'Umar bin Al-Khattab departed for Sham and when he reached Sargh, the
commanders of the (Muslim) army, Abu 'Ubaida bin Al-Jarrah and his
companions met him and told him that an epidemic had broken out in
Sham. 'Umar said, "Call for me the early emigrants." So 'Umar called
them, consulted them and informed them that an epidemic had broken out
in Sham. Those people differed in their opinions. Some of them said,
"We have come out for a purpose and we do not think that it is proper
to give it up," while others said (to 'Umar), "You have along with
you. other people and the companions of Allah's Apostle so do not
advise that we take them to this epidemic." 'Umar said to them, "Leave
me now." Then he said, "Call the Ansar for me." I called them and he
consulted them and they followed the way of the emigrants and differed
as they did. He then said to them, Leave me now," and added, "Call for
me the old people of Quraish who emigrated in the year of the Conquest
of
advise that you should return with the people and do not take them to
that (place) of epidemic." So 'Umar made an announcement, "I will ride
back to
bin Al-Jarrah said (to 'Umar), "Are you running away from what Allah
had ordained?" 'Umar said, "Would that someone else had said such a
thing, O Abu 'Ubaida! Yes, we are running from what Allah had ordained
to what Allah has ordained. Don't you agree that if you had camels
that went down a valley having two places, one green and the other
dry, you would graze them on the green one only if Allah had ordained
that, and you would graze them on the dry one only if Allah had
ordained that?" At that time 'Abdur-Rahman bin 'Auf, who had been
absent because of some job, came and said, "I have some knowledge
about this. I have heard Allah's Apostle saying, 'If you hear about it
(an outbreak of plague) in a land, do not go to it; but if plague
breaks out in a country where you are staying, do not run away from
it.' " 'Umar thanked Allah and returned to
Works
Following Muhammad's death, many scholars who have been influenced by
the prophetic tradition actively sought to follow the prophet’s words
and research different cures and medicinal procedures.
Abu al-Qasim al-Habib Neishaburi was a Persian physician from Khorasan
who lived before 1750CE. His name indicates he was from Nishapur.
He is known to have written two Arabic treatises on Prophetic
medicine. One is in a unique copy now at The National Library of
Medicine, copied in 1792CE, and the other is preserved in a unique
copy now in
Therefore, the author must have been active before 1750CE. Since he
cites amongst his authorities Ibn Shahin, who composed his major work
in 1453CE, we know that Naysaburi must has been active after the
mid-15th century.
Ibn Qayyim Al Jawziyya produced one of the most important works about
prophetic medicine in his 277-chapter book, Al-Tibb al-Nabawiya. Al
Jawziyya deals with different treatments of individuals as recommended
by the prophet and discusses malpractice and the hallmarks of
competent doctor. Al Jawziyya identifies specific remedies recommended
by the prophet and deals with pharmacological studies on the use of
various herbs and natural substances. Al Jawziyya also elaborates on
the relation between medicine and religion.
Al-Suyuti composed two works on prophetic medicine. One contained the
practices of medicine by Mohammad and a second on sexual relations as
ordered by the prophet. Al Suyuti’s book divides medicine into 3
types, traditional, spiritual and preventive. He listed preventive
medical measures such as food and exercise. Others taught by hadith
such as epidemics, use of tooth stick (siwak) and other practices.
Many institutions in
prophetopathic remedies and many medicinal plants, like the black
seed, are being investigated and commercialized
Prophetopathic classical literature consists of thousands of books
across the world, contains vast knowledge and mention of experiences
on all aspects of medicine. According to Prophetic medicine,
management of any disease depends upon the diagnosis of disease.In the
diagnosis,clinical features i.e. signs, symptoms,laboratory features
and mizaj( temperament)are important.
Any cause and or factor is countered by Quwwatul hayathul anwar(the
power of the vital flow from photo bio mass body responsible to
maintain health) the failing of which may lead to quantitatively or
qualitatively derangement of the normal equilibrium of akhlat( humors
) of body which constitute the tissues and organs. This abnormal humor
leads to scoto bio pathological changes in the tissues anatomically
and physiologically at the affected site of the body and exhibits the
clinical manifestations.
After diagnosing the disease, Usoolul ilaj (principle of management)
of disease is determined on the basis of etiology on the following
pattern.
Izalussabab (elimination of cause)
Tadeelul akhlath(normalization of humors)
Tadeelul aza(normalization of tissues/organs)
For the purpose of fulfillment of requirements of principle of
management, mode of treatment is decided as per the Prophetopathic
medicine which may be one or more of the following sections of studies
as science.
References
Keirsey, David (1998). Please Understand Me II: Temperament,
Character, Intelligence
BBC Radio4's In Our Time. Episode on the four humors in MP3 format
Noga Passions and Tempers: A History of the Humours
JohnT. Cocoris, Psy.D. Description of the 4 Primary Temperaments at
fourtemperament.com
Ibnu Sina ("Avicenna") Encyclopedia of Islam. 2nd edition. Edited by P. Berman
Avicenna, Kitab al-shifa’, Metaphysics II, (eds.) G. C. Anawati,
Ibrahim Madkour, Sa’id Zayed (Cairo, 1975)
