2nd International Convention on Islam, Science & Education

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CONCEPT OF SHIFA IN AL-QURAN : QURANIC MEDICINE APPROACH IN

HEALING PHYSICAL AILMENT
i
Mohamed Akhiruddin Ibrahim Ahmad Shahir Mohd Shah ii & Rabiatul Adawiyah Mohd iii

i Senior Lecturer & Deputy Dean, Faculty of Quranic and Sunnah Studies, Universiti Sains Islam Malaysia
ii (Corresponding author). Post-graduate Student, Faculty of Quranic and Sunnah Studies, Universiti Sains Islam
Malaysia, ustazcikgu@gmail.com
iii Senior Lecturer, Faculty of Quranic and Sunnah Studies & Director of Tamhidi Centre, Universiti Sains Islam

Malaysia

Abstract
Al-Quran is the main guidance for mankind and also use to cure (syifa’) diseases as clearly
mentioned in its 6 quranic verses. Nowadays, the quranic medicine practitioners treat patients
with diseases such as cancer and heart problem by reciting those verses to the patients and
guide the patients to regularly recite it daily. This method is namely as Quranic medicine.
There are many treatment centers that use this method and it is popular among muslim
community. However, the verses of Al-Quran that been used in the treatment is not specifically
related to a certain diseases. Thus, itis essential to revise the verses as to ensure that each
of them were used accurately for certain diseases. The objectives of this study are to gather
and summarize the views of scholars regarding the interpretation of the word syifa’ in Al-Quran
correctly and to correlate the Quranic medicine approach based on the views of scholars on
the basis of quranic verses (all verses with syifa’ phrases). A literature review study was used
to obtain information and opinion from the past and existing scholars.

Key words: Syifa, Quranic Medicine, Physical ailment, Complementary

INTRODUCTION
Al-Quran is the Holy Book of Muslims as guidance to mankind to live in this world and
the hereafter. Asy-Sya'rawi (1985) mentioned that Al-Quran can give intrepertation about past,
present and future in different perspective suitable to all age and situations. The exploration
of Al-Quran as main reference of knowledge begin after Al-Quran completely compiled by
Caliph Uthman Ibn Affan1 as suggested by Huzaifah Al-Yamani2.

The impact of exploration of Al-Quran has been turn Islamic civilization into the great
civilization at that age due to its function as main reference to devlop the country and society.
Phrases such as “la’alakum yatafakkarun” (Al-Baqarah, 2:266) , “la’alahum yafqahun” (Al-
An’am,6:65), “afala yatadabbarunal quran” (An-Nisa’, 4:82, Muhammad, 47:24) and “afala
ya’qiluun” (Yasin,32:68) were gist of the exploration of Al-Quran. In Surah Al-Qamar, there are
2 verses that also the gist of exploration of the Al-Quran as main reference. As Allah has said:
“ And indeed, we have left this as a sign, then is there any that will that wll remember
(or receive admonition)”?
(Al-Quran. Al-Qamar 54:15)

1 Appointed as caliph at age 68 and governed the Madinah in 22-36H. See Tamim Ansary. 2009. Sejarah Dunia
Dari Sudut Pandang Islam (trans.) Ashadi Zain. Selangor, Malaysia: JS Adiwarna Publication & Distributor Sdn
Bhd. p.99
2 Khuzaifah Al-Yamani is a companion of Rasulullah pbuh who is still alive during Caliph Uthman and a witness

of the argument about reciting Al-Quran among muslim . See Al-Quran Al-Karim Dan Terjemahannya Dalam
Bahasa Indonesia. 1990. Lajnah Pentashih Mushaf Al-Quran , Departmen Agama Republik Indonesia
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“ And We have indeed made the Quran easy to understand and remember, then is
there any that will remember (or receive admonition)?
(Al-Quran. Al-Qamar 54: 17,22,32,40)

At the age of Abbassid in Baghdad (750-1257M), the diversity of knowledge has been
generated based on intergration between Al-Quran and other knowledge of Al-Quran. One of
the prominent knowledge is Medical science. For example, the development of hospital,
initiated by the Caliph Harun-Ar Rashid and led by Jibra'il ibn Bakhtishu and continuesly
develope more hospitals around Baghdad (Fazlur Rahman, 1989). The huge number of
medical figures such as Avicenna (980-1037M), Al-Biruni, Ar-Razi (841-926M), Ibn Nafis
(1213-1288M), Sabr Ibn Sahl (940-1000 M), Az-Zahrawi (936-1013M) and many more in that
age as a symbols of the establishment of medical science in century 10 CE (Amira Ayad,
2013). Thus, its shows how Muslim were easily learn about medicine due to it grow
prominently. Fazlur Rahman (1989) describes that phenomenon occurred in India when
medical science taught as part of the religious curriculum in ordinary madarasah (Islamic
school). Even an imam of a mosque is also the doctor even there is less preparation in terms
of equipment. Eventhough in 15th and 16th century, Tartar invasion had caused the decline
of medical science, but it still remain spread and grow well.

Generally, all knowledge that existed since the revelation of Al-Quran to Muhammad
pbuh,is not a new. For example,medical sciences. Al-Quran did not describe the method of
treatment of diseases in detail. But there are certain verses refer to objectives for medical
science, called as-syifa' which means a remedy or cure. The phrase syifa’ repeated by 6 times
in the Quran , 4 in verbal nouns form 3 and another 2 in verb form 4. Al-Banna (2010) describes
the essential of treatment the disease using Al-Quran and As-Sunnah based on Surah Fusilat
41:44 and in Al-Isra ' 17:82. According to these verses, God explained to man that the whole
Al-Quran is remedy (syifa') for all diseases either physically or spiritually disease. Therefore
this verse is a proof of the begining of discussion between Al-Quran and medical sciences.

Al-Kahel5 summarizes all verses (syifa’) in Al-Quran as in mathematic form due to his
background as researcher who studied Al-Quran through that 4 verses with the word syifa’. 3
of the verses are refer to remedy from Al-Quran (reading, reciting adn listening) and 1 refers
to honey as a remedy for certain disease. Therefore, 3 of 4 from the verses (syifa') equivalent
to a 75%, as remedy from Al-Quran while 25% (1/4 verse Syifa’) as remedy using materials
or other sources as honey (Al-Banna, 2010). This discussion is not only expand the discussion
about the miracles (mukjizat) of Al-Quran itself, but widen the scope of medical sciences which
is previously fully refer to the West.

In this study, focus on the discussion will refer to the term of Quranic medicine, one of
Islamic medicine approach. Quranic medicine is a method of treatment of diseases using the
Al-Quran through reading or listening by patient repeatatively (Lokman, 2013). This method is
similar to the practice of ruqyah6 which was done by Prophet pbuh and his companions. Hadith
narrated from Mu’adh and Muhammad bin Ja’far, both of them narrated it from Shu’bah, from
‘Abdullah bin Abi As-Safar, from Ash-Sha’bi from Kharijah bin As-Salt At-Tamimi that his
paternal uncle said:

3 Surah An-Nahl 16:69, Surah Al-Israk 17:82, Surah Yunus 10:57 , Surah Fussilat 41:44
4 Surah At-Taubah 9: 14 , Surah As -Syua’ra 26:80
5 See www.kaheel7.com
6 See definition of ruqyah Harun Din. 2011. Pengantar Pengub atan Islam. Persatuan Kebajikan & Pengubatan

Islam Malaysia & Koperasi Darussyifa’ Berhad, Selangor

.
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“We came from the Massenger of Allah and arived with an Arab tribe. They said: We
have been told that you have brought something good from this man. Do you have any remedy
or ruqyah? For we have an insane man in chains’. He said: ‘ Yes’. So they brought an insane
man who was in chain’. He said: ‘I recited the Opening of the Book (Al-Fatihah) over him for
three days, morning and evening and everytime I completed it, I collected my saliva and spat
(on him), and it was as if he was released from bonds. They gave me some payment, and I
said: “ Not until I ask the Messenger of Allah’. Prophet said: Accept it, by my life for indeed the
one who earns by means of false Ruqyah (will earn his burden of sin), but you have earned it
by means of a truthful Ruqyah”. ( Al-Hadith. Abu Dawud, Juz’ 4: #3901).

Ruqyah is not only used to treat the demonic distraction only, but it has been proved
through experience of patient of chronic physical ailments such as cancer, heart problems,
diabetes and many more. In Malaysia, among the popular practitioners (alternative medicine)
which use this method (ruqyah) such as Hj. Lokman Abdul Hamid (founder of the m edical
centre Al-Hidayah)7, Ustaz Raflis Sabirin (founder of Treatment Specialists Quran & Herbs
Alfin)8, Ustaz Sharhan Shafie (Advisor Ray Zamdurrani) 9, Dr Haron Din (the founder of Darul
Syifa ')10 and Ustaz Ismail Kamus (The Founder Of The Islamic Medical Association Of
Malaysia)11. The main reference is Al-Quran and hadith of Prophet pbuh, which refers to his
action or words in doing ruqyah to the patients and the use of traditional medicines at that
time. Therefore, there are questions that should be debated academically the use of quranic
verses specific to physical ailments that there is evidence and indication from the Prophet
because the ailments existed nowaday are new.

This study will discuss the concept of syifa' to find the accuracy of interpretation of
phrase syifa' among the prominent books of tafseer and taking into account the advantages
of medical sciences as well as its technology. In addition, this study will focus to the method
of treatment of the Quranic medicine to physical ailments, and consider to the views of the
previous and current muslim scholars and also the views from the founders of this treatment.

METHODOLOGY

This study used the method of literature review study. According to Chua (2011), the
purpose of the literature review study is to put a study will be conducted in scientific
perspective and helps researchers to relate his research with the knowledge (body of
knowledge). This study refer to books related to modern medicine, Islamic medicine, book of
tafseer Al-Quran, history of medicine and the book of hadith. There are also selected articles
related to the title either pro or contrast. Book of tafseer which selected as below:
a. Tafsir Al-Bayan by At-Tabari (wafat 310H),
b. Tafsir Al-Kasyaf by Zamakhshari (467-538H),
c. Tafsir Al-Muhararu Al-Wajeez by Ibn A’tiyyah Al-Andalusi ( 481-542H),
d. Tafsir Al-Fakhr Ar-Razi (544-604H),
e. Tafsir Al-A’zim by Ibnu Kathir (700-774H),
f. Tafsir At-Tahrir wat Tanweer by Ibn A’syur (1296- 1390H),
g. Tafsir Al-Maraghi by Ahmad Mustafa Al-Maraghi (1298- 1317H),
h. Tafsir Fi Zilaalil Quran by Syed Qutb (1906 – 1969M) and
i. Tafsir Al-Azhar, masterpiece of Professor Hamka (1326- 1401H)

7 See official website http://www.alhidayah-medic.com/, accessed: 9 th August 2016

8 See page https://www.facebook.com/alquranherba/?pnref=lhc, accessed: 9 th August 2016
9 See official website http://www.zamdurrani.dumei.com/ accessed: 9 th August 2016
10 See official website http://www.darussyifa.org/, accessed: 9 th August 2016
11
See official website http://darussalam.net.my/ , accessed: 9 th August 2016
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The other reference is books which related to medicine such as the modern medicine,
Islamic medicine and history and philosophy of medicine were selected due to its contents
which is providing information and analysis that vary based on the background of the author.
Selected thesis with the topic related to application of Islamic Medicine approach in treating
physical ailment also used as reference.The study will help the public and researchers of
Islamic medicine to understand the concept of syifa' based on Al-Quran as "main reference"
and its relationship to the medical sciences without denying the findings of the modern medical
which based on scientific research for many diseases as well as the alternative and
complementary medicine with basic and effecient approach to treat a disease.

RESULTS

Basically, the concept of syifa’ refers to 6 verses of Quran that mentions the word of syifa'
specifically either in the form of verbal noun or verb (fi'il). All verses which stated syifa' as
bellows:
“Fight against them so that Allah will punish them by your hands and disgrace
them and give you victory over them and heal yhe breasts of a beleiving people”
(Al-Quran. At-Taubah 9:14)

“ O mankind! There has come to you a good advice from your Lord (i.e the Quran,
ordering all that is good and forbidding all that is evil), and healig from that (disease of
ignorance, doubnt,hypocrisy and differences, etc) in your breasts, - a guidance and a
mercy (explaining lawful and unlawful things, etc) for the believers”
(Al-Quran. Yunus 10:57)

“Then, eat of all fruits, and follow the ways of your Lord made easy (for you).There
comes forth from their bellies, a drink of varying colour wherein is healing for men.
Verily, in this is indeed a sign for people who think”
(Al-Quran. An-Nahl 16:69)

“ And We send down from the Quran that which is a healing and the mercy to those
who believe (in Islamic Monotheism and act on it), and it increase the Zalimun
(polyeteists and wrong-doers) nothing but loss”
(Al-Quran. Al-Isra’ 17:82)

“And when I am ill, it is He who cures me”

(Al-Quran. As-syua’ra 26:80)

“ And if We had sent this as a Quran in a foreign language other than Arabic,they wold
have said: Why are not its verses explained in detail (in our language)? What! (A Book)
not in Arabic and (the Messenger) and Arab? Say: It is for those who believe, a guide
and a healing. And as for those who disbelieve, there is heaviness (deatness) in their
ears, and it (the Quran) is blindness for them. They are those who are called from a
place far away( so they neither listen nor understand”
(Al-Quran. Fussilat 41:44)

The interpretation of word syifa' as in all verses above will be refered by the book of tafseer
and its category will based on the methodology of construe. It will be difference or similarity
due to the skills and background of the authors. Time and place may also affect their writing.
Interpretation of verse syifa ' according to the selected book of tafseer are as follows:
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Tafsir Jami’ Al-Bayan: At-Tabari12

Chapter Interpretation
At-Taubah - ‫ شفاء‬: Allah and the Messenger who cure ailments in the chest of believers.
(9:14) - Disease: result of killing, insulting and conquering people of musyrikin
- The story of Bani Khuzaah
Yunus - ‫ شفاء‬referring to the Quran generally
(10:57) - Allah send Al-Quran as remedy to ignorance and curing ailments caused
by humans.
An-Nahl - ‫ شفاء‬refers to the 2 sources, (1) Al-Quran , (2) honey
(16:69) - At-Tabari selected the second (2) opinion as also mentioned by Qatadah
Al-Isra’ - ‫ – شفاء‬Al-Quran as remedy to ignorance, astray, blindness
(17:82) - Al-Quran as guidance for believers but not for the unbelievers
As-Syua’ra - God who cure ailments that afflict humans.
(26:80)
Fussilat - Al-Quran as remedy for ailments such as ignorance for believers.
(41:44)

Tafsir Al-Kasyaf : Az-Zamakhshari13

Chapter Interpretation
At-Taubah - ‫اسباب النزول‬: regarding to the story of Bani Khuzaah
(9:14) - The Prophet (PBUH) gave the happiness tidings as remedy to believers .
Yunus - Al-Quran as a remedy for spiritual disease such as vile faiths.
(10:57) - Al-Quran also reacts as panacea to prevents astray
An-Nahl - The function of honey with variety of colors such as shades of white, black,
(16:69) yellow and red as a healer for certain aliments
- Honey is a popular medication among physicians but not all diseases can
use honey as remedy as Ibn Mas'ud’s opinion.14
Al-Isra’ - Al-Quran as explain (‫ (لتبيين‬about syifa’ or as part of )‫ (لتبعيض‬revelation
(17:82) related to syifa’
- All verses of Al-Quran ,as remedy for all ailments to believers
As-Syua’ra - “‫”فهو يشفين‬: This verse is an expression of Prophet Ibrahim a.s who pray to
(26:80) Allah swt cure him if he face with sickness.
- A Manner required to believer when pray to Allah who has the absolute
power to cure the diseases and He also the caused
Fussilat - “‫”هو‬- Al-Quran as guidance to believers to the right path and healing from
(41:44) what is in their chest (spiritual ailments) such as doubtful and prejudice

12 Al-Imam Abu Ja’far Muhammad bin Jarir At-Tabari (located in Taabaristan, Iran) died at 310H. Type of tafsir b il
ma’thur.
13 Abu al-Qasim Jârullâh Mahmud bin Umar bin Muhammad bin Ahmad bin Umar al -Khawarizmi Az-Zamakhsyari

(467- 538H) who is the follower of muktazilah. The methodology of construe as in his tafsir (Tafsir Al-Kashaf) is
tafsir b il’ra’yi or also called as tafsir At-Tahlili (analysis).
14 “Honey as healer for certain ailments , Al-Quran as remedy for spiritual ailments (in human heart) . Belongs to

you 2 remedies, honey and Al-Quran”. (Hadith. Al-Bukhary Juz’ 7: #5684)

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Tafsir Al-Muhararu Al-Wajeez fi Tafsir al-Kitab Al-Aziz: Ibnu A’tiyyah Al-Andalusi15

Chapter Interpretation
At-Taubah - Refer to the believers spesifically
(9:14) - Allah shows the right path from the ‫كفر‬
- The story of Bani Khuza’ah as mentioned by Mujahid and As-Suddi.
Yunus - Al-Quran is great reminder (‫ )موعظة‬, remedy (‫)شفاء‬, guidance (‫ ) هدى‬and god
(10:57) blessing ( ‫ ) رحمة‬for entire human that comes from Allah and not designed
by Muhammad pbuh.
- Al-Quran as reminder and remedy to all human while as guidance and god
blessing only for believers based on the next verse in the same chapter.
An-Nahl - Majority of scholars said that honey bee does not cure all ailments, but its
(16:69) able to cure certain ailments as mention in authentic hadith, Prophet pbuh
asked his companion to drink honey due to his abdominal pain.
Al-Isra’ - Word ‫ من‬in this verse describes as:
(17:82) 1. As ‫ ألبتداء الغاية‬or explaining the types ‫لبيان الجنس‬
2. Certain earlier scholars not accept ‫ من‬as ‫لتبعبض‬
3. Refer to Al-Qadhi Abu Muhammad which is describing word ‫ من‬as ‫لتبعبض‬
- Al-Quran as remedy vi praticing ruqyah, Ta’awidh or spells for any
diseases.
As-Syua’ra - The story of Prophet Ibrahim who pray to Allah to cure him if he fell sick
(26:80) - As a manner of servant of Allah when suffered with ailment, should seek
the cure from Allah who is the only the Healer .
Fussilat, - Al-Quran as guidance and remedy specifically for believers who are always
(41:44) seek the truth
- The unbelievers who are portrayed as blind

Tafsir Mafatihul Ghaib oleh Al-Imam Muhammad Ar-Razi Fakhrud-din Bin Dhiya-din
Umar16

Chapter Interpretation
At-Taubah - 3 summeries of this verse: (1) this verse related to ' fath makkah "(opening
(9:14) of the Mecca) (2) this verse is the proof of miracles (mukjizat) - Allah gives
glory tidings to the believers (3) this verse shows those believers among
prophet companion whom the heart been healed by God from feeling angry
and disappointed as after the war
- The story of Bani Khuza’ah

Yunus - Al-Quran has 4 characteristics ‫ موعظة‬, ‫شفاء‬, ‫ هدى‬, and ‫رحمة‬

(10:57) - “‫ ”شفاء‬, Muhammad (PBUH) as a doctor, Al-Quran as a collection of
medicines with ingredients to treat ailments
An-Nahl - 3 fetaures of honey as is this verse: (1) in the form of liquid (drink) (2) variety
(16:69) of colors: red, white, yellow and black, (3) as healer to cure ailments

15 A l-Qadhi Abu Muhammad Abd al-Haq ibn Ghalib ibn Abdurrahman ibn Ghalib ibn Athiyyah al -Muharibi. He was
born in Granada at 481H. Ibnu Taimiyah said, “ This book of tafseer is better then book of tafseer by Zamakhsyari,
more accurate the facts and its language, safe from bid’ah, and more quality compare to Zamakhsyari’s book of
tafseer. May be this book of tafseer is absolutely perfect.”
16 Imam Muhammad Ar-Razi Fakhrudin Bin Dyiauddin Umar who is follower of As-Syafie in 5 Hijriah. His book use

the methodology of tafsir b i ra’yi

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- The third feature, there are two views: (1) honey as remedy for certain
ailments in human. Drinking honey when pain is highly benefits (2) Mujahid
said, that Al-Quran is remedy or healer of man ailments as qouted from Ibnu
Mas’ud.
Al-Isra’ - Word ‫ من‬in this verse is not refer to partially (‫ ( لتبعيض‬but its refer to all Al-
(17:82) Quran verses as remedy
- There are spiritual and physical ailments. Spiritual ailment has 2 types:
deviant belief and bad manners. Physical ailment stated as general.
- Physical ailments treatment via Quranic verses approach (reading or
listening) as a way to seek God blessed (tabbaruk)
- Ruqyah as amethod to treat the ailments as shown by prophet pbuh and
also be able to protect human from dmonic distraction.
- Treating the ailments by expert doctor is the right way as encouraged by
prophet pbuh

As-Syua’ra - Prophet Ibrahim showed the right manner to pray to Allah

(26:80) - As Zamakhsyari stated that the way to pray to Allah as shown by Prophet
Ibrahim to its followers
Fussilat - As answer to the deniers as in Chapter Al-Isra’,17:46
(41:44) - The deniers: they live in deafness and blindness from guidance of Allah

Tafsir Al-Quran Al-A’dhim : Ibnu Kathir17

Chapter Interpretation
At-Taubah - As an ordered by Allah to fight against their enemies
(9:14) - “‫ ”يشفى صدور قوم المؤمنين‬refers to story of Bani Khuzaah, as mentioned by
Mujahid, Ikrimah, As-Suddi
Yunus - Al-Quran is remedy for ailments especially spiritually such as doubtful,
(10:57) nifaq, shirk, indecency and straying of faith.
- Al-Quran as remedy for certain diseases.
An-Nahl - ‫ شفاء‬refers to honey as a remedy to certain ailments which produced from
(16:69) bees saliva with various colors
Al-Isra’ - This verse translated as well as Surah Yunus 10:57
(17:82)
As-Syua’ra - Allah is healer for all diseases as mentioned by Prophet Ibrahim a.s in this
(26:80) verse.
Fussilat - This verse translated as well as Surah Yunus 10:57 and Al-Isra’ 17:82.
(41:44)

17 Abul Fidâ „Imaduddin Isma‟il bin Syeh Abi Haffsh Syihabuddin Umar bin Katsir bin Dla`i ibn Katsir bin Zarâ` al -
Qursyi alDamsyiqi (700- 774H), He was born in Mijdal, district of Basrah, East of Damacus . The methodology of
construe is tafsir b il-ma’thur. See Manna’ al-Qaththan, pengantar studi ilmu Al-Quran , (trans.) Ainurrafiq, Jakarta
: pustaka al-Kautsar, 2006, cet. I, hal. 456
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Tafsir At-Tahreer wat Tanweer: Syeikh Muhammad Taheer Ibn A’syur 18

Chapter Interpretation
At-Taubah - Specific to the situation of war.
(9:14) - Allah had granted to believers who commited fighting the enemy through
exalt their dignity and insult the people musyrikin.
- Allah granted strength and remedy to heal their heart after the war
- Refer to story of Bani Khuzaah.
Yunus - ‫ شفاء‬: explicitly is eliminating any ailments generally, implicitly is to eliminate
(10:57) the doubtful in faith among believers.
- Its imply to a situation of a persom who is afflicted with an ailment, then
seeking the doctor for treatment. The doctor will serve to treat his ailment
and also suggest to him the right way to remain health and ensurethe
ailment does not recur.
An-Nahl - Allah has created honey with many advantages as healer to certain
(16:69) ailmnets. If honey consumed by patients, by Allah's will heal.
- Not all ailments can be healed by honey because each ailment has different
way of treatment.
- As hadith narrated by Abi Said Al-Khudri, the word of ‫ شفاء‬as mentioned in
Al-Quran refer to honey and it can be used in medicine.
Al-Isra’ - ‫ شفاء‬: Explicitly is eliminating the ailments, implicitly is a way to get rid of
(17:82) doubtful and bad manners.
- Al-Quran entirely is a remedy to human especially to cure their spiritual
ailments because its contain rules of life, prohibition, reminders, past,
present and future stories and God promises about life hereafer.
- word ‫ من‬not referred as partially (‫ ) لتبعيض‬as remedy but refer to Al-Quran
entirely.
As-Syua’ra - This verse show a “doer” to heal the ailment.
(26:80) - Prophet Ibrahim show a manner in a way to pray to Allah, with full believe
that Allah has absolute power of heal and create the ailment
Fussilat - Al-Quran gives the answer to deniers among human as in Al-Isra’, 17:46.
(41:44) - Al-Quran is a reminder of God and it is a book that should be believed
because it has guidance and remedy.
- Those believers committed to God commands as in Al-Quran, Allah will
guide them (including cure if sick) but not to disbelievers.

Tafsir Al-Maraghi: Ahmad Mustafa Al-Maraghi19

Chapter Interpretation
At-Taubah - this verse specifically about war situations
(9:14) - Killing the enemies, insulting, conquering and full of anger in war and there
are very bad condition for believers.
- ‫ شفاء‬refers to the Act of God who heals the spiritual problem as the story of
the bani Khuzaah.

18 Syeikh Tahir bin Asyur At-Tunisi died at 1393H one of the scholar of maqasid syar’iyyah which implemented this
knowledge in his book of tafseer via explaining the miracles of Al-Quran.
19 Ibnu Mustofa Ibnu Muhammad Ibnu Abdul Mun’im al–Maraghi (1881-1952 M) from Maragah, Egypt. One of the
student of Syeikh Muhammad Abduh and he also has ability in many languages such as English and the literature.
His type of methodology of writing is tafsir at-tahlili (analysis). This book of tafseer also used the method of tafsir
b il-ra’yi. See Dewan Redaksi Ensiklopedi Islam, Ensiklopedi Islam, ( Jakarta : Ichtiar Baru Van Hoeve, 1993 ),
cetakan. I, page.165
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Yunus - Al-Quran is the remedy for ailments such as shirk, nifaq, and other spiritual
(10:57) ailments which is able to protect human to feel doubt in faith, hostile, cruelty
and denial the truth and goodness
An-Nahl - Detail explanation about the advantages of honey bee
(16:69) - Hadith Abu Said Al-Khudri – Prophet asked a companion to drink honey
- Ibnu Abbas narrated that Prophet pbuh mention 3 ways to treat ailments via
cupping, drink honey and kai’
- Abdul Aziz Ismail Bashan stated in “Al-Islam wal Tibbul Hadis” that honey
contains 25-40% of glucose, 30-45% of Fruktose dan 15-25% of water.
Al-Isra’ - The revelation of Al-Quran to prophet pbuh as remedy (‫ )شفاء‬for spiritual
(17:82) ailments among human which is due to ignorance and misguidance.
- Through reading and understanding of Al-Quran, it can eliminate those
spiritual ailments such as nifaq, voilent, pervert and not believe in God.
- Qatadah said, "when the believers hear the Qur'an, they try to understand,
memorizing and take lessons from them which in the Qur'an. Al-Quran
revelation as syifa ' and rahmah to the believers ".
As-Syua’ra - Al-Maraghi concluded the story of Prophet Ibrahim in this verse as follows:
(26:80) “Indeed once I have got with illness, I'm not able to heal by myself but Allah swt.
As Allah is able to create the caused of that condition”.
Fussilat, - As answer to the deniers as in Surah Al-Isra' (17:46). Al-Quran as God
41:44 revelation command the believers to the truth and also as remedies for
spiritual ailments such as doubtful and suspicion.

Tafsir Fi Zilalil Quran: Syed Qutb20

Chapter Interpretation
At-Taubah - “ ‫”يشفي‬: Allah grants to the companion of prophet via healing them from
(9:14) obnoxiousness of war and also the victory in that war.
Yunus - Al-Quran not only as lessons but it also a remedy for spiritual ailments such
(10:57) as superstitious, doubt, wickedness, and anxiety. The effect of healing is in
form of calmness.
An-Nahl - Honey as produced by bees as created by God Almighty and ‫ شفاء‬refers to
(16:69) the honey as a remedy to certain ailments as stated by physicians such as
Dr. Abdul Aziz Ismail in "Al-Islam wa At-Tiibul Hadith".
Al-Isra’ - Al-Quran as remedy for spiritual ailments,diseases of lust, guidance of
(17:82) human thoughts and feelings, and also the diseases that afflict society.
As-Syua’ra - Allah preserve prophet Ibrahim in health and sick.
(26:80) - Ibrahim showed a manner by not stated the pain by God eventhough he
knew pain and health is the will of God.
Fussilat - Al-Quran is panacea and guidance for those who try to understand its
( 41:44) meaning especially the believers. The disbelievers will not even understand
Al-Quran due to the blindness and deafness.

20Asy-Syahid Syed Qutb who is academician, linguists, commentators and also a thinker from Egypt. He wrote
variety of field. His full name is Sayyid Qutb Ibrahim Husain Syadzili. He wa born in district of Asyut, Egypt in 1906.
He died by hanging after accused by Egypt government and rebellion.
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Tafsir Al-Azhar: Prof. Hamka21

Chapter Interpretation
At-Taubah - Based on the story of betrayal of Quraysh in Hudaibiyyah testament (As
(9:14) story od Bani Khuzaah)
- Allah heals the frustrated and stressed among believers due to the betrayal.
- God gives victory as remedy for the disappointment to them.
Yunus - Al-Quran as remedy to any ailments exist in men chest (heart). Heart refers
(10:57) to the mind, character, knowledge and feelings.
- Remedy for human ailments such as stupid, suspicion, doubtful, hypocrisy,
hatred, despair, confusion of mind, dark minded, and malice.
- As the detail explanation, the severe spiritual ailments can cause physical
ailments to human such as shortness of breath, high blood pressure,
diabetes and so on. If it denied, then it become more severe and can
destroy their life.
An-Nahl - Honey produced by bee’s saliva and have benefits as remedy for ailments.
(16:69) - Honey is natural resource which recognized by the quack, tabib, modern
doctors as medication that can cure many types of disease.
Al-Isra’ - Al-Quran is panacea to the believers for any ailments such as spiritual
(17:82) disease such as arrogant and malicious.
- This verse, most of the scholars of tafsir Al-Quran mentions it can be a
remedy for physical ailments. For example psycosomatik ailment / mental
illness. He quoted a study by the psycosomatik specialist from Indonesia,
Prof. Dr. Aulia stated that the influence of religious approach in order to cure
spiritual ailments as it has elements of patient, sincere, ridha, tawakkal and
repentance.
As-Syua’ra - Refer to the doer of healing – Allah swt
(26:80) - This verse mentions about the way prophet Ibrahim seeking cures from God
if he fell sick with a manner to shows absolute power of Allah swt.
Fussilat - Refers to Al-Quran as a remedy for believers. The unbelievers do not get
(41:44) anything from the Al-Quran due to deafness and blindness.

The views of Islamic Medicine reseachers and practitioners

According to many Islamic medicine references, Islamic medicine concept defined in

several views. The majority of Malaysian practitioners opinion stating that basic reference on
this medical approach is based on Al-Quran (variety of verses mention about health and
medicine) and As-Sunnah which relating to any action of the Prophet pbuh and his
companions in treating disease through the ruqyah and combination of foods or drinks. Some
of them refer to the illness related to demonic distraction. Daniel (2015), describing the concept
of Islamic medicine which closely related to the concept of maqasid syarie' as refer to the Al-
Quran and As-Sunnah and stating the goal of medicine is to treat physical ailments as well as
spiritual diseases in human22. Fazlur Rahman (1989) proposes a wider definition, qouted from
Al-Ghazali, Ibn Sina, Ibn Qifti, A-As-Sha'rani and Al-Azraq which said that the Islamic medicine
(medical science of prophets) is a practice with highly esteemed by religious because it can

21 Prof. Dr. H. Hamka is Haji Abdul Malik bin Abdul Karim Amrullah bin Abdullah bin Soleh from Danau Minanjau,
West Sumatera, Indonesia (1908- 1981M). He is a son of scholar in Indonesia. Awarded Honor Professor from
Universiti Kebangsaan Malaysia (UKM). His book of tafseer (Tafsir Al-Azhar) intergarting the methodology of tafsir
b il-ma’thur and tafsir b il-ra’yi.
22 See Dr Danial Zainal Abidin M.B.Ch. B (2015) Perubatan Al -Quran dan Bukti Sains Moden. Selangor: PTS

Millennia Sdn. Bhd. p.2-44

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help man to maintain and improve their health23.The other opinion by Osman Bakar (2014)
defined the Islamic medicine as:
“ Islamic medicine is primarily based upon principles that are derived from the basic
teachings of the religion of Islam. It is the fruit of a conscious attempt by some of the
best Muslim minds at finding solutions to the problem of medical and health care of the
Muslim community in confirmity with the Islamic worldview in which God, man, nature
and society are closely interwined and harmoniously interrelated. Islamic medicine is
indeed one of the most important cultural manifestations of the spiritual, moral and
ethical values of Islam”.24

As branch of Islamic medicine, Lokman (2013) who is the pioneer of Al-Hidayah

Center has published 2 books to introduce Quranic medicine. Quranic Medicine is a method
of treatment in the form of worship via performed by patients with 6 type of practices such as
reciting the Al-Quran given by the practitioner, pray (Solah) , Prayer (Doa’), Tahajjud pray,
Taubah pray, Hajat Pray, and Zikr (La Ila Ha illallah) specifically for whom is suffered the
disease. The use of Al-Quran for treating physical ailments very prominent among many
practitioners in Malaysia such as Dr Haron Din, Ustaz Raflis Sabirin, Ustaz Ismail Kamus and
many more, but they are focusing in ruqyah (reciting verses of Al-Quran at the patient's limb
or read on the water) and using certain food and herbs. Al-Banna (2010), has outlines the
rules of Quranic medicine for physical ailments. The similarity between 2 individuals ( Lokman
and Al-Banna) is through the concept and implementation of the use of Al-Quran as a remedy
( ‫ ) شفاء‬especially to physical ailments. But the verses were used for the same disease are
different. Figure 1.1 explains number of chapters and verses in Al-Quran which were used by
practitioners to treat cancer.

Table 1.1 Verses in Al-Quran which used to treat cancer disease

23 See Fazlur Rahman (1989)Kesihatan dan Perubatan Moden dalam Tradisi Islam, Perubahan dan Identiti (terj)
Wan Mohd Nor Wan Daud dan Shahrul Amar Abdullah, page 43-48
24
See Osman Bakar (2014) Islamic Civilisation and The Modern World Thematic Essays page 139
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Latest Reserch related to the treatment physical ailment with Al-Quran

A study conducted by Rabiatol Adawiyah (2014) 25 relating the effects of reading the
Qur'an over the coma patient in a hospital around the Klang Valley. In this study, the patient
diagnosed as Glasgow Coma Scale (GSC) and the observation of their physiological
parameters for measuring blood pressure, heart rate and respiratory rate as a sign of respons
before and after 30 minutes listened to the Al-Quran (audiotheraphy treatment). As a result,
there is an effects on the patient's blood pressure which turn back to normal levels.

The other study conducted by Baytul Muktadin (2015) 26 related to treatment of mental
disorder through the recitation of the Qur'an. This study based on the practices carried out by
KH Himamuddin in Jawa Tengah by using certain verses of Al-Quran such as Surah Al-
Fatihah, Surah Yasin, ayatul-Kursi, Surah Al-Kahfi and Surah Al-Baqarah. The study located
in the day care center for psycatric patient under supervised by KH Himamuddin. The findings
in this observation, this method gives the positive effect on the patients with particular
scheduled and approach by practitioner.

Haslinda Lukman (2015)27) conducted a study on the treatment of HIV patients using
ruqyah. It was conducted at Center of Islamic Treatment Manarah (PRIM). The study explains
that ruqyah therapy approach affects the cure of diseases like paralysis, Parkinson's (joint),
increase CD4 HIV / AIDS patients, producing inner peace and establish a good Muslim. This
study proves that the relevant ruqyah therapy to be practiced and treatment alternative for
treating patients with HIV / AIDS in the range of Shari'a-based al-Quran and al-Sunnah.
DISCUSION

Al-Quran is the revelation of god to Muhammad pbuh that results in revolution of

human being at that time. Al-Quran was been bestow revelation on Muhammad pbuh in stages
and he convey the message to human being as a guidance to change the arab jahilliyah
lifestyle and their believers. After the demise of Muhammad pbuh, Al-Quran becomes the main
reference of Muslims and they are obliged to learn the content which explain the whole aspect
of knowledge and life. Medical sciences has not been revealed yet when the revelation of Al-
Quran. As an example, when the prophet pbuh visiting Saad Ibn Abi Waqas and asked help
from Al-Harith Ibn Khaladah As-Thaqafi 28 who is a doctor. Al- Harith produce a medicine made
of dates (ajwa) and mixed it with milk which the only food and drinks that the companion have
at that time. Al- Harith then cooked it until it turns to fat milk. The mixture was given to Saad
Ibn Abi Waqas and he drank it. After a few days, Saad recovered from the illness 29. This
situation shows that the medication has been produce and used to treat ailments before the
revelation of Al-Quran. Ibn Khaldun (1332-1406 M) in the Muqaddimah stated that:

25 Robiatol Adawiyah. 2014. “Al-I’jaz At-Ta’siri lil quran al-karim: Dirasah Midaniyyah a’la
mardho masob een b i halati ghuyub ah” (Phd thesis). Universiti Sains Islam Malaysia
26 Baytul Muktadin. 2015. Penggunaan Ayat-ayat Al-Quran Untuk Pengubatan Penyakit Jiwa (Thesis) UIN Sunan
Kalijaga, Yogyakarta
27 Haslinda Lukman, Latifah Abdul Majid & Wan NAsyrudinWan Abdullah. 2015. Therape utic Ruqyah effects in

treating HIV/AIDS Patients. Journal Al-Hikmah, 7(1): 119-131

28 Ibnu Khaldun mentioned that Al-Harith bin Khaladah is a popular doctor in jazirah arab at the age of Prophet

Muhammad. He was studied medical in Gundaishapur, Iran. Some of scholars said that Al-Harith is a muslim but
not to some of the scholars.
29 Hadith riwayat Abu Nua’im [Bab ismuhu Al-Harith, No. Hadith:1920] Lihat Abu Nu’aim, Ahmad bin Abdullah bin

Ahmad bin Ishaq al-Ashbahani(1419H), Ma’rifah al-sahabah, ditahkikkan oleh ‘Adil bin Yusuf ‘Azazi, al-Riyadh:Dar
al-Watan, j.6, m/s 158
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“Bedouin people in their culture have a certain medication that come from the
experience of the old folks and it is given to a certain patient. These medication have been
inherited from a tribal chieftain and elderly. In some cases, the medication is very effective but
it cannot be found through the law of nature. Moreover it is not proven scientifically on
human”30

Physical ailments that existed on that time is not as similar as nowadays. For example,
there are more than 20 types of cancer reported around the world 31. While, infectious
diseases, organ damage, disease related to human blood is more complicated and critical
nowadays. Does only by reading the Quran is incurable the disease, as named as the Quranic
medicine? This question will refer to the concept of syifa’ as mentioned in Al-Quran verses as
stated above. Interpretation of mufassirin show varies in each verses that contains the word
syifa. Then, the analysis of the interpretations should be included all perspectives . Based on
the interpretation of the verses syifa', the following points need to be review as the outline of
syifa’ concept.

[FIRST]: God has absolute power to spread and cure all ailments to mankind.

Surah As-syua'ra (26:80) is the evidence in determining the origin of remedy for ailments.
Majority of mufassireen stated that Allah is the doer to treat all ailments. As in this verse clearly
refers to Ibrahim who is pray to Allah if he face the disease. God also makes another example
among the prophets who tested with the disease. As in Surah Al-Anbiya 21:83,

“ And (remember) Ayub, when he cried to his Lord: ‘ Verily distress has seized me, and
you are the Most Merciful of all those who show mercy’ dan Surah Sad 38:41-42, “ And
remember Our slave Ayub, when he invoked his Lord (saying): ‘ Verily! Syaitan (Satan) has
touched me with distress (by losing my wealth). Allah said to Him: Strike the ground with your
foot: This is a spring of water to wash in, cool and a (refreshing) drink. And We gave him (back)
his family, and along with them the like thereof, as a Mercy from us and a reminder for those
who understand.”

As Hadith narrated Abu Hurairah r.a, the Prophet said: “ There is no disease that Allah has
created, except that He also has created its treatment” (Hadith. Al- Bukhary. Book of At-
Tibb:Chapter 7: #1962). Hadith narrated that Usamah bin Sharik said: “ I saw the Bedouins
asking the Prophet pbuh: Is there aby harm in such and such? He said them: “O slaves of
Allah! Allah has only made harm in that which transgresses the honor of one’s brother. That
is what is sinful”. They said: O Mesengger of Allah! Is there any sin if we do not seek
treatment? He said: “ Seek treatment, O slaves of Allah! For Allah does not create any disease
but He Also creates with it the cure, except for old age”. They said: “ O Mesengger of Allah,
what is the best thing that a person mat be given? He said: Good manners” (Hadith. Ibnu
Majah. Book of At-Tibb: Chapter 4: # 3436). With evidences from Al-Quran and hadith, it
should be clear among the believers that healing is absolutely from Allah and human should
shows an efforts to treat ailments.

[Second]: Al-Quran is a revelation from Allah as remedy ( ‫ ) شفاء‬for human ailments,

especially spiritual disease.

Based on Yunus (10:57), Al-Isra ' (17:82) and Fussilat (41:44), all mufasir collectively
interpreting the word syifa' absolutely refers to the Al-Quran. The different of interpretations

30 Fazlur Rahman. p.36

31
www.cancer.org
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among mufasir is the type of ailments whether internal chest disease only (spiritual) or physical
ailments. At-Tabari and Ibnu Kathir said Al-Quran is a remedy for spiritual disease. Ar-Razi,
Az-Zamakhshari and Hamka mentioned that Al-Quran also as remedy for physical ailments.
However, all mufasir above collectively stated that Al-Quran is a remedy for spiritual diseases
faced by believers such as nifaq, bragging, u'jub, arrogant, loud, and also lost the trust. All
those ailments can be cured through reading and listening Al-Quran.

However, Az-Zamakhshari and al-Andalusi stated that word ‘‫ ’من‬in Surah Al-Isra' (17; 82)
shows that certain verses has ability to use as remedy ( ‫ ) لتبعيض‬in order to treat ailments. Ar-
Razi and Ibn A'syur stated as vice versa. They mentioned that all the verses of Al-Quran can
be used to heal all diseases suffered by human. At-Tabari, Ibn Kathir , Al-Maraghi, Sayyid
Qutb and Hamka tend to state the Quran has an advantage as a remedy without debating the
form of verse. Although there are differences in methodlogy of construe, but basically they
still stated that Al-Quran can cure disease as suffered by human.

[Third]: Allah creates natural resources as medication that can be used to treat physical
ailments.

In An-Nahl (16:69), Allah created the honey from bee’s saliva as remedy for disease.
Majority of mufassir above stating that honey is that can cure disease as a hadith narrated
Ibnu ‘Abbas: The Prophet said: “Healing is in three ways: cupping, agulp of honey or
cauterization (branding with fire) but I forbid my folowers to use cauterization” (Hadith. Al-
Bukhary. Book of At-Tibb: Chapter 7, #5681). A contemporary opinion like al-Maraghi
intergrate the scientific facts about honey in his book of tafseer. The discussion among
scholars is about honey as healer and it effect to certain illnesses. This shows that the honey
can cure disease but it is written generally. The discussion about drinking honey only in certain
disease based on the hadith narrated by Ibn Abi Sa'id Al-Khudri ( Al-Hadith. Al-Bukhary. Book
of At-Tibb: Chapter 7: #5684). This hadith shows the limitation of honey as remedy to ailments.
Thus, the main discussion is which medication is suitable to the ailments and what is the right
treatment for ailments.

If the exploration of the verses syifa’ desisted only to the interpretation by mufasir, then,
muslim will be left behind in the medical field. Thus, the verse in An-Nahl (16:69) is one
example that Allah is created remedy for ailments and as a signal that the natural resources
created also have its own advantages that can be used as a medication for treating disease.
Similarly, the variety methods of disease treatment, not only by drinking honey as a hadith
narrated by Ibn Abbas. This is also a sign that needs to be understood by Muslim, where the
method of treatment can be variety as human efforts to cure diseases with the belief that it will
be cured of God Almighty. Daniel (2015) in discussing the concept of Islamic medicine, stated
the medical sciences should be included as one of the knowledge which is essential in secured
of mankind (maqasid syari’yah). He also mentioned that Islamic medicine was not limited to
readings or prayer from the Al-Quran and al-hadith to prevent the demonic distraction. He
expanded the area of definition of Islamic medicine to what ever method of tretament whether
modern, Chinese, Malay, Arabic, ancient traditional or even scientific study by West, as long
as not involving illegal things (haram) and shirk, then it can be included as Islamic medicine
concept32.

After reviewing the interpretation of verses syifa' by selected mufasir, then, the concept of
syifa' according to Al-Quran can be formulated with 3 points: (1) Allah is the creator of
diseases and He also the absolute healer (As-Syu’ara: 26:80). (2) The revelation of Al-Quran

32 Daniel Zainal Abidin. p. 12-13

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as panacea to any ailments for mankind either spiritual and physical ailments. (At-Taubah,
9:14, Yunus,10:57, Al-Isra’, 17:82 and Fussilat, 41:44) (3) Allah created this universe as a
source for human to explore and find a remedy for a disease (An-Nahl, 16:69). This concept
of syifa’ is the intergration between interpretation of quranic verses and the opinion among
muslim scholars.Imam Al-Shafi'i mentioned:
“I do not know the other sciences besides the laws of halal and haram (Fiqh). It is better
for a Muslim (to learn) human medical science, but it was ignored - they have ignored one of
third of human knowledge - and leave it to the Jews and Christians”33.

It is essential to explore Quranic Medicine approach as conducted for treating physical

ailments as written in certain books in Malaysia such as Lokman Abdul Hamid (2013)34 and
Raflis Sabirin (2014)35. The similarities between both of these individuals are the way they
implement the quranic verses which in order to treat the physical illnesses such as cancer,
diabetes, heart problems, stroke, migraine, depression, Autism, gastritis, spine and many
others. Lokman (2013) defines Quranic Medicine refers to the practice of reciting Al-Quran as
remedy for ailments and also several spiritual practices such as pray, prayer and zikr 36. Raflis
Sabirin (2014) did not specify any definition but stated this method is the result of his 27 years
of experience treating the physical ailments with the verses of the Qur'an and selected herbs 37.

The other practitioners such as Haron Din, Amran Kasimin, Hanif Darul Ruqyah, Rohidzir,
Sharhan Shafie and many more not associated with Quranic medicine treatment because they
are using the term Islamic medicine as generally. Among them also wrote books as reference
for public and most of the content is about demonic disraction and their treatment through
ruqyah and using zam-zam water, dates and certain herbs. Thus, Quranic medicine should
be evaluated based on 4 basic questions to ensure that it related to concept of syifa’ as
discussed before.

[First]: Do these verses of the Quran selected related with the disease?

Khader Ahmad and Mohd Farhan (2014) concluded that there are 4 factors that dictate
the use of Al-Quran for a specific disease as follow: (1) relevance of disease to the theme of
verses or phrase (2) Lesson from the story or asbab nuzul (3) Insight of the verses, explicitly
and implicitly (4) As experience and lesson which is inherited from the others. Akbar
Aghaayani Chavoshhi (2012) outlines the criteria to translate medical word in Al-Quran
accurately are as follows: (1) medical verses should be interpreted by using certain science
in medicine, (2) Accepted theories in medical science should not be completely ascribed to
Al-Quran and the probability should be considered, (3) the medical verses should be
interpreted according to the theories of medical science (due to the theories are always subject
to change), (4) the indication of appearance of verses about the contents of medical science
should be clear and there should be no impose on the verse38.

According to the Lokman (2013) and Raflis Sabirin (2014) explanation, they do not
outline any specific words refer to any ailments with quranic verses instead of due to
understand general theme of verses such as healing and also based on the experience. For

33
Fazlur Rahman. p.58
34 Lokman Adul Hamid ( 2015). Perubatan AL-Quran Rawatan Penyakit Kronik. Must Read Sdn. Bhd, Selangor
page 53-65
35 Raflis Sabirin (2014) Pengubatan Al-Quran Penawar Segala Penyakit. Pustaka Ehsan,Selangor. page 12
36 Lokman Adul Hamid ( 2015). Perubatan Al-Quran Rawatan Penyakit Kronik. Must Read Sdn. Bhd, Selangor.

page 53-65
37 Raflis Sabirin. p. 12
38 Akbar Aghayani Chavosi (2012) Methodology of Interpreting the Quran Medical Verses. Quran Med. 1(40: 113 -

116 DOI:10.5812/quranmed.7989
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example, Lokman (2013) in his book “Quranic Medicine for cancer treatment”, mentioned that
there are 60 pairs of quranic verses were used to treat cancer disease39. One of the verse is
surah Al-Anbiyaa (21:38-50)40, there is no phrase related to cancer. But there is the word such
'punishment', 'preservation' and 'reminder' that can be considered as connotes as in verse.
Similarly, Raflis Sabirin (2014) stated there are several quranic verses which use for diabetes
from Surah Ar-Rahman (55:14) and Al-Hijjr (15:28-29). But, there is not a word related to
diabetes. Based on the practices shown by Lokman (2013) and Raflis Sabirin (2014) as the
founder of Quranic Medicine, quranic verses which were used in their treatment are not
specificly refer to the disease. Generally, it can be attributed to the Al-Isra '(17:82) and Surah
Yunus (10:57), which shows that the Quran is a healer (syifa').
[Second]: Is there a supplement (selected food) or restriction (selected food) for
patients to eat as meal when treatment is carried out?
Islamic medicine is very popular with using food or ingredients form fruits, herbs, salt
and water. It was narrated that Umm Mundhir binti Qais Ansariyyah said:
“ The Messenger of Allah entered upon us, and with him was ‘Ali bin Abi Talib, who had
recently recovered from an illness. We had bunches of unripe dates hanging up, and the
Prophet was eating from them. “Ali reached out to eat some, and the Prophet said to ‘Ali:
“Stop, O ‘Ali! You have just recovered from an illness”. I made some greens and barley for the
Prophet, and the Prophet said to ‘Ali: “O ‘Ali! eat some of this, for it is better for you” (Al-Hadith.
Ibnu Majah. Book of At-Tibb: Chapter 4, #3442).

In terms of the fiqh, using unlawful materials such as feces and harmful things is strictly
prohibited. As narrated by Abu Darda, he said:
“The Messenger of Allah said: Allah has sent down the disease and the remedy and
he has created a remedy for every disease, so treat disease but do not treat it with anything
that is unlawful (haram)” (Al-Hadith. Abu Dawud. Book of At-Tibb: Chapter 4, #3870).
Daniel (2015) also explains that not only harmful material restricted, but all things that
have worst side effect to mankind is also prohibitted as mention in concept of Islamic medicine.
According to Lokman (2013) and Raflis Sabirin (2014) they are also use food or materials that
need to be consumed by patient during treatment. Lokman (2013) used Zamzam water as
medium to treat patients. Patient will advice to drink Zamzam water everyday as sign of
blessings and miracles on zamzam (tabarruk). This water used as an agent or medium of
healing (as Allah permision)41. While Raflis Sabirin (2014) also use food and materials such
as zamzam water, chicken egg yolk and honey for treating stroke patients 42.

The use of materials and halal food should not a problem because these materials
already exists for a long time ago and has been proven as medium of healing the diseases as
mentioned in the many hadith of Prophet pbuh. Therefore, if Quranic medicine approach does
not reject the use of those materials, but prefered as supplement in the treatment. Thus,
Quranic medicine is not stricted to the use of quranic verses only as it approach.

[Third]: Does the patient is not allowed to use any modern treatment which available
in the hospital?

Modern medical treatment is often described as the use of modern equipments and
advanced medications and drugs. For example, surgery, a procedure that use sharp

39 Lokman Adul Hamid ( 2013). p. 81

40 Ibid, p 81
41 Lokman Abdul Hamid. (2015). p.42
42
Raflis Sabirin. p.114-115
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equipment and vaccination, the way to uses the buffer mixture which containing
microorganisms that become antigen in the body before increasing the immunity level of
human body. Those methods show the advandce of medical sciences in this modern age since
the ancient of Greek as begining and grow in the Indian continent and eventually all over the
world43.

Quranic medicine basically uses the quranic verses as medium to cure the ailments. If
the Quranic medicine prescribed only through reading the Al-Quran, then the building of the
hospitals and production high technology instruments for medical purposes was contrary to
the phylosophy of Quran and the hadith of the Prophet pbuh. While the knowledge to enhance
of life through the modern medical technologies as well as comes from God as in Al-Quran
and Muslim should acknowledge that knowledge as by God. Allah swt said:
“Certainly, We have brought to the a Book (Al-Quran) which we have explained in detail with
knowledge, - a guidance and a mercy to a people who believe”. (Al-Quran. Al-A’raf 7:52)

Thus, Quranic medicine recommended by Lokman (2013), not rejects modern medical
methods to treat any physical ailments such as cancer. He also recommended all patients to
follow cancer treatment such as chemotherapy in a hospital. Refusal to cancer treatment as
provided in hospital may be spread the cancer cell to metastasis faster. Cancer part that
already rot and fester, should be removed through surgery for patient comfort. Therefore,
completely refusing the treatment is not in line with the concept of Quranic Medicine.

[Fourth]: Do patients need to rely entirely on the Quranic medicine treatment or it is

just a complementary to the patient?

Basically, Al-Quran and hadith mentioned generally its function as a panacea for
ailments. Through the interpretation of the mufasir on 6 verses with word syifa and supported
by the hadith of the Prophet, it is allowed to treat a disease via Quranic approach (reading and
listening). However, the issues raised are about the priority of Quranic medicine among
muslim compared to other treatment. Haron Din (2011) outlines 13 methods of treatment done
by the Prophet pbuh either physically such as cupping, cauterization (branding with fire) and
eating the medication or via practicing ruqyah by himself or by his companion44.

Based on the regular practice of Quranic medicine by Lokman (2013), he does not
recommend the patient to fully rely to his treatment, but he also explain the treatment of
modern medicine for a chronic ailments and mentioned to the patient his method is a
complementary to modern treatment. The Department of Islamic Development Malaysia
(JAKIM) in collaboration with parts of traditional and complementary medicine, Ministry of
health (MOH) has published a guideline to practice Islamic medicine (2011) as a reference to
any person who apply the treatment which is based on the Al-Quran and Hadith. These
guidelines lay down specific conditions to ensure that treatments will follow as in line with
Sharia. The term complementary is more accurate because modern medical cannot be denied
but even need to be complment by the Prophetic medicine (The way prophet pbuh cure the
disease). National Center for Complementary and Alternative Medicine (NCCAM) located in
USA, outlines one of the method of complementary medicine to chronic disease is pray as a
type of mind-body intervention treatment (A. Molassiotis et.al, 2005). Method of praying is not
stricted only for certain religions. For Muslims, prayer is a practice that stated in the Quran
and Hadith.

43 Fazlur Rahman. p.
44 Haron Din (2011) Pengantar Pengubatan Islam. Persatuan Kebajikan & Pengubatan Islam Malaysia & Koperasi
Darussyifa’ Berhad, Selangor, Jilid 1 m/s 46-51
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CONCLUSION

As a result of the above discussion, it can be concluded that:

[First]: Medical sciences is a branch of knowledge in Islam where it can not be

separated because Islam is a religion that very concerned about the human health care based
on one of the goals in the maqasid syariah, life care. Through proper treatment methods,
follow Islamic rules, and the level of health care system, therefore human can live in good
condition.
[Second]: Al-Quran is the main reference which outlines the main concept of medical
sciences through the term syifa'. While in hadith Prophet pbuh shows it implementation and
example to treat ailments. Both these references are not limited to traditional treatment but
including for modern medicine.
[Third]: Misunderstanding on the implementation of religion based medicine is due to
the practitioner who misuse the platform and led to negative perception even this is one of
the method of treatment practiced by the Prophet (PBUH).
[Fourth]: Quranic medicine is a method of treatment using Al-Quran with particular rules
to follow and not restricted its practice and also use of halal and healthy food or herbs. It is a
complementary to modern medicine as an option to treat ailments. Thus Quranic Medicine is
not stricted prevent mankind from demonic distraction but it also complement to modern
medicine in order to ensure human health and life in good condition.

AKNOWLEDGE

This research is funded by Research Management Centre, University of Sains Islam Malaysia.
Grant no. PPP/USG/-0115/FPQS/30/11415

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