al-Burhān Journal of Qurʾān and Sunnah Studies

Kulliyyah of Islamic Revealed Knowledge and Human Sciences

International Islamic University Malaysia
Volume 5, Special Issue 1, 2021

Prof. Dr. Abdullah Saeed, University of Melbourne, Prof. Dr. Mohamed Abullais al-Khayrabadi,
Australia. International Islamic University Malaysia
Prof. Dr. Abdul Hakim Ibrahim al-Matroudi, Prof. Dr. Muhammad Mustaqim Mohd Zarif,
SOAS, Univ. of London. USIM, Malaysia.
Prof. Dr. Awad al-Khalaf, University of Sharjah, Prof. Dr. Serdar Demirel, Ibn Haldun University,
United Arab Emirates. Istanbul, Turkey.
Prof. Dr. M. A. S. Abdel Haleem, SOAS, Univ. of Prof. Dr. Israr Ahmad Khan, Social Sciences
London. University of Ankara, Turkey.

: Dr. Khairil Husaini Bin Jamil, International Islamic University Malaysia.

: Dr. Muhammad Adli Musa, International Islamic University Malaysia.
:
Dr. Haziyah Hussin, Universiti Kebangsaan Dr. Rahile Kizilkaya Yilmaz, Marmara University,
Malaysia (UKM). Turkey.
Dr. Muhammad Fawwaz Muhammad Yusoff, Dr. Umar Muhammad Noor, Universiti Sains
Universiti Sains Islam Malaysia (USIM). Malaysia (USM).
Dr. Mukhiddine Shirinov, Kista Folkhögskola, Dr. Zunaidah Mohd. Marzuki, International
Sweden. Islamic University Malaysia (IIUM).
Assoc. Prof. Dr. Nadzrah Ahmad, International
Islamic University Malaysia (IIUM).
© 2021 IIUM Press, International Islamic University Malaysia. All rights reserved.
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e-ISSN 2600-8386

Issues in Scientific Approach to Ḥadīth Commentary:

A Critical Study of Selected Ḥadīths on Prophetic Medicine

Ahmad Thaqif Bin Ismail *

Aqdi Rofiq Asnawi **

ABSTRACT: This research studies the concept of scientific commentary (al-sharḥ al-ʿilmī), which
recently gained considerable significance, especially in dealing with ḥadīths of al-Ṭibb al-Nabawī
(Prophetic medicine) and understanding them. In the beginning, the study defines the concept of
scientific commentary, shedding light on its history in terms of its emergence, context, scholars and
their arguments. Later, the study identifies and discusses the following theoretical and practical
issues of scientific commentary in selected ḥadīths of Prophetic medicine. The historical, descriptive,
and analytical methods are utilised in the entire study. The finding of this study indicates that there
have been numerous commentaries that adopt the scientific approach in dealing with the subject of
Prophetic medicine. This has posed significant methodological issues that led to the non-traditional
understanding of Prophetic ḥadīths. The issue requires further investigation to shed better light on
this problem.

Keywords & Phrases: Mushkil al-ḥadīth; ḥadīth commentary; al-sharḥ al-ʿilmī; scientific commentary; religion
and science.

*
Academy of Contemporary Islamic Studies, Universiti Teknologi MARA. Email: [email protected]
**
Faculty of Ushuluddin, Universitas Darussalam Gontor, Indonesia. Email:
[email protected]
2 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

Introduction
In recent years, much attention has been given to connecting the Qurʾān & ḥadīth
with experimental sciences. This is observable in scholarly pursuits under the broad
discipline of scientific miracles (al-iʿjaz al-ʿilmi). Many publications attempt to interpret the
Qurʾān & ḥadīth in light of this. In addition, many international organisations and entities
were established and are responsible for developing this approach. Huge amount of
funding was given by governments and private sectors to universities and research centres
for this purpose. Since there are many studies being conducted on the issues of Qurʾān &
science, this study will attempt to understand the reason behind the emergence of
scientific commentary on ḥadīth particularly to what is termed as Prophetic medicine, and
to investigate the theoretical and practical issues involved. It is important to acknowledge
that the interpreters’ works are open to mendacity and errors, and to explain the words of
Prophet Mohammad PBUH is a challenging task for it involves the understanding of the
meaning of revelation. Hence, it is crucial to learn the principles and approaches adopted
by experts and scholars in understanding Prophetic ḥadīth.
Methodologies
The approaches adopted in this research are historical, descriptive, and analytical.
The historical and descriptive approaches involve gathering available writings on the
concept of Prophetic medicine (al- Ṭibb al-Nabawī), to understand its history in terms of its
emergence, context, scholars, and their arguments. Next, the study proceeds with an
analysis of theoretical and practical issues relevant to the scientific commentary,
particularly in selected ḥadīths pertaining to Prophetic medicine (ḥadīth of al-Ṭibb al-
Nabawī).
1. Al-Ṭibb al-Nabawī and al-Sharḥ al-ʿIlmī
Al-Ṭibb al-Nabawī (Prophetic medicine) refers to ḥadīths on matters related to
healing such as treatment, medicine, ruqyah (healing supplication), prevention, etc.
However, the term “Prophetic medicine” was only introduced around the fourth
Hijrī century as Abū Bakr Ibn al-Sunnī (364AH) authored the book al-Tibb fī al-Ḥadīth
(Medicine in ḥadīth). He was followed by Abū Ubayd ibn al-Ḥasan al-Ḥarrānī (36AH) who
authored al-Ṭibb al-Nabawī. Their works were emulated by later scholars such as Abū al-
Qāsim al-Naysābūrī (406AH) and others up to the eighth and ninth Hijrī century. This type
of literature can be found among the works of al-Dhahabī (748AH), Ibn Qayyim al-
Jawziyyah (751AH), al-Sakhāwī (902AH), al-Suyūṭī (911AH) and others.1
In recent developments, the practice of Prophetic medicine is widely applied in
Muslim societies as it is initially considered as an alternative for modern medicine.
However, it has come to the extent that the practice is considered as sacred and to practice

1
Muʿtaz al-Khatīb, “al-Ṭibb al-Nabawī: Ruʿā Naqdiyyah,” Islam Online, April 2021,
https://islamonline.net/archive/2-‫نقدية‬-‫رؤى‬-‫النبوي‬-‫الطب‬/.
3 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

otherwise is considered a blasphemy since it means to doubt the words of the Prophet
PBUH.2
Due to lesser studies dedicated to relating ḥadīth with sciences compared to
similar attempts in Quranic studies, there have been close to no debate on defining the
concept of al-sharḥ al-ʿilmī (literally, the scientific commentary oh ḥadīth). However, it can
be appreciated from the “scientific approach” in Quranic studies. In Quranic studies, the
term al-tafsīr al-ʿilmī is defined as “attempts to reveal the connection between the cosmic
verses of the Qurʾān and the discoveries of the experimental science, with the aim to depict
the miracle of the Qurʾān, to prove its divine origin and its validity throughout time and
space.”3
Al-Sharḥ al-ʿIlmī then can be defined as “attempts to reveal the connection
between the scientific ḥadīth and the discoveries of the experimental science, with the aim
to depict the miracle of the ḥadīth, to prove its divine origin and its validity throughout
time and space.” Scientific ḥadīth in the context of this study refers to aḥādīth related to
Prophetic medicine (al-Ṭibb al-Nabawī).
2. Muslim Scholars’ Approach in Dealing with Aḥadīth of Prophetic Medicine
Throughout the discourse of Muslim scholarship about Prophetic medicine up to
the present time, Muslim scholars were mainly divided into two groups. The first group
considers Prophetic medicine as a sacred tradition and a revelation of Allah through His
Prophet. The second group, on the other hand, views Prophetic medicine as the outcome
of the Prophet Muhammad’s ijtihād as a normal human being.
2.1 Prophetic Medicine as a Revelation from Allah
There are several scholars who subscribe to the view that Prophetic medicine is a
divine message from Allah revealed through Prophet Muhammad PBUH. For example, Ibn
Qayyim al-Jawziyyah (d.751AH/1350CE) argued that medical advice and practices of the
Prophet PBUH are considered as a branch of medicine which contain such wisdom that
even the greatest physicians would humble themselves before it.4 He argued that Prophetic
medicine is divine for it is based on revelation. This makes it superior over medical
assumptions of specialised doctors which are merely based on experiments and
experience.5
This view was accepted by many Muslim medical authorities and historians such
as al-Qifṭī (d. 645AH/1248CE) and Saʿīd al-Andalusī as well as religious scholars including

2
Serdar Demirel and Saad Eldin Mansour, “View of A Theoretical Framework for al-Tib al-Nabawi
(Prophetic Medicine) in Modern Times,” Revelation and Science 01, no. 02 (2011): 35,
https://journals.iium.edu.my/revival/index.php/revival/article/view/29/19.
3
Fahd al-Rūmī, Ittijāhāt Fī al-Tafsīr Fi al-Qarn al-Rābiʿ ʿAshar (Beirut: Muʾassash al-Risālah, 1986), 545.
4
Muḥammad ibn Abū Bakr Shams al-Dīn Ibn Qayyim al-Jawziyyah, al-Ṭibb al-Nabawī, ed. ʿAbd al-
Ghāni ʿAbd al-Khāliq (Beirut: Dār al-Fikr, n.d.). 1.
5
Ibn Qayyim al-Jawziyyah. 27-28.
4 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

al-Ghazālī. In the introduction to his Tārīkh al-Ḥukamāʾ, al-Qifṭī suggested that the art of
medicine was originally revealed to Prophet Idris.6
2.2 Prophetic Medicine as the Ijtihād of Prophet Muhammad
In general, several Muslim scholars have responded to the issue of the sacredness
of Prophetic medicine by citing the ḥadīth: “You are more knowledgeable on matters of
your world.” The text of the ḥadīth reads:

ْْ‫يصا ْ َف َمر‬ْ ِ ْ‫ج‬

ً ‫ش‬ َْ ‫ َمرْ ْبِ َقو ٍْم ْ ُي َل ِّق ُح‬ْ ْ‫ ْ َأنْ ْالنبِي‬،‫َس‬
ْ َ ‫ ْ َق‬.»‫ْ« َلوْ ْ َْل ْتَف َع ُلوا ْ َل َص ُل َح‬:ْ ‫ون ْ َف َق َال‬
ْ َ ‫ال ْ َف َخ َر‬ ٍ ‫عَنْ ْ َأن‬

ْ.»‫مْبِ َأم ِْرْ ُدنيَاكُم‬ ْ َ ‫ْ« ُقل‬:‫ْ« َماْلِنَخلِكُم»ْ َقا ُلوا‬:‫ِِبِمْْ َف َق َال‬
ُْ ‫ْ«َأنتُمْْ َأع َل‬:‫ْ َق َال‬،»‫تْك ََذاْ َوك ََذا‬

Anas reported that the Messenger of Allah PBUH happened to pass by

people who had been busy in grafting the trees. Thereupon he said: “If
you were not to do it, it might be good for you”. (So, they abandoned
this practice) and there was a decline in the yield. He (the Holy Prophet)
happened to pass by them again (and said): “What has gone wrong with
your trees?” They said: “You said so and so.” Thereupon he said: “You
have better knowledge (of a technical skill) in the affairs of the world.”7
According to these scholars, we need to understand some problematic aḥādīth by
bearing in mind the nature of Prophet Muhammad as a human being and that his opinion
could be wrong in worldly matters as illustrated in the ḥadīth above.
This can be appreciated as well from the chapter heading in Ṣaḥīḥ Muslim. The
chapter that includes the above ḥadīth is titled “The obligation to follow the words of the
Prophet except those he uttered concerning worldly affairs.” In other words, it supports
the view that Prophet Muhammad did perform certain ijtihād and he could be right or
wrong in areas other than metaphysics or the unseen. Consequently, if a certain
commandment is based on revelation, then the people must accept it even it is pertaining
to daily lives and routines. This is the lesson derived from the above narration where
Prophet Muhammad rectified the companions’ stance towards his advice about date
pollination. The advice eventually led to the failure to produce good dates, due to which
the Prophet advised them not to follow his opinion on worldly affairs, which are based on
customs and human experiences.8
This is also the opinion of several prominent Muslim scholars such as al-Imām al-
Sarakhsī. According to him, there are actions of the Prophet that are not meant to be

6
Osman Bakar, Tawhid and Science (Kuala Lumpur: Secretariat for Islamic Philosophy and Science,
1991).108.
7
Ibn al-Ḥajjāj al-Naysābūrī Muslim, Saḥīḥ Muslim, ed. Muḥammad Fuʾād ʿAbd al-Bāqi (Cairo: Dār Iḥyāʾ
al-Kutub al-ʿArabiyyah, n.d.), 4:1836.
8
Serdar Demirel, “An Analytical Study of The Prophet’s Hadith: You Are More Knowledgeable of The
Matters of Your World,” Maalim al-Quran Wa al-Sunnah 3, no. 3–4 (2008): 213–36. 219.
5 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

followed and are sometimes called zallat (slip-up) which must not be imitated. 9 For
example, actions that occur during sleeping or in the state of unconsciousness should not
be imitated due to the reason that the real message cannot be grasped in these situations.
This opinion is also supported by Abū Jaʿfar al-Ṭaḥāwī. According to him, the
words of the Prophet that were based on doubt or uncertainty are similar in status to
people’s opinion and uncertainty. However, when it comes to his statements concerning
God, there is no way to consider it as being derived from doubt or uncertainty. For example,
Prophet Muhammad intended to prohibit intercourse with breastfeeding woman or
breastfeeding during pregnancy to avoid causing harm to the breastfed baby. However, he
did not act on his intention after he observed no harmful consequence to the Romans and
Persians who practised it.10 This incident clearly shows that the earlier intention resulted
from Prophet Muhammad’s opinion based on the beliefs or experiences of the Arabs, and
it was not derived from revelation.
2.3 Harmonising the Conflicting Opinions
To over generalise all the opinions of Prophet Muhammad on worldly affairs as
merely his personal opinions which are not meant to be applied by Muslims is not an
agreed stance. It may lead to many misunderstandings in the application of the Sunnah.
The above ḥadīth should not be understood out of its context.
In his attempt to find the middle ground, Shāh Waliyyullah al-Dihlawī has made a
significant contribution in this matter. His systematic scheme for understanding ḥadīth
was lauded by al-Qaraḍāwī who considers al-Dihlawī as the first person who managed to
articulate this issue in the most clear and comprehensive way.11 According to al-Dihlawī,
there are two groups of ḥadīth which are:
a. The Prophet’s utterances in terms of propagating the message of Allah (al-risālah).
b. His utterances in relation to whatever which does not belong to the subject of
propagating the message of Allah (i.e., his opinion as a normal human being).
The first group comprises of matters related to al-risālah (the message) that is
meant for the propagation of the message of Allah, conveyed through Prophet Muhammad.
They include:
a. Knowledge about the Hereafter and miracles of the universe.
b. The divine laws and the acts of worship (ʿibādah).
c. Practical wisdom, good character, and their opposites.

9
Muḥammad ibn Aḥmad Abū Bakr al-Sarakhsī, Uṣūl al-Sarakhsī (Hyderabad: Lujnah Iḥyāʾ al-Maʿārif al-
ʿUthmāniyyah, 1993).
10
Demirel, “An Analytical Study of The Prophet’s Hadith: You Are More Knowledgeable of The Matters
of Your World.” 221.
11
Yūsuf al-Qaraḍāwī, al-Sunnah Maṣdaran Li al-Maʿrifah Wa al-Ḥaḍārah (Cairo: Dār al-Sharq, 2002).
33.
6 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

The second group includes aḥādīth that are not meant for propagating the
message of Allah. They were merely based on the Prophet’s personal opinion. Concerning
this, Prophet Muhammad once said:

.»‫ْ َفإِن َ ْمْ َأناْبرش‬،‫«إِن َ ْمْ َأناْبرشْإِذاْ َأمرتكُمْبِ ََشءْمنْدينكُمْْ َف ُخ ُذواْبِ ِْهْ َوإِذاْ َأمرتكُمْبِ ََشءْمنْ َرأيِي‬

“I am only a man, and when I order you with something regarding your religion,
accept it, and if I order you with something according to my own opinion, then I am only a
human being.”12
This ḥadīth supports the previous ḥadīth where Prophet Muhammad suggested the
Ansar to change the way they pollinate the palm trees that eventually made things worse.
A version of that ḥadīth has an addition in which Prophet Muhammad said:

ْ ِّ ِ‫ْ َفإ‬،‫ ْ َف ُخ ُذواْبِ ِه‬،‫ْ َْو َلكِنْإِذاْحدثتكمْعَنْاهلل ْ َشيئا‬،‫لْتؤاخذوينْبِالظ ِّن‬

ْ‫ينْ ْل‬ ْ َ ‫ْ َو‬،‫«فإينْإِن َ ْمْ َظنَنتْظنا‬

ْ.ْ»‫أكذبْعىلْاهلل‬

“I only made a conjecture, so don’t blame me for that opinion, but if I tell you
something about Allah, then accept (it) for I never lie about God”.13
According to al-Dihlawī, it can be accepted that the second category of the aḥadīth
include medicine, his experience from his routine as a human being and all that are not
religious practices, where in these areas Prophet Muhammad gave his opinion like any
other normal human being.14
This opinion is supported by al-Qāḍī ʿIyāḍ. According to him, it is possible for the
Prophet to give personal opinion in worldly affairs which are not related to the religion or
faith. These affairs are based on experience and customs which are known to everyone who
practice them.15
The above ḥadīths and the statements of these prominent scholars clearly indicate
that there are times when Prophet Muhammad only spoke in his capacity as a human
being. To expect him to convey the message of Allah in every single action and word is an
act that can lead to misunderstanding.
Consequently, this view can be applied in the topic of Prophetic medicine where
some suggestions and treatments mentioned in the ḥadīth are contested by modern
medical sciences.

12
Muslim, Saḥīḥ Muslim. 1: 400.
13
Muslim. 4: 1835.
14
Syāh Waliyullah al-Dihlawī, Ḥujjat Allah al-Bālighah (Beirut: Dār al-Jīl, 2005).
15
Abdullah Bin Ibrahīm al-ʿĀlawi al-Shanqīti, Nasyr al-Bunūd ʿala Marāqi al-Suʿūd (al-Maghrib:
Maṭbaʿah Faḍālah, n.d.). 325.
7 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

3. Practical Examples of Contested Prophetic Medicine and the Correct

Understanding
In this subtopic, the examples of contested treatments will be discussed and
different approaches to the understanding of these aḥadīth will be consulted.
3.1 Health Treatment by Camel Urine
There are two ḥadīths prescribing camel urine as a treatment. The first is the
ḥadīth narrated by Anas ibn Mālik:

ْ،ْ ‫ْبلقاح‬،ْ‫ْفاجتوواْاملدينةْ«فأمره ْمْالنبي‬،‫ْقدمْأناسْمنْعكلْأوْعرينة‬:‫ْقال‬،‫عنْأنسْبنْمالك‬

ْ.»‫وأنْيرشبواْمنْأبواهلاْوألباهنا‬

From Anas RA: that some people of the tribe of ʿUkl or ʿUraynah came to the
Messenger of Allah, and they found the climate of Madinah uncongenial. The Messenger of
Allah commanded them to the milch she-camels and commanded them to drink their urine
and their milk.16
ِ ِ ِ ِ ِْ ‫فْ َأب َو‬
ْ ِ ْْ‫ْ«إِن‬:ْ‫ْقالْرسولْاهلل‬:‫ْقال‬،‫عنْابنْعباس‬
ُ ‫لْ َو َألبَاهنَاْش َفا ًْءْللذ ِر َب ْةْ ُب ُط‬
.»ْ‫وهنُم‬ ِْ ِ‫اْلب‬
ِ ْ‫ال‬

From Ibn ʿAbbās RA that the Messenger of Allah said, “Indeed, in their camel urine
and milk, a cure for the disease in their stomachs.”17
In his scientific commentary, ʿAbd al-Dāʾim al-Kaḥīl mentioned some research that
support the scientific miracles of both ḥadīths. However, he did not discuss their fiqh
perspective, i.e., the regulation concerning drinking camel urine. 18 Camel urine can be
consumed according to the Ḥanbalī and Mālikī legal schools (madhhab). In contrast, it
should not be consumed according to the Shāfiʿī and Ḥanafī madhhab. Nevertheless, camel
urine possesses various anti-platelic, anti-bacterial, and anti-cancer properties tested
within vitro and in vivo. However, no studies have been conducted on people consuming
camel urine on a daily basis.19
Therefore, according to some ʿulamā ͗, there are several emergency conditions
(ḍarūrāt) that may allow for the consumption of camel urine:

16
Muḥammad ibn Ismāʿīl al-Bukhāri, Ṣaḥīḥ al-Bukhārī (Beirut: Dār Ṭawq al-Najāt, 2001), 1:56; Muslim,
Saḥīḥ Muslim, 3:1297. 1: 56 ; Muhammad Bin Hajjaj. 3: 1297.
17
Aḥmad ibn Muḥammad Abū Abd Allāh Ibn Ḥanbal, al-Musnad, ed. Shuʿayb al-Arnāʾūṭ (Beirut:
Muʾassasah al-Risālah, 2001), 4:416.
18
al-Kaḥīl ʿAbd al-Dāʿim, “ʿAshr Haqāʾiq ʿIlmiyyah Min al-Sunnah al-Nabawiyyah,” Mawsūʿat al-Kaḥīl li
al-Iʿjāz fī al-Qurʾān wa al-Sunnah, n.d., https://kaheel7.net/?p=10901.
19
Wachidah Nur Latifah et al., “Camel Urine for Health in Islam and Science Perspective,” Kaunia:
Integration and Interconnection Islam and Science 14, no. 1 (April 2018): 15–19,
https://doi.org/10.14421/KAUNIA.1326. 15-19.
8 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

1) There are no other medicines of ḥalāl ingredients or no effective alternatives to

cure the disease. The relaxation provided in regulation is for the sake of
eliminating the pain experienced by the body.
2) The determination of the emergency condition for consuming camel urine and
the percentage of recovery must be done by a Muslim doctor who is an expert in
medicial sciences. The intake of camel urine should not be at will without a
doctor’s supervision and the patient must abide by his instruction.
3) The need to undergo a treatment derived from unclean sources must correspond
to the need to eliminate emergencies only.20
On another note, the World Health Organization (WHO) has issued a prohibition
for consuming camel urine due to its potential to become an intermediary for the spread
of MERS disease (Middle East Respiratory Syndrome). 21 However, according to some
researchers, camel urine is unlikely to become a medium for virus transmission to humans
since dromedaries’ experimental infections with MERS‐CoV did not reveal evidence of
viremia or evidence of the virus in the urine.22
In conclusion, the consumption of camel urine for medical treatment must follow
the instructions of a doctor who knows the camel’s condition in detail so that it may not
cause the transmission of a virus. The instructions given in the two ḥadīths above came
from the Prophet and they are related to worldly matters and not religious matters. In
worldly matters, the Prophet has left it to a person’s condition and situation, as he said:
“You have better knowledge (of a technical skill) in worldly affairs.”23
3.2 Turning Off the Lights While Sleeping
ʿAbd al-Dāʾim al-Kaḥīl stated that a recent scientific study confirms that keeping
lamps on while sleeping affects the human brain’s vital processes and causes disturbances
that could lead to the problem of obesity. 24 Therefore, scientists have advised people to
turn off lights at night to maintain the body and brain’s integrity. According to him, this is

20
Nurul Aiman Mat Abdullah and Mohd Izhar Ariff Mohd Hashim, “Rawatan Menggunakan Air Kencing
Unta Menurut Perspektif Islam Dan Sains ( Health Treatment of Camel Urine Based on Islamic and
Science Perspective ),” Fikiran Masyarakat, vol. 6, December 2018.
21
“Middle East Respiratory Syndrome Coronavirus (MERS-CoV),” World Health Organization, 2019,
https://www.who.int/news-room/fact-sheets/detail/middle-east-respiratory-syndrome-coronavirus-
(mers-cov).
22
M. G. Hemida et al., “Dromedary Camels and the Transmission of Middle East Respiratory Syndrome
Coronavirus (MERS-CoV),” Transboundary and Emerging Diseases (Blackwell Publishing Ltd, April 2017),
https://doi.org/10.1111/tbed.12401. 344–353.
23
Muslim, Saḥīḥ Muslim. 4: 1836.
24
al-Kaḥīl ʿAbd al-Dāʿim, “Muḍādāt Saraṭān Fī Bawl al-ʾIbil,” Asrār al-Iʿjāz al-ʿIlmī, 2012,
http://www.kaheel7.com/ar/index.php/2012-12-04-18-32-28/2082-2018-09-16-22-34-53.
9 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

a proof of a scientific miracle discovered in the sayings of Prophet Muhammad: When you
go to sleep, extinguish the lamp.25
This claim is further supported by a research that suggests that room light can
exert strong melatonin suppression and shorten the body’s internal representation of
night-time duration. Therefore, chronic exposure to electric lights at night interferes with
melatonin signalling and affect sleep, thermoregulation, blood pressure, and glucose
homeostasis.26
Nonetheless, the previous ḥadīth has been understood out of the context in order
to relate it with the medical benefits associated with turning off electric lamps. In the time
of the Prophet PBUH, the lamps were of fire and oil. Thus, it is understandable that if the
lights are still on, there is a possibility that the mat will burn for animals such as rats may
violate it and cause a fire. This can be understood from another ḥadīth which does not
mention any health purpose as an excuse for turning off the lights while sleeping:

ِْ ‫َترْْال َفتِي َل َْةْ َف َجا َءتْْ ِ َِباْ َف َأل َقت َهاْ َبيَْْ َيدَ يْْ َر ُس‬
ْْ‫ولْاهلل‬ ُ َ ْْ‫تْ َفأ َرةْْ َف َأ َخ َذت‬ ِْ ‫َنْاب‬
ٍ ‫نْعَب‬
ْ ‫ْ َجا َء‬:‫ْ َق َال‬،‫اس‬ ِْ ‫ع‬

ْ‫ ْ«إِ َذا ْنِمتُمْ ْ َف َأط ِفئُوْا‬:‫ل ْ َمو ِض ِْع ْالدِّ ر َه ِْم ْ َف َق َال‬
ْ َ ‫اعدً ا ْ َع َلي َها ْ َف َأح َر َقتْ ْ ِمن َها ْ ِمث‬
ِ ‫َان ْ َق‬
َْ ‫اْلم َر ِْة ْالتِي ْك‬ َْ‫ع‬
ُ ْ ‫َىل‬

ْ َ ‫لْ َه ِذ ِْهْع‬
ْ.»ْ‫َىلْ َه َذاْ َفتُح ِر َقكُم‬ ْ َ ‫انْ َيدُ لْْ ِمث‬
َْ ‫ْ َفإِنْْالشي َط‬،‫ُس َجكُم‬
ُُ

Ibn ʿAbbās said: “A mouse came dragging a wick and dropped it before the
Messenger of Allah on the mat on which he was sitting that burned a hole in it about the
size of dirham.” The Prophet PBUH said: “When you go to sleep, extinguish your lamps, for
the devil guides a creature like this to do this and sets you on fire”.27
In the Prophet’s time, the lamp was from fire and oil. If the lamp is still on, there
is a chance that the mat will catch fire because of the rat. In another ḥadīth, the Prophet
said:

ْ‫ ْوأطفئوْا‬،‫ ْوأغلقوا ْالباب‬،‫ ْوأوكوا ْالسقاء‬،‫ ْ«غطواْ ْاْلناء‬:‫ ْأنه ْقال‬ْ ‫ ْعن ْرسول ْاهلل‬،‫عن ْجابر‬

ْ‫ ْفإن ْل ْجيد ْأحدكم ْإل ْأن‬،‫ل ْيكشف ْإناء‬

ْ ‫ ْو‬،‫ل ْيفتحْ ْبابا‬
ْ ‫ ْو‬،‫ل ْحيلْ ْسقاء‬
ْ ْ ‫ ْفإن ْالشيطان‬،‫الرساج‬

ْ»‫ْفإنْالفويسقةْترضمْعىلْأهلْالبيتْبيتهم‬،‫ْفليفعل‬،‫ْويذكرْاسمْاهلل‬،‫يعرضْعىلْإنائهْعودا‬

Jābir reported the Messenger of Allah as saying: “Cover vessels, waterskins, close
the doors and extinguish the lamps, for the Satan does not loosen the waterskin, does not
open the door and does not uncover the vessels. And if one amongst you fails to find

25
Sulaymān ibn al-Ashʿath al-Azdī al-Sajistānī Abū Dāwūd, Sunan Abī Dāwūd, ed. Shuʿaib al-Arnaʾūt
(Dār al-Risālah al-ʿĀlamiyyah, 2009). 7: 528.
26
Joshua J. Gooley et al., “Exposure to Room Light before Bedtime Suppresses Melatonin Onset and
Shortens Melatonin Duration in Humans,” Journal of Clinical Endocrinology and Metabolism 96, no. 3
(March 2011): E463, https://doi.org/10.1210/jc.2010-2098. E463–E472.
27
Abū Dāwūd, Sunan Abī Dāwūd. 7: 528.
10 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

(something) to cover it well, he should cover it by placing a piece of wood across it and say
Allah’s name. The mouse may set the house on fire over its inhabitants.”28
3.3 Cupping in the Middle of the Month
In one of his works, Ibn Sīnā (1032CE) argued that the proper time for using
cupping-glasses (ḥijāmah) is in the middle of the month:
“Some authorities advise against applying cupping-glasses at the beginning of the
lunar month, because the humours are then not yet on the move or in a state of
agitation; also, against applying them at the end of the (lunar) month, because at
that period (of the cycle) the humours are less plentiful. The proper time
(according to them) is the middle of the month (when the humours are in a state
of agitation) when the moonlight is increasing (when the humours are on the
increase also). During that period the brain is increasing in size within the skull,
and the river-water is rising in tidal rivers.”

Although he did not mention who the authorities above are, Ibn Sīnā has provided
some ḥadīths that suggest the practice of cupping on the 17th, 19th, 21st day of every Hijrī
month. The ḥadīths mentioned include:

ٍْ ‫ُلْ َد‬
ْ»‫اء‬ ْ ِّ ‫َانْ ِش َفا ًْءْ ِمنْْك‬ ِ ‫ْ َوإِحدَ ىْ َو ِع‬،ْ ‫َرش َة‬
َْ ‫ْك‬،‫رشي َن‬ ِ
َ ‫ْ َوتس َْعْع‬،َ‫َرشة‬
ِ
َ ‫« َمنْْاحت ََج َْمْل َسب َْعْع‬

It means: “If anyone has himself cupped on the 17th, 19th, and 21st, it will be a
remedy for every disease.”29

ْ‫َرش َْةْ َوتِس َْع‬ ِ ِ َْ ‫ْوك‬،‫َاه ِل‬

َ ‫َانْ َحيتَج ُْمْل َسب َْعْع‬ َ
ِ ‫َيْوالك‬ ْ ِ ْ‫ْ َحيت َِج ُْم‬ِْ‫ولْاهلل‬
َ ِْ ‫فْاألَخدَ ع‬ ْ ُ ‫َانْ َر ُس‬ ٍْ ‫عَنْْ َأن‬
َْ ‫ْك‬:‫َسْ َق َال‬

.‫ن‬ ِ ‫َرش َْةْ َوإِحدَ ىْ َو ِع‬

َْ ‫رشي‬ َ ‫ع‬

Anas narrated: “The Prophet PBUH would get cupped in his jugular veins and his
upper back. And he would get cupped on the seventeenth (of the month), (or) the
nineteenth, and (or) the twenty-first.”30
Unfortunately, both ḥadīth are not authentic ḥadīths. Hence, they cannot be a
strong justification for cupping in the middle of the month. However, if we consider Ibn
Sīnā’s arguments as a form of scientific commentary, there is still no clear and logical
connection between cupping and the state of agitation of humour senses. Furthermore,
there is no explanation on the connection between the increase of moonlight and the state
of agitation of humours, between cupping and the increase on moonlight, and all reasons
in his argument above.

28
Muslim, Saḥīḥ Muslim. 3: 1594.
29
Abū Dāwūd, Sunan Abī Dāwūd. 6: 11.
30
Muḥammad ibn ʿĪsā Abū ʿĪsā al-Tirmidhī, al-Jāmiʿ al-Kabīr, ed. Bashar Awwad Maʿruf (Beirut: Dar al-
Gharb al-Islami, 1998), 4:390.
11 al-Burhān Journal of Qurʾān and Sunnah Studies, Vol. 5, Spec. Issue 1, 2021

Some research indicates that wet cupping therapy in the second half of the month
is more effective in treating migraines than the first half of the month. 31 To perform
cupping while considering the lunar phases has a positive effect on reducing blood
pressure. It was reported that clients who cupped on the 15th (second half of the Hijrī
month) experienced a significant drop in blood pressure.32 However, this research did not
point out specific days in a month and did not claim that cupping will treat every disease.
Conclusion
The research concluded that the term al-Ṭibb al-Nabawī (Prophetic medicine) is
related to ḥadīths on matters pertaining to healthcare such as treatment, medicine, ruqyah
(healing supplication), prevention, etc. However, the term “Prophetic medicine” was only
introduced during the boundaries of the fourth century. There are two main approaches
of Muslim scholars in understanding aḥadīth pertaining to Prophetic medicine. The first
considers Prophetic medicine as a sacred order and revealed by Allah through his Prophet.
The second views Prophetic medicine as his ijtihād as a human being. It is necessary to
review the previous commentaries on aḥadīth of Prophetic medicine. Muslim societies
should pay equal attention to science and revelation, i.e., the Qurʾān and Sunnah. They
should not distort the real meaning of aḥadīth or explain them out of the context, for the
sake of scientific and contemporary outlooks. This will rather tarnish the image of Islam
due to spread of misconceptions.

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