{
 "id": "concept/al-tibb-al-nabawi",
 "class": "concept",
 "slug": "al-tibb-al-nabawi",
 "label": {
  "ar": "الطب النبوي",
  "en": "Prophetic medicine (al-tibb al-nabawi)",
  "ur": "طبِ نبوی"
 },
 "summary": {
  "ar": "الطب النبوي هو ما ورد في هدي النبي من معالجة الأبدان، كما يعرضه ابن قيم الجوزية في زاد المعاد. ويقسم ابن القيم علاج النبي إلى ثلاثة أنواع: بالأدوية الطبيعية، وبالأدوية الإلهية، وبالمركب من الأمرين {cite:zad-al-maad p.597}. وأساس الباب عنده أحاديث إثبات الدواء، منها «لكل داء دواء» عند مسلم {cite:sahih-muslim 5741} و«ما أنزل الله داء إلا أنزل له شفاء» عند البخاري {cite:sahih-al-bukhari 5678}، ويرى أن التداوي لا ينافي التوكل {cite:zad-al-maad p.593}.",
  "en": "Prophetic medicine is what the reports preserve of the Prophet's guidance in treating the body, as Ibn Qayyim al-Jawziyya presents it in Zad al-Ma'ad. Ibn al-Qayyim sorts the Prophet's treatment into three kinds: by natural drugs, by divine remedies, and by a combination of the two {cite:zad-al-maad p.597}. The chapter rests for him on the reports that every disease has a remedy, among them 'every disease has a remedy' in Muslim {cite:sahih-muslim 5741} and 'God sent down no disease without sending down a cure for it' in al-Bukhari {cite:sahih-al-bukhari 5678}; he holds that seeking treatment does not conflict with trust in God {cite:zad-al-maad p.593}.",
  "ur": "طبِ نبوی سے مراد وہ ہے جو احادیث میں بدنوں کے علاج کے بارے میں نبی کی ہدایت کے طور پر محفوظ ہے، جیسا کہ ابن قیم الجوزیہ نے «زاد المعاد» میں پیش کیا ہے۔ ابن القیم نبی کے علاج کو تین قسموں میں بانٹتے ہیں: طبعی دواؤں سے، الٰہی دواؤں سے، اور دونوں کے مرکب سے {cite:zad-al-maad p.597}۔ ان کے نزدیک اس باب کی بنیاد دوا کے ثبوت کی احادیث ہیں، جن میں مسلم کی «ہر بیماری کی دوا ہے» {cite:sahih-muslim 5741} اور بخاری کی «اللہ نے کوئی بیماری نہیں اتاری مگر اس کی شفا بھی اتاری» {cite:sahih-al-bukhari 5678} شامل ہیں؛ اور وہ علاج کو توکل کے منافی نہیں سمجھتے {cite:zad-al-maad p.593}۔"
 },
 "stub": false,
 "wings": [
  "ideas"
 ],
 "regions": [
  "global"
 ],
 "periods": [],
 "tags": [
  "tibb-browser",
  "tibb-nabawi"
 ],
 "aliases": [],
 "themes": [
  "health-body-death"
 ],
 "data": {
  "kind": "scientific",
  "sources": [
   "source/zad-al-maad",
   "source/sahih-muslim",
   "source/sahih-al-bukhari",
   "source/sunan-ibn-majah"
  ],
  "provenance": {
   "layer": "own-research",
   "source": "Zad al-Ma'ad by Ibn Qayyim al-Jawziyya, Tibb Nabawi chapters; OCR scan folder zad-maad/20200822_20200822_1205 (1120 pages), scan pages 590-594, 597, 603-605, 632, 644-647; hadith wording checked against the hadith-api Arabic editions (hadith numbers are those of that edition); passages linked from the graph.",
   "generated_by": "Claude (claude-sonnet-5-5)",
   "model": "claude-sonnet-5-5",
   "run": "tibb-browser-curated-1"
  },
  "status": {
   "review": "draft",
   "completeness": 2,
   "generated_by": "Claude (claude-sonnet-5-5)"
  }
 },
 "prose": {
  "ar": {
   "sections": [
    {
     "heading": "موجز",
     "markdown": "الطب النبوي هو ما ورد في هدي النبي من معالجة الأبدان، كما يعرضه ابن قيم الجوزية في زاد المعاد. ويقسم ابن القيم علاج النبي إلى ثلاثة أنواع: بالأدوية الطبيعية، وبالأدوية الإلهية، وبالمركب من الأمرين {cite:zad-al-maad p.597}. وأساس الباب عنده أحاديث إثبات الدواء، منها «لكل داء دواء» عند مسلم {cite:sahih-muslim 5741} و«ما أنزل الله داء إلا أنزل له شفاء» عند البخاري {cite:sahih-al-bukhari 5678}، ويرى أن التداوي لا ينافي التوكل {cite:zad-al-maad p.593}."
    },
    {
     "heading": "طب القلوب وطب الأبدان",
     "markdown": "يبدأ ابن القيم بالتمييز بين طب القلوب وطب الأبدان: فطب القلوب مسلَّم عنده إلى الرسل، ولا سبيل إلى صلاح القلب إلا من جهتهم {cite:zad-al-maad p.590}. أما طب الأبدان فيجعله نوعين: نوعاً فطر الله عليه الحيوان ناطقه وبهيمه، كدفع الجوع والعطش والبرد والتعب بأضدادها، فلا يحتاج إلى طبيب، ونوعاً يحتاج إلى فكر وتأمل، كدفع الأمراض التي تُخرج المزاج عن اعتداله {cite:zad-al-maad p.590}. ويرى أن القرآن نبّه على أصول الطب، فمثّل للحمية بإباحة التيمم للمريض بدل الماء [[passage/quran-4-43|النساء 43]] {cite:zad-al-maad p.590}. ويقرر أن النبي بُعث هادياً إلى الله، وأن طب الأبدان جاء من تكميل شريعته، يُستعمل عند الحاجة إليه {cite:zad-al-maad p.597}."
    },
    {
     "heading": "الأنواع الثلاثة للعلاج",
     "markdown": "يقول ابن القيم إن علاج النبي للمرض كان ثلاثة أنواع: الأول بالأدوية الطبيعية، والثاني بالأدوية الإلهية، والثالث بالمركب من الأمرين، ثم يفصّل كل نوع {cite:zad-al-maad p.597}. وفي الأدوية الإلهية يعدّ الأدوية القلبية والروحانية: قوة القلب واعتماده على الله والتوكل عليه والالتجاء إليه، والصدقة والدعاء والتوبة والاستغفار والإحسان إلى الخلق {cite:zad-al-maad p.591} {cite:zad-al-maad p.592}، ويعد بالكلام على الرقية بالفاتحة لمن لُدغ [[concept/ruqya|الرقية]] {cite:zad-al-maad p.592}. وأما الأدوية الطبيعية فيقول إنها في الغالب مفردات لا مركبات: لم يكن من هديه ولا هدي أصحابه استعمال الأدوية المركبة التي تسمى أقرباذين، وربما أضافوا إلى المفرد ما يعاونه أو يكسر حدته {cite:zad-al-maad p.591}. ويعلل ذلك بأن الأدوية من جنس الأغذية، فمن غلبت على غذائهم المفردات قلّت أمراضهم وكفتهم الأدوية المفردة، وأهل المدن يحتاجون إلى المركبة لأن أمراضهم مركبة {cite:zad-al-maad p.591}."
    },
    {
     "heading": "لكل داء دواء",
     "markdown": "يروي ابن القيم عن جابر قول النبي: «لكل داء دواء، فإذا أصيب دواء الداء برأ بإذن الله» {cite:sahih-muslim 5741} [[passage/muslim-api-5741|مسلم 5741]]، وعن أبي هريرة في البخاري «ما أنزل الله داء إلا أنزل له شفاء» {cite:sahih-al-bukhari 5678}، وخبر أسامة بن شريك أن الأعراب سألوا النبي: أنتداوى؟ فقال: «نعم يا عباد الله تداووا، فإن الله عز وجل لم يضع داء إلا وضع له شفاء غير داء واحد» وهو الهرم {cite:zad-al-maad p.592} [[passage/ibnmajah-api-3436|ابن ماجه 3436]] [[passage/tirmidhi-api-2038|الترمذي 2038]]، وجواب النبي لأبي خزامة حين سأله: هل ترد الرقى والأدوية والتقى من قدر الله شيئاً؟ فقال: «هي من قدر الله» {cite:sunan-ibn-majah 3437} [[passage/ibnmajah-api-3437|ابن ماجه 3437]]. وفي فهم عموم «لكل داء دواء» يعرض ابن القيم وجهين: أن يكون على عمومه حتى الأدواء القاتلة التي لا يبرئها طبيب، وقد جعل الله لها أدوية طوى علمها عن البشر؛ أو أن يكون من العام الذي يراد به الخاص، أي كل داء يقبل الدواء، ويمثّل له بآية ريح عاد [[passage/quran-46-25|الأحقاف 25]] {cite:zad-al-maad p.592} {cite:zad-al-maad p.593}. ويقول إن النبي علّق الشفاء على «مصادفة» الدواء للداء، أي موافقته له في الكيفية والكمية والزمان وقبول البدن {cite:zad-al-maad p.593}."
    },
    {
     "heading": "التداوي والتوكل والقدر",
     "markdown": "ينقل ابن القيم أن الأحاديث الصحيحة فيها الأمر بالتداوي، وأنه لا ينافي التوكل كما لا ينافيه دفع الجوع والعطش والحر والبرد بأضدادها، وأن تعطيل الأسباب يقدح في التوكل [[concept/tawakkul|التوكل]] {cite:zad-al-maad p.593}. ويورد اعتراض من قال: إن كان الشفاء قد قُدّر فالتداوي لا يفيد، وإن لم يكن قد قُدّر فكذلك، ويجيب بأن الأدوية والرقى هي من قدر الله، فيُردّ قدره بقدره، كما يُردّ قدر الجوع بالأكل [[concept/qadar|القدر]] {cite:zad-al-maad p.593}. ويضيف أن في قوله «لكل داء دواء» تقويةً لنفس المريض والطبيب وحثاً على طلب الدواء، لأن المريض إذا شعر أن لدائه دواء تعلق قلبه بالرجاء {cite:zad-al-maad p.594}. ويفرد فصلاً للمنع من التداوي بالمحرمات، ويروي فيه عن أبي الدرداء قول النبي: «ولا تداووا بالحرام» {cite:zad-al-maad p.647}."
    },
    {
     "heading": "طب الأطباء والطب النبوي",
     "markdown": "يقول ابن القيم إن الأطباء متفقون على أنه متى أمكن التداوي بالغذاء لا يُعدل عنه إلى الدواء، ومتى أمكن بالبسيط لا يُعدل إلى المركب {cite:zad-al-maad p.591}. ثم يعبّر عن رأيه في المقارنة فيقول إن نسبة طب الأطباء إلى الطب الذي يوحيه الله إلى رسوله كنسبة طب الطرقية والعجائز إلى طبهم، ويعلل بأن علم الأطباء منهم من يرده إلى القياس، ومنهم من يرده إلى التجربة، ومنهم من يرده إلى إلهامات ومنامات وحدس صائب {cite:zad-al-maad p.591}. وهذا رأيه هو، ينسبه إلى نفسه ويعلله. ويكثر في فصول الباب من النقل عن أبقراط وجالينوس والرازي وصاحب القانون ليبيّن وجه الحكمة الطبية في الأحاديث {cite:zad-al-maad p.598} {cite:zad-al-maad p.603} {cite:zad-al-maad p.604}. ويقرر أصلاً آخر هو علاج الأبدان بما اعتادته من الأدوية والأغذية، ويقول إن العلاج النبوي كله موافق لعادة العليل وأرضه {cite:zad-al-maad p.632}. وينبه إلى أن خطاب النبي نوعان: عام لأهل الأرض وخاص ببعضهم، ويجعل حديث إبراد الحمى بالماء من الخاص بأهل الحجاز وما والاهم {cite:zad-al-maad p.597} [[concept/al-humma|الحمى]]."
    },
    {
     "heading": "مواضع الباب في المتحف",
     "markdown": "تعرض سجلات المتحف الأخرى مواضع الباب كما يذكرها ابن القيم: من الأدوية المفردة [[concept/al-habba-al-sawda|الحبة السوداء]] و[[concept/al-qust-al-hindi|القسط الهندي والبحري]] و[[concept/al-sana-wal-sannut|السنا والسنوت]] و[[concept/al-kamaa|الكمأة]] و[[concept/al-ithmid|الإثمد والكحل]]، ومن العلاج [[concept/al-kayy|الكي]] و[[concept/hijama|الحجامة]] و[[concept/al-talbina|التلبينة]] و[[concept/al-ladud-wal-saut|اللدود والسعوط]] و[[concept/hamiyya-diet|الحمية]]، ومن الأمراض والأحوال [[concept/al-humma|الحمى]] و[[concept/adwa|العدوى]] و[[concept/al-taun|الطاعون]] و[[concept/al-waba|الوباء]] و[[concept/iyada|عيادة المريض]]. ويراجع القارئ أيضاً [[concept/tadawi|التداوي]]."
    },
    {
     "heading": "ملاحظة",
     "markdown": "تصف هذه الصفحة ما تنقله المصادر عن هدي النبي وما يقوله ابن القيم فيه، ولا تقدم نصيحة طبية ولا حكماً شرعياً."
    }
   ],
   "frontmatter": {
    "id": "concept/al-tibb-al-nabawi",
    "lang": "ar",
    "source_lang": "ar",
    "translators": [],
    "status": {
     "review": "draft"
    },
    "provenance": {
     "generated_by": "Claude (claude-sonnet-5-5)",
     "model": "claude-sonnet-5-5",
     "run": "tibb-browser-curated-1",
     "source": "Zad al-Ma'ad by Ibn Qayyim al-Jawziyya, Tibb Nabawi chapters; OCR scan folder zad-maad/20200822_20200822_1205 (1120 pages), scan pages 590-594, 597, 603-605, 632, 644-647; hadith wording checked against the hadith-api Arabic editions (hadith numbers are those of that edition); passages linked from the graph."
    }
   },
   "updated": "2026-11-14"
  },
  "en": {
   "sections": [
    {
     "heading": "Summary",
     "markdown": "Prophetic medicine is what the reports preserve of the Prophet's guidance in treating the body, as Ibn Qayyim al-Jawziyya presents it in Zad al-Ma'ad. Ibn al-Qayyim sorts the Prophet's treatment into three kinds: by natural drugs, by divine remedies, and by a combination of the two {cite:zad-al-maad p.597}. The chapter rests for him on the reports that every disease has a remedy, among them 'every disease has a remedy' in Muslim {cite:sahih-muslim 5741} and 'God sent down no disease without sending down a cure for it' in al-Bukhari {cite:sahih-al-bukhari 5678}; he holds that seeking treatment does not conflict with trust in God {cite:zad-al-maad p.593}."
    },
    {
     "heading": "The medicine of hearts and the medicine of bodies",
     "markdown": "Ibn al-Qayyim begins by distinguishing the medicine of hearts from the medicine of bodies: the medicine of hearts is, for him, entrusted to the messengers, and the heart's health can only come through them {cite:zad-al-maad p.590}. Bodily medicine he divides in two: one kind God instilled in every animal, speaking or dumb, such as meeting hunger, thirst, cold and fatigue with their opposites, which needs no physician; the other needs thought and reflection, such as treating the diseases that take the temperament out of balance {cite:zad-al-maad p.590}. He holds that the Qur'an already pointed to the principles of medicine, taking the permission given to the sick to use earth in place of water as an example of abstention [[passage/quran-4-43|an-Nisa 43]] {cite:zad-al-maad p.590}. He states that the Prophet was sent as a guide to God and that bodily medicine came as a completion of his law, used when there is need {cite:zad-al-maad p.597}."
    },
    {
     "heading": "The three kinds of treatment",
     "markdown": "Ibn al-Qayyim says the Prophet's treatment of illness was of three kinds: first by natural drugs, second by divine remedies, third by a combination of the two, and he then takes each in turn {cite:zad-al-maad p.597}. Among the divine remedies he counts the remedies of the heart and spirit: strength of heart, reliance on God, trust in Him, taking refuge in Him, charity, supplication, repentance, seeking forgiveness and kindness to people {cite:zad-al-maad p.591} {cite:zad-al-maad p.592}; he promises to discuss reciting the Fatiha over someone stung [[concept/ruqya|ruqya]] {cite:zad-al-maad p.592}. As for natural drugs, he says they were mostly simples rather than compounds: it was not the practice of the Prophet or his Companions to use the compound drugs called aqrabadhin, though they sometimes added to a simple something that helped it or blunted its force {cite:zad-al-maad p.591}. He explains this by the fact that drugs belong to the same genus as foods: a people whose food is mostly simple suffer few diseases and are served by simple drugs, while townspeople, whose diseases are compound, need compound ones {cite:zad-al-maad p.591}."
    },
    {
     "heading": "Every disease has a remedy",
     "markdown": "Ibn al-Qayyim relays from Jabir the Prophet's saying 'every disease has a remedy; when the remedy of the disease is found, it is cured by God's leave' {cite:sahih-muslim 5741} [[passage/muslim-api-5741|Muslim 5741]]; from Abu Hurayra in al-Bukhari 'God sent down no disease without sending down a cure' {cite:sahih-al-bukhari 5678}; the report of Usama ibn Sharik, in which the Bedouin asked whether they should seek treatment and he answered that they should, since God set no disease without setting a cure except one, old age {cite:zad-al-maad p.592} [[passage/ibnmajah-api-3436|Ibn Majah 3436]] [[passage/tirmidhi-api-2038|al-Tirmidhi 2038]]; and the Prophet's answer to Abu Khizama, who asked whether charms, drugs and precautions turn back anything of God's decree: 'they are part of God's decree' {cite:sunan-ibn-majah 3437} [[passage/ibnmajah-api-3437|Ibn Majah 3437]]. On how far 'every disease has a remedy' extends, Ibn al-Qayyim sets out two readings: that it is fully general, covering even fatal diseases no physician can cure, for which God has placed remedies whose knowledge He withheld from people; or that it is a general expression meant in a particular sense, every disease that admits a remedy, as in the verse on the wind sent against 'Ad [[passage/quran-46-25|al-Ahqaf 25]] {cite:zad-al-maad p.592} {cite:zad-al-maad p.593}. He adds that the Prophet tied healing to the remedy 'meeting' the disease, that is, fitting it in quality, quantity, time and the body's receptiveness {cite:zad-al-maad p.593}."
    },
    {
     "heading": "Treatment, trust and decree",
     "markdown": "Ibn al-Qayyim relays that the sound reports contain the command to seek treatment and that it does not conflict with trust in God, just as meeting hunger, thirst, heat and cold with their opposites does not; he holds that neglecting the means undermines trust itself [[concept/tawakkul|tawakkul]] {cite:zad-al-maad p.593}. He sets out the objection of those who say that if healing is decreed treatment is pointless and if it is not decreed it is equally pointless, and answers that drugs and charms are part of God's decree, so one decree is turned back by another, as the decree of hunger is turned back by eating [[concept/qadar|qadar]] {cite:zad-al-maad p.593}. He adds that the saying 'every disease has a remedy' strengthens the spirit of both patient and physician and urges the search for the remedy, because a patient who senses his disease has a cure attaches his heart to hope {cite:zad-al-maad p.594}. He devotes a chapter to the prohibition of treatment with forbidden substances, reporting from Abu al-Darda the Prophet's words 'do not treat yourselves with what is forbidden' {cite:zad-al-maad p.647}."
    },
    {
     "heading": "The physicians' medicine and prophetic medicine",
     "markdown": "Ibn al-Qayyim says the physicians agree that when treatment by food is possible one should not turn to drugs, and when a simple will do one should not turn to a compound {cite:zad-al-maad p.591}. He then states his own view of the comparison: the physicians' medicine stands to the medicine God reveals to His messenger as the medicine of itinerant healers and old women stands to theirs, reasoning that the physicians' knowledge is, according to some, analogy, according to others experience, and according to others inspirations, dreams and sound guesswork {cite:zad-al-maad p.591}. This is his own opinion, which he attributes to himself and argues. Throughout the chapters he quotes Hippocrates, Galen, al-Razi and the author of the Canon to show the medical wisdom in the reports {cite:zad-al-maad p.598} {cite:zad-al-maad p.603} {cite:zad-al-maad p.604}. He lays down a further principle, that bodies are treated with the drugs and foods they are accustomed to, and says the whole of the Prophet's treatment agrees with the patient's habit and land {cite:zad-al-maad p.632}. And he notes that the Prophet's address is of two kinds, general to the people of the earth and specific to some, placing the report on cooling fever with water among those specific to the people of the Hijaz and their neighbours {cite:zad-al-maad p.597} [[concept/al-humma|fever]]."
    },
    {
     "heading": "Where the topics are in the museum",
     "markdown": "Other records of the museum take up the topics of the chapter as Ibn al-Qayyim presents them: among simple remedies [[concept/al-habba-al-sawda|black seed]], [[concept/al-qust-al-hindi|Indian and marine costus]], [[concept/al-sana-wal-sannut|senna and sannut]], [[concept/al-kamaa|the desert truffle]] and [[concept/al-ithmid|ithmid and kohl]]; among treatments [[concept/al-kayy|cautery]], [[concept/hijama|cupping]], [[concept/al-talbina|talbina]], [[concept/al-ladud-wal-saut|oral and nasal drops]] and [[concept/hamiyya-diet|diet]]; among diseases and conditions [[concept/al-humma|fever]], [[concept/adwa|contagion]], [[concept/al-taun|the plague]], [[concept/al-waba|epidemic disease]] and [[concept/iyada|visiting the sick]]. The reader may also see [[concept/tadawi|seeking treatment]]."
    },
    {
     "heading": "A note",
     "markdown": "This page describes what the sources report of the Prophet's guidance and what Ibn al-Qayyim says about it; it gives no medical advice and no legal ruling."
    }
   ],
   "frontmatter": {
    "id": "concept/al-tibb-al-nabawi",
    "lang": "en",
    "source_lang": "ar",
    "translators": [
     "Claude (claude-sonnet-5-5)"
    ],
    "status": {
     "review": "draft"
    },
    "provenance": {
     "generated_by": "Claude (claude-sonnet-5-5)",
     "model": "claude-sonnet-5-5",
     "run": "tibb-browser-curated-1",
     "source": "Zad al-Ma'ad by Ibn Qayyim al-Jawziyya, Tibb Nabawi chapters; OCR scan folder zad-maad/20200822_20200822_1205 (1120 pages), scan pages 590-594, 597, 603-605, 632, 644-647; hadith wording checked against the hadith-api Arabic editions (hadith numbers are those of that edition); passages linked from the graph.",
     "translator_of": "content/ar/concept/al-tibb-al-nabawi.md"
    }
   },
   "updated": "2026-11-14"
  },
  "ur": {
   "sections": [
    {
     "heading": "خلاصہ",
     "markdown": "طبِ نبوی سے مراد وہ ہے جو احادیث میں بدنوں کے علاج کے بارے میں نبی کی ہدایت کے طور پر محفوظ ہے، جیسا کہ ابن قیم الجوزیہ نے «زاد المعاد» میں پیش کیا ہے۔ ابن القیم نبی کے علاج کو تین قسموں میں بانٹتے ہیں: طبعی دواؤں سے، الٰہی دواؤں سے، اور دونوں کے مرکب سے {cite:zad-al-maad p.597}۔ ان کے نزدیک اس باب کی بنیاد دوا کے ثبوت کی احادیث ہیں، جن میں مسلم کی «ہر بیماری کی دوا ہے» {cite:sahih-muslim 5741} اور بخاری کی «اللہ نے کوئی بیماری نہیں اتاری مگر اس کی شفا بھی اتاری» {cite:sahih-al-bukhari 5678} شامل ہیں؛ اور وہ علاج کو توکل کے منافی نہیں سمجھتے {cite:zad-al-maad p.593}۔"
    },
    {
     "heading": "دلوں کا طب اور بدنوں کا طب",
     "markdown": "ابن القیم سب سے پہلے دلوں کے طب اور بدنوں کے طب میں فرق کرتے ہیں: دلوں کا طب ان کے نزدیک رسولوں کے سپرد ہے اور دل کی صحت انہی کے ذریعے سے مل سکتی ہے {cite:zad-al-maad p.590}۔ بدنوں کے طب کو وہ دو قسموں میں بانٹتے ہیں: ایک وہ جو اللہ نے ہر جاندار، گویا اور بے زبان، میں رکھ دیا ہے، جیسے بھوک، پیاس، سردی اور تھکن کا ان کی ضدوں سے دفع کرنا، جس کے لیے طبیب کی ضرورت نہیں؛ اور دوسری وہ جس میں غور و فکر چاہیے، جیسے ان بیماریوں کا دفع جو مزاج کو اعتدال سے نکال دیں {cite:zad-al-maad p.590}۔ ان کا خیال ہے کہ قرآن نے طب کے اصولوں کی طرف توجہ دلائی ہے، اور مریض کو پانی کی جگہ مٹی سے تیمم کی اجازت کو پرہیز کی مثال بناتے ہیں [[passage/quran-4-43|النساء 43]] {cite:zad-al-maad p.590}۔ وہ کہتے ہیں کہ نبی اللہ کی طرف ہادی بنا کر بھیجے گئے تھے اور بدنوں کا طب ان کی شریعت کی تکمیل کے طور پر آیا، جو ضرورت کے وقت برتا جاتا ہے {cite:zad-al-maad p.597}۔"
    },
    {
     "heading": "علاج کی تین قسمیں",
     "markdown": "ابن القیم کہتے ہیں کہ نبی کا علاج تین قسم کا تھا: پہلا طبعی دواؤں سے، دوسرا الٰہی دواؤں سے، تیسرا دونوں کے مرکب سے؛ پھر وہ ہر قسم کی تفصیل دیتے ہیں {cite:zad-al-maad p.597}۔ الٰہی دواؤں میں وہ دل اور روح کی دواؤں کو گنتے ہیں: دل کی قوت، اللہ پر اعتماد، توکل، اس کی پناہ لینا، صدقہ، دعا، توبہ، استغفار اور لوگوں سے احسان {cite:zad-al-maad p.591} {cite:zad-al-maad p.592}؛ اور وہ ڈسے ہوئے شخص پر سورۂ فاتحہ کے دم کا ذکر آگے کرنے کا وعدہ کرتے ہیں [[concept/ruqya|رقیہ]] {cite:zad-al-maad p.592}۔ رہیں طبعی دوائیں تو ان کے بقول وہ زیادہ تر مفردات تھیں، مرکبات نہیں: نبی اور آپ کے صحابہ کی روش وہ مرکب دوائیں برتنا نہ تھی جنھیں اقرباذین کہا جاتا ہے، البتہ کبھی مفرد دوا کے ساتھ ایسی چیز ملا لیتے جو اس کی مدد کرے یا اس کی تیزی توڑے {cite:zad-al-maad p.591}۔ وہ اس کی وجہ یہ بتاتے ہیں کہ دوائیں غذاؤں کی جنس سے ہیں: جن لوگوں کی غذا زیادہ تر سادہ ہو ان کی بیماریاں کم ہوتی ہیں اور مفرد دوائیں انھیں کافی ہوتی ہیں، جبکہ شہر والوں کو، جن کی بیماریاں مرکب ہیں، مرکب دوائیں چاہییں {cite:zad-al-maad p.591}۔"
    },
    {
     "heading": "ہر بیماری کی دوا ہے",
     "markdown": "ابن القیم جابر سے نبی کا یہ فرمان نقل کرتے ہیں: «ہر بیماری کی دوا ہے؛ جب بیماری کی دوا مل جائے تو اللہ کے حکم سے شفا ہو جاتی ہے» {cite:sahih-muslim 5741} [[passage/muslim-api-5741|مسلم 5741]]؛ ابو ہریرہ سے بخاری میں «اللہ نے کوئی بیماری نہیں اتاری مگر اس کی شفا بھی اتاری» {cite:sahih-al-bukhari 5678}؛ اسامہ بن شریک کی روایت جس میں بدووں نے پوچھا کہ کیا ہم علاج کریں تو آپ نے فرمایا کہ علاج کرو، کیونکہ اللہ نے ایک بیماری کے سوا کوئی بیماری نہیں رکھی جس کی شفا نہ رکھی ہو، اور وہ بڑھاپا ہے {cite:zad-al-maad p.592} [[passage/ibnmajah-api-3436|ابن ماجہ 3436]] [[passage/tirmidhi-api-2038|ترمذی 2038]]؛ اور ابو خزامہ کو نبی کا جواب، جب انھوں نے پوچھا کہ دم، دوائیں اور بچاؤ کی تدبیریں اللہ کی تقدیر میں سے کچھ ٹال دیتی ہیں؟ تو فرمایا: «وہ بھی اللہ کی تقدیر میں سے ہیں» {cite:sunan-ibn-majah 3437} [[passage/ibnmajah-api-3437|ابن ماجہ 3437]]۔ «ہر بیماری کی دوا ہے» کے عموم کے بارے میں ابن القیم دو توجیہیں رکھتے ہیں: یا تو یہ اپنے عموم پر ہے، یہاں تک کہ جان لیوا بیماریوں کو بھی شامل ہے جنھیں کوئی طبیب دور نہیں کر سکتا، اور اللہ نے ان کی دوائیں رکھی ہیں مگر ان کا علم انسانوں سے لپیٹ رکھا؛ یا یہ ایسا عام ہے جس سے خاص مراد ہے، یعنی ہر وہ بیماری جو دوا قبول کرے، جس کی مثال عاد پر بھیجی گئی ہوا کی آیت ہے [[passage/quran-46-25|الاحقاف 25]] {cite:zad-al-maad p.592} {cite:zad-al-maad p.593}۔ وہ مزید کہتے ہیں کہ نبی نے شفا کو دوا کے بیماری سے «موافق ٹکرانے» پر موقوف کیا، یعنی کیفیت، مقدار، وقت اور بدن کی قبولیت میں اس کے مطابق ہونا {cite:zad-al-maad p.593}۔"
    },
    {
     "heading": "علاج، توکل اور تقدیر",
     "markdown": "ابن القیم نقل کرتے ہیں کہ صحیح احادیث میں علاج کا حکم ہے اور وہ توکل کے منافی نہیں، جیسے بھوک، پیاس، گرمی اور سردی کو ان کی ضدوں سے دور کرنا منافی نہیں؛ اور اسباب کو چھوڑ دینا خود توکل کو مجروح کرتا ہے [[concept/tawakkul|توکل]] {cite:zad-al-maad p.593}۔ وہ ان لوگوں کا اعتراض لاتے ہیں جو کہتے ہیں کہ اگر شفا مقدر ہو چکی تو علاج بے فائدہ ہے اور اگر مقدر نہیں تو بھی بے فائدہ، اور جواب دیتے ہیں کہ دوائیں اور دم اللہ کی تقدیر ہی میں سے ہیں، پس ایک تقدیر دوسری تقدیر سے ٹالی جاتی ہے، جیسے بھوک کی تقدیر کھانے سے ٹلتی ہے [[concept/qadar|قدر]] {cite:zad-al-maad p.593}۔ وہ کہتے ہیں کہ «ہر بیماری کی دوا ہے» مریض اور طبیب دونوں کے دل کو تقویت دیتا ہے اور دوا ڈھونڈنے پر ابھارتا ہے، کیونکہ مریض جب محسوس کرے کہ اس کی بیماری کا علاج ہے تو اس کا دل امید سے لگ جاتا ہے {cite:zad-al-maad p.594}۔ وہ حرام چیزوں سے علاج کی ممانعت پر ایک فصل رکھتے ہیں، جس میں ابو الدرداء سے نبی کا فرمان نقل کرتے ہیں: «حرام سے علاج نہ کرو» {cite:zad-al-maad p.647}۔"
    },
    {
     "heading": "اطبا کا طب اور طبِ نبوی",
     "markdown": "ابن القیم کہتے ہیں کہ اطبا اس پر متفق ہیں کہ جب غذا سے علاج ممکن ہو تو دوا کی طرف نہ جایا جائے، اور جب سادہ دوا کافی ہو تو مرکب کی طرف نہ جایا جائے {cite:zad-al-maad p.591}۔ پھر وہ موازنے پر اپنی رائے بیان کرتے ہیں کہ اطبا کے طب کی نسبت اس طب سے جو اللہ اپنے رسول کی طرف وحی کرتا ہے ویسی ہے جیسی گلی کوچوں کے معالجوں اور بڑھیاؤں کے طب کی ان کے طب سے ہے، اور وجہ یہ دیتے ہیں کہ اطبا کا علم بعض کے نزدیک قیاس ہے، بعض کے نزدیک تجربہ، اور بعض کے نزدیک الہامات، خواب اور درست اندازہ {cite:zad-al-maad p.591}۔ یہ ان کی اپنی رائے ہے جسے وہ اپنی طرف منسوب کرتے ہیں اور دلیل دیتے ہیں۔ باب کی فصلوں میں وہ بقراط، جالینوس، رازی اور صاحبِ «القانون» کے اقوال بکثرت لاتے ہیں تاکہ احادیث میں طبی حکمت کا پہلو دکھائیں {cite:zad-al-maad p.598} {cite:zad-al-maad p.603} {cite:zad-al-maad p.604}۔ وہ ایک اور اصول بھی رکھتے ہیں کہ بدنوں کا علاج انھی دواؤں اور غذاؤں سے ہو جن کے وہ عادی ہوں، اور کہتے ہیں کہ نبی کا پورا علاج مریض کی عادت اور اس کی سرزمین کے موافق تھا {cite:zad-al-maad p.632}۔ اور وہ توجہ دلاتے ہیں کہ نبی کا خطاب دو طرح کا ہے، ایک اہلِ زمین کے لیے عام اور دوسرا بعض کے لیے خاص، اور بخار کو پانی سے ٹھنڈا کرنے کی حدیث کو وہ اہلِ حجاز اور ان کے پڑوسیوں کے لیے خاص خطاب میں رکھتے ہیں {cite:zad-al-maad p.597} [[concept/al-humma|بخار]]۔"
    },
    {
     "heading": "عجائب گھر میں اس باب کے موضوعات",
     "markdown": "عجائب گھر کے دوسرے اندراجات اس باب کے موضوعات کو اسی طرح پیش کرتے ہیں جیسے ابن القیم نے ذکر کیے: مفرد دواؤں میں [[concept/al-habba-al-sawda|کلونجی]]، [[concept/al-qust-al-hindi|ہندی اور بحری قسط]]، [[concept/al-sana-wal-sannut|سنا اور سنوت]]، [[concept/al-kamaa|کمأة]] اور [[concept/al-ithmid|اثمد اور سرمہ]]؛ علاجوں میں [[concept/al-kayy|داغنا]]، [[concept/hijama|حجامہ]]، [[concept/al-talbina|تلبینہ]]، [[concept/al-ladud-wal-saut|لدود اور سعوط]] اور [[concept/hamiyya-diet|پرہیز]]؛ بیماریوں اور حالتوں میں [[concept/al-humma|بخار]]، [[concept/adwa|عدوی]]، [[concept/al-taun|طاعون]]، [[concept/al-waba|وبا]] اور [[concept/iyada|مریض کی عیادت]]۔ قاری [[concept/tadawi|علاج کرنے]] کا اندراج بھی دیکھ سکتا ہے۔"
    },
    {
     "heading": "ایک وضاحت",
     "markdown": "یہ صفحہ بتاتا ہے کہ ماخذ نبی کی ہدایت کے بارے میں کیا نقل کرتے ہیں اور ابن القیم اس بارے میں کیا کہتے ہیں؛ یہ نہ طبی مشورہ دیتا ہے اور نہ شرعی حکم۔"
    }
   ],
   "frontmatter": {
    "id": "concept/al-tibb-al-nabawi",
    "lang": "ur",
    "source_lang": "ar",
    "translators": [
     "Claude (claude-sonnet-5-5)"
    ],
    "status": {
     "review": "draft"
    },
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     "generated_by": "Claude (claude-sonnet-5-5)",
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     "run": "tibb-browser-curated-1",
     "source": "Zad al-Ma'ad by Ibn Qayyim al-Jawziyya, Tibb Nabawi chapters; OCR scan folder zad-maad/20200822_20200822_1205 (1120 pages), scan pages 590-594, 597, 603-605, 632, 644-647; hadith wording checked against the hadith-api Arabic editions (hadith numbers are those of that edition); passages linked from the graph.",
     "translator_of": "content/ar/concept/al-tibb-al-nabawi.md"
    }
   },
   "updated": "2026-11-14"
  }
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    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-607",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-611",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-619",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-623",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-634",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-637",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-652",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-656",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-660",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-696",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-698",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-718",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-720",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-722",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-726",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-1-738",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-2-617",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-2-625",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-2-627",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-2-630",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-2-700",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "passage/zad-maad-tibb-2-703",
   "type": "mentioned_in",
   "inverse": true,
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/al-habba-al-sawda",
   "type": "has_part",
   "inverse": true,
   "note": "One of the simple remedies Ibn al-Qayyim lists among the prophetic drugs.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/al-humma",
   "type": "has_part",
   "inverse": true,
   "note": "The first of the natural remedies Ibn al-Qayyim takes up in the Tibb Nabawi chapters.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/al-ithmid",
   "type": "has_part",
   "inverse": true,
   "note": "Ibn al-Qayyim treats kohl under the Prophet's guidance on preserving the health of the eye.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/al-kamaa",
   "type": "has_part",
   "inverse": true,
   "note": "A food-remedy named in the reports and discussed in the alphabetical list of simples.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/al-kayy",
   "type": "has_part",
   "inverse": true,
   "note": "Cautery is one of the treatments named in the reports on healing.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/al-ladud-wal-saut",
   "type": "has_part",
   "inverse": true,
   "note": "Two ways of giving a remedy that the reports name among the best treatments.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/al-qust-al-hindi",
   "type": "has_part",
   "inverse": true,
   "note": "One of the simple remedies named in the reports on treatment.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/al-sana-wal-sannut",
   "type": "has_part",
   "inverse": true,
   "note": "A laxative remedy named in the reports and discussed in the chapter on dryness of the bowel.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/al-talbina",
   "type": "has_part",
   "inverse": true,
   "note": "A food-remedy Ibn al-Qayyim discusses under feeding the sick with what they are used to.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/tadawi",
   "type": "related_to",
   "inverse": false,
   "note": "The fiqh of seeking treatment, the legal frame of prophetic medicine.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/hijama",
   "type": "related_to",
   "inverse": false,
   "note": "Cupping, one of the three remedies named in the report on healing.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/ruqya",
   "type": "related_to",
   "inverse": false,
   "note": "Ruqya, one of the divine remedies in the threefold division.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/medicine",
   "type": "related_to",
   "inverse": false,
   "note": "The wider history of medicine in Islamic civilisation.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/tawakkul",
   "type": "related_to",
   "inverse": false,
   "note": "Ibn al-Qayyim argues that treatment does not conflict with trust in God.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "concept/qadar",
   "type": "related_to",
   "inverse": false,
   "note": "The objection that treatment is useless if healing is decreed, and the reply.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "work/al-tibb-al-nabawi-ibn-qayyim",
   "type": "related_to",
   "inverse": false,
   "note": "The book form of the Tibb Nabawi chapters of Zad al-Ma'ad.",
   "sources": [
    "source/zad-al-maad"
   ]
  },
  {
   "to": "work/zad-al-maad",
   "type": "related_to",
   "inverse": false,
   "note": "The work whose medical chapters are summarised here.",
   "sources": [
    "source/zad-al-maad"
   ]
  }
 ],
 "related": [
  "concept/medicine",
  "concept/tadawi",
  "concept/al-adwiya-al-mufrada",
  "concept/anatomy",
  "concept/al-jiraha",
  "concept/hijama",
  "work/al-dar-al-akhera",
  "concept/al-kayy"
 ],
 "license": {
  "prose": "CC BY-SA 4.0",
  "data": "CC0 1.0"
 }
}