Islamic Medicine: Part 2


Continuing from last weeks blog on Imam Reza’s (AS) concept that the body is the kingdom, the microcosm and viewed as a reflection of the universe, which is the macrocosm. Wellness is a product of the interactions between these two worlds.

The tongue translates the king’s speeches with the aid of multiple elements it is endowed with, such as the stomach’s moisture, the internal heart’s air, and the lips. The lips cannot do anything unless the tongue undergoes movement. These two organs are dependent on each other.

The speech can be audible only if sound goes through the nose because it is the nose that makes pleasant speech the same way as a nice sound is produced by a flutist when he blows through a flute. The nostrils, which are two cavities of the nose, allow pleasant fragrances that are allowed by the king to enter within them. In the case of a smell that displeases the king, the latter orders the hands to prevent the entry of the bad smell.

The king also gives awards and punishments. The king’s punishment is sorrow and his reward is joy and felicity. The root of sorrow lies in the spleen; the root of felicity lies in the omentum and the kidneys. From these organs stem two connected blood vessels, which lead to the face so that it can express joy and melancholy. These vessels are the pathways that connect the king and the workers in both directions. Evidence of this is that when someone takes a medicine, blood vessels convey the medicine to the affected area.

The body is similar to the earth. It is fertile, but it can be a wasteland as well. If you cultivate it, water it without drowning it, and do not neglect any part of it, it will remain fertile, well irrigated, and lush, and will produce bountiful harvests and crops. But if it is neglected, it will perish and weeds will appear. The same is true for the body; monitoring and taking care of what you eat and drink will contribute to sound health and wellbeing.

AN