Every sickness has a cure – Tibb-e-Nabawi

Every sickness has a cure

حَسْبِيَ اللّهُ لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

Every sickness has a Cure

On the authority of Ibn Zubair Radi Allaho Anh, on behalf of Jabir Bin Abdullah radi Allaho Anh that Prophet Muhammad Sallallaho Alaihe Wasallam said :

‏لِكلِّ داءٍ دواءٌ، فإذا أُصِيبَ دَوَاءُ الدَّاءِ، برأ بإذن اللهِ عَزَّ وجَلَّ‏

Every illness has a cure, and when the proper cure is applied to the disease, it heals by Allah’s Will.

In addition, it is narrated in Bukhari & Muslim that the Messenger of Allah said:

‏ما أنزل اللهُ مِنْ داءٍ إلا أَنْزَلَ لَهُ شِفَاءً‏

Allah has not Sent down a disease except that He Has also Sent down its cure.

وفى “مسند الإمام أحمد”: من حديث زياد بن عِلاقة عن أُسامةَ ابن شَريكٍ، قال: “كنتُ عندَ النبىِّ صلى الله عليه وسلم، وجاءت الأعرابُ، فقالوا: يا رسول الله؛ أَنَتَدَاوَى ؟ فقال: “نَعَمْ يا عبادَ اللهِ تَدَاوَوْا، فإنَّ اللهَ عَزَّ وجَلَّ لم يضَعْ داءً إلا وَضَعَ لَهُ شِفاءً غيرَ داءٍ واحدٍ”، قالوا: ما هو ؟ قال: “الهَرَمُ”.

Further, Imam Ahmad narrated that Usamah bin Shuraik said:

“I was with Prophet Muhammad Sallallaho Alaihe Wasallam when the Bedouins came to him and said, ‘O Messenger of Allah, should we seek medicine? He said, ‘Yes, O slaves of Allah, seek medicine, for Allah has not Created a disease except that He Has Created its cure, except for one illness.’ They said. ‘And what is that?’ He said, Old age”.

وفى “المسند”: من حديث ابن مسعود يرفعه: “إنَّ اللهَ عَزَّ وجَلَّ لم يُنْزِلْ داءً إلا أنزَلَ لَهُ شِفاءً، عَلِمَهُ مَنْ عَلِمَهُ، وَجَهِلَهُ مَنْ جَهِلَهُ”.

In addition, it is related in the Al Masnad (by Irnam Ahmad) that Prophet Muhammad Sallallaho Alaihe Wasallam said:

“Allah has not Sent down a disease except that He Sent down its cure; whoever knows it (the cure), knows it, and whoever is unaware of it (the cure), ha is unaware of it (the medicine), while those who are ignorant of it are unaware of it.” [Al-Nasaii, Ibn Majah, Al-Hakim and Ibn Hibban].

وفى “المسند” و”السنن”: عن أبى خِزَامةَ، قال: قلتُ: يا رسول اللهِ؛ أرأيْتَ رُقىً نَسْتَرْقِيهَا، ودواءً نتداوى به، وتُقَاةً نَتَّقِيهَا، هل تَرُدُّ من قَدَرِ اللهِ شيئاً ؟ فقال: “هى من قَدَرِ الله”.

It is narrated in the Masnad (by Imam Ahmad) and the Sunan of Al-Tirmizy and Ibn Majah) that Abu Khuzamah said:

“I said, ‘O Messenger of Allah, the Ruqyah (divine remedies – Islamic supplication formula) that we use, the medicine we take and the prevention we seek, does all this change Allah’s Appointed destiny? He said, ‘They are in fact a part of Allah’s Appointed destiny.”

These Ahadeeth indicate that there are causes for whatever occurs in this world and there are remedies for the removal of causes.

Prophet’s statement that there is a cure for every disease might include both the curable and the humanly incurable diseases, for Allah may Have Hidden these types of cures from mankind and blocked their path to acquiring them. Allah knows best. Prophet Muhammad Sallallaho Alaihe Wasallam said that the disease ends when the proper cure is applied to it, indicating that there is an opposite for every creation and thus there is en antidote for every disease. The Messenger of Allah has stated that when the two opponents meet, meaning, the proper remedy and the disease, recovery from the illness occurs. When the medicine is given in a dosage higher than what is needed, or when it is not the required medicine, it might lead the body to another type of disease. When the dosage is less than what is needed, it will not be sufficient to cure the disease. When the sick person and the disease are not treated with the suitable medicine, cure and recovery does not occur. In addition, when the time is not suitable for the cure, or when the body is unable or unsuitable for the prescribed medicine, the cure will not be effective. When all circumstances are favorable, the cure will surely be effective. This is the best explanation available for these Ahadeeth.

On the other hand, these Ahadeeth might be specific, in that Allah Has not Created a disease that can be humanly cured but has sent down a cure for it, this is similar to what Allah said:

تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لا يُرَى إِلاَّ مَسَاكِنُهُمْ كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ (احقاف)

“Destroying everything by the Command of its Lord” (46:25)

This Ayah means that everything prone to be destroyed was destroyed by the wind. In this case, the Ahadeeth 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 Allah’s perfect Power, eternal Wisdom, perfection in His creations and His Oneness in the Lordship and in His Actions. Everything else except Allah has an opponent or an antidote, but Allah Alone is the Self Sufficient and Irresistible, while everything and everyone stands in need of Him.

These authentic Ahadeeth command Muslims to seek and take the appropriate medicine, while indicating that this action does not contradict dependence on Allah Alone for everything. Just as one satisfying his hunger, thirst or reacts to being hot or cold does not contradict the dependence on Allah. On the contrary, the belief in Tawheed (Oneness of Allah) can only be complete by pacifying and responding to the various harmful elements in the manner and method that Allah 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 Allah, along with contradicting the Commandments and the Wisdom (of Allah). Not using these cures will (in addition) weaken our Tawakkul (reliance and dependence on Allah) even though the person might be thinking that he is strengthening his reliance and dependence by abandoning the cure. Avoiding 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 Allah 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 Allah, nor consider his true reliance and dependence as an inability.

These Ahadeeth contradict those who do not seek medicine, saying:

“If the cure has been written or is destined to occur, then the medicine will be useless. If the cure was not destined, then the medicine will not be useful.’ In addition, one might say, “The disease has occurred by Allah’s will, and no one and nothing can resist Allah’s will.”

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

Prophet Muhammad Sallallaho Alaihe Wasallam gave the Bedouins an answer that comforted their heart, saying that these Ruqya (Islamic prayer formulas), medicines and preventative measures, are all part of Allah’s Appointed Destiny. Therefore, nothing escapes Allah’s Destiny, except by Allah’s Destiny, Taking medicine is a part of Allah’s Destiny and it repels a part of Allah’s Destiny. In short, there is no way that the creation can escape Allah’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. In addition, it is similar to repelling the enemy, which is a part of Allah’s Destiny, with Jihad, which is in fact Allah’s Commandment and appointed Destiny. Thus, the cause, its removal and those who remove it are all a part of Allah’s appointed destiny.

Another way of answering those who ask similar questions (concerning taking medicine) is that this logic requires them to 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 exist. This method if applied would bring utter destruction to life, religion & the entire world. Furthermore, this concept 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.

‏‏لَوْ شَاءَ اللهُ مَا أَشْرَكْنَا وَلاَ آبَاؤُنَا‏‏

“If Allah had Willed, we would not have taken partners (in worship) with Him, nor would our fathers… (6:148)


‏‏لَوْ شَاءَ اللهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَىْءٍ نَّحْنُ وَلاَ آبَاؤُنَا‏‏ ‏[‏النحل ‏:‏ 35‏]‏

‘If Allah had so Willed, neither we nor our fathers would have worshipped aught but Him.’ (16:35)

The polytheists issued these statements to refute Allah’s proof against them when He Sent the Messengers to them.

In addition, 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. Allah 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 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 Allah’s rights and Commandments on you?”

Jewish tradition states that Prophet Ibraheem Alaih as Salaam once asked Allah, O my Lord! Where does the disease come from?” He said, ‘From Me’. Prophet Ibraheem said, where does the cure come from? He said, “From Me”. Prophet Ibraheem said, “What is the role of the doctor then?” He said, “A man in whose hands I send and cause the cure.”

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, various powers that exists within the person, the instinctive energy (or heat as lbn Al Qayyam puts it), the soul and the psyche will 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 Allah 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 Allah’s Leave.