Prophetic Medicine:

Between the Nass and Empirical Experience

by Prof Dr Omar Hasan Kasule Sr.

Basic Characteristics of Prophetic Medicine

Definition

Tibb Nabawi refers to words and actions of the Prophet with a bearing on disease, treatment of disease,
and care of patients. Thus also included are words of the prophet on medical matters, medical treatment
practiced by others on the prophet, medical treatments practised by the prophet on himself and others,
medical treatments observed by the prophet with no objections, medical procedures that the prophet
heard or knew about and did not prohibit, or medical practices that were so common that the prophet
could not have failed to know about them. The prophet's medical teachings were specific for place,
population, and time. They however also included general guidance on physical and mental health that
are applicable to all places, all times, and all circumstances. Tibb nabawi is not one monolithic or
systematic medical system as some people would want us to believe. It is varied and circumstantial. It
covers preventive medicine, curative medicine, mental well-being, spiritual cures or ruqyah, medical and
surgical treatments. It integrates mind & body, matter and spirit.

Search for cures

The Prophet enunciated a basic principle in medicine that for every disease there is cure (ma anzala allahu
daa; illa anzala lahu shifa'a- Kitaab al Tibb, al Bukhari). This is an impetus for us to look for remedies.
Thus the prophetic medical tradition does not stop at only the medical teachings of the prophet but goes
beyond to encourage humans to search and experiment with new treatment modalities. This implies
among other things that prophetic medicine is not static. There is room for growth and even breaking new
ground. Other implications of this hadith is that seeking treatment does not contradict qadar (pre-
destination). Thus both the disease and its treatment are part of qadar.

Sources of tibb nabawi

Tibb nabawi has several sources: revelation (wahy), empirical experience of the prophet, folk medicine of
that time in the Arabian peninsula, and it is possible that some medical knowledge of other communities
could have been known in Makka or Madina at the time of the prophet. Our sources are from books of
hadith and siira. Bukhari in his Sahih narrated 129 hadiths directly related to medicine. He devoted two
books to medicine: kitaab al tibb and kitaab al mardha There are many other hadiths in Bukhari indirectly
related to medicine. Other books of hadith also narrate more hadiths with relevance to medicine. Scholars
have collected these hadiths together and some have related them to available medical knowledge. Among
these authors are: Abu Nu�aim (d. 430 AH), Ibn Qayyim al Jawziyat (d. 751 AH), and Jalaluddin al
Suyuti (d. 911 AH). There are also more recent writings as articles and books. In his book, A Tibb al
Nabawi, Imaam Ibn al Qayim mentions many medical conditions for which the Prophet provided guidance.
He interpreted the hadiths using the available medical knowledge of his day. This book needs rewriting
and it will look very different if written interpreting the prophetic traditions using today's medical
knowledge.

Scope of tibb nabawi

Tibb Nabawi as reported to us did not cover every conceivable disease at the time of the Prophet neither
can it cover all ailments today or in the future in various parts of the world. This is easy to understand
from the context that although the Prophet practiced medicine, his mission was not medicine and he was
not a full-time physician. The hadiths of the Prophet should not be looked at as a textbook of medicine.
They should be used for the diseases that they dealt with. The proper way to get additional medical
knowledge is through research and looking for signs of Allah in the universe (2:164, 3:190, 10:5-6,
30:20-27, 39:59, 51:20-23).

Classification of tibb nabawi

The classification of traditions relating to medicine depends on the state of knowledge and changes with
time and place. Jalaluddin al Suyuti published a book on tibb nabawi and divided medicine into 3 types:
traditional, spiritual and preventive. Most of tibb nabawi is preventive medicine which is a very advanced
concept given the level of scientific knowledge at the prophet's time and certainly must have been divinely
inspired. Al Suyuti (1994) listed preventive medical measures such as food and exercise. Other preventive
measures taught in hadith include: quarantine for epidemics (hijr sihhi), forbidding urination in stagnant
water (bawl fi mai raqid), use of tooth stick (Siwak), precautions in the house at night: fire & pests,
leaving a country because of its water and climate. Study of tibb nabawi reveals that there are spiritual
aspects of healing and recovery. Prayer, dua, recitation of the Qur�an, and remembrance of Allah play a
central role. Psychosomatic diseases could respond to spiritual approaches. Curative medicine involved
prophetic teachings about treatment of wounds, use of honey and the black seed for several ailments. The
use of ruqyat (surat al fatiha, al mu�awadhatain) falls between physical curative and spiritual. The
curative part of ruqyat can be understood in modern terms in the way the psyche can modulate immune
mechanisms that protect against disease.

Examples of tibb nabawi

Ibn Qayim al Jawziyat listed many diseases with their recommended treatments from tibb nabawi.
Diseases in tibb nabawi treatable by natural remedies: fever (humma), bowel movements (istitlaq al
batan), dropsy (istisqa), wounds (jarh), epilepsy (sar�a), sciatica (�irq al nisa), temparaments
(tabau�), skin itch (hakk al jism), pleurisy (dhaat al janb), headache and hemicrania (sidau and
shaqiiqat), inflammation of the throat (�adhrat), enlargement of the heart (al maf�uud), ophthalmia
( a l ramad), catalepsy (khudran al kulli), pimples (bathrat), skin eruptions (awraam), food poisoning
(summ), witchcraft (sihr), and head lice. He also mentioned other diseases like: plague, leprosy, eye
diseases, throat and tonsils, diarrhea, abdominal disease, fever, plague, snake bite, scorpion bite, food
contamination by a fly, headache, nose bleeds, teeth, cough, dropsy, sprain, fracture, bite by rabid dog,
and the evil eye. There are three therapeutic modalities used in Prophetic medicine: natural, spiritual,
mixture of natural and spiritual. The treatments mentioned were honey (al 'asal), cold water for fever (al
mau al barid), diet (ghadha), milk (al laban), camel milk, camel urine, cupping (al hijaam), cauterization
(al kayy), venesection with cauterization (qatiu al uruuq wa al kayy). The black seed (al habba al sauda)
was especially emphasised.

Application of TIibb Nabawi Today

General considerations

There are 3 aspects that we have to deal with regarding modern application of tibb nabawi. (a) is tibb
nabawi part of the Shariah and is therefore compulsory? (b) spatio-temporal changes (c) empirical
research on tibb nabawi.

Tibb nabawi as part of the shariat

A correct answer to this question requires clarifying the very concept of shariat. The regulations about
salat, menstruation, and toilet hygiene are part of the shariat rules that are immutable and there is no
dispute about them. There are other regulations about the government (ahkam sultaniyat) that are part of
the Shariah but that change with circumstances. We can therefore distinguish two parts of the Shariah:
(a) fixed and immutable and applicable to all places and times and (b) fixed general principles whose
details of application change with place and time. If we take the meaning of Shariah in (b) above we can
conclude that prophetic medicine is part of Islamic Shariah that can change and grow using ijtihad and
empirical research to apply general Shariah principles to changing circumstances.

Spatio-temporal changes

Whatever the Prophet said or did was valid and must be followed because he never uttered any untruth
even when joking. The ijtihad of the prophet even in worldly matters was protected (ma'suum). The
Qur'an and hadith have records of divine intervention to comment on the prophet's ijtihad on worldly
matters such his advice on some aspects of agriculture that he later withdrew. Thus the record of
authentic hadith that we have is valid whether in 'aqidat or worldly matters. The attempt to distinguish
between the medical teachings of the prophet-messenger and as a human living in Arabia at a particular
historical epoch is not easy and is of no practical significance. The question is whether all or some of the
tibb nabawi should be used today. If the diagnosis of a disease and all the circumstances surrounding it
are exactly like those at the time of the Prophet, then we have no hesitation in saying tibb nabawi should
be used. In actual practice it is difficult to ascertain that the conditions are the same. Changes in disease
pathology, changes in the genetic pool of the patients, changes in the genetic pool of the medicinal plants,
weather and climatic conditions are among many variables that may make a particular remedy
recommended by the Prophet not appropriate for a medical condition today. The circumstances of time
and place have changed. Indiscriminate use of the historical remedies could be using the right drug for the
wrong disease. There is even a more serious linguistic problem. The meaning of words has changed. What
was called fever in the 1st century AH may not be the same as the meaning of the same world today.
Even medicinal plants like the black seed may not be exactly the same plant. We can therefore conclude
that the teachings of tibb nabawi can only be a foundation to guide and encourage scientific research for
remedies that are suitable for our times.

Empirical research on tibb nabawi

There is a lot of scientific interest in prophetic teachings on medicine. In Egypt for example many
institutions are involved in research on traditional remedies: universities, the National Research Center,
the Desert Institute, and the Horticultural Department of the Ministry of Agriculture. Many medicinal
plants including the black seed have been investigated extensively and have been commercialised (Sayed
1980). The black seed (nigella sativa) is an example of a prophetic remedy that has been studied
extensively by both Muslims and non-Muslims. Animal research has shown that the black seed is a potent
anti-hypertensive (Tahir et al. 1993) and respiratory stimulant (Tahir at al 1993). It was shown to act
against bacterial infection in mice (Hanafy et al. 1991). Al-Awadi et al (1991) studied the effect of a plant
mixture including black seed on liver gluconeogenesis in rats with induced diabetes. Salomi et al (1991)
studied the inhibitory effects of the black seed on chemical carcinogenesis in rats. Nair et al (1991)
studied the modulatory effect of the black seed on toxicity in rats induced by a cis-platinum, a cancer
treatment drug. Keshri et al (1995) studied the post-coital contraceptive effects of the black seed in rats.
El-Dakhakhny (1965) studied the pharmacological properties of the black seed. Toppozada et al (1965)
studied the antibacterial properties of the black seed with clinical applications. El-Fattary (1975) isolated
and described the anti-bacterial principles from the black seed. Chakravarty (1993) studied the inhibition
of histamine release from mast cells by the black seed. Salomi et al (1992) studied the anti-tumor activity
of the black seed. Human studies of the black seed have also been undertaken. Akhtar et al (1991)
studied the effect of the black seed on nematode worm infection in children. Haq et al (1995) studied the
effect of the black seed on human lymphocytes and polymorphonuclear leucocyte phagocytic activity.
Laboratory studies provided scientific support for the traditional use of the black seed and its derived
products As a treatment for rheumatism and related inflammatory diseases (Houghton et al 1995). The
study of the black seed as a medicine has even extended to its side effects since no medicine however
useful is free from side effects. Steinmann et al (1997) recorded occurrence of contact dermatitis after
topical use of the black seed. Tennekoon et al. (1991) studied the possible hepatic-toxicity of the black
seed.

Conclusion and Future Challenges

From the survey above we can conclude that tibb nabawi is an authentic and valid medical system. The
general principles of this system are applicable at all times and all places. The specific remedies taught by
the Prophet (PBUH) are valid and useful. They however can not be used today withiut undertaking further
empirical research because of changes in humans, medicinal plants, the environment, and meanings of
linguistic terms. Thus the conditions for which these remedies were prescribed in the 1st century of hijra
may not be exactly the same as the conditions we are dealing with today. The many empirical studies on
prophetic remedies like the black seed promise a good future for prophetic medicine to continue exerting
its influence on medical practice.

References

1. Sahih al Bukhari
2. Ibn Al Qayyim Al Jawziyyah: al Tibb al Nabawi
3. Abu Naim Al Asfahani: al Tibb al Nabawi
4. Al Hafidh Abi Abdillah Muhammad Bin Ahmad Al Dhahabi: al Tibb al Nabawi
5. Jalaluddin al Suyuti: al Tibb al Nabawi
6. el-Tahir-KE; Ashour-MM; al-Harbi-MM: The cardiovascular actions of the volatile oil of the black seed
(Nigella sativa) in rats: elucidation of the mechanism of action. Gen-Pharmacol. 1993 Sep; 24(5):
1123-31
7. el-Tahir-KE; Ashour-MM; al-Harbi-MM: The respiratory effects of the volatile oil of the black seed
(Nigella sativa) in guinea-pigs: elucidation of the mechanism(s) of action. Gen-Pharmacol. 1993
Sep; 24(5): 1115-22
8. Hanafy-MS; Hatem-ME: Studies on the antimicrobial activity of Nigella sativa seed (black cumin). J-
Ethnopharmacol. 1991 Sep; 34(2-3): 275-8
9. Sayed-MD: Traditional medicine in health care. J-Ethnopharmacol. 1980 Mar; 2(1): 19-22
10. el-Dakhakhny-M: Studies on the Egyptian Nigella sativa L. IV. Some pharmacological properties of
the seeds' active principle in comparison to its dihydro compound and its polymer.
Arzneimittelforschung. 1965 Oct; 15(10): 1227-9
11. Toppozada-HH; Mazloum-HA; el-Dakhakhny-M: The antibacterial properties of the Nigella sativa l.
seeds. Active principle with some clinical applications. J-Egypt-Med-Assoc. 1965; 48: Suppl:187-202
12. Aqel-M; Shaheen-R: Effects of the volatile oil of Nigella sativa seeds on the uterine smooth muscle
of rat and guinea pig.
13. El-Fatatry-HM: Isolation and structure assignment of an antimicrobial principle from the volatile oil
of Nigella sativa L. seeds. Pharmazie. 1975 Feb; 30(2): 109-11
14. Steinmann-A; Schatzle-M; Agathos-M; Breit-R: Allergic contact dermatitis from black cumin (Nigella
sativa) oil after topical use. Contact-Dermatitis. 1997 May; 36(5): 268-9
15. al-Awadi-F; Fatania-H; Shamte-U:The effect of a plants mixture extract on liver gluconeogenesis in
streptozotocin induced diabetic rats. Diabetes-Res. 1991 Dec; 18(4): 163-8
16. Tennekoon-KH; Jeevathayaparan-S; Kurukulasooriya-AP; Karunanayake-EH: Possible hepatotoxicity
of Nigella sativa seeds and Dregea volubilis leaves. J-Ethnopharmacol. 1991 Mar; 31(3): 283-9
17. Hanafy-MS; Hatem-ME: Studies on the antimicrobial activity of Nigella sativa seed (black cumin). J-
Ethnopharmacol. 1991 Sep; 34(2-3): 275-8
18. Akhtar-MS; Riffat-S: Field trial of Saussurea lappa roots against nematodes and Nigella sativa seeds
against cestodes in children. JPMA-J-Pak-Med-Assoc. 1991 Aug; 41(8): 185-7
19. Salomi-MJ; Nair-SC; Panikkar-KR Inhibitory effects of Nigella sativa and saffron (Crocus sativus) on
chemical carcinogenesis in mice. Nutr-Cancer. 1991; 16(1): 67-72
20. Nair-SC; Salomi-MJ; Panikkar-B; Panikkar-KR: Modulatory effects of Crocus sativus and Nigella
sativa extracts on cisplatin-induced toxicity in mice. J-Ethnopharmacol. 1991 Jan; 31(1): 75-83
21. Haq-A; Abdullatif-M; Lobo-PI; Khabar-KS; Sheth-KV; al-Sedairy-ST: Nigella sativa: effect on human
lymphocytes and polymorphonuclear leukocyte phagocytic activity. Immunopharmacology. 1995
Aug;
22. Keshri-G; Singh-MM; Lakshmi-V; Kamboj-VP: Post-coital contraceptive efficacy of the seeds of
Nigella sativa in rats. Indian-J-Physiol-Pharmacol. 1995 Jan; 39(1): 59-62
23. Houghton-PJ; Zarka-R; de-las-Heras-B; Hoult-JR: Fixed oil of Nigella sativa and derived
thymoquinone inhibit eicosanoid generation in leukocytes and membrane lipid peroxidation. Planta-
Med. 1995 Feb; 61(1): 33-6
24. Chakravarty-N: Inhibition of histamine release from mast cells by nigellone. Ann-Allergy. 1993 Mar;
70(3): 237-42
25. el-Tahir-KE; Ashour-MM; al-Harbi-MM: The cardiovascular actions of the volatile oil of the black seed
(Nigella sativa) in rats: elucidation of the mechanism of action. Gen-Pharmacol. 1993 Sep; 24(5):
1123-31
26. el-Tahir-KE; Ashour-MM; al-Harbi-MM: The respiratory effects of the volatile oil of the black seed
(Nigella sativa) in guinea-pigs: elucidation of the mechanism(s) of action. Gen-Pharmacol. 1993
Sep; 24(5): 1115-22
27. Salomi-NJ; Nair-SC; Jayawardhanan-KK; Varghese-CD; Panikkar-KR: Antitumour principles from
Nigella sativa seeds. Cancer-Lett. 1992 Mar 31; 63(1): 41-6

Top of Page Contact Mission Islam Discussion Board Recommended Links