prescribes rest and sleep so that man may get
his necessary share of them. It says:
"And He it is who made night a covering for you, and sleep a
repose... Sura Al - Furqan (25:4 7)
Yet, much as this sleep is essential for man, Islam warns against
sleeping for long periods, except as long as needed, so that he may not
go beyond the limit of the need, and be overcome by laziness and
indolence. To Islam, man should be a mass of activity and production,
and a charge offering good and innovation. He should not be allowed to
remain idle, nor should he be played with. Consequently, Islam dislikes
idleness, aimlessness, wasting of man's time and energy on slumber and
laziness. Imam Al - Sadiq (A. S.) said:
"Too much sleep takes away both religion and the world. [27]
Imam Au ibn Musa Al - Rida (A. S.) said:
"Allah the Exalted detests the aimless and the slumberer. [28]
E. Physical Exercises:
Sports train the body through physical movements and exercises, and
give it strength, grace, liveliness and ability, enabling it to endure
hard work and difficulties. They also help him to resist illness and
weakness, and achieve bigger objectives and present better offerings to
life.
Sports build up a feeling of power, magnanimity and strength. They
also grow the spirit of patience, bravery and self-confidence.
Islam believes in power, magnanimity and activity, and fights against
irresponsibility, laziness, flabbiness and inactivity. A Tradition says:
"Beware of laziness and boredom, because if you get lazy you will not
work, and if you are bored you will not give one's due . [29]
Another Tradition says:
"Avoid wishes, as they take away the splendor of what you are given,
make you belittle Allah's gifts in your eyes, and result in your grief
over what you had fancied to yourselves. [30]
"Laziness and impotence merge, as things merge, resulting into
poverty. [31]
To these spiritual goals the Qur'an calls its people, and encourages
them, when bringing-up their generations, to implant in them the spirit
of courage and strength. Allah the Exalted says:
"And prepare against them what force you can... Sura Al-An tel
(8:60)
To the same effect comes the Prophet's advice to the Muslims to
bring-up their sons physically strong. He said
"Teach your sons swimming, archery and horsemanship.
By this invitation to sports and chivalry, the Prophet widely opens
the doors to all sorts of physical training and athletic exercises which
help to build the body and preserve its abilities.
All Traditions and Narratives confirm and encourage sports. They even
speak of the Prophet's participation in tournaments, watching them and
encouraging them. Imam Ali ibn Al-Husayn (A.S.) said:
"The Messenger of Allah (S.A.) raced horses and ordered for the
winners quantities of silver . [32]
Imam Al-Sadiq is quoted to have said:
"The Messenger of Allah (S.A.) raced lean horses from Al-Hayfa to the
mosque of Bani Zorayq, for three date-palms as prizes, giving the first
three winners a cluster of dates each . [33]
He also said, quoting his fore-fathers, the Prophet's progeny, (A.S.):
"Archery is an arrow of Islam . [34]
He quoted The Prophet s explanation of the Jo flowing Qur'anic Verse,
"Make ready for them all thou canst of (armed) force , to have said:
"That is archery . [35]
Imam Al-Sadiq (A.S.) said:
"The idolaters raided the pastures of Al-Madina. A caller shouted:
What a bad morning! The Prophet (S.A.) heard the cry, while he was
attending the horses. He jumped on his horse to catch the enemy. The
first of his comrades to overtake him was Abu Qarada. The Prophet's
saddle-flaps were made of palm-fibres, giving no feeling of joy or
contentment. They chased the enemy, but found no body. Others arrived on
their horses. Abu Qatada said: 0 Messenger of Allah! the enemy has gone.
How about a race ? The Prophet agreed. They raced, the Messenger of
Allah (S.A.) was the winner. He, then, told them: l am the son of the
Awatik [36] of Qureish. It is my horse, Al-Bohr (the Sea) [37]
Preserving and Protecting the Human Body:
As Islam takes care of building the body, providing the necessities
for its survival, and by means of its laws and legislations organizes
social life and moral values, it also takes care of preserving the body
and protecting it against whatever that may lead to its weakness, decay
and loss of energy. It protects the body against diseases, filth and
dirt, and calls for immunity and medical treatment, and tries to keep it
away from fatigue, tiredness and lavish use of the allowables, or
indulge in desires which sap its energies and expose it to diseases and
failure. Islam prohibits man from committing whatever brings harm to him
and his abilities, such as alcoholic drinks, adultery, consuming harmful
food, so that man may preserve his powers and energies by organizing his
material life -food, drinks, satisfying desires, etc. Through this
legislative program Islam saves the human body from the dangers of
tearing and sanitary collapse. To attain this objective, Islam ordains
certain regulations, such as:
1. Call for moderation:
Islam advocates moderation, and prevents man from excess and gluttony
in food, drink, sex, desires, and in making excessive use of the
allowables, for when Islam allows food, drink and the other amenities
and pleasures, it only aims at keeping the body healthy, preserving it,
and affording it pleasure and happiness.
Islams call for moderation is based on essential principles of life.
These principles say that man needs only what stays him and keeps his
body healthy. Naturally, the body needs limited quantities of food,
drink, sex, desire etc. Islam offers a practical explanation of its
ethics evaluating sensual pleasure, and stressing that it is not a goal
in life, as it is a prompter driving man to exert his lawful efforts to
satisfy these needs. This explanation prevents man from becoming a
brute, thinking of nothing but food, drink, sex, and indulgence in
gratifying his whims and desires.
In order to be certain that its conductive principles will be
followed, Islam finds the system of life, man's connection to his
requirements, and his share of them, on strict calculations and
equations void of any disorder and excess. It measures everything and
places it in its correct place, demanding that moderation should be
practiced in everything in such a manner that it is right to say that
Islam's way is that of "moderation and uprightness .
Many Qur'anic Verses and Prophetic Traditions confirm this vital
important principle .the principle of moderation which protects man
against extravagance and gluttony. The extravagances affect all human
behavior materially and spiritually. They affect morals, causing the
degradation of the nations conducts ;they affect economy, misbalancing
its role in the societies and they affect health, causing the physical
energies to decline. So, in order to protect the society against this
grave psychological plague, Islam laid its firm foundation to enact a
serious moral law, the law of moderation and the giving up of gluttony
and extravagance. Therefore, Islam's fight against extravagance is a
psychological and moral one, at its start, so as to show their effects
later on in the human conduct.
Islam wants to cultivate the habit of moderation and morality in the
Muslim to enable him to correctly deal with different vital subjects
later on in life.
A Tradition says that the Messenger of Allah (S.A.) saw Jabir ibn
Abdullah Al - Ansari using too much water for performing ablution. He
said to him: "0 Jabir! do not use water excessively.: Jabir asked him:
"Can there be any excess in using water, 0 Messenger of Allah? "Oh yes ,
replied the Prophet, "even if you were at a riverside!
Carefully contemplating this noble narrative, one is apt to realize
that, by this prohibition, the Prophet's aim is the psychological and
moral education ,based on moderate spending. That is why the Prophet (S.A.)
told him: "Oh yes, even If you were at a riverside!
Wasting the water, while you are at a riverside, cannot be regarded
as extravagance, since there would be no actual loss, as it is plenty
enough, and it would return to the never once again, but it would
enhance the spirit of prodigality an4 heedlessness. This principle is
coined by the Qur'an in its saying:
"0 Children of Adam! Look to your adornment at every time of worship,
and eat and drink, but be not prodigal. Suraly He does not love the
prodigals. Sura Al -A rat (7:31)
This is the line followed by the Prophet's Tradition, as he is quoted
to have said:
"If you eat for a part of your stomach, you will get healthy, [38]
and "Do not kill the hearts with eating and drinking too much, as the
heart is like the plant which dies if watered too often, [39] and "I
fear three calamities that may befall my people: going astray after
knowing, misleading attractions, and appetites for food and sex. [40]
"The son of Adam has but to have a meal to keep his spine upright.
So, when you eat, let one-third of your stomach for food, one-third for
drink, and one-third for breathing. Do not get fat. Pigs are fattened
for butchery. [41]
2. Forbidding the Harmful:
The second step taken by Islam to protect health is prohibiting
whatever brings harm to the body, and apt to cause illness, such as
drinking wine, eating carrion, pork, meat of dogs, rats, and beasts of
prey, as well as indulging in adultery, sodomy, masturbation,
lesbianism, and the like. Now, with the current scientific progress in
preserving health and in medicine, no one is ignorant of the dangers
caused by food, drink and abnormal practices on human health and
physical abilities.
3. Purification and Cleanliness:
The third step on the road of the Islamic hygienic program is
cleanliness. Dirts and body excretions are the home of germs and
microbes, and the source of a number of diseases and physical ailment.
Therefore, Islam legislates purification and cleanliness, and imposes on
the Muslims to keep away from filths which are regarded to be the origin
of endangering human health. Examples of these filths are: urine,
excretion, blood, semen, human and some animal corpses, etc..
To achieve cleanliness, Islam legislates purification by water to
remove the remnants of filth and to be protected against their harms. It
also ordains ablution and the compulsory bathing after menstruation
period, childbirth, sexual intercourse, wet-dreaming, touching a corpse
and recommends other baths, such as the Friday bath, according to the
Holy Tradition.
Islam also calls the Muslims to clean and purify their houses, the
streets, as well as their clothes, food and everything in their lives.
Its stress on cleanliness is so persisting that some researchers and
orientalists have called the Islamic culture: "The Culture of
Purification and Cleanliness .
The main legislation iii the Qur'an concerning purification is:
"0 you who believe! When you rise up for
prayer, wash your faces and your hands as far as the elbows, and
lighily rub your heads and your feet up to the ankles. And if you
are Jun ubs' [42] purify yourselves. And if you are sick or on a
journey, or one of you come from the privacy, or you have had
contact with women, and you cannot find water, then betake
yourselves to clean earth, and wipe your faces and your hands with
some of it. Allah would not place a burden on you, but He would
purify you and would perfect His grace upon you, that you may be
grateful. Sura Al-Ma ida (5:6)
"... Truly Allah loves those who repent (to
Him), and loves those who purify themselves. Sura Al-Baqara (2:222)
On the basis of the above verses, the Messenger (S.A.) explained the
program of purity, taking care of the society and the Muslim. He
regulated rinsing the mouth, sniffing water, cleaning the teeth with
toothpicks, washing the hair, wearing clean clothes, clipping the nails,
observing cleanliness of food and drink, etc.
Imam Al - Sadiq (A.S) is quoted to have said that the Messenger (S.A.)
saw a dishevelled man with dirty clothes and in a bad condition. He
said: "It is religious to enjoy and display blessings.
He also said:
"How bad is a dirty man! [43]
He is also quoted to have said:
"Purification is half of faith. [44]
"Be clean, as Islam is clean.
"Cleanliness is part of faith. [45]
There are numerous verses in the Qur'an, as there are many
Traditions, which are classified under such subjects as: Cleanliness' ,
Preserving Health', and several others, all of which aim at spreading
cleanliness and purity, causing man to feel free from physical and
spiritual impurity and filth, and preserve the purity of the natural
human instinct, and protect the body against what may befall by filth
and impurities, so as to guard physical soundness, and to educate the
feeling of spiritual purity and look for it. By physical cleanliness one
gets used to rid oneself of any strange thing that may badly affect the
order of life, whether concerning the body, behavior or ideology.
4. Immunity and Medical Treatment:
Protection against diseases and their medical treatment are the last
steps in the Islamic health and physical education program.
Islam regards protection and immunity against diseases as a major
principle of securing human health. Consequently, the Islamic
legislation fixes all the necessary principles, such as: cleanliness,
moderation in eating and drinking, avoiding prodigality, coordinating
all human duties in respect to man's abilities and endurance - a
principle which is true in respect to all kinds of duties ordained by
Allah, such as: worshipping rites and duties including fasting, praying,
pilgrimage. jihad, etc.
Starting from this principle, Islam exempts the aged and those who
cannot endure from fasting, pilgrimage, jihad, and other difficult
duties, so as to spare their health and ward expected harm off them, in
accordance with the rules of justice and wisdom defined by the following
Verse:
"Allah does not impose a duty on a soul
beyond its Scope.... Sura Al - Baqara (2.286)
There is a further step taken by Islam on the road of protection
against diseases, a legislative step concerning quarantine regulations
and keeping away from disease concentrations, A Tradition says:
"Run away from a leper as you run away from a lion. [46]
And also:
"If you heard of a township afflicted with cholera do not enter it,
and if it appeared where you are do not leave the place. [47]
The Islamic philosophy of medical treatment and prevention is based
on the existence of a natural relationship among all the interlinked
things, as every incident in this world is connected to a number of
causes, or perhaps, to a series of natural causes. These things - the
causes and effects - which fall within a single group, interact with
each other. Such general concepts are applicable to man's physical
nature, and its outer connection with things, such as undernourishment
and overstraining oneself, which cause physical feebleness.
Germs and alcohol cause physical sickness and affect the soundness of
the order of the body; some medicines and herbs and certain foods help
the body to keep its natural system, or assist it to attack the morbid
microbes and kill them.
Thus, a Tradition says:
"For every malady there is a cure; So, if a cure gets the malady it
cures it by will of Allah the Exalted . [48]
The existence of this natural relationship among elements reflects
full wisdom of Allah the Exalted, showing the precision of His creating
this world whose function is based on interlinked rules and systems.
Had it not been for medicine and the possibility of amending a
disordered body, the human life would have been subjected to confusion
and quick ruin, and, actually, that would have caused a disorder in the
system of creation. Glorified He be above all that, as He is the Wise,
the All - knowing Who exacted everything wisely and measurably!
"And you see the mountains, you think them
solid, and they shall pass as the passing away of clouds; the
handiwork of Allah Wit. made all things perfectly. Surely He is
Aware of what you do. Sura Al-Naml (27:88)
Proper Use of Physical Abilities
The Islamic program, thus takes the form of an orderly perfection
covering the bodily system and its diverse material needs, starting from
affording its physical requirements in the first place, and arranging to
protect and preserve it in the second; then coming to the most important
stage, in the third place, it , employs the human energies, and explains
how to use and exploit them.
So, the human energy in this world, is the most advanced of the
created powers, in its kind, value and nature, if it is utilized in a
sound way according to Allah's program and wisdom.
Offering man the necessary information and guidance in employing huge
human energy in constructive projects, Islam defines the line of
behavior and conduct, so that he tiiay not misuse it towards evil and
transgression, nor exhaust it in fields of trifle play and diversion.
Utilizing these human abilities wrongly and in an improper way is
regarded by Islam as a kind of transgression against the system of
existence, and a process of wasting man's noble aims and values in this
life. so, the voice of the Qur'an raises its warning against falling in
to this destructive pit of misbehavior, saying:
"But seal the future abode by means of that
which Allah has given you and neglect not your portion of the world,
and do good (to others) as Allah has been good to you, and seek not
corruption in the earth. Suraly Allah does not love corrupters.
Sura Al-Qasas (28: 77)
"Nay, surely man is rebellious. That he
thinks himself independent! Sura Al-Alaq (96:6-7)
"And if Allah were to enlarge the provision
for His servants they would surely rebel in the earth... Sura Al-Shura
(42:27)
"The way (of blame) is only against those
who oppress mankind, and wrongfully rebel in the earth... Sura Al -Shura
(42:42)
"... Let not the life of the world beguile
you, nor let the deceiver beguile you in regard to Allah.
Sura Luqman (31:33)
"As for Ad, they were arrogant in the land
without right, and they said: who is mightier than us in power?
Could they not see that Allah who created them, was mightier than
them in power? And they denied Our revelations. Sura Ha Mim (41:
15)
So, contemplating these Qur'anic verses with a scrutinizing look, we
come to the following conclusion:
Oppression, corruption, arrogance, tyranny, injustice, and pride, are
all abnormal psychological cases, deviated human feelings and incorrect
evaluation of man's power and ability, which cause him to use these
physical, mental and psychological powers in a foolish and destructive
way. The Qur'an warns against such misbehavior and abnormal use which
lead mankind to the precipice of tragedy and pain.
In order that man may realize his real value and make himself
deserving, the Qur'an continually draws his attention to the greatness
of his Creator and His power, and to man's triviality in regard to the
great Creator. It says:
"Could they not see that Allah Who created
them, was mightier than them in power? Sura Ha Mim(41: 15)
A Tradition puts this in a different style:
"When your might calls upon you to do wrong to somebody, remember
Allah is mightier than you.
This is in order that man may use his power and ability to his interest
and for the good of mankind as a whole, according to the Qur'an's plan
and its wonderful standards:
".... and do good (to others) as Allah has
been good to you, and seek not corruption in the earth, Suraly Allah
does not love corrupters. Sura Al - Qasas (28: 77)
The Qur'an even displays a wonderful example of the faithful
personality who is good at making. use of his energies, and knows how to
handle them.
It says:
"Those who, should We establish them in the
land, will keep up prayer and pay the poor- due and enjoin good and
forbid evil. And Allah's the sequel of events. Sura Al - Hal
(22:41)
In this way Islam perfects its program of organizing man's physical
and instinctive life in a harmonious and balanced way, so that the body
may be in its proper disposition, concerning its needs, or preserving
and protecting man in the way he uses his abilities.
Once a Bedouin came to the Prophet (S. A.) and asked him:
"0 Messenger of Allah! Who is the best of men?
He replied: "The best of men is the one who lived long, and did good
deeds.
It is this sound natural physical state which we describe as "healthy
, and it is this same state to which the great Messenger, Muhammad,
(S.A.W.) refers by saying:
"Two blessings are unknown: Health and Security .
Thus health is a blessing bestowed on mankind by Allah the Exalted.
It should be preserved, and utilized to the best, as a means of getting
nearer to Allah.
Praise be to Allah, Lord of
the worlds.
Endnotes
- (A.S.): are the abbreviations of the Arabic phrase " alayhi/ha/him
Al-salam (may peace be upon him/her/them).
- Al-Kulayni, "Furu' Al-Kafi , The Book of Foods', Vol. 6, p.287,
ed. 1971.
- lbid., p.287,
- lbid.,p.287.
- (S.A.) are the abbreviations of the Ara bic phrase "Sal-lallahu
ala yhi wa alih i' (May Allah bless him and his progeny).
- Ibid., P. 308.
- Ibid., p. 231.
- Ibid., p. 332.
- Ibid.,p.335.
- Ibid., p. 337.
- Ibid., p. 344.
- Ibid., p. 345.
- Ibid., p. 352.
- Ibid., p. 358.
- Al-Kulayni, "Al-Kafi , KitabAl-Nikah', p.321.
- Ibid., p. 320.
- Ibid., p.320.,
- Ibid., p.324.
- Ibid., p.329
- Al-Kulayni, Al-Kafi , The Book of Fashion and Adornment Vol.
6,p.438, ed. 1971
- Ibid., p. 444.
- Wafra is thick hair behind the ears.
- Al-Kulayni, ibid., p.485.
- Ibid., p.485.
- Ibid.p.510.
- Ibid., p.511.
- Al- Kulayni, "Al - Kafi , Vol.5, pB4, ed. 1971.
- Ibid., p. 84.
- Ibid., P. 85., quoting lmam Al-Ride (AS.).
- Ibid., P. 85, quoting lmam Al-Sadiq (AS.).,
- Ibid., P. 86, quoting lmam, All (AS.).
- Ibid., vol 5, P 49, ed 1971
- Ibid., P. 48.
- Ibid., P. 49.
- Ibid., P. 49.
- Awatik' is pl. of Atika, which is the name of three of the
Prophet's grand-mothers.
- Al-Kulayni, "Al-Kafi , Vol. 5. P. 51.
- Al - Naraqi, JamiAl - Se adat vol. 2, p.8, ed. 1963.
- Ibid., p.4.
- Ibid., p.4.
- Ibid., p.5. Reference to what the non-muslims do.
- "A Junub is the one who is regarded unclean after a sexual
intercourse, a wet-dream or masturbation.
- Al - Kulayni, "Al - Kafi The Book of Fashion and Adornment'.
- Abdulla shubbar, Al - Akhlaq "p. 22.
- Ibid. p. 30.
- Afd Tebere, Ruh A' - 0Th A' - lslami, p. 443.
- Ibid., p. 443.
- Ibid., p. 443.
The material for this page are
reproduced with permission from the Al-Balagh Foundation.
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