Posted by Mustafa Abbas on September 27, 2026 | Views: 21 | Ratings: 7
The Connection Between Physical Health and Spiritual Well-Being
In Islamic teachings, the human being is viewed holistically, comprising both body and soul, with a profound interconnectedness between physical and spiritual well-being. A person is held responsible for preserving the health and stability of both, as neglecting one can have significant implications for the other. Islam advocates for a balanced approach, where a healthy body serves as a crucial support for spiritual development, and spiritual discipline, in turn, guides individuals toward responsible care of their physical selves.
Islamic principles underscore that true spiritual vigor cannot thrive without physical well-being, nor can physical fitness be fully realized without spiritual health. This integrated perspective aims to foster a balanced and complete personality, ensuring all aspects of human existence receive due attention without prioritizing one at the expense of another. The body is considered a trust from Allah, and its proper care is essential for fulfilling one's religious obligations and leading a purposeful life.
Islam posits a close link between the body and soul, or the material and spiritual aspects of an individual. Neglecting one's physical health is understood to have spiritual implications. Similarly, true spiritual vigor cannot be fully realized without physical well-being, and physical fitness is incomplete without spiritual health. This holistic view champions a balanced and integrated personality, ensuring that all aspects of human existence receive due attention. Many mental and spiritual illnesses can manifest as physical diseases, and conversely, a person's physical condition can affect their mental and spiritual state.
Physical health is foundational to an individual’s spiritual journey and capacity for worship.
Weakness, illness, poor habits, or neglect of bodily needs can significantly impede a person’s ability to achieve peace of mind, engage in worship, and pursue moral growth. A healthy body and spiritual health are presented as mutually supportive elements of a sound human life.
Islamic teachings encourage various practices for physical care:
The source includes content on sports emphasized in Islam:
Running is presented as the mother of other sports. Narrations state that the Prophet sometimes raced with people,
And it was narrated from Al-Ala ibn Sayabah who said: I asked Abu Abdullah (peace be upon him), about the testimony of one who plays with pigeons.
Imam Ali (peace be upon him) said: There is no harm if he is not known for sinfulness.
I said: The people around us say that Umar called them to be a 'devil'.
Imam (peace be upon him) replied: Glory be to Allah (swt)! Do you not know that the Messenger of Allah (swt), peace and blessings be upon him and his family, said: 'Indeed, the angels flee from gambling and curse its participant, except for activities involving hoofs, claws, feathers, and arrows, for the angels attend such activities.' And the Messenger of Allah (swt), peace and blessings be upon him and his family, raced with Usamah ibn Zayd and ran horses.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 18, Hadith #23
Imam Jafar ibn Muhammad Al-Sadiq (peace be upon him) said: Indeed, the angels withdraw from gatherings where gambling occurs and curse the one involved in it, except in the case of betting on hoofed animals, animals with padded feet, feathered birds, and arrows. And the Messenger of Allah (swt) (peace be upon him and his family) himself raced with Usamah ibn Zayd and conducted horse races.
— Man La Yahduruh al-Faqih (Vol. 4) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 11, Hadith #5094
The Prophet’s Races and Competitions
From Hafs ibn al-Bakhtari, from Abu Abdullah (peace be upon him) - in a hadith - the polytheists raided the grazing lands of Madinah, so the Messenger of Allah (peace be upon him and his family) mounted his horse in pursuit of the enemy but they did not encounter anyone. It was said to him: "If you think we should have a race." He said: "Yes." So they raced, and the Messenger of Allah (peace be upon him and his family) finished ahead of them.
— Wasa il al-Shia Vol. 11, Section 6, Chapter 17, Hadith 15351
From Ghiyath bin Ibrahim, from Abu Abdullah (peace be upon him): The Messenger of Allah (peace be upon him and his family) conducted horse races and set their prizes as ounces of silver.
— Wasa il al-Shia Vol. 11, Section 6, Chapter 17, Hadith 15354
With the same chain of narration from Hafs, from Abu Abdullah (peace be upon him) who said: There is no racing prize except in camel racing, horse racing, or archery.
— Wasa il al-Shia Vol. 11, Section 6, Chapter 17, Hadith 15352
Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hafs who has said the following: “Abu ‘Abd Allah (peace be upon him), has said, ‘Contest is permissible only in racing animals with Khuf (feet like camel) or Hafir (with feet like horses and the like) and in sharp-shooting.”
— Al-Kafi (Vol. 5) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 22, Hadith #14
Among the sports recommended is swimming.
From the Messenger of Allah (peace be upon him and his family) who said: Teach your children swimming and archery.
— Wasa il al-Shia Vol. 17, Section 2, Chapter 105, Hadith 22689
Ali ibn Asbat has narrated from his uncle Ya’qub ibn Salim in a marfu‘ manner who has said the following: “’Amir al-Mu’minin (peace be upon him), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘You should teach your children swimming and sharp shooting.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 33, Hadith #4
From Yaqub bin Salim, who raised it (to earlier authorities), said: Amir al-Muminin (peace be upon him) said: The Messenger of Allah (peace be upon him and his family) said: Teach your children swimming and archery.
— Wasa il al-Shia Vol. 21, Section 6, Chapter 83, Hadith 27622
From Al-Sakooni, from Abu Abdullah (peace be upon him) in a hadith, he said: The Messenger of Allah (peace be upon him and his family) said: The right of a male child upon his father is that he should choose a good mother for him, give him a good name, teach him the Book of Allah, purify him, and teach him swimming. And if the child is female, he should choose a good mother for her, give her a good name, teach her Surah An-Nur but not teach her Surah Yusuf, not house her in upper rooms, and hasten her marriage to her husband's house.
— Wasa il al-Shia Vol. 21, Section 6, Chapter 86, Hadith 27644
Another sport emphasized by Islam is archery.
From Ali ibn Ismail who raised it saying: The Messenger of Allah (peace be upon him and his family) said: Ride and practice archery, but practicing archery is more beloved to me than riding. Then he said: All pastimes of a believer are futile except three: training his horse, shooting his bow, and playing with his wife, for these are rightful. Indeed Allah the Mighty and Majestic will admit three people to Paradise because of a single arrow: the one who crafts the wood, the one who strengthens it in the way of Allah, and the one who shoots it in the way of Allah.
— Wasa il al-Shia Vol. 15, Section 1, Chapter 58, Hadith 20168
From Talha ibn Zayd, from Abu Abdullah (peace be upon him) who said: Archery is one of the arrows of Islam.
— Wasa il al-Shia Vol. 15, Section 1, Chapter 58, Hadith 20166
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd from abu ‘Abd Allah who has narrated the following from his ancestors: “Sharp shooting is an arrow of the arrows of al-Islam.”
— Al-Kafi (Vol. 5) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 22, Hadith #11
It is narrated that a group of people who were walking met the Messenger of Allah (swt) (peace and blessings of Allah (swt) be upon him and his family), and they complained to him about the difficulty of walking.
Prophet (peace be upon him and his family) said to them: Seek assistance through walking briskly (nasl).
— Man La Yahduruh al-Faqih (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 3, Chapter 36, Hadith #2
Imam Ali (peace be upon him) said: ‘Lowering one’s voice, lowering one’s gaze, and walking with deliberation are among the marks of one’s faith and the integrity of one’s devoutness.’
— Ghurar al-Hikam, no. 5073
From Muhammad bin Ismail bin Raja Al-Zubaidi, from Abu Abdullah (peace be upon him) who said: Allah has not been worshipped with anything better than walking.
— Wasa il al-Shia Vol. 11, Section 1, Chapter 32, Hadith 14287
From Abdullah bin Sinan, from Abu Abdullah (peace be upon him) who said: Allah has not been worshipped with anything more intense or superior than walking.
— Wasa il al-Shia Vol. 11, Section 1, Chapter 32, Hadith 14284
Walking is one of the sports that needs no special facilities and can even be done at home. It is said that fifteen minutes of walking, while being a light exercise, brings agility and vitality and also removes muscle contractions.
Prophet Muhammad (peace be upon him and his family) said: Amuse yourselves with plays and recreations, for I dislike watching violence in your religion
— Nahj Al-Fasahah
The Messenger of Allah (swt) (peace be upon him and his family) passed by a group of people lifting a stone and said: What is this and what drives you to do it?
They replied: So we may know who among us is the strongest and most powerful.
Prophet (peace be upon him and his family) said: Shall I not guide you to the strongest and mightiest among you?
They said: Yes, O' Messenger of Allah (swt).
Prophet (peace be upon him and his family) said: The strongest and mightiest among you is the one who, when pleased, is not led by his pleasure into sin or falsehood, and when angry, his anger does not drive him away from speaking the truth, and when he possesses power, he does not take what is not rightfully his.
In another narration, Prophet (peace be upon him and his family) added: And when he has authority, he does not claim what is not his by right.
— Man La Yahduruh al-Faqih (Vol. 4) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 175, Hadith #5882
Muhammad b. al-Hasan (rh) narrated to us. He said: Muhammad b. al-Hasan al-Saffar narrated to us. He said: Al-`Abbas b. Ma`ruf narrated to us. He said: Muhammad b. Yahya al-Khazzaz narrated to us from Ghiyath b. Ibrahim from al-Sadiq Ja`far b. Muhammad from his father from his grandfather (peace be upon him). He said: The Messenger of Allah (s) passed by a people who were lifting a boulder competitively. He said: What is this? They said: Through this, we will know who is strongest among us. So, he (s) said: Shall I not inform you of who is strongest among you? They said: Of course, O Messenger of Allah. He said: The strongest among you is him who, when he becomes pleased, does not sin and transgress; and when he becomes discontented, does not allow his disconnectedness to lead him to say other than the truth; and when he comes to power, does not deal in that which he has no right in.
— Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 6, Hadith #3
Muhammad bin Ali bin Al-Hussein said: The Messenger of Allah (peace be upon him and his family) passed by some people lifting a stone. He asked: What is this? They said: We are testing who among us is the strongest and most powerful. He said: Shall I tell you who is the strongest and most powerful among you? They said: Yes, O Messenger of Allah. He said: The strongest and most powerful among you is the one whose pleasure, when he is pleased, does not lead him to sin or falsehood; whose anger, when he is angry, does not drive him away from speaking the truth; and who, when he has authority, does not take what is not rightfully his.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 53, Hadith 20744
Prophet Muhammad (peace be upon him and his family) said: 'Shall I tell you who is the toughest and strongest from among you?’ They replied, ‘Yes, O Prophet of Allah, do tell us’, so the Prophet (S) said, ‘The strongest and toughest of you is he who, when he is happy, his happiness does not lead him to committing a sin or anything wrong, and when he gets angry, his anger does not prevent him from speaking the truth, and when he is empowered in any way, he does not take hold of that which is not lawfully his.’
— Ma’ani al-Akhbar, p. 366, no. 1
Preserving health allows individuals to make better use of their life, abilities, and leisure time in service of spiritual and moral goals. It enables them to fulfill their responsibilities towards their families and society.
By taking care of their bodies, individuals can better fulfill their religious obligations, lead a healthy lifestyle, and better serve their families and society. The Holy Prophet (peace be upon him and his household) emphasized the importance of physical fitness and encouraged his followers to engage in physical activities. He also encouraged seeking good health:
From Abdul A'la, from Abu Abdullah (peace be upon him) who said: Ask Allah for wealth and well- being in this world, and forgiveness and Paradise in the hereafter.
— Wasa il al-Shia Vol. 17, Section 1, Chapter 7, Hadith 21909
From Ala' ibn Kamil who said: Abu Abdullah (peace be upon him) said to me: You must supplicate, for it is a cure for every disease.
— Wasa il al-Shia Vol. 7, Section 2, Chapter 11, Hadith 8677
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’adat Bin Sadaqa, who has narrated the following: Abu Abdullah (asws) having said that: ‘The Rasool Allah (saww) said: ‘The one who goes through his mornings and evenings whilst having three things, so the bounties of the world are complete for him - the one who goes through his mornings and evenings with good physical health, security in his flock, and has his day’s provisions in his possession. So if he were to have the fourth, so the bounties in the world and the Hereafter would be complete for him, and it is Al-Islam’.
— Al-Kafi (Vol. 8) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 127, Hadith #1
A profound directive and a supplication (du'a) that encourages believers to seek comprehensive health and well-being from God.
1. "Ask God for good health and cure of all illness here and in the Hereafter":
2. "for if you are granted these in this world and in the next, you will be prosperous":
Imam Abu Abdullah (peace be upon him) explained the meaning of the verse "Our Lord, grant us good in this world and good in the Hereafter" (Surah Al-Baqarah 2:201) in several narrations:
Al-Hasan ibn Mahbub narrated from Jamil ibn Salih, from Abu Abdullah (peace be upon him):
Regarding the words of Allah (swt), the Almighty: Our Lord (azj), grant us good in this world and good in the Hereafter (Surah Al-Baqarah Quran 2:201)
Imam Ali (peace be upon him) said: Good in the Hereafter refers to Allah's (swt) pleasure and Paradise, and good in this world refers to abundance in sustenance, favorable living conditions, and good character.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 1, Hadith #1
From Jamil bin Salih, from Abu Abdullah (peace be upon him) regarding the words of the Almighty: "Our Lord, grant us good in this world and good in the Hereafter" [Quran 2:201], he said: The pleasure of Allah and Paradise in the Hereafter, and abundance in sustenance and livelihood, and good character in this world.
— Wasa il al-Shia Vol. 1, Section 1, Chapter 1, Hadith 21843
The Islamic concept of 'good in this world and good in the Hereafter' is profoundly articulated in Surah Al-Baqarah 2:201, where believers supplicate, "Our Lord, grant us good in this world and good in the Hereafter, and protect us from the torment of the Fire." This supplication embodies a holistic view of human existence, acknowledging the importance of well-being and prosperity in both temporal and eternal realms.
According to various interpretations, particularly from the Imams of the Ahl al-Bayt, the meanings of 'good' in both worlds are elucidated as follows:
o Material Prosperity: Includes abundance in sustenance, favorable living conditions, prosperity in one's livelihood, and bountiful daily bread.
o Social and Personal Well-being: This refers to having a good character or mannerisms, good company, and a virtuous or good-natured wife. Imam Ali (peace be upon him) specifically identifies "good in this world" as a good-natured wife.
o Holistic Blessings: More generally, it includes good fortune, good health, and spiritual well-being within this life.
The concept of 'good' encompasses dimensions of prosperity that are not limited to material wealth but include spiritual and moral flourishing:
Achieving this dual 'good' requires cultivating specific virtues and adherence to Islamic principles. The basis of prosperity and success, both in this world and the hereafter, is rooted in the love of Allah and awareness of His laws, rather than merely the greed of gold. This implies that true success comes from living a righteous life and following Allah's commands.
Key qualities and virtues necessary for attaining the good of this world and the Hereafter include:
Islam rejects a life spent fruitlessly in abnegation of the world, emphasizing that believers are permitted to enjoy the bounties Allah has declared licit. However, the life of this world must always be regarded as a preliminary to the Hereafter, an occasion for earning happiness and good fortune in the eternal realm. God has enjoined good-doing upon humanity to enable prosperity in both worlds, reminding that one should give liberally from what they have to earn God's pleasure.
We were told by Muhammed bin Musa bin Mutawakkil, may Allah grant him mercy, that he said: We were told by Abdullah bin Ja’far al-Himyari, from Ahmad bin Muhammed, from Hasan bin Mahboub, from Jameel bin Saleh, from Abu Abdillah, peace be upon him, with regards to the saying of Allah, Exalted and Glorious is He: «Our Lord, grant us in this world a good deed and in the Hereafter a good deed» (Quran 2:201). He said: The satisfaction of Allah and Paradise in the Hereafter, and affordability in sustenance, livelihood and good mannerisms in this world.
— Ma ani al- Akhbar by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 150, Hadith #1
In Islamic teachings, comprehensive well-being and prosperity are understood as a balanced state encompassing both the worldly life and the eternal Hereafter, rooted in Allah's pleasure and guided by moral and spiritual virtues. This holistic perspective is encapsulated in the Quranic supplication: "Our Lord! Grant us good in this world and good in the Hereafter, and save us from the punishment of the Fire" (Quran 2:201). This prayer acknowledges Allah's sovereignty and seeks His blessings across all dimensions of existence, reflecting a desire for a sound worldly life and eternal success.
The central supplication, "Our Lord! Grant us good in this world and good in the Hereafter, and save us from the punishment of the Fire" (Quran 2:201), is a comprehensive plea for holistic well-being.
This interpretation clarifies that worldly good is not limited to material wealth but includes conditions that facilitate a virtuous life.
Prosperity in Islam is not confined to material wealth or earthly comforts; rather, it spans two crucial dimensions:
According to the interpretation of Imam al-Sadiq (peace be upon him), "good in this world" extends beyond mere material wealth to include:
The good of the Hereafter is identified with:
The prayer explicitly seeks protection from the punishment of the Fire, demonstrating a comprehensive appeal for both desired rewards and protection from adverse outcomes in the afterlife.
Islam promotes a holistic view of human beings, emphasizing the deep interconnectedness of physical and spiritual well-being.
Achieving the good of both worlds is contingent upon cultivating specific moral and spiritual qualities that lead to Allah's pleasure. These qualities include:
These teachings indicate that prosperity, in the Quranic sense, combines beneficial worldly provision with moral and spiritual qualities that lead to Allah's pleasure, ensuring a fulfilling life in both this transient world and the eternal Hereafter.
Prophet Muhammad (peace be upon him and his family) said: Ask God for good health and forgiveness; for apart from certainty, no one has been bestowed anything better than prosperity
— Nahj Al-Fasahah
reinforces the supreme value of such blessings.
The context of this Hadith is within the broader Islamic emphasis on supplication, holistic well-being, and the recognition of God as the ultimate source of all blessings.
The influence is reciprocal; spiritual and mental states directly impact physical health.
Anxiety, sorrow, and inner distress can contribute to physical illness and a loss of vitality. Protecting the soul from overwhelming anxiety is, therefore, a means of safeguarding physical health. Emotional or mental trauma can disrupt the flow of energy, potentially leading to physical pain, illness, or disease.
Spiritual practices such as prayer, remembrance of Allah (dhikr), Quran recitation, and supplication are described as profound sources of peace of mind. This inner peace supports overall well-being, although these practices should not be seen as substitutes for necessary medical care.
Cultivating spiritual cleanliness—purifying the heart and conscience from evil, corruption, and deviation—is crucial. Neglecting spiritual health can lead to a person becoming dominated by instincts, losing their sense of right and wrong, and prioritizing materialism over spiritual values. Prophet Muhammad (peace be upon him and his household) stated that abstinence refreshes one's body and soul, while worldliness makes them suffer.
Fasting, as an Islamic practice, exemplifies the integrated benefits for the body, mind, and soul. It involves bodily cleansing and renewal alongside mental and spiritual benefits. While promoting physical health, its central religious purposes are spiritual rejuvenation and healing, highlighting how a physical act can lead to profound spiritual growth.
While promoting a healthy lifestyle, Islam does not make a healthy body the ultimate goal in life but rather a means to spiritual ends. Spiritual fitness involves nurturing one's spiritual health, just as physical health is nurtured. Islamic precepts, rituals, and recommended practices are designed to achieve both spiritual and physical goals, promoting overall health and well-being.
The Quran encourages reflection on what one eats and its origins (Surah Abasa, Quran 80:24), suggesting a deeper connection between dietary choices and spiritual awareness. This is beyond mere fad diets, focusing on the quality and conditions of food.
Imam Ali (peace be upon him) said: 'The zakat of health is exerting oneself in Allah's obedience.’
— Ghurar al-Hikam, no. 5454
This links physical well-being to acts of devotion and service to God.
In Islam, seeking healing for the body and soul involves a dual approach: seeking medical assistance from professionals to cure the body, and simultaneously turning to Allah for comprehensive healing. This is rooted in the belief that Allah is the Creator of all things, including illnesses, and ultimately provides the cure.
Seeking appropriate medical treatment and following sound medical advice are considered part of caring for the body. Prophet Muhammad (peace be upon him and his household) encouraged asking Allah for good health and a cure for all illnesses in this world and the Hereafter, as this leads to prosperity.
Supplication (du'a) holds a central and significant place in Islamic spirituality, serving as a direct channel of communication with Allah (SWT). It is a profound act of worship that deepens faith, nurtures resilience, and inspires a continuous pursuit of righteousness and closeness to Allah.
The Messenger of Allah (peace be upon him and his progeny) said: “The position of prayers with respect to religion is similar to that of the head with respect to the body.”
— Kanzul Ummal, Volume 7, Tradition 18972
These supplications also embody an educational program that nurtures the soul and directly influences one's behavior and daily life.
Meaning of the Prophetic Supplication:
Prophet Muhammad (peace be upon him and his household) taught believers to ask God for well-being, protection from illness, and complete health both in this world and in the Hereafter. Receiving this well-being in both realms is described as true prosperity and success. He said: "Ask God for good health and cure of all illness here and in the Hereafter; for if you are granted these in this world and in the next, you will be prosperous."
Health as a Divine Blessing and Gratitude:
Health and relief are presented as divine blessings that people may fail to appreciate until they are lost. Islamic teachings encourage gratitude for physical well-being rather than recognizing its value only after illness occurs. Good health is a blessing often forgotten when present, but remembered when absent.
Supplication Alongside Treatment:
Seeking God's help through prayer is complementary to practical medical treatment. Medical care and supplication are seen as intertwined means, with the ultimate healing depending on God. This approach means seeking medical assistance from professionals while also turning to Allah for comprehensive healing.
Imam Jafar ibn Muhammad Al-Sadiq (peace be upon him) illustrated this by saying that if one is struck by an overwhelming concern, they should purify themselves, give charity, pray two units (rak'ahs) of prayer, praise and glorify Allah, invoke blessings upon the Prophet and his family, and then supplicate, mentioning their specific concern. Allah would then grant it. This demonstrates the integration of physical actions (seeking a physician, charity, prayer) with heartfelt supplication.
Sama’a narrated from Imam Jafar ibn Muhammad Al-Sadiq (peace be upon him) that He said: When one of you falls ill, he calls for the physician and pays him. When someone has a need from a ruler, he bribes the gatekeeper and gives him.
However, if one of you is struck by an overwhelming concern and turns to Allah (swt), the Exalted, purifies himself (performs ablution), gives charity (whether small or large), then enters the mosque, prays two units (rak'ahs) of prayer, praises and glorifies Allah (swt), and invokes blessings upon the Prophet and his family (peace be upon him), then says: 'O’ Allah (swt), if You cure me of my illness, or return me safely from my journey, or protect me from what I fear of such and such (mentioning the specific concern),'
Allah (swt) would grant him that.
This is the binding oath, and it is what Allah (swt), the Blessed and Exalted, has made incumbent upon one as an expression of gratitude.
— Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 83, Hadith #1544
Broad Understanding of Prosperity:
Prosperity is understood broadly in Islam to encompass not merely temporary physical comfort but also spiritual and everlasting well-being. Those who only seek medical and economic benefits from worship acts, prayers, and supplications, viewing them solely as a means for physical tranquility or relief from pain, misunderstand the ultimate purpose.
Supplication is considered a powerful spiritual remedy:
O God,
bless Muhammad and his Household,
clothe me in Thy well-being,
wrap me in Thy well-being,
fortify me through Thy well-being,
honour me with Thy well-being,
free me from need through Thy well-being,
donate to me Thy well-being,
bestow upon me Thy well-being,
spread out for me Thy well-being,
set Thy well-being right for me,
and separate me not from Thy well-being
in this world and the next!
Prayers and Health
Furthermore, prayer itself is linked to physical health. In Islam, prayer (Salat) is understood as far more than a mere ritual; it is a profound and multifaceted act of worship that intrinsically links an individual's spiritual well-being with their physical and mental health. Islamic teachings emphasize a holistic view of human existence, where the body and soul are deeply interconnected, and neglecting one can have significant implications for the other. Health is considered a precious gift, second only to faith, and prayer plays a central role in maintaining this health in all its dimensions.
The Holistic View of Health in Islam
Islam champions a balanced and integrated personality, placing significant emphasis on physical well-being as part of overall health and spiritual fulfillment. The body is considered a trust from Allah (SWT) that must be properly cared for. True spiritual vigor cannot exist without physical well-being, nor can physical fitness be fully realized without spiritual health. The healthiness of the body is often seen as a result of a healthy mentality, highlighting the deep connection between mental and physical states. This comprehensive approach is reflected in Islamic precepts, rituals, and recommended practices, which aim to achieve both spiritual and physical goals.
Prayer: A Source of Physical Well-being
Islamic teachings explicitly link prayer to the promotion of physical health, describing prayers as "certainly health-promoting." Beyond its primary purpose of worship, prayer offers numerous physical benefits:
Prayer: Nurturing Mental and Spiritual Health
The spiritual and mental benefits of prayer are extensive, acting as a profound means of connecting with Allah (SWT) and fostering inner peace and development:
In Islamic teachings, good health is recognized as a profound divine blessing from Allah. It is often described as a blessing that is frequently overlooked when present but keenly remembered when absent. The experience of disease itself serves to make individuals realize the true value of good health.
Allah is understood as the ultimate Creator of everything in the universe, including germs, illness, accidents, and natural disasters. This perspective reinforces that health, its maintenance, and its recovery are ultimately under God's control and bestowed by His will. Therefore, maintaining physical health and treating patients are considered crucial aspects of Islamic teachings, regulated by Islamic law and bioethics, and essential for living a fully human life.
Islamic teachings do not present supplication and medical treatment as mutually exclusive; rather, they encourage a balanced approach that integrates both.
Islam promotes a holistic view of health, encouraging believers to actively supplicate for well-being in all aspects of life, recognizing health as a precious divine gift, and combining faith-based spiritual remedies with practical medical treatments, all while acknowledging God as the ultimate Healer.
Prophet Muhammad (peace be upon him and his family) said: Ask God for good health and cure of all illness here and in the Hereafter; for if you are granted these in this world and in the next, you will be prosperous
— Nahj Al-Fasahah
Prophet Muhammad (peace be upon him and his household) highlighted the significance of certain blessings that people often fail to appreciate.
Prophet Muhammad (peace be upon him and his household) said: Health and free time are two neglected blessings.
— Man La Yahduruh al-Faqih (Vol. 4) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 175, Hadith #5829
Another related wording states:
Prophet Muhammad (peace be upon him and his family) said: Two blessings are taken for granted, security and health
— Bihar Al-Anwar - volume: 78, pages: 170.
People often fail to appreciate these blessings while they possess them. Health is commonly recognized only after illness occurs, while free time is often recognized only after responsibilities and difficulties take it away. This negligence of their true value leads many people to lose out on opportunities for good.
The phrase "neglected blessings" signifies that people often fail to recognize the true value of good health and their downtime or spare time. It implies that these blessings are taken for granted when present and their importance is only realized once they are lost.
The Hadith conveys several crucial lessons for Muslims:
From the advice of the Messenger of Allah (peace and blessings be upon him and his family) - He said: O Abu Dharr, take advantage of five before five: Your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before your busyness, and your life before your death. O Abu Dharr, beware of procrastination with your hopes, for you have your day and you don't have what comes after it. O Abu Dharr, when you wake up in the morning, don't talk to yourself about the evening, and when you reach the evening, don't talk to yourself about the morning, and take from your health before your sickness.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 27, Hadith 285
explicitly including "your good health before your sickness, and your free times before your pre-occupation, and your life before your death."
The related advice urges believers to benefit from important opportunities before they disappear: youth before old age, health before sickness, wealth before poverty, free time before busyness, and life before death.
The believer’s time has three periods : The period when he is in communion with All?h; the period when he manages for his livelihood; and the period when he is free to enjoy what is lawful and pleasant.
— Nahj al-Bal?gha by al-Shar?f al-Ra??, Book 3, Chapter 390, ?ad?th #487
"A believer has three hours: one hour to converse with their Lord, one hour to earn their livelihood, and one hour to enjoy permissible pleasures in life."
Islam strongly condemns the wasting of precious time, viewing it as a grave transgression. Both the Quran and the Sunnah enjoin Muslims to be conscious of time, reminding us that life in this world is temporary and the moment of death is unknown. Therefore, time must be valued for the satisfaction of Allah the Almighty.
These two blessings are also referred to as "atoning bounties," implying that they are gifts from Allah that, if used properly, can help individuals atone for their sins.
Muslims are encouraged to appreciate the health of their bodies and the leisure they possess and to make good use of these blessings. Practical guidance for their utilization includes:
o Good Deeds: Engaging in acts of goodness and charity.
o Spiritual Development: Making invocations and supplications, celebrating the praises of Allah, and striving to worship Allah throughout one's life.
o Self-Improvement: Engaging in activities that bring joy and pursuing beneficial knowledge, which is directly linked to the productive use of time.
o Planning: Planning for both worldly and religious duties to ensure productivity and purpose.
Islam holds individuals responsible for their time and how they utilize these blessings. On the Day of Judgment, a person will be questioned concerning five things, which include their life, how they spent it, and their youth, how they grew old. This reinforces the necessity of cherishing and wisely managing health and free time as precious trusts from Allah.
Prophet Muhammad (peace be upon him and his family) said: Avail yourself of five things before five other things: youth before oldness, health before illness, wealth before need, convenience before inconvenience and life before death
— Nahj Al-Fasahah
From Musa bin Ismail ibn Musa bin Ja'far, from his forefathers, from Ali (peace be upon them) regarding the words of Allah the Mighty and Majestic: "And do not forget your share of the worldly life" [Quran 28:77], he said: Do not forget your health, your strength, your free time, your youth, and your vitality to seek the hereafter through them.
— Wasa il al-Shia Vol. 16, Section 1, Chapter 91, Hadith 21043
From Ja'far bin Muhammad, from his forefathers (peace be upon them), regarding the saying of Allah the Mighty and Majestic: "And do not forget your share of the world" [Quran 28:77], he said: Do not forget to use your health, strength, free time, youth, and vitality in seeking the Hereafter.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 20, Hadith 211
Islamic teachings provide clear guidelines for maintaining both physical and spiritual health:
Imam Mohammad Taqi (peace be upon him) noted that four qualities assist one in practicing: health, wealth, knowledge, and divine grace.
Four qualities assist one upon practicing, health and wealth and knowledge and divine grace
— Ehqaq ul-Haqq, Vol. 12, P 436
Ultimately, while Islam strongly promotes a healthy lifestyle, it clarifies that a healthy body is not the ultimate goal in itself. Rather, it is a means to achieve a healthy balance between the body and the soul, which complement one another. Given that the body is temporary and the soul is eternal, Islamic teachings emphasize putting greater focus on the life, health, vitality, and strength of the soul.
Quranic References
Hadith and Other References
o Vol. 5, Book 1, Chapter 22, Hadith #14
o Vol. 5, Book 1, Chapter 22, Hadith #11
o Vol. 6, Book 1, Chapter 33, Hadith #4
o Vol. 8, Book 1, Chapter 127, Hadith #1
o Vol. 3, Book 1, Chapter 18, Hadith #23
o Vol. 4, Book 1, Chapter 11, Hadith #5094
o Vol. 2, Book 3, Chapter 36, Hadith #2
o Vol. 4, Book 1, Chapter 175, Hadith #5882
o Vol. 3, Book 2, Chapter 1, Hadith #1
o Vol. 1, Book 1, Chapter 83, Hadith #1544
o Vol. 4, Book 1, Chapter 175, Hadith #5829
o Vol. 1, Section 1, Chapter 1, Hadith 21843
o Vol. 1, Section 2, Chapter 20, Hadith 211
o Vol. 1, Section 2, Chapter 27, Hadith 285
o Vol. 7, Section 2, Chapter 11, Hadith 8677
o Vol. 11, Section 1, Chapter 32, Hadith 14284
o Vol. 11, Section 1, Chapter 32, Hadith 14287
o Vol. 11, Section 6, Chapter 17, Hadith 15351
o Vol. 11, Section 6, Chapter 17, Hadith 15352
o Vol. 11, Section 6, Chapter 17, Hadith 15354
o Vol. 15, Section 1, Chapter 58, Hadith 20166
o Vol. 15, Section 1, Chapter 58, Hadith 20168
o Vol. 15, Section 2, Chapter 53, Hadith 20744
o Vol. 16, Section 1, Chapter 91, Hadith 21043
o Vol. 17, Section 1, Chapter 7, Hadith 21909
o Vol. 17, Section 2, Chapter 105, Hadith 22689
o Vol. 21, Section 6, Chapter 83, Hadith 27622
o Vol. 21, Section 6, Chapter 86, Hadith 27644
Quranic verses and hadiths of Ahl al-Bayt (peace be upon them) and sayings in Arabic, Persian and English.
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