اللَّهُمَّ اغفِرْ لي وللمُؤْمنينَ والمُؤمِناتِ والمُسْلمينَ والمُسْلمَاتِ، وألِّفْ بَيْنَ قُلُوبِهِمْ، وأصْلِحْ ذَاتَ بَيْنِهمْ وانصُرْهُم عَلى عَدُوِّكَ وعَدُوِّهِمْ، اللَّهُمَّ الْعَنِ الكَفَرَةَ الذينَ يَصُدُّونَ عَن سِبيلكَ،ويُكذِّبونَ رُسُلَكَ، ويُقاتِلُونَ أوْلِياءَك، اللَّهُمَّ خَالِفْ بَيْنَ كَلِمَتِهمْ، وزَلْزِلْ أقْدامَهُمْ، وأنزِلْ بِهِمْ بِأْسَكَ الذي لا تَرُدُّهُ عُنِ القَوْمِ المُجْرِمينَ

Prophet’s Guidance on staying healthy

فَصْلٌ فِي هَدْيِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حِفْظِ الصِّحَّةِ

Guidance of the Prophet Muhammad صلى الله عليه وسلم Regarding Health Preservation

Ibn al-Qayyam wrote : Since the balance, health, and sustenance of the body depend on the interaction between moisture and heat, moisture is the material (substance), while heat ripens it, expels its waste, refines it, and makes it subtle. Without this, the body would decay and be unable to function. Similarly, moisture nourishes heat, and without moisture, the body would burn, dry up, and decay. Therefore, each of them (moisture and heat) sustains the other, and the body’s stability depends on both. Each is also a source for the other; heat is a source for moisture, preserving it and preventing it from spoiling and decaying, and moisture is a source for heat, nourishing and sustaining it.

Whenever there is an imbalance between them, with one exceeding the other, the body’s temperament deviates accordingly. Heat continuously dissolves moisture, and the body needs to replace what heat has dissolved for its survival—this is achieved through food and drink. If one consumes more than what is necessary to replace what is dissolved, the heat becomes too weak to dissolve the excess, turning it into harmful materials, which corrupt the body and cause various diseases depending on the types of substances and the body's receptiveness and preparedness.

All of this is derived from Allah’s saying:

وَكُلُوا وَاشْرَبُوا وَلا تُسْرِفُوا (سورة الاعراف:31)

“And eat and drink, but do not be excessive” (Al-A'raaf, 7:31).

He guides His servants to introduce into the body only what sustains it in terms of food and drink to compensate for what it loses. This should be done in the appropriate quantity and quality, and when this is exceeded, it becomes ISRAAF (extravagance). Both extremes; either not eating and drinking or being excessive prevent health and invite illness.

The entire concept of maintaining health is summarized in the two divine words: "Eat and drink, but do not be excessive" (Al-A'raaf, 7:31). There is no doubt that the body is constantly in a state of dissolution and replenishment. As the dissolution increases, the body’s internal heat weakens due to the depletion of its resources. The more the body dissolves, the more the moisture, which sustains the heat, is depleted. When the internal heat weakens, digestion also weakens. This continues until all the moisture is exhausted, and the heat is extinguished completely. At this point, the person reaches the predetermined lifespan that Allah has ordained.

The ultimate goal of a person’s self-care and medical treatment is to protect the body until it reaches this stage. It is not about sustaining the moisture and heat indefinitely, which would imply eternal youth, health, and strength. This is impossible for any human being in this world. The best a physician can do is to protect the body’s moisture from things that may spoil it, like decay, and protect the body’s heat from things that weaken it. The physician must balance both through proper management, as the balance of the body is the basis of human existence, just as balance is the foundation of the heavens, the earth, and all creatures. Everything is sustained by balance.

If one carefully studies the guidance of the Prophet Muhammad صلى الله عليه وسلم, he will find it to be the best way to preserve health. Health maintenance depends on proper management of food, drink, clothing, housing, air, sleep, wakefulness, movement, rest, marital relations, expelling waste, and retention. When these elements are regulated in a moderate and appropriate manner suitable to the body, the environment, the age, and the individual's habits, it brings about the greatest chance for lasting health, or at least a predominance of health until death.

Since health and wellness are among the greatest blessings Allah bestows on His servant, and one of His most generous gifts, those blessed with the opportunity should be keen to preserve and protect it from anything that harms it.

رَوَى الْبُخَارِيُّ فِي صَحِيحِهِ مِنْ حَدِيثِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:  نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ: الصِّحَّةُ وَالْفَرَاغُ (أخرجه البخاري في الرقاق، والترمذي وابن ماجه)

Bukhari narrated in his Sahih, from the Hadith of Ibn Abbas Radi Allaho Anh, who said: “Prophet Muhammad صلى الله عليه وسلم said: 'There are two blessings which many people waste: health and free time”. (Reported by Al-Bukhari in Al-Raqaq, and by Al-Tirmidhi and Ibn Majah.)

وَفِي الترمذي وَغَيْرِهِ مِنْ حَدِيثِ عبيد الله بن محصن الأنصاري، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَصْبَحَ مُعَافًى فِي جَسَدِهِ، آمِنًا فِي سِرْبِهِ، عِنْدَهُ قُوتُ يَوْمِهِ، فَكَأَنَّمَا حِيزَتْ له الدّنيا (أخرجه الترمذي وابن ماجه في الزهد، والبخاري في الأدب)

In Al-Tirmidhi and other collections, there is a narration from Ubayd Allah bin Mihsan Al-Ansari, who said: "Prophet Muhammad صلى الله عليه وسلم: 'Whoever begins the day with his body healthy, secure in his surroundings, and possessing his daily food, it is as if he has been given the entire world.'" (Reported by Al-Tirmidhi and Ibn Majah in Al-Zuhd, and by Bukhari in Al-Adab)

وَفِي الترمذي أَيْضًا مِنْ حَدِيثِ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وسلم أنه قال: «أوّل ما يسأل الْعَبْدُ يَوْمَ الْقِيَامَةِ مِنَ النَّعِيمِ، أَنْ يُقَالَ لَهُ: أَلَمْ نُصِحَّ لَكَ جِسْمَكَ، وَنَرْوِكَ مِنَ الماء البارد

In Al-Tirmidhi from a Hadith narrated by Abu Huraira Radi Allaho Anh, that Prophet Muhammad صلى الله عليه وسلم said: “The first thing a servant will be asked about on the Day of Judgment concerning the blessings is that it will be said to him: ‘Did we not give you a healthy body and quench your thirst with cold water?’

From this, some of the early scholars said regarding Allah’s saying:  ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

Then you will surely be asked that Day about the pleasures (At-Takathur, 8), that it refers to being asked about health.

وَفِي مُسْنَدِ الْإِمَامِ أَحْمَدَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ للعباس:  يَا عباس، يَا عَمَّ رَسُولِ اللَّهِ! سَلِ اللَّهَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ

In Musnad Imam Ahmad, Prophet Muhammad صلى الله عليه وسلم said to Al-Abbas: “O Abbas, O uncle of the Messenger of Allah! Ask Allah for AAFIAH ~ well-being (health and safety) in this world and the hereafter”

عَنْ أَبِي بَكْرٍ الصِّدِّيقِ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «سَلُوا اللَّهَ الْيَقِينَ وَالْمُعَافَاةَ، فَمَا أُوتِيَ أَحَدٌ بَعْدَ الْيَقِينِ خَيْرًا مِنَ الْعَافِيَةِ (أخرجه ابن ماجة)

Abu Bakr As-Siddiq Radi Allaho Anh said: “I heard Prophet Muhammad صلى الله عليه وسلم say: ‘Ask Allah for YAQEEN (certainty) and Muafaah (well-being), for no one is given anything better after certainty than well-being’

This brings together both well-being in faith and in worldly matters, and a servant’s well-being in both worlds is dependent on certainty and well-being. Certainty protects him from the punishments of the Hereafter, while well-being protects him from the diseases of the heart and body in this world.

وَفِي سُنَنِ النَّسَائِيِّ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ يَرْفَعُهُ:  سَلُوا اللَّهَ الْعَفْوَ وَالْعَافِيَةَ وَالْمُعَافَاةَ، فَمَا أُوتِيَ أَحَدٌ بَعْدَ يَقِينٍ خَيْرًا مِنْ مُعَافَاةٍ

In Sunan An-Nasa'i, from a Hadith narrated by Abu Huraira Radi Allaho Anh, Prophet Muhammad صلى الله عليه وسلم said: “Ask Allah for forgiveness, well-being, and protection from calamities, for no one is given anything better after certainty than well-being”

These three (forgiveness, well-being, and protection) encompass the removal of past harms through forgiveness, the removal of present harms through well-being, and protection from future harms through continuous well-being.

وَفِي الترمذي مَرْفُوعًا:  مَا سُئِلَ اللَّهُ شَيْئًا أَحَبَّ إِلَيْهِ مِنَ الْعَافِيَةِ

In Al-Tirmidhi, it is narrated: “No request is dearer to Allah than asking for well-being”

Abdul-Rahman bin Abi Layla reported from Abu Darda, who said: “I said, ‘O Messenger of Allah! It is dearer to me to be in a state of well-being and show gratitude than to be tested and show patience.’ Prophet Muhammad صلى الله عليه وسلم replied: ‘The Messenger of Allah loves well-being along with you’.”

 It is narrated from Ibn Abbas that a Bedouin came to the Prophet Muhammad صلى الله عليه وسلم and asked him: “What should I ask Allah for after the five daily prayers?” Prophet Muhammad صلى الله عليه وسلم said: “Ask Allah for well-being (al-Aafiyah).” The man repeated the question, and Prophet Muhammad صلى الله عليه وسلم said again, for the third time: “Ask Allah for well-being in this world and the Hereafter.”

Given the importance of well-being and health, we will mention from the guidance of Prophet Muhammad صلى الله عليه وسلم regarding these matters, which, upon reflection, one will find to be the most perfect guidance in maintaining the health of both the body and the heart, and in ensuring well-being in both this life and the Hereafter. Allah is the one we rely on, and there is no power or strength except with Him.

As for food and drink, it was not the habit of Prophet Muhammad صلى الله عليه وسلم to limit himself to only one type of food without varying his diet. Doing so can severely harm the body, as sometimes it may be difficult for the body to handle one type of food exclusively. If the person does not consume anything else, he may weaken or perish. If he attempts to eat something else, the body may not accept it and could be harmed by it. Therefore, confining oneself to one type of food—even if it is the best food always carries a harmful risk.

Rather, Prophet Muhammad صلى الله عليه وسلم would eat the types of food commonly consumed by the people of his region, such as meat, fruits, bread, and dates, among other foods mentioned in his dietary habits.

If one type of food had a quality that required balancing or moderation, he would balance it with its opposite, such as balancing the warmth of fresh dates with watermelon. If he could not find such balancing foods, he would eat the food only when there was a need or desire without overindulging, so as not to harm the body.

If Prophet Muhammad صلى الله عليه وسلم disliked a food, he would not eat it, and he would not force himself to eat it unwillingly. This is a major principle in preserving health. When a person eats a food he dislikes or does not desire, harm caused by the food often outweighs its benefit.

قَالَ أَبُو هُرَيْرَةَ مَا عَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ طَعَامًا قط، إن اشتهاه أكله، وإن كرهه تركه‏"‏ (متفق عليه)

Abu Huraira said: “Prophet Muhammad صلى الله عليه وسلم never criticized any food. If he liked it, he would eat it, and if he didn’t like it, he would leave it.” (Riyad as-Salihin 735)

وكان يحبُّ اللَّحم، وأحبُّه إليه الذراعُ، ومقدم الشاة، ولذلك سُمَّ فيه.وفى "الصحيحين": "أُتِىَ رسولُ الله صلى الله عليه وسلم بلحم، فرُفِع إليه الذراع، وكانت تُعجبُه"

Prophet Muhammad صلى الله عليه وسلم liked meat, and his favorite part was the foreleg (shoulder) and the front part of the sheep. This is why poison was placed in that part. In Sahih al-Bukhari and Sahih Muslim, it is reported that when meat was brought to the Messenger of Allah (peace be upon him), the foreleg was lifted to him, as it was his favorite part (Reported by Al-Bukhari and Muslim in Al-Iman)

وذكر أبو عُبيدة وغيره عن ضباعَة بنت الزُّبير، أنها ذَبحتْ فى بيتها شاةً، فأرسل إليها رسولُ الله صلى الله عليه وسلم أنْ أطعِمِينا من شاتكم، فقالت للرسول: ما بقىَ عندَنا إلاَّ الرَّقبةُ، وإنى لأستحى أنْ أُرسلَ بها إلى رسول الله صلى الله عليه وسلم، فرجع الرسولُ فأخبره، فقال: "ارْجِعْ إليها فقلْ لها: أَرْسِلى بِهَا، فإنَّها هاديةُ الشَّاةِ وأقْرَبُ إلى الخَيْر، وأبعدُها مِنَ الأذَى" (ضعيف)

It is also mentioned by Abu Ubaidah and others that when Duba’a bint Az-Zubair slaughtered a sheep in her house, Prophet Muhammad صلى الله عليه وسلم sent a message to her asking: “Send us some of your sheep’s meat.” She replied to the messenger: “Only the neck is left, and I feel embarrassed to send it to the Messenger of Allah (peace be upon him).” The messenger returned and informed him. Prophet Muhammad صلى الله عليه وسلم said: “Return to her and tell her to send it, for the neck is the guide of the sheep and closest to goodness, and furthest from harm”.

There is no doubt that the lightest part of the sheep’s meat is the neck, and the foreleg and upper arm, which are easier on the stomach and quicker to digest. This consideration of foods that combine three qualities; being highly beneficial for the body, light on the stomach, and quickly digestible; makes for the best type of food. Eating a small amount of this type of food is more beneficial than eating a large amount of other types.

Prophet Muhammad صلى الله عليه وسلم also liked sweets and honey, and these three; meat, honey, and sweets are among the best and most beneficial foods for the body, liver, and organs. Consuming them greatly aids in preserving health and strength, and only those with certain illnesses or afflictions avoid them.

It is narrated that Prophet Muhammad صلى الله عليه وسلم would eat bread with whatever condiment was available. Sometimes, he would eat it with meat and say: “Meat is the master of the food of both this world and the Hereafter.” This is narrated by Ibn Majah and others Other times, he would eat bread with watermelon, or with dates. Once, he placed a date on a piece of barley bread and said: هَذَا إِدَامُ هَذِهِ “This is the condiment (Idaam) for this” (Narrated by Abu Dawood and Al-Tirmidhi in Al-Shama'il).

In terms of nutritional management, barley bread is cold and dry, while dates are hot and moist according to the most correct opinion, so combining barley bread with dates is one of the best nutritional practices, especially for those whose habit is to consume such food, like the people of Madinah. Sometimes, he would eat bread with vinegar and say: “What an excellent condiment is vinegar!” This was a praise of the vinegar based on the circumstances at the time and not a preference of it over other condiments, as some ignorant people may think. The reason for this statement was that one day he entered his house and was offered bread. He asked: “Do you have any condiment?” They replied: “We have nothing but vinegar.” So, he said: نِعْمَ الْإِدَامُ الْخَلُّ “What an excellent condiment is vinegar!” (Muslim in the Book of Drinks).

The point here is that eating bread with a condiment is one of the means of maintaining health, as opposed to eating just one or the other alone. The word Idaam (condiment) comes from the idea that it reforms the bread, making it suitable for preserving health.

Prophet Muhammad صلى الله عليه وسلم would eat the fruits of his land when they were in season, without abstaining from them. This is also one of the greatest ways to maintain health, as Allah, in His wisdom, has made the fruits of each region beneficial for the people of that region in their respective times. Consuming them is one of the means of preserving health and well-being, sparing the need for many medicines. Rarely does someone abstain from the fruits of their land out of fear of illness without becoming one of the weakest and most unhealthy people.

The heat of the season and the earth, along with the heat of the stomach, ripen the moisture in the fruit and prevent its harmful effects, provided one does not overindulge in eating the fruit, burden their body with more than it can handle, spoil their food before it has been digested, or ruin it by drinking water over it.

Eating food after consuming fruits, before they have been fully digested, often leads to colic. Therefore, whoever consumes fruits in the appropriate amount, at the right time, and in the proper manner, will find them to be a beneficial remedy.