بسم الله الرحمن الرحیم

نامه ای دیگر (رساله ذهبیه) أبومحمد هارون بن موسی تلعکبری(رض ) از محمد بن همام بن سهیل(رض ) از حسن بن محمد بن جمهور روایت کرده است که گفت: پدرم که از آشنایان أبو الحسن علی بن موسی الرضا(ع) و از خواصّ و ملازم خدمت آن حضرت بود و در سفر آن جناب از مدینه به خراسان که به شهادت ایشان در طوس در سن چهل و نه سالگی انجامید، آن بزرگوار را همراهی می کرد برایم گفت: مأمون در نیشابور بود و سرورم أبوالحسن الرضا(ع) و جمعی از فلاسفه و پزشکان مانند یوحنّا بن ماسویه و جبرائیل بن بختیشوع و صالح بن بهلمه هندی و عده ای دیگر از عالمان و صاحب نظران در انجمن مأمون حضور داشتند. در آن مجلس از طبّ و آنچه باعث سلامت و تقویت بدن است سخن به میان آمد، مأمون و حضّار غرق در صحبت شدند و از این دانش و این که چگونه خداوند تعالی این بدن را ترکیب کرده و چهار طبع متضادّ را در آن تلفیق کرده، و از سود و زیانهای غذاها و بیماریهای ناشی از آن سخن گفتند، و أبوالحسن(ع) همچنان ساکت بود و در این باره سخنی نمی گفت ، مأمون به ایشان عرض کرد: یا أباالحسن! نظر شما درباره این موضوعی که از اوّل امروز ما را به خود مشغول ساخته است، چیست؟ چون موضوع برای من مهم است و این مطالب را باید دانست، و شناخت غذاهای مفید و مضرّ، و تدبیر بدن امری ضروری است . ابوالحسن(ع) به او فرمود: من در این خصوص تجربیاتی دارم و امتحان و گذشت زمان درستی این تجربیاتم را برای من روشن ساخته است ، به علاوه از گذشتگان هم اطلاعاتی بدست آورده ام ، و اینها چیزهایی است که انسان باید بداند و در ندانستنش معذور نیست ، من این تجربیات و اطلاعات خود را با مطالب دیگری نزدیک به آنها که شناخت و دانستنشان لازم است برای امیر یکجا بیان خواهم کرد. راوی گوید: مأمون برای رفتن به بلخ عجله داشت، از این رو جلوتر از ابوالحسن(ع) راهی بلخ شد و از آن جا به حضرت نوشت که به وعده وفا کند و آنچه را در این زمینه از دیگران شنیده و خود تجربه کرده است در خصوص خوراکیها و نوشیدنیها و داروها و فصد (رگ زنی ) و حجامت و مسواک زدن و حمّام و نوره و استفاده از این چیزها برایش بنویسد. ابوالحسن(ع) نامه ای به او نوشت که رونوشت آن این است: بسم الرحمن الرحیم با توسل به خداوند، اما بعد: نامه امیرالمؤمنین که فرموده بود شنیده ها و تجربیات خودم را در خصوص خوراکیها و نوشیدنیها و مصرف داروها و فصد و حجامت و حمّام و نوره و قوّه باه و دیگر چیزهایی که باعث سلامت و قوّت بدن می شود برایش توضیح دهم، به دستم رسید. من در این نامه آنچه را لازم است برای امیر توضیح می دهم و مطالبی را که در خصوص خوراکیها و نوشیدنیها و مصرف دارو و فصد و حجامت و قوّه باه و دیگر چیزهای لازم برای تدبیر جسم ایشان لازم است شرح می دهم، و توفیق از خداست . (بدان ای امیر ) که خداوند عزّوجلّ برای معالجه هر دردی که در بدن می نهد دارویی قرارداده، و برای هر نوع بیماری نوعی دوا مقرّر داشته است ، چون این بدنها شبیه یک کشور است که پادشاه آن قلب است، و عمّال و کارگزارانش رگها و بندهایند ( و مغز، و قصر پادشاه قلب اوست ) و قلمرو او کلّ پیکر است ، و معاونان و دستیارانش دستها و پاها و چشمها و لبها و زبان و گوشهایند، و خزانه هایش معده و شکم اوست، و سراپرده اش سینه او. دستها دو معاونند که وسیله دور و نزدیک ساختن هستند و طبق سفارشها و دستورهای پادشاه عمل می کنند (پاها پادشاه را جا به جا می کنند) به هر کجا که بخواهد، چشمها آنچه را که از نگاه او پنهانند به وی نشان می دهند، چرا که پادشاه در سراپرده است و اخبار جز با اجازه به او نمی رسند. همین چشمها به منزله دو چراغ پادشاه نیز هستند. دژ و قلعه بدن گوشهایند، و تنها به چیزهایی اجازه ورود بر پادشاه را می دهند که او موافقت کند، زیرا این دو عضو قادر نیستند چیزی را وارد کنند مگر آنگاه که پادشاه به آنها اشاره کند و اذن دهد، پادشاه به آن دو گوش می دهد و سپس پاسخ دلخواه خود را به آنها می دهد. زبان با ابزارهای چندی سخن پادشاه را ترجمه می کند از جمله با ریح الفؤاد و بخار معده و کمک لبها. و لبها را قدرتی نباشد مگر با حرکت زبان و این دو از یکدیگر بی نیاز نیستند، و سخن گفتن جز با گرداندن صدا در بینی نیکو صورت نگیرد، زیرا همان گونه که نی زن با دمیدن در نی صدایی نیکو در می آورد، بینی نیز سخن را نیکو می سازد. (منخرها یا سوراخهای بینی نیز این گونه اند، بینی به پادشاه می رساند) بوهای خوش را که او دوست می دارد، و اگر بوی ناخوشی باشد پادشاه به دو دست فرمان می دهد دستها (با کنار زدن شیئ بد بو یا گرفتن سوراخهای بینی ) مانع رسیدن آن بو به پادشاه می شوند. مع هذا، این پادشاه پاداش و کیفر هم می دهد، کیفرش سخت تر از کیفری است که پادشاهان قدرتمند دنیوی می دهند، و پاداش او نیز از پاداش این پادشاهان برتر است، کیفر آن غم و اندوه است، و پاداشش شادی و سرور. ریشه غم و اندوه در طحال (سپرز) است و ریشه شادی در ثَرب1 و کلیه ها. در این اعضا (طحال و ثرب و کلیه ها) دو رگ است که به صورت وصل هستند، از همین روست که آثار غم و شادی در چهره نمایان می شود. این رگها، تماما، راههای ارتباطی کارگزاران با پادشاه و پادشاه با کارگزاران می باشند، دلیلش هم این است که وقتی دارو می خوری رگها آن را به محل درد می رسانند. بدان ای امیر که بدن مانند زمین حاصل خیز اما بایری است که اگر به آن رسیدگی کنی و طوری آبیاریش کنی که نه غرق آب شود و نه قسمتی از آن آب نخورد و تشنه بماند، همیشه آباد می ماند و شاداب و خرم می شود و محصول زیادی می دهد، ولی اگر از آن غفلت ورزی خراب می شود و علفهای هرز در آن می روید، بدن نیز این گونه است . دقت و مراقبت در مصرف غذاها و نوشیدنیها باعث سلامت و تندرستی و عافیت بیشتر آن می گردد. یا امیرالمؤمنین! دقت کن ببین چه چیز با تو و معده ات سازگار است و بدنت تحمل آن را دارد، و چه غذاها و آشامیدنیهایی را می گوارد همان را برای خودت برگزین و غذایت قرار ده . بدان ای امیر، که هر یک از این طبایع چیزهایی را دوست دارد که با آن سنخیت و سازگاری داشته باشد، پس چیزی را انتخاب کن که با بدنت سازگار است . هر کس بیش از اندازه غذا بخورد سودش نرسانده، و هر کس نه کم و نه زیاد بلکه به اندازه بخورد آن غذا به او سود می رساند. همین گونه است آب (پس راهش این است )که از هر غذایی به وقتش بخوری و هنوز که اندکی اشتها داری دست از خوردن بکشی، زیرا این کار - به خواست خدا - باعث می شود تا بدنی سالمتر، اندیشه ای روشنتر ، و روحیه ای سبکتر داشته باشی . از اینها گذشته، ای امیر در تابستان غذای خنک تناول کند، و در زمستان غذای گرم، و در دو فصل دیگر غذاهای معتدل به اندازه توان (جسمی ) و اشتهایی که داری ، غذایت را به اندازه عادتت و مطابق با محل زندگی و نوع فعالیت و زمانی که در آن به سر می بری، با خوردن سبکترین غذاهایی که می خوری آغاز کن . باید در هر روز، هشت ساعت از روز گذشته (یک وعده ) یا هر دو روز سه وعده غذا بخوری بدین ترتیب که صبح اول وقت صبحانه می خوری و سپس شام، و روز دوم هشت ساعت که از روز گذشت یک وعده دیگر غذا می خوری، و دیگر نیازی به خوردن شام نداری . این هم باید به اندازه باشد، نه بیشتر و نه کمتر، و در حالی که هنوز اشتها داری باید دست از غذا خوردن بکشی ، بعد از غذایت از شربت مصفّای کهنه ای که نوشیدنش حلّال است ( و بعدا طرز تهیه آن را می گویم ) می نوشی .

 طرز تهیه شربت ده رطل مویز دانه گرفته را ابتدا می شویند و سپس آن را در یک ظرف آب صاف و زلال می ریزند، مقدار آب باید به اندازه ای باشد که چهار انگشت بالاتر از سطح مویزها را بپوشاند، مویزها را به همین حالت در زمستان سه روز و در تابستان یک شبانه روز باقی می گذراند، آن گاه در یک دیگ تمیز می ریزند، آبی که مویزها را در آن خیسانده اند اگر آب باران باشد بهتر است و گرنه از آب شیرین زلالی که سرچشمه اش در سمت شرق است و آبی سفید و درخشان و سبک دارد استفاده شود، این نوع آب گرما و سرما را خیلی سریع به خود می گیرد و همین علامت سبک بودن آب است . باری، آب را آنقدر حرارت می دهند تا این که مویزها کاملا پف کنند، بعد آنها را می فشارند و آبش را صاف می کنند و می گذارند سرد شود، دوباره آن را به داخل دیگ می ریزند و مقدارش را با یک چوب اندازه می گیرند، و دیگ را روی آتش ملایمی می گذارند تا بنرمی بجوشد و دو سوم آن تبخیر شود و یک سومش باقی بماند، سپس به اندازه یک رطل عسل مصفّا با آن مخطوط می کنند، و مقدار این آب و عسل در دیگ اندازه گیری می شود، و محلول را می جوشانند تا به اندازه ای که عسل ریخته شده تبخیر شود و محلول به اندازه قبل برگردد. در یک پارچه ضخیم به اندازه یک درهم3 زنجفیل، یک درهم قرنفل (گل میخک) نیم درهم دارچین ، یک درهم زعفران (نیم درهم سنبل4، و نیم درهم عود هندی )، نیم درهم مصطکی قرار می دهند، اما قبلا هر یک از اینها را جداگانه می کوبند و الک می کنند. بعد در پارچه قرار می دهند و آن را با یک نخ محکم می بندند، یک طرف نخ باید بلند باشد تا آن را به چوبی که روی دیگ قرار داده می شود، ببندند و بدین ترتیب پارچه ای که حالا به صورت یک کیسه کوچک در آمده به داخل دیگ آویزان شود. این کیسه را باید زمانی داخل دیگ قرار داد که عسل را در آن می ریزند. آنگاه هر چند وقت یک بارکیسه را حرکت می دهند تا محتویات آن کم کم خالی شود، و محلول را آنقدر می جوشانند تا (همان طور که گفتیم ) مقدار اضافه شده عسل کم شود و محلول به اندازه اولش برسد. در تمام این مدت، باید آتش ملایم باشد، بعد محلول را صاف می کنند و می گذارند سرد شود، و آنگاه در ظرفی می ریزند و سر آن را می بندند و سه ماه به همان حال باقی می گذارند و درش را باز نمی کنند، پس از سه ماه می توان از آن نوشید . هر اوقیه5 از این شربت را با دو اوقیه آب مخلوط می کنی . حال امیر پس از خوردن غذا به اندازه ای که قبلا توضیح دادم، سه پیاله از این شربت بنوش، که اگر چنین کنی به خواست خداوند در آن روز (از درد نقرس و سردی مزاج و بادهای ناراحت کننده ) در امان خواهی ماند، بعد از آن چنانچه میل به آب داشتی نصف آبی را که قبلا می نوشیده ای، بنوش زیرا این عمل (جسمت را سالمتر، قدرت مقاربتت را بیشتر و حافظه ات را قویتر می سازد).

نوشیدن آب سرد بعد از خوردن ماهی تازه بیماری فلج می آورد، خوردن ترنج در شب چشم را چپ می کند و لوچی می آورد، نزدیکی کردن با زن حائض سبب متولد شدن فرزندی جذام می شود، ادار نکردن بعد از عمل جماع تولید سنگ مثانه می کند، جماع کردن پیاپی بدون آن که بعد از هر جماع غسل شود به متولد شدن فرزندی دیوانه می انجامد. افراط در خوردن تخم مرغ باعث بیماری طحال و ایجاد نفح در سر معده می شود، زیاد خوردن تخم مرغ آب پز تنگی و بریدگی نفس می آورد، خوردن گوشت خام تولید کرم معده می کند، افراط در خوردن انجیر به پیدایش شپش در بدن می انجامد. آشامیدن آب سرد بعد از چیز داغ، و بعد از خوردن شیرینی دندانها را از بین می برد، زیاده روی در خوردن گوشت شکار و گاو باعث خشکیدگی عقل، گیجی، کند ذهنی و فراموشی زیاد می شود. هر گاه خواستی حمّام بروی و در سر خود ناراحتی پیدا نکنی ، هنگام ورود به حمّام ابتدا پنج جرعه آب گرم بنوش، در این صورت به خواست خدای تعالی، از سردرد و درد شقیقه در امان خواهی بود. بعضی گفته اند هنگام ورود به حمام پنج مشت آب گرم روی سر خود بریز. بدان ای امیر که حمّام هم ترکیبی مانند ترکیب بدن دارد، یعنی همان طور که بدن دارای چهار طبع است حمّام نیز دارای چهار خانه می باشد: خانه اول: سرد و خشک است، خانه دوم: سرد و مرطوب، خانه سوم: گرم و مرطوب، و خانه چهارم: گرم و خشک. فایده حمّام این است که بدن را معتدل می کند، چرک بدن را از بین می برد، عصبها و رگها را نرم می سازد، اعضای بزرگ بدن را تقویت می کند، و فضولات و عفونتها را می زداید. اگر می خواهی بدنت جوش و دانه و غیره نزند هنگام ورود به حمام ابتدا بدنت را با روغن بنفشه چرب کن; و اگر می خواهی (بعد از نوره کشیدن ) بدنت مبتلا به زخم و ترکیدگی و لکه های سیاه نشود بیش از آن که نوره بکشی خودت را با آب سرد بشوی . کسی که می خواهد برای نوره کشیدن به حمام برود باید دوازده ساعت قبل، یعنی یک روز تمام، از مقاربت خودداری ورزد، کمی صبر ( زرد) یا قاقیا6 و یا حفض7 در نوره بریزد و یا مقدار کمی از مجموعه آنها را با نوره مخلوط کند. اینها را وقتی به نوره اضافه کنند که نوره را با آب گرمی که در آن بابونه و مرزنگوش یا گل بنفشه خشک جوشانده شده است، به عمل آورده باشند. مقدار کمی از مجموع این سه قلم ( بابونه و...) یا از هر یک جداگانه در آب می جوشانند به اندازه ای که آب بوی این گلها را بگیرد. مقدار زرنیخ نوره باید به اندازه یک سوم مقدار نوره باشد. و برای از بین بردن بوی نوره می توان از چیزهایی مانند برگ درخت هلو، تفاله گل کاجیره، حنا و ( سعد و گل سرخ ) به بدن مالید. هر کس می خواهد که نوره بدنش را نسوزاند آن را زیاد هم نزند، کمی بعد از استعمال نوره آن را بشوید، و اندکی روغن گل سرخ به بدنش بمالد ، و چنانچه خدای نخواسته نوره بدنش را سوزاند مقداری عدس پوست کنده را بکوبد و (با سرکه و گلاب مخلوط کند) و به جایی که سوخته دست بمالد، به خواست خداوند بهبود می یابد. برای از بین بردن اثر نوره بر بدن، بلافاصله پس از نوره کشیدن محل آن را با سرکه انگور و روغن گل سرخ کاملا مالش دهد. هر کس می خواهد که درد مثانه نگیرد، ادرارش را حبس نکند، حتی اگر سوار بر مرکب خود است، هر کس می خواهد که ناراحتی معده نگیرد در بین غذا خوردن آب ننوشد و بعد از تمام شدن غذایش آب نخورد، چون آب خوردن در بین غذا رطوبت بدن را زیاد می کند و معده اش ضعیف می گردد، و رگها نیرو (انرژی ) غذا را جذب نمی کند زیرا چنانچه در بین غذا خوردن پشت سر هم آب بنوشد غذا در معده اش تخمیر می شود. هر کس می خواهد از ابتلا به سنگ (مثانه ) و عسر البول ایمن بماند در هنگام انزال ، منی خود را حبس نکند و مدت جماع را طول ندهد. هر کس می خواهد که از ابتلا به درد مقعد مصون بماند و بواسیر نگیرد هفت دانه خرمای برنیک با روغن گاو تناول کند، و بیضه های خود را با سیماب خالص چرب نماید. هر کس می خواهد که حافظه اش زیاد شود صبحها ناشتا هفت مثقال مویز میل کند. هر کس می خواهد که کمتر دچار فراموشی شود و حافظه داشته باشد روزی سه قطعه زنجفیل پرورده در عسل میل کند، و نیز هر روز با غذای خود خردل بخورد. هر کس می خواهد که عقلش زیاد شود هر روز ناشتا سه دانه هلیله سیاه با شکر طبرزد (نبات ) بجود. هر کس می خواهد که ناخنهایش ترک نخورد و خراب نشود فقط روزهای پنجشنبه ناخن بگیرد. هر کس می خواهد که به گوش درد دچار نشود هنگام خواب قدری پنبه در گوش خود بگذارد. هر کس می خواهد که در سراسر زمستان زکام نگیرد روزی سه قاشق عسل بخورد. بدان ای امیرالمؤمنین که برای شناخت عسل مفید از مضر نشانه هایی است ، بعضی از عسلها هستند که وقتی بویشان به مشام انسان برسد عطسه می زند، بعضی از عسلها سکر آوردند و مزه بسیار تند و سوزنده ای دارند، این نوع عسلها کشنده اند. همچنین (کسی که می خواهد در زمستان مبتلا به زکام نشود) نرگس و نیز سیاه دانه استشمام کند. اگر در تابستان زکام شیوع یافت هر روز یک خیار بخورد و از نشستن در آفتاب پرهیز کند. هر کس از ابتلا به درد شقیقه8 و شوصه9 می ترسد بعد از خوردن ماهی تازه، چه در تابستان یا زمستان، از خوابیدن خودداری کند. هر کس می خواهد که بدنی سالم و لاغر اندام داشته باشد شب غذا کم بخورد. هر کس می خواهد که در موقع حجامت کردن درد کبد نگیرد و بعد از حجامت کاسنی با سرکه تناول کند. هر کس می خواهد که به ناف درد مبتلا نشود در هنگام چرب کردن سرخود نافش را هم چرب کند. هر کس می خواهد که لبهایش نترکد و زخم نشود ابروهای خود را چرب کند. هر کس می خواهد که کام و ملازه اش پایین نیفتد بعد از خوردن شیرینی با سرکه غرغره کند. هر کس می خواهد که دندانهایش نپوسد قبل از خوردن شیرینی لقمه ای نان تناول کند. هر کس می خواهد که به یرقان و صفار10 دچار نشود در تابستان بعد از باز کردن در اتاقش بلافاصله وارد اتاق نشود (و در زمستان صبح که در اتاقش را باز می کند بلافاصله خارج نشود). هر کس می خواهد که باد نگیرد هر هفت روز یک بار سیر مصرف کند. هر کس می خواهد که غذا را بگوارد در هنگام خوابیدن به پهلوی راست خود تکیه کند و سپس به پهلوی چپ برگردد. هر کس می خواهد که بلغمش از بین برود هر روز جوارش11 تند تناول کند، زیاد حمام برود، زیاد نزدیکی کند، و زیاد در آفتاب بنشیند، و از خوردن غذاهای سرد پرهیزکند; که این کارها بلغم را از بین می برد و می سوزاند. هر کس می خواهد که صفرا را از بین ببرد چیزهای خنک و نرم بخورد، بدنش را استراحت دهد، از ایستادن زیاد بپرهیزد، و به صورت شخصی که دوستش دارد زیاد بنگرد. هر کس می خواهد که سودا او را نسوزاند قی کند و رگ بزند و نوره بکشد. هر کس می خواهد که باد سرد را از بین ببرد حقنه (تنقیه، اماله ) کند، و بدنش را با روغن چرب نماید، و در آبزن 12 آب گرم بنشیند (و از خوردن هر چیز سرد و خشک بپرهیزد و از چیزهای گرم و نرم استفاده کند). هر کس می خواهد که بلغمش بر طرف شود هر روز (یک مثقال ) اطریفل13 کوچک تناول کند. بدان ای امیرالمؤمنین که مسافر وقتی معده اش پر و یا خالی است باید از مسافرت کردن در هوای گرم بپرهیزد، و هرگاه قصد حرکت دارد غذا به اعتدال بخورد و از غذاهای سرد مانند قریص14 و هلام15 و سرکه و زیتون و آبغوره و دیگر چیزهایی که طبیعت سر دارند، تناول کند. بدان ای امیرالمؤمنین که تند رفتن در هوای گرم با معده خالی از غذا برای بدنهای لاغر زیانبار است و برای بدنهای چاق سودمند. درباره آب مناسب برای مسافر هم باید گفت: مسافر به هر منزلی که می رسد ابتدا آب آن جا را با آب منزل قبلی مخلوط کند و سپس بنوشد، یا این که از یک آبِ یکدست مقداری با خود بردارد و به هر منزلی که می رسد از آن آب با آب منزل بیامیزد و آنگا ه بنوشد. لازم است که مسافر از خاک و گِل زادگاهش مقداری با خود بردارد و به هر منزلی که رسید کمی از آن گِل را در ظرف آب خود بریزد و در آب حل کند، زیرا این عمل باعث می شود که آن آب خاصیت آبی را که به آن عادت داشته است به خود بگیرد. بهترین آب شرب برای مسافر و غیر مسافر آبی است که چشمه اش در سمت مشرق و دارای آب سفید (زلال ) باشد. بهترین آبها آبی است که از بین مشرق تابستانی خورشید و مغرب تابستانی آن جریان داشته باشد. بهترین و سالمترین آبها آبی است که با این وصف و از زیر کوههای خاکی جریان داشته باشد، زیرا این گونه آبها و در زمستان گرم و در تابستان سرد است و ملیّن معده و برای افراد حروری بسیار مفید می باشد. آبهای شور سنگین باعث یبوست مزاج می شود، و آب برف و یخ برای بدن بسیار زیان آور است . آب چاه سبک و گوارا و زلال است، و چنانچه برای مدت زیادی زیر زمین اندوخته و باقی نمانده باشد، برای بدن بسیار مفید است . آب کالها و نمکزارها در تابستان گرم و غلیظ است به دلیل آن که راکد است، و آفتاب زیاد خورده است ، کسی که مدت زیادی از این نوع آبها مصرف کند به تلخی صفرا و بزرگی طحال مبتلا می شود. ای امیر! در این نامه ام تو را توصیه هایی کردم که هر کس آنها را به کار بندد او را کفایت می کند. و اینک توصیه هایی را در باره مقاربت یادآور می شوم (و سلامت و استواری بدن به غذاها و آشامیدنیها بستگی دارد، و ناخوشی و فساد آن نیز به این دو بسته است . اگر از غذاها و نوشیدنیهای سالم مصرف کنی جسمی سالم خواهی داشت، و اگر از غذاها و آشامیدنیهای ناسالم استفاده نمایی جسمت را ناسالم و فاسد می گردانی . بدان ای امیر که قوای نفس تابع مزاجهای بدنهاست، و مزاجهای بدنها هم تابع تغییرات هواست، و با سرد و گرم شدن هوا بدنها و چهره ها تغییر می کند پس هرگاه هوا یکسان و معتدل باشد بدن نیز اعتدال می یابد; زیرا خداوند عزّوجلّ ساختمان بدن را بر پایه چهار طبع ساخته است: خون و بلغم و صفراء و سوداء، که از اینها دو طبع گرمند و دو طبع دیگر سرد، و میان هر دوتای آنها از لحاظ دیگر اختلاف است: گرم و خشک، گرم و مرطوب، سرد و خشک، و سرد و مرطوب . هر یک از این چهار طبع را میان چهار قسمت (از اعضای ) بدن تقسیم کرده است: سر، سینه، بالای شکم (پهلوها یا فم المعده ) و قسمت پایین شکم . بدان ای امیر که سر و گوشها و چشمها و منخرین و بینی و دهان محل خون هستند، در سینه جایگاه بلغم و باد، و بالای شکم محل تلخی صفراء، و پایین شکم جایگاه تلخی سوداء. بدان ای امیرالمؤمنین که خواب بر مغز سلطنت می کند و بدن را استواری و نیرو می بخشد، پس هرگاه خواستی بخوابی ابتدا بر پهلوی راست دراز بکش ، آن گاه به پهلوی چپ برگرد. هنگام بیدار شدن و برخاستن از بسترت نیز به همین ترتیب که خوابیده ای ابتدا از طرف راست خود برخیز. خود را عادت بده که، به اندازه یک سوم زمانی که می خوابی، در (سر) شب بیدار نشینی، و دو ساعت از شب مانده بیدار شو و برای قضای حاجت به بیت الخلاء برو و به اندازه قضای حاجت درنگ کن و زیاد طولش نده که این کار موجب بیماریهای نشیمنگاهی می شود. بدان ای امیرالمؤمنین که بهترین وسیله برای مسواک زدن (چوبهای تر با خاصیت قبض کنندگی ) است ; زیرا این گونه چوبها دندانها را جلا می دهد، دهان را خوشبو می سازد، لثه ها را محکم و چاق می کند، و از سوراخ شدن دندانها جلوگیری می نماید. البته به شرطی این فواید را دارد که با میانه روی همراه باشد، اما اگر در مسواک زدن افراط شود دندانها را می ساید و لق می کند و ریشه آنها را سست می گرداند. پس کسی که می خواهد دندانهایش را سالم نگه دارد، شاخ سوخته گوزن، و گزمازک16، و سعد، و گل سرخ، و سنبل الطیب، از هر کدام به اندازه مساوی، تهیه کند و به اندازه یک چهارم یکی از این مواد نمک ترکی فراهم آورد و هر یک از اینها را جداگانه بکوبد و با آنها مسواک زند ; زیرا مسواک زدن با اینها دندانها را محکم و سالم نگه می دارد، و کسی که می خواهد دندانهایش سفید شود مقداری نمک ترکی را با همان اندازه کف دریا مخلوط کند و نرم بکوبد و با ساییده آن دو مسواک بزند. بدان ای امیر که حالات انسان که خداوند متعال ساختمان وجودی او را برپایه آنها ساخته و آفریده و با این حالات دوران زندگی خود را سپری می کند، چهارحالت است: حالت اول: پانزده سال است که نوجوانی و جوانی و زیبایی و طراوت آدمی در این پانزده سال است و در این مدت خون بر مزاج او غالب است . حالت دوم: بیست سال است که از پانزده سالگی تا سی و پنج سالگی است . در این سالها غلبه و چیرگی با صفراست . این دوره اوج نیرومندی و هوشیاری و لهو و لعب است . این حالت ادامه دارد تا سی و پنج سال تمام شود. سپس وارد حالت سوم می شود که از سی و پنج سالگی تا پایان شصت سالگی است، در این دوره سوداء غلبه دارد (و خردمندی و درایت و رازداری و دقت نظر و عاقبت اندیشی و احتیاط و محافظه کاری شدت می گیرد). پس از آن به حالت چهارم قدم می گذارد که بلغم بر سایر اخلاط غلبه می یابد ، و از این حالت دیگر به سایر حالات بر نمی گردد (در این هنگام وارد پیری شده و جوانیش را از دست داده است و دچار فراموشی می شود و چیزهایی را که می شناخته دیگر نمی شناسد) تا به حدّی که در حضور مردم می خوابد، و در وقتی که باید بخوابد بیدار می ماند، و گذشته ها را به یاد می آورد، اما آنچه را که اکنون به او می گویی فراموش می کند، با خودش زیاد حرف می زند، شادابی و طراوت جسمش از بین می رود، رویش ناخنها و موهایش ضعیف می گردد، و تا زمانی که زنده است قوایش پیوسته رو به سستی و ادبار دارد; زیرا جسم او تحت استیلای بلغم قرار گرفته و بلغم سرد و خشک است، و همین خشکی و رطوبت در جسم او باعث نابودی اش می شود. تا بدین جا مطالبی را درباره تدبیر بدن و احوال آن که دانستن آنها برای امیر لازم است، مختصرا بیان داشتم، و اکنون به بیان چیزهایی که لازم است امیر آنها را مصرف و یا از آنها پرهیز کند، و نیز کارهایی که باید در زمان معینی انجام دهد، می پردازم: هرگاه خواستی حجامت کنی در روزهای دوازدهم تا پانزدهم ماه حجامت کن، زیرا حجامت در این روزها به بدن صحّت بیشتری می بخشد، از این روزها که گذشت و ماه رو به کاستی نهاد حجامت مکن مگر آن که ناچار به خون گرفتن باشی ، علتش این است که با کوچکتر شدن هلال ماه از هیجان خون نیز کاسته می شود، و با بزرگتر شدن آن هیجان خون هم افزایش می یابد. حجامت باید به اندازه سنّی که از آدمی گذشته است صورت گیرد، کسی که بیست سال دارد هر بیست روز یک مرتبه حجامت کند، سی ساله هر سی روز یک بار ، چهل ساله هر چهل روز یک بار، و به همین ترتیب. بدان ای امیر که: حجامت خون خود را از موی رگهای پراکنده در گوشت می گیرد; گواه بر این سخن هم آن است که در حجامت، بر خلاف فصد (رگ زدن ) ،انسان دچار ضعف نمی شود. حجامت گودی پس گردن برای رفع سنگینی سر مفید است، و حجامت اخدعان17سر و صورت و چشم را سبک می سازد و برای درد دندانها نافع است،گاهی اوقات هم برای علاج این چیزها به جای حجامت، فصد می کنند.گاه برای معالجه جوشها و زخمهای دهان و خرابی لثه ها و دیگر بیماریهای دهان، زیر چانه را حجامت می کنند. حجامت میان دو شانه برای درمان تپش قلب که از امتلای معده و حرارت باشد مفید است .حجامت ساقهای پا ورم کلیه ها و مثانه و رحم را تخفیف می دهد، و خون حیض را روان می سازد ، منتها بدن را ضعیف و لاغر می کند، و گاه باعث کم سویی غالبا توأم با آبریزش چشم می شود. ولی برای افرادی که مبتلا به بثورات و دملهای جلدی هستند نافع است . برای کاستن از درد حجامت باید در مرتبه اول که شاخ حجامت را بر محل می گذارند آهسته و بتدریج بمکد و در مرتبه دوم و سوم بر شدت و مدت مکیدن بیفزایند. پیش از آن که نیشتر زند باید با تکرار گذاشتن شاخ حجامت و مکیدن آن کاری کندکه موضع حجامت خوب سرخ شود. نیشتر باید کاملا تیز باشد، و محل حجامت نیز باید قبل از نیشتر زدن با روغن مالش داده شود. محل فصد را هم باید با روغن بمالند، چون این کار از درد آن می کاهد، همچنین نیشتر را با روغن چرب کنند، بعد از تمام شدن حجامت نیز باید محل آن را با روغن مالش دهند. هنگام فصد کردن باید کمی از روغن روی رگ بچکانند تا رگ مورد نظر ناپدید نگردد و اشتباه نشود. رگ زن باید رگی را انتخاب کند که در جاهای کم گوشت بدن است، زیرا هر چه گوشت روی رگها کمتر باشد درد آن کمتر خواهد بود. دردناکترین رگها در هنگام فصد رگ حبل الذراع و رگ قیفال است چون گوشت زیادی روی آنها را گرفته است ، اما رگ باسلیق و اکحل اگر روی آنها را گوشت نگرفته باشد دردشان کمتر است . لازم است محل فصد را، مخصوصا در زمستان، با آب گرم کمپرس کنند تا خون در آن ظاهر شود، این کار پوست را نرم و درد را کم و فصد را آسان می کند. علاوه بر تمام این مواردی که گفتیم، دوازده ساعت قبل از خون گیری باید از مقاربت با زنان خودداری شود، باید در روزی حجامت کرد که هوا صاف و روشن باشد و ابری و طوفانی نباشد. خون باید به اندازه ای خارج شود که رنگش تغییر کند (و به محض روشن شدن رنگ خون خون گیری را قطع کند) در روزی که حجامت کرده ای به حمام مرو زیرا موجب درد می شود، اما در همان ساعت از ریختن آب گرم بر سر و بدنت غفلت مکن . بعد از حجامت کردن (همان طور که گفته شد) از رفتن به حمام پرهیز کن که باعث تب دائمی می شود. چون جای حجامت خود را شستی تکه ای پارچه کرکی یا ابریشمی نرم و یا هر پارچه نرم دیگری بر محل حجامت بگذار و به اندازه یک نخود تریاق فاروق بخور (اگر در فصل زمستان است آن را بدون مایعات بخور، و اگر تابستان است با سکنجبین جوشیده میل کن ) که اگر این دستور را به کار بندی، به خواست خداوند متعال، از بیماری لقوه و بَهتک و پیسی و جذام در امان خواهی بود. از مکیدن انار ملس غفلت مکن ، زیرا این نوع انار جان را نیرو و خون را حیات می بخشد. تا چهل دقیقه پس از حجامت نمک و غذای شور نخور، زیرا باعث بیماری جرب (بیماری گال ) می شود. اگر در زمستان حجامت کردی گوشت تیهو بخور و از بالای آن از همان شربتی که برایت شرح دادم، بنوش . محل حجامت را با روغن خیری و گلاب و کمی مشک چرب کن و پس از تمام شدن عمل حجامت مقداری از این مخلوط را هم بر فرق سرت بریز. اما اگر در تابستان حجامت نمودی سکباج و هلام و مصوص18 و یحامیر19 بخور، و روغن بنفشه و گلاب و کمی کافور بر فرق سرت بریز، و بعد از غذایت از آن شربتی که برایت گفتم بنوش . در روزی که حجامت می کنی از حرکت زیاد و عصبانیت و عمل مقاربت پرهیز کن . امیر باید از خوردن همزمان تخم مرغ و ماهی خودداری ورزد، زیرا خوردن این دو با هم تولید قولنج و بواسیر و درد دندان می کند. انجیر و مشروب مویز که اهلش می نوشند، اگر با هم خورده شود تولید نقرس و پیسی می کند. مداومت بر خوردن پیاز باعث کلف20 در صورت می شود. خوردن غذاهای شور و گوشتهای نمک سود و همچنین خوردن ماهی شور بعد از عمل حجامت و فصد رگها تولید بَهَک و جَرَب می کند، خوردن قلوه و تو دلیهای آن مثانه را تغییر می دهد، حمام رفتن با معده پر قولنج می آورد. در اول شب، چه زمستان و چه تابستان ، مقاربت مکن، چون در این وقت معده و رگها پر هستند و با این وضع مقاربت کردن درست نیست، زیرا بیم ابتلا به قولنج، فلج، لقوه، نقرس، سنگ مثانه، تقطیر بول، فتق و ضعف بینایی و مغز می رود. اگر خواستی عمل مقاربت را انجام دهی در آخر شب انجام بده، زیرا برای سلامت بدن مفیدتر است و به درست شدن فرزند امید بیشتری می رود، و فرزندی که به دنیا می آید باهوش تر است ، پیش از عمل جماع با زن مقدمتا با او بازی کن و پستانهایش را بمال ، زیرا این کارها باعث جمع شدن آب او و آب تو می شود و به تولید فرزند می انجامد و هر دو آمادگی پیدا می کنید (و نشانه های آمادگی زن در چشمهایش نمودار می گردد) با زنان مقاربت مکن مگر این که پاک باشند، زیرا اگر در حال پاکی آنان مقاربت کنی (به خواست خداوند مایه آسودگی و سلامت بیشتر بدن تو می شود). هیچ گاه نگو مدتها فلان کار را کردم و فلان چیز را خوردم اما گزندی ندیدم، و فلان چیز را نوشیدم ولی زیانی به من نرسید، و فلان کار را انجام دادم اما از آن بدی ندیدم ، چون این مشت از مردم ، ای امیر ، چونان حیوانند که نمی فهمند چه چیز برایش مضرّ است و چه چیز سودمند. اگر دزد در همان بار اولی که دزدی می کند مجازات شود دیگر دزدی را تکرار نخواهد کرد و کیفرش آسانتر خواهد بود، اما به او مهلت داده می شود و کاری به کارش نمی گیرند و در نتیجه دزدی را تکرار می کند تا جایی که به بزرگترین سرقتها دست می زند و آنگاه دستگیرش می کنند و دستش را می برند و این مجازات بزرگ را متحمّل می شود، و این عاقبت طمع اوست . کارهای همه به دست خداوندی است که شأنش أجلّ از آن است که او را فرزندی باشد، و بازگشت همه به سوی اوست ، پاداش نیک را از او امید داریم که او آمرزنده و توبه پذیر است . به او توکل می کنیم که مؤمنان باید به او توکل کنند، و لاحول و لا قوه الا بالله العلی العظیم . ابومحمد حسن قمی گوید: پدرم به من گفت: چون این نامه ابوالحسن علی بن موسی الرضا که درود خدا بر او و بر پدران و بر نسل پاک آنان باد، به مأمون رسید، مأمون آن را خواند و بسیار شاد شد و دستور داد با آب طلا بنویسند و به نام "الرساله الذهبیه " نامگذاری شود.

توضیحات:1- پیه نازکی که معده و امعاء را پوشانده است, چادر پیه‌. 2- هر رطل تقریبا 314 گرم است‌. 3- تقریبا 5 /2 گرم‌. 4- سنبل دو نوع است: سنبل الطیب , و سنبل رومی یا ناردین‌. 5- هر أوقیه تقریبا 323 گرم است‌. 6- عصاره برگ و میوه درخت اقاقیا. 7- صمغ صنوبر, تربانتین‌. 8- دردی که نیمی از سر و صورت را می‌گیرد, میگرن‌. 9- درد شکم, ذات الجنب یا سینه پهلو. 10- نوعی کرم و انگل در معده‌. 11- جوارش معرّب گوارش, و نوعی حلواست‌. ترکیبی است که به جهت هضم غذا می‌خورند. معجونی مفرح‌و مقوی و محلل ریاح و مصلح اغذیه . فرهنگ معین‌ 12- آبزن: حوضچه‌ای که از چینی یا مس و مانند آن سازند و در آن استحمام کنند. و آن در پزشکی قدیم: ظرفی چوبین یا فلزی یا سفالین به اندازه قامت آدمی با سرپوشی سوراخ‌دار که بیمار را در آن نشانند و سر وی از سوراخ بیرون کنند. تیز در پزشکی قدیم: دوایی که در آپزن کنند. فرهنگ معین‌ 13- معجونی ساخته شده از هلیله . فرهنگ معین‌ 14- غذایی است که از گوشتهای لطیف مانند گوشت ماهی و جوجه با سرکه و ترشیجات تهیه می‌شود. 15- غذایی است که از گوشت و پوشت گوساله درست کنند, یا شوربای سکباج سرد و بی چربی‌. 16- میوه درخت گز شاهی‌. 17- اخدعان: تثنیه "اخدع‌" است و آن رگی است در حجامتگاه گردن که شعبه‌ای از ورید است. فرهنگ لاروس‌ 18- خوراکی است که از گوشت جوجه مرغ جوان و ادویه خوشبو به حسب احتیاج تهیه کننده و قسمتی از باآب میوه‌های ترش می‌جوشانند. 19- گوشتی که با سرکه و خردل و ابزار می‌پزند. 20- دانه‌هایی است شبیه کنجد در روی پوست صورت‌.

in the name of god

Apple

 From the Viewpoint of Medicine

Apple (Mauls domestica Borkh) is among the fruits which their joyous effect has been confirmed in medical science, and has been used to encounter anxiety.

In Islamic texts also the healing effect of the apple has been approved. Apple is a fruit from paradise full of Vitamins A, B and C, and also K which is used as a medicine in natural treatments or naturopathy, to prevent many diseases. Apple is a fruit full of vitamin B. Hence, it is very important for mental relaxation. It is recommended to nervous people to drink a glass of fresh apple juice daily adding some rose water. Eating an apple before going to bed can lead to better sleeping. Eating at least 3 apples a day reduces the risk of heart attack death. Its herbal tissue can reduce 16% of clogging of arteries.

Apple is a symbol of love, fertility, friendship, beauty, happiness, health, wisdom, pleasure and intensity. Apple boosts brain power; therefore it is useful for people who do intellectual works. Generally, since apple is rich in phosphor, it improves the nerves and brain. Being rich in phosphor, apple improves the nerves and helps sleeping; it means that apple can eliminate insomnia caused by daily angers and also through strengthening the intestine can help nutrient absorption and accelerates it. Sour apple cannot feed the nerves and brain by its sugar like sweet apple, and probably, like coriander, consumes a part of glucose. Besides, apple gives the heart fast happiness and joy. Effect of apple on heart is because of its potassium which affects heart faster than other organs.

Recently physicians have reported that eating apples strengthens and refreshes heart, brain and liver, and smelling it is beneficial for people who suffer from asthma and asphyxia. Smelling an apple causes blood pressure reduction. Brewed skin apple which has been sweetened with some honey, is a relaxing drink. Eating raw apple also has relaxing effect on nervous system. In addition to vitamin B group, some other elements of apple such as magnesium, and phosphorus have relaxing effects on nerves. Sweetness of apple and chewing it cause expansion of contracted facial muscles.

 From the Viewpoint of Islamic Texts

Imam Baghir (AS) said: “if you want to eat an apple, first smell it, and then eat it”, he believed that it caused pains leave the body. Today, this method is being used in aromatherapy.

It has been cited from Imam Ali (AS): “apple heals: toxicity, spell, demented, body dominant phlegm; and there is nothing faster than the effect of apple”.

Imam Sadigh (AS) said: “eat apple, because it reduces the inside temperature, makes the temper cool, and treats fever”. He also said: “if people knew about the benefits of apple, to treat patients they never used any medicine except apple”.

Imam Reza (AS) said: “Holy Prophet (SAW) enjoyed looking at red apples”

in the name of god

Quince

From the Viewpoint of Medicine

“Quince” is a fruit which has useful effects on reduction of anxiety, from the viewpoint of experimental medical sciences and Islamic texts. Since “Quince”, (Cydonia oblonga Miller) is rich in sugars, tannin, malic acid, pectin, and also vitamin A and B; it has many therapeutic effects such as being a laxative, anti-inflammatory, antitussive, heart tonic, astringent, relaxing, anti-diarrhea.

Drinking a teaspoon of brewed leaf of quince with honey or blooms of bitter orange in the morning, treats anger. Also, drinking brewed leaf of quince treats different kinds of coughs. Drinking 30 mg/L brewed blooms of quince, treats coughing. Mix of this drink and brewed blooms of bitter orange is a good sedative.

 From the Viewpoint of Islamic Texts

In this regard, different narrations from Holy Prophet (SAW) exist. For example, “eating quince relieves chest heaviness”. Also, he says: “eat quince to refresh your soul. God has chosen no prophet, except that He has fed him with quince from heaven and has given him the power of forty men”. The Holy Prophet said: “if anyone of you feels heaviness in his chest, eat quince”.

Zobair asked: “O Messenger of God! What are the benefits of quince?” the Holy Prophet (SAW) said: “it gives relaxation to heart, generosity to miser, and braveness to coward!” It has also been cited from him that: “eat quince, because it strengthens the memory, relieves the heaviness from chest, and makes the child beautiful”.

Imam Sadigh (AS) said: “Jafar ibn Abitaleb was at the presence of Holy Prophet (SAW), a quince was given as a gift to the Prophet. The Prophet cut a piece of that and gave to Jafar, Jafar refused to eat, the prophet said: “take and eat; because it gives conscious to heart and makes the coward brave”.

It has been cited from Messenger (SAW) that: “eating quince empowers the weakened heart, cleans the stomach, improves the courage, makes the coward brave, and makes the child beautiful”.

Imam Baghir (AS) also said: “quince relieves the grief of stricken”.

In this regard, Imam Ali (AS) says: “I came to the Prophet while he had a quince in his hand. He started eating and gave me a piece of it, and said: O Ali, eat it which is a gift from my Lord for me and you. Ali (AS) says: when I ate that, I found it very tasty and delicious. Then, the Prophet said: O Ali! Anyone who breaks his fast with quince for three days, his mind will be opened; his patience and knowledge will expand, and will be safe from tricks and deceptions of the devil”.

Imam Ali (AS) also says: “eating quince strengthens the heart, cleans the stomach, refreshes the soul and relieves fear

in the name of god

From the Viewpoint of Medicine

Pomegranate (Punica granatum) is a fruit with healing effects on anxiety. Since the minerals of pomegranate juice are combined with organic substances, they are absorbed rapidly, and help healing rickets, anemia, and neurasthenia.

Besides, it strengthens body and can be used in this regard. Nutritionists believe that: “pomegranate purifies blood, produces suitable substances for the body, vitalizes the nerves, relieves nervous tensions, opens skin sweat pores, relaxes bowel, helps urine flow and improves liver function.

It also cures jaundice, spleen disorders, heart palpitations, soothes severe coughs, and relieves voice hoarseness, brightens the face, hydrates body and kills stomach worms”.

Different studies have shown that this fruit contains flavonoids, saponins, and tannins. These compounds may be effective against CNS disorders. Kumar et al. in the study on the effect of prescribing alcoholic extract of pomegranate seed on CNS (central nervous system) in rat, showed that different doses of this extract has anxiolytic effects.

 From the Viewpoint of Islamic Texts

The eighth Imam, Imam Reza (AS), says: “feed your children with pomegranate, because it helps them to attain puberty earlier.”

The Messenger (SAW) says: “anyone who eats one complete pomegranate, God brightens his heart for forty nights”. He also says: “eat pomegranate because there is no place for its seeds in stomach, except that it brightens heart and exorcises the devil from heart”.

Imam Ali (AS) says: “it has been considered in any seed of pomegranate which is placed in the stomach, a life for heart, brightness for soul, and the illness (cripple) for the devil which is called “obsession” will be kept away for forty nights .

Imam Sadigh (AS) says: “anyone who eats pomegranate keeps the obsession devil away from himself”.

In this regard, Imam Reza (AS) also says: “suck sour and sweet pomegranate, because it gives you more power and purifies your blood”.

in the name of god

From the Viewpoint of Medicine

Grape or grapevine (Angire), (Vitis vinifera L,V. Sylvester’s Gmel), is a fruit which has miraculous effect on mental health. Traditional physicians had considered different benefits for different parts of grapevine.

Grape purifies blood, relieves constipation and gastritis; and also treats whooping cough, anemia and gout. Generally, grape is useful to treat lung diseases. Leaf of grapevine is astringent, gastric tonic and diuretic. Sour grape juice also relives thirst and weakness. It also treats jaundice and obesity.

Grape juice revitalizes physical weaknesses, and facilitates blood circulation. Grape juice helps digestion of fermented substances of stomach, and is also beneficial for liver and kidneys; treats indigestion, hemorrhoids, gout, heart and biliary diseases; relives bloat, and also prevents incidence of tuberculosis and cancer. Grape is rich in vitamin A, B, and C, and can relieve the pains caused by fever.

 From the Viewpoint of Islamic Texts

Grape is one of the most delicious fruits that God has created. Hence, it has been repeated in Holy Quran in singular (Inab) and plural (Enab) forms eleven times.

Imam Sadigh (AS) says: “a Messenger of God complained to Him because of his grief. God recommended him to eat grape”. It has also been cited from this Holy Imam that: “grape strengthens the nerves, relives the fatigue, exhilarates man and eliminates grief and sorrow (depression), and also said: “eat grape to get rid of grief”.

The Holy Prophet (SAW) says: “raisin is a nice foodstuff which strengthens nerve”, he also states that: “eat raisin because it relaxes the temper, strengthens the nerve, relives the weakness, and makes man good-hearted”.

In this regard, the Messenger has said: “eat raisin, because it makes you good-tempered, purifies the soul, and relives grief and sorrow”. It has been cited from him that: “eat raisin, since it eliminates bile, quenches the mucus, strengthens the nerve, relives weakness and fatigue, makes you good -tempered, purifies the soul and relives sorrow (distress)”.

Imam Ali (AS) says: “raisin strengthens the heart, relives illness; breaks heat, and exhilarates the soul”.

In this regard, he states that: “anyone who daily takes 21 raisin grains early in the morning, God relives all his diseases and pains”.

in the name of god

The princely pomegranate, ar-Rumm in Arabic, is mentioned in the Qur’an as one of the many delicious rewards awaiting in Paradise. Its numerous uses in cooking and medicine, as well as its beautiful structure, make the fruit a wonder for Muslims who believe that each pomegranate seed is a sign of the sustainer.

Pomegranates are mentioned three times in the Qur’an: As one of the fruits that will be found in paradise:

“In both of them [gardens] are two springs, spouting […]In both of them are fruit and palm trees and pomegranates. So which of the favors of your Lord would you deny?” (Quran, 55:66-69)

As a reminder of God’s sustenance on earth,

“And He it is who produces gardens (of vine), trellised and untrellised, and palms and seed-produce of which the fruits are of various sorts, and olives and pomegranates, like and unlike; eat of its fruit when it bears fruit, and pay the due of it on the day of its reaping, and do not act extravagantly; surely He does not love the extravagant.” (Quran, 6:141)

And as a sign of his artistry,

“And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees – of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people who believe.” (Quran, 6:99)

The frequent mentions of this fruit owe to its gem-like beauty, a glistening core of seeds compacted in a layer resembling honeycomb.

Equally astounding are the colours of both the fruit and flowers which are an attestation to the Qur’anic verse:

“And whatsoever He has created for you on the earth of varying colors [and qualities from vegetation and fruits] and from animals. Verily! In this is a sign for people who remember.” (Qur’an, 16:13)

In Arabic a pomegranate is known as the royal word ‘rumaan‘, in Urdu ‘anaar‘ and interestingly, because of its resemblance to many fragments resulting from detonating a grenade, in Hebrew the word ‘rimon‘ may mean both pomegranate and shell.

pomegranate plants fruit veg quran A split-open pomegranate fruit reveals red gems resting between protective papery skins

Inside a pomegranate are the edible succulent grains of pulp-like tissue, pink-red in colour. Once the leathery skin is removed, these “seeds” can be plucked loose for on-the-go eating or a sharp tap of a wooden spoon will scatter them into a bowl.

Tasting Those Seeds

Pomegranate grains have a “fresh, sweet-sour”, very juicy taste (Gernot Katzer), while other forms of the fruit may be acidic. Here in Britain one rarely finds a very acidic pomegranate although many fruit varieties very popular throughout the Middle East are used to sweeten meat dishes and salads.

Where Pomegranate Shrubs Grow

Pomegranates originate from the Middle Eastern region and are cultivated in central Asia, Mediterranean countries and northern India.

In India, pomegranates have a culinary reverence. The grains of more sour fruits are dried and used as a flavourant and substituted for raisins in baking. The juice of the pomegranate is a favourite in many Middle Eastern countries and Asia.

I remember, as a child, my family would buy the cool red juice from street vendors in Pakistan and just before a rice dish had finished cooking, handfuls of pomegranate grains would be stirred in, bursting with red colour and bite. Pomegranate fruit juice is also used to make sauces and jellies.

Nutritional Value of Pomegranates

Nutritionally, pomegranate fruit is rich in Vitamin C and contain 65 calories and it is a good source of sodium, riboflavin and calcium. A handful of grains for suhoor (pre-dawn meal) are ideal for balanced health over the Ramadan fasting period.

Prophet Muhammad of Islam, peace be upon him, told his companions that each pomegranate potentially held a heavenly grain,

“There is not a pomegranate which does not have a pip from one of the pomegranate of the Garden (Jannah) in it.” (Abu Nu’aim)

And these pips, along with the outer skin, are rich with antioxidant and antibacterial properties, testimony to its benefits for cleansing the palate. The prophet therefore also said, “Pomegranate and its rind strengthen digestion (stomach).” (Abu Nuaim, narrated by `Ali)

Uses Of Pomegranate

Among its various uses in the culinary world, the scarlet flowers of the pomegranate plant produce a vibrant red dye for textiles, which has been used for centuries in Central Asia.

Pomegranate plants also provide herbal medicines for diarrhoea, fevers, gum disorders and earraches. Resourceful explorers have found the bark of the pomegranate shrub to have medicinal use while the fragrant flowers of the tree can be used to relieve sore eyes.

:: Gernot Katzer’s fruit and spice pages

– See more at: http://www.greenprophet.com/2012/07/plants-quran-pomegranate/#sthash.kfMnpFWb.dpuf

in the name of god

Islamic Medical Wisdom “The Tibb al-A’imma”

“The Imams of the Ahl al-Bayt (as), were as concerned with treating the body as they were with treating the soul, and their regard for the soundness of the body was similar to their regard for the refinement of the soul.”

INTRODUCTION

They were physicians of the soul and the body, and Muslims would consult them for their physical illnesses as they would for curing their spiritual sicknesses. This collection of Hadith is ample evidence of that. The Imams, peace be upon them, were not merely conveyors of religious regulations and legislation, but were leaders committed to caring for the Muslims, equally concerned-if such a term is correct-with the health of their bodies and their beliefs, such that they encouraged the learning of medicine (al-.tibb). In his comprehensive statement on the divisions of knowledge, ‘Ali b. Abi Talib (d. 40/661) Amir al-Mu’minin, peace be upon him, combined it [medicine] with the knowledge of jurisprudence (al-fiqh), saying: ‘There are four kinds of knowledge: jurisprudence for religions, medicine for bodies, grammar for languages, and [study of] the stars to recognize the seasons. Much has been related from the Imams in collections [of Hadith] on medicine and preserving good health, just as there are more descriptions of various remedies related from them. Here for the reader are a small number of their sayings which are general rules for preserving health and physical well-being:

Amir al-Mu’minin said to his son, al-Hasan [b. Ali b. Abu Talib (d. 49/669)], peace be upon him: ‘Shall I teach you four general principles so that you may have no need of medicine?’ Al-Hasan replied: ‘Yes indeed, Amir al-Mu’minin.’ He said: ‘Do not eat unless you are hungry, cease eating while you still have a desire to eat, chew your food well, and, after you awaken from sleep, relieve yourself. If you practice these measures, you will not require medicine,

Amir al-Mu’minin Imam Ali, peace be upon him, also said: ‘The Qur’an contains a verse which sums up all medicine: “Eat and drink but do not be prodigal.” (Qur’3n 7:31) Zarr b. Hubaysh said that ‘Amir al-Mu’minin related four statements on medicine which, had they been uttered by Galen and Hippo crates, a hundred pieces of paper would have been decorated with their words. These were: ‘Guard against the cold (al-bard) at its onset, and face it at its end, for its effect on the body (al-badan) is similar to its effect on trees. Its onset withers them and its end causes them to leaf. ,

He also said: ‘There is no healthiness with gluttony.’ Al-Baqir [the fifth Imam, Abu Jafar Muhammad b. Ali (d.117/73 5)], peace be upon him, said: ‘The medicine of the Arabs is of seven kinds: cupping (al-hujjama), administering clysters (al-ltuqna), steam baths (al-hammam), inhaling medications through the nose (al-suut), vomiting (al-qay}, taking honey (al-asal), and, the final remedy, cauterization (al-kayy). Some-times, added to that is [the application of] lime (al-nura).’

Al-Sadiq [the sixth Imam, Abu Abd Allah Jafar b. Muhammad (d. 148/765)], peace be upon him, said: ‘If people eat moderately, their bodies will be healthy. ‘ He also said: ‘Three things make a person fat, and three things make him lean. As for those that make one fat, they are an excess of steam baths, smelling sweet scents, and wearing soft [i.e. fine] clothes. Those that make one lean are the excessive eating of eggs (al-bay {l), diarrhea (al-ishal), and filling the belly (al-butn) with food.’

Abu Haffan-Yuhanna b. Masawayh, the well known Christian physician-related that Jafar b. Muhammad, peace be upon him, had said: ‘The natural constituents (al-taba’i) [of the body] are four: blood (al-dam), which is the slave -and sometimes the slave kills the master; wind (al-rih), which is the enemy-if one door is closed to him he comes to you from another; phlegm (al-balgham), which is the king, and endeavors to deceive; and bile (al-mirra), which is the earth when it shakes, it shakes those on it.’ Ibn Masawayh [also] said: ‘ Ali drew upon what Galen felt to give this description. ,

Al-Sadiq, peace be upon him, said: ‘Walking causes the patient to suffer a relapse. When my father [i.e. al-Baqir] fell ill, he was dressed and carried to fulfill his need, that is, to perform the ablution (al-wudu’). , He would say: “Walking causes the patient to suffer a relapse. “,

AI-Kazim [the seventh Imam, Abu al-Hasan Musa b. Jafar (d. 183/799)], peace be upon him, said: ‘Stay away from the treatment of physicians (al-atibba) as long as you are well, for it is similar to building-a little of it leads to much.’ He also said: ‘ Abstaining from certain foods (al-lahmiyya) is the chief medication. The abdomen (al-maida) is the house of illness. Accustom [the body] to what you are used to.’

Abul-Hasan, peace be upon him, said: ‘There is no medication which does not stir up an illness, and there is nothing more beneficial for the body than withholding from it all except what it requires.

Imam Reza [the eighth Imam, Abu al-Hasan Ali b. Musa (d.203/818)], peace be upon him, said: ‘Had the dead person been massaged, he would have lived. Why did you disclaim that?’

They, peace be upon them, said: ‘ Avoid medications as long as your body can bear the illness. When it cannot bear the illness, then take medications.

These are some of the things mentioned by the Imams, peace be upon them, regarding medical treatment, and they summarize the general principles and fundamentals of pre-serving health. Cautioning against gluttony is the basis of treatment, moderation in eating according to the needs and soundness of the body, the requirement for rest and calm after suffering from an illness, abstaining from certain foods, accustoming the body to routine, cautioning against using medications without need and more than is necessary explaining the natural constituents and elements of the body and, in fact, even pointing to artificial respiration, etc., is all general medical advice and does not apply to a particular individual or country, or to a particular era.

The medical treatments related from the Imams in this book of ours, and others, contain medical preparations and prescriptions of specific proportions and particular qualities. They sometimes deal with particular cases, observation of the condition of the patient, the climate {al-.taqs} of his province and the soil {al-turba} of the place where he lives. The answer of one of the Imams in reply to the patient’s question, and the medication, may have been given after considering the above-mentioned points. This is a matter which should be taken into account, since variations in the climate and seasons of different countries require specific treatments for certain patients. For example, it would not be correct to use a medical treatment of the same proportion and quality for a hot country as for a cold country, and vice versa. That, then, may have been the reason for the variations in some medical prescriptions, or in the ones whose significance is not known. Our distinguished ancient and modern scholars have mentioned that. Here are some of their statements on the subject for the reader:

It is narrated that the two al-Sadiqs [the Imams Ja’far al-Sadiq and Musa al-Kazim], peace be upon them, explained the statement of Amir al-Mu’minin, peace be upon him, that ‘The abdomen is the house of illness, abstaining from certain foods is the chief medication, and each body is accustomed to its conditioning’ [as meaning that] something which may be beneficial for an illness which affects certain people in one region may kill others in the same region who use it for that some illness. What is suitable for people with one habit is not suitable for those whose habits differ, etc.”

 in the name of god

The sciences of Ima`m al-Reza`, peace be on him, were not confined to the precepts of Islamic law; rather they included all kinds of science of which was medicine. The Ima`m was unique in medicine, and the clear proof of that is this dissertation which al-Ma’mun called al-Risala al-Dhahabiya fi al-Tibb (the golden medical dissertation). As al-Ma’mu`n admired the dissertation, he gave the Medal of Doctor to the Ima`m, peace be on him.
The dissertation contains general programs necessary for putting right man’s body and protecting it from diseases, so it is regarded as the main base of preventive medicine in these times and as a great means of improving health. Any how, it is necessary for us to give a brief outline of this dissertation before presenting it. That is as follows:

The Text of the Golden Medical Dissertation
As for the text of this medical excellent dissertation, we have quoted it from the book entitled Tibb al-Imam al-Reza, which is one of the publications of the al-Haydariya Press. It was printed in the year 1385 A. H., and it reads as follows: “In the Name of Allah, the Most Gracious, the Most Merciful. Know, Commander of the faithful, when Allah tries a servant with a disease, he appoints for him a medicine in order to cure himself with it, and for every kind of disease there is a kind of medicine, conduct, and prescription.”

This paragraph gives an account of Allah’s firm wisdom in creating man, who contains wonderful systems which are subject to various kinds of diseases. Allah, the Exalted, creates a disease and creates a medicine for destroying and putting an end to such a disease. Nowadays, medicine has reached zenith: antibiotics such as penicillin and oromycin have been discovered, the science of surgery has been developed, so a group of diseases such as tuberculosis, enteritis, and typhoid has been folded and thrown into the sea. Accordingly, modern medicine has confirmed the wise words of the grandson of the Prophet, may Allah bless him and his family, who says that Allah appoints a medicine for each disease. As a result, those diseases which have no cure will be omitted from the file of medicine.

Ima`m al-Reza`, peace be on him, has said: “Man’s body is just like a kingdom: The heart is the king of the body; the (blood) vessels, the limbs, and the brain are workers. The house of the king is his heart; his land is the body; the helpers are his hands, his legs, his eyes, his lips, his tongues, and his ears; his storekeepers are his stomach and his abdomen; and his chamberlain is his chest. Therefore, the hands are two helpers which bring (things) near, take (them) away, and work as the king reveals to them.

The legs carry the kings wherever he likes. The eyes lead him to that which disappears from him, for the king is behind a curtain and does not reach it except through them. They are also his two lamps; they are fort and well-fortified place of the body. The ears introduce nothing to the king except that which agrees with him, for they are unable to bring in anything unless the king inspires to them. When the king inspires to them, he keeps silent and listen to them. Then he answers whatever he likes; and the tongue explains on his behalf with many tools of which are the wind of the heart, the steam of the stomach, and the help of the two lips; and the two lips have no strength except by the means of man, and they are in need of each other.”
The wise Ima`m has shown man’s body; this wonderful body through which Allah’s mighty power, His marvelous creation, and His firm regulation have manifested themselves. In this connection Allah, the Exalted, says: O man, what has beguiled you from your Lord, the Gracious One, Who created you, then made you complete, then made you symmetrical, into whatever form He pleased He constituted you. Concerning this body containing systems and cells which none can describe, the pioneer of wisdom and eloquence in Islam, Ima`m ‘Ali, the Commander of the faithful, peace be on him, says: “Do you think that you are a small body, while the greatest world has folded itself in you.”

Yes, man is not a limited skeleton; nor is he a small body; rather he contains the whole world, so he is a group of universes and worlds.

The Prophet’s grandson, source of knowledge and wisdom (i.e. Imam al-Reza) has likened man’s body to the government whose machinery consists of a president, soldiers, helpers, and a land over which it rules. The Imam, peace be on him, has mentioned the following main organs and systems of the body:

1. The Heart
   As for the heart, it is one of Allah’s marvelous signs in man’s body, for it pumps the blood to all parts of the body, and the blood conveys food and oxygen in order to distribute them among all places of the body, and then it conveys the waste products in order to rid the body of them.1
2. The heart pumps the blood to the lungs in order that they may take adequate supply of oxygen from the air which man breathes. In the lungs, the blood gets rid of some waste products which it gathers from the parts of the blood and which take form of a gas called carbon dioxide. The heart also pumps the blood to the kidneys.
3. As for the regulation of the beats of the heart, it is one of the secrets of creation and origination; the average of the beats of the heart is seventy times per minute. So their average amounts to one hundred thousand times a day, forty million times a year, and over two thousand millions in middle age. Therefore, we must think of this great glorification which never ceases nor flags by night and day. We must think of this marvelous sign in the body, which is the organization of heat. There is something like thermometer in the body.
4. When sensory news comes from the skin and tells about the external surroundings and degree of their heat, this area which is in the brain stem and what is on it hurries to the circulatory system and urges it to protect the external boundaries and orders it to play the role of the sincere worker during this crisis, and the flexible circulatory system responds to it, and quickly the contraction of the blood vessels occur, and the heart pumps adequate supply of blood to the skin. If the skin is cold, the flow of blood which conveys heat increases in order to remove the coldness and vice versa.
   Surely, the heart is the source of man’s and animal’s life; therefore, it is the king of the body, and all man’s organs are its soldiers and helpers.
5. The Nerves
   As for the nerves, they are the sinew of life; and it is they which control the body; and they play an important role during anger, fear, the rest of the emotions, match, sexual work, and the like. Some nerves are called voluntary, and they control a group of muscles in the body which are called the striated muscles. In this connection some important physiological researches have been mentioned; therefore, the nerves are proof of the Wise Creator’s mightiness.
6. The Brain
   As for the brain, it is the greatest of all Allah’s creatures; it dominates the whole body, controls all movements of it; and drives it to wherever it desires; and by it man is distinguished from the rest of animals. Allah has singled out the brain for man, and through it He has ennobled man over all His creatures.
   Surely, the brain is a world of wonders. No creature can match it in greatness, for it contains stores which never are full and it preserves whatever knowledge is deposited in it. If we want to mention the wonders of the brain, then we have to write a full book about them. Glory belongs to Him who has originated and created the brain!
7. The Hands and the Legs
   Among the amazing organs in man’s body is the hand, which helps man accomplish his own needs such as preparing food and drink, and which help him perform wonderful works such as writing, goldsmithing, building, and others. The hand carries out all these works according to signals and guidance it receives from the brain, for it is as a worker in the factory of the brain; likewise, the leg helps man walk and accomplish his own needs. Were it not for the hand and the leg, man would do nothing. So glory belongs to Allah, the Wise!
8. The Ear
   One of the marvelous organs in man’s body is the ear, which contains the following:
   A. The Outer Ear: It is the lobe of the outer ear along with the cannel which leads to the eardrum.
   B. The Middle Ear: It has three bones just as the tools of a blacksmith: the hammer and the anvil, the stirrup, and the two muscles of the hammer and the stirrup; there is a lobe which connects the middle ear to the pharynx.
   C. The Inner Ear: It contains something like snail and three semicircular canals, and these parts are connected with each other and interlocked. Membranous canals like bags are in the semicircular canals, and Korti organ is in the cochlea, which circles two times and a half.
   It is the inner ear which receives sounds. As for the middle and the outer ears, they convey sounds.
   Sound results from the vibration of the molecules of a matter, so it does not travel unless there is a material means such as liquid air, gases, solid bodies, and the like. Medical books have mentioned important researches regarding sound, which reveals the Wise Creator’s mightiness and marvelous creation.1
9. The Eye
   As for the eye, it is among Allah’s greatest signs, for through it man receives light, knows external surroundings, realizes forms and colors. It is the most marvelous room of art photography; for it is a dark room and closed by three walls which are from outward to inward: the sclera which gives the white color to the eye; the choroid which irrigates the eye through its veins; the retina which conveys the sensitive elements; cones and rods which receive light. In the front there is a thin crystal called the cornea which let the light coming to the eye enter.
   Then the light, after the cornea, passes through the transparent liquid which refracts light; it is the aqueous humor which lies between the cornea and the iris; and it is the iris which gives the familiar color to the eyes, in the middle of it there is a special opening receiving light and is like the lens of a photographer; it is called the pupil.
   When light enters the pupil, it faces a crystal of a new kind; it is the crystal body (the lens); it is the most marvelous crystal in existence, for it expands and contracts to the extent that the forms of its convexity are very different; therefore, the eye harmonizes with the views before it. If the visible distance is near, it expands and changes in order to fit the condition, and vice-versa; therefore, it is the sane, motive crystal. After the crystal body, light enters a new, transparent humor refracting light; it is the vitreous humor. When light ends passing through it, it reaches the retina where the rods and the cones receive and move it as a nervous stream to the occipital lobe.
   The eye is marvelous in creation and protection, for Allah, the Most High, has placed it in a low, facial area surrounded by three high hills, which are: the eye-brow, nasal pyramid, and the bony prominence of the forehead as well as it is covered by lids which opens and shuts very quickly. Besides Allah has surrounded it by tears in order to purify and moisten it. So glory belongs to the Creator, the Originator, the Almighty!
   Ima`m al-Reza`, peace be on him, has mentioned some organs of man’s body. He has shown their characteristics and their functions (anatomy). Now, let us move to another part of this dissertation. He, peace be on him, has said: “And speech is not good unless it is repeated through the nose, for the nose adorn speech as blowing adorns the flute; likewise, the nostrils are the two openings of the nose and they bring good air to the king. If they bring bad, displeasing air to the king, he reveals to the hands to be as a curtain between him and that bad air.
   There will be a reward and punishment for the king because of this, so his punishment is severer than that of the outward, powerful kings in the world, and his reward is better than theirs. As for his punishment, it is sadness; and as for his reward, it is happiness. The origin of sadness is in the spleen, and the origin of happiness is in the kidneys and the ribs , and from them they reach the face, so from there happiness and sadness arise, so their signs are seen on the face, and all these blood vessels are ways of workers to the king, and from the king to the workers, and the proof of that is that when you take a medicine, the blood vessels convey it to the place of illness, with their help.”
   The Prophet’s grandson (i.e. Ima`m al-Reza`) has displayed the operation of utterance and mode of expression, which is a wonder in itself, for speech comes out harmoniously and equally balanced, and it aims at a certain (thing); and it is among the unique, wonderful phenomena which are proof of the Almighty Creator’s mightiness. He, the Most High, says: The Beneficent (Allah) taught the Qur’a`n; He created man; He taught him the mode of expression. So what man wants to perform before uttering it arises in the brain, which inspires the tongue to perform it, and that occurs through a wonderful operation which the concerned in this research have mentioned.
   The Ima`m, peace be on him, has mentioned that the reward and punishment which the heart and the brain bring about to man’s body. Both reward and punishment appear on the expressions of the face; happiness covers the face when there is a reward; and sadness covers it when there is a punishment. The Ima`m has shown that the origin of sadness is the spleen, and the origin of happiness is the kidneys and the ribs. These phenomena result from these organs in man’s body.
   He, peace be on him, has said: “And know, Commander of the faithful, that the body is like a good land which is maintained by plowing and watering; water should not be increased lest it should drown it; nor it should be decreased lest it should make it thirsty, so that its reformation lasts; its revenue increases; and its plants grow. If the land is neglected, it becomes spoiled and no plant grows therein; therefore, the body is like such a land; it becomes good and well-being flourishes through organizing foods and drinks.
   “O Commander of the faithful, reflect on the food which fits you and your stomach, strengthens your own body and gives it to enjoy it, so estimate and carefully consider your own food.
   “And know, O Commander of the faithful, that each one of these natures likes that which suits it; therefore, eat that which suits your own body; he who takes an increase of food does not make use of it; and he who takes an amount of food without an increase or a decrease makes use of it; and raise your hand from food while you still incline to it; for it puts right your own body and stomach, pure your reason, and lightens your body.”
   The wise Ima`m has specified the general program of general health, which depends on balance and immoderation in eating and drinking. The Qur’a`n has mentioned this rule regarding keeping man’s body and protecting it from diseases; saying: Eat and drink but do not be extravagant.
   Surely the digestive system is the most important one of man’s systems; it is the most vital and sensitive of them, for it is affected by the extravagance of food which results in fatness, which is one of the blights which destroy man’s body.
   Certainly taking care of nutrition, especially in the prim of life, has a great effect on the health condition in the years that follow as well as it lengthens the period of youth; and it is one of the most modern means in preventive medicine; therefore, the different diseases which affect man are a direct result of extravagance in food and drink, unbalanced sexual life, and other life affairs.
   The wise Ima`m has likened man’s body to a fertile land; and this is a very wonderful comparison, for if man takes care of his land and reforms it, then it will produce and give the most agreeable crops; and if he turns away from it and neglects it, it will be damaged, die, and not give any crop; likewise, if man takes care of his body, puts it right, and does not spoil it through extravagance in food and drink, it becomes good and he enjoys health, which is the most expensive thing in man’s life.
   The Ima`m, peace be on him, has emphasized the necessity of avoiding extravagance in food, and that man should raise his hand from food while he is still desirous of it, for that is the most useful way for keeping his health and protecting him from diseases. Definitely, eating too much food leads to fatness, which gives rise to the following:
   A. Heart failure
   B. High blood pressure
   Now, let us move to another part of this dissertation. He, peace be on him, has said: “O Commander of the faithful, eat cold (foods) in summer, hot (foods) in winter, and moderate (foods) in the two seasons according to your strength and appetite; and start with the lightest food on which your body feed according to your material, your ability, your activity, and your time in which you must have food every eight hours or three meals every two days;
   you must have food early at the beginning of day, and then you have supper; when eight hours of the following day passes, you must eat one lunch; and you are in no need of supper; likewise, my grandfather, Mohammed, may Allah bless him and his family, ordered ‘Ali, peace be on him, to have one meal on every day and two meals on the following day; that should be according to an amount which should be neither increase nor decrease; raise your hand from food while you feel appetite for it; and let your drink be immediately after your food.”
   This part of the dissertation gives an account of organizing the food on which general health stands as follows:
   A. One must have light foods during the days of summer, for having heavy foods causes heavy damages to his own body. As for winter, it is on the contrary, namely, one must have heavy food which containing fat and sugar, for his body is in need of them.
   B. One must have food according to his own ability; he must not overexert himself in having food.
   C. One must have the lightest and the easiest food for the digestive system; in the mean time, he must take into consideration his own age, for when man grows old, he must have light food with little salt and fat, for they bring about arteriosclerosis, especially when he is over fifty years of age.
   D. One must decrease the meals of food; he must confine himself to three meals of food, according to what the Ima`m, peace be on him, has detailed; without doubt this way makes body sound and safe from diseases.
   E. The Ima`m has underlined that it is necessary for one not to eat any food except when he feels appetite for it and must not fill his own stomach with it. These are some valuable health pieces of advice.
   Now, let us read another part of this dissertation. He, peace be on him, has said: “Now we must mention what must be mentioned regarding the direction of the seasons of the year and its Roman months which occur therein; each season (must be mentioned) separately; the foods and drinks which must be used (therein); what must be avoided; and how one must maintain (his) health, according to the view points of the old.”
   This part of the dissertation is a preparatory preface concerning what man must have and avoid during the seasons of the year. He, peace be on him, has said: “As for the season of spring, it is of the rest of time, and its beginning is March (Adhar); and the number of its days is thirty days; and therein day and night are good; the earth becomes soft; and the power of phlegm terminates; the blood becomes exited; and one must use light food and meat; and he must refrain from eating onions and garlic and sour (things); and he must use laxative therein; and he must use therein bloodletting and cupping.”
   The Ima`m has mentioned the season of spring, which is the most beautiful one of the seasons of the year, and the most useful of them to living beings. How wonderful these words of the Ima`m: “It is of the soul of the time.” That is because, therein, night and day become good; the earth becomes soft; the blood becomes exited. The Ima`m has warned men against eating onions and garlic and sour things, for they bring about diseases which modern medicine will discover, as well as he has regarded it as recommended to have laxative and to take some blood through bloodletting and cupping.
   He, peace be on him, has said: “April (Nisa`n) is thirty days; day lengthens therein; the temper of the season becomes strong; the blood moves; the east wind blows; roasted foods are used therein, what is prepared with vinegar; the meat of (birds and animals which are) hunted; and you must treat yourself with having a sexual intercourse, and then massaging yourself with an ointment in the bathroom; drink water before breakfast; smell flowers and scent.

in the name of god

O, you who believe! Fulfill the obligations. The cattle quadrupeds are allowed to you, except that which is recited to you, not violating the prohibition against game when you are entering upon the performance of the pilgrimage. Surely, Allah orders what He desires. (al-Qur’an – Chapter 5, Verse 1)

In Qur’an Allah clearly states that He created the cattle for human benefit and consumption:

What! Do they not see that We have created the cattle for them, of what our hands have wrought, and of them, they are the masters? And, We subjected unto the cattle, and some of them they ride upon, and some of them they eat. And for them, in them are benefits and drinks. What! Will they not be grateful? (al-Qur’an – Chapter 36, Verses 71-73)

The Infallible (AS) have said: Of all the foods in the heaven and the earth, which can be taken with bread, meat is the best. Eating meat increases the growth of flesh and increases energy significantly.

In the Bible: For one believes he may eat all things, but he who is weak eats only vegetables. (Romans, 14:2)

Muhammad ibn Abdillah narrates from one of his companions that he said – I said to Abu Abdillah (AS) – May I be made your ransom! Why did Allah forbid the dead animal, blood and flesh of swine?

He said: Verily when Allah, the Blessed, the High, prohibited these to His servants and made the other things lawful to them, it was not because Allah liked these prohibited things for Himself; Blessed and High is He, nor did He dislike other things and so, allowed His servants to use it.

The fact is that He created the creatures and knew what would sustain their bodies and keep them in good health. Therefore, he made it lawful for them as a favor from Himself for their own well-being. Moreover, He knew what would be harmful to them, so He forbade it to them and made it unlawful. Yet He allowed it for those facing emergencies, and made it lawful to him when his body could not be sustained otherwise. Therefore, He ordered him partake from it to that amount which would avert the emergency, but not anymore.

Unless they choose a proper balance of foods, strict vegetarians are at risk for several deficiencies, especially vitamin B12. The other nutrients at risk are riboflavin, calcium, iron, and the essential amino acids lysine and methionine. Vegetarian children not exposed to sunlight are at risk for vitamin D deficiency. Zinc deficiency can occur in vegans because the phytic acid in whole grains binds zinc, and there is little zinc in fruits and vegetables. Since B12 is present only in animal foods and a limited number of specially fortified foods, vegans should probably take B12 supplements prescribed by a physician. Further, the symptoms of vegetarianism may include protein deficiency, amino acid and mineral depletion coupled with chronic low levels of energy. Islam’s inclination to ingesting meat is an important dietary advice to Muslims and a prescription to healthy life. Animal products have been researched to have powerful vibratory frequencies, healthy and nutritious. We should know that in Islam:

  Animals have been created mostly for the benefit of humankind; men are the masters of them.

  God has created cattle for men, in which there is a sign of God.

  Cattle have been made for man to ride on and to serve as food and for various other advantages.

  Man can make use of the flesh, skin, feathers, and bones of animals.

  Qur’an approves dogs to be used for hunting.

  It points out that man, through the application of his skill and intelligence, has been able to make multiple uses of the skin and hair of animals for his comforts and conveniences

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Imam JaʿFar Al-sadeq and Herbal Medicine

Imam Jaʿfar al-Ṣādeq’s work on medicine (Ṭebb al-Emām al-Ṣādeq) belongs to a genre of traditional herbal medicine attributed to the Shiʿite imams and known as the Medicine of the imams (ṭebb al-aʾemma), whose salient figure is Imam Jaʿfar al-Ṣādeq. Imam Ṣādeq’s narrated dictums (Hadith) are central to Shiʿite medical literature as it enhanced, in the course of time, the spiritual image of the imam in popular religion. Imam Jaʿfar, indeed, was not the only imam who contributed to Shiʿite traditional medical wisdom, but the variety of his ethical instructions on the priorities of foods and drinks has significantly extended the chapter of “eating and drinking” (bāb al-aṭʿema wa’l-ašreba) in Shiʿite jurisprudence.

IMAM AL-ṢĀDEQ’S POPULAR MEDICINE

Imam Jaʿfar al-Ṣādeq’s medical traditions are concerned with three spheres: a variety of beneficial and harmful food items and drinks; some commonly known diseases and their remedies; corroboration of some traditional methods of treating illness.

Useful and harmful foods and drinks. Beneficial fruits reportedly mentioned by Imam al-Ṣādeq include apple (10 Hadiths), dates (7 Hadiths), quince (6 Hadiths), pomegranate (5 Hadiths), citrus fruits (4 Hadiths), pear, walnut, and raisins (3 Hadiths each), grape, melon, and olive (2 Hadiths each).

Vegetables, legumes, and grains with health benefits reportedly recommended by Imam al-Ṣādeq include barley, lentil, and rice (16 Hadiths), rice (13 Hadiths), wild chicory (5 Hadiths), eggplant (5 Hadiths), black cumin and chard (4 Hadiths each), onion (3 Hadiths), radish, harmal peganum, marshmallow, turnip, beans, and pumpkin (2 Hadiths each), carrot, lettuce, leek, garlic, and frankincense (1 Hadith each).

Imam Jaʿfar al-Ṣādeq is also credited with naming a number of juices and beverages as being beneficial to one’s good health. They include water (12 Hadiths), milk, and vinegar (7 Hadiths each), honey (3 Hadiths), and rose water Hadith.

Beneficial kinds of meat and other animal products, reportedly remarked by Imam al-Ṣādeq, include general references (13 Hadiths), fish (7 Hadiths), egg (4 Hadiths; see ʿAqil, pp. 268, 278, 446-47, quoting Majlesi, LXII, pp. 190, 207-8, 212, 215, LXIII, pp. 46-47; Ḥorr ʿĀmeli, XXV, pp. 39-41, 44-45, 77). Harmful drinks and foods which cannot be used even for medical treatment include alcoholic beverages, specifically wine (13 Hadith), blood, pork, and dead meat (1 Hadith each).

Commonly known diseases and their remedies. In cases of certain pain in the waist, honey and cumin are advised (3 Hadiths). In cases of certain stomach pains, honey, cumin, rice, and sumac are advised (4 Hadiths). For treating certain hemorrhoids, it is advised to eat rice, leek, especially white leek (3 Hadiths). In case of head cold, among other things, violet oil is advised (3 Hadiths). For treating tapeworm, freckles, throat pain, cough, chest pain, nightmares or anxiety during sleep, herbal medicine are mostly advised (1 Hadith each) . For treating fever, in general, twenty-one Hadiths are quoted in which footbath and eating fruits such as apple and, on occasion, onion and honey are advised. For the remedy of eye disease, washing, cleaning, nail-cutting, and eating specific foods are advised (9 Hadiths).

Methods of treating some illnesses. Imam Jaʿfar al-Ṣādeq has corroborated some traditional methods of treating illness and health problems. He has sometimes supported his instructions with God’s blessing and šariʿa law; treatment of the eyes with kohl (9 Hadiths); vento treatment (ḥejāma) or art of cupping (39 Hadiths); cauterization (kayy) or burning the skin (1 Hadith); cutting down on food (11 Hadiths); taking a bath (8 Hadiths

in the name of god

Pear

From the Viewpoint of Medicine

Pear (Purus communis) is a kind of fruit which is antidepressant and contains: hydroquinone, glycosides, phlorizin, sugars, organic acids, minerals, vitamins, pectin, invertin, asparagine, and its seeds contain amygdaline. Previously, physicians believed that pear is laxative, thirst and bile lifter, blood pressure reducer, and bladder irritation reliever; and prescribed its leaf to prevent diarrhea, and also healing the wounds.

In addition to vitamins and the mentioned minerals, pear contains sugars, acids, invertin, sparine, and different kinds of pentoses. Pear is rich in sugars, pectin, tannin and high amounts of minerals such as potassium, phosphorus, sodium and magnesium. Potash with tannin collects uric acid, and relives joint pains. Phosphorus provides psychological balance. Sodium facilitates the absorption of nutrients, and magnesium repairs fibrous tissue of nervous system.

Pear leaf contains glycosides, hydroquinone and phlorizin, hence it is relaxing, diuretic and also useful to treat diarrhea, hypertension, insomnia, neurological disorders, migraine, renal and bladder disorders.

Pear has specific aroma and essence which is analeptic. Pear relaxes the nervous people, regulates the function of endocrine glands, and purifies blood, strengthens kidney function, stimulates sluggish bowels, and also relives sore throat, general weakness, anemia and tuberculosis.

Pear is joyous and antidepressant and cleans the stomach, strengthens the heart, and relives the internal disorders; it is also an eye booster, and beneficial to treat diseases which reduce body power such as anemia and general weaknesses.

From the Viewpoint of Islamic Texts

Imam Ali (AS) says: “eating pear brightens the heart and, according to Lord order, relives the mental problems”.

Imam Sadigh (AS) says: “eat pear which brightens the heart and relives the mental problems according to the order of Lord”. He also states that: “pear cleans the stomach and strengthens it, and it is similar to “quince”. Eating pear after meal is better than before breakfast.

Imam Sadigh (AS) recommends that: “anyone who has grief in his heart should eat the pear after meal”. It has been cited from him that: “anyone who feels pain in his heart should eat pear”; this Holy Imam also says: “pear cleans and strengthens the stomach, and has the same properties of “quince”. It is better to eat pear after meal rather than before it. Anyone who feels heavy should eat the pear after meal”

in the name of god

Honey

From the Viewpoint of Medicine

Honey is very useful for pregnant women. Eating two teaspoons of honey daily causes development of embryonic nervous system. To relive tiredness, nothing is more effective than having honey with apple vinegar; accordingly mix three teaspoonful of apple vinegar with a cup of honey and daily drink two teaspoonful of this mixture.

Honey relaxes the nerves and is a moderate laxative. Honey reduces the arthritis pain and, in continuous using, relives it. It is recommended to the heart patients to drink a glass of water mixed with some teaspoons of honey and lemon juice, before going to bed. This drink is beneficial for people who may suffer from insomnia.

From the Viewpoint of Islamic Texts

“Our lord revealed to the bee: ‘build your homes in the mountains, in the trees, and in what they are building. Eat every kind of fruit, and follow the easy ways of your lord. ‘From its belly comes forth a drink (honey) of many hues in which there is healing for people. Surely, there are signs for thinkers”.

Imam Ali (AS) says: “honey can heal all diseases and illnesses. There is no disease and infection in honey. It reduces the mucus and purifies the soul”.

The Holy Prophet (SAW) says: “what a nice drink is honey! It protects heart and relives the coldness of ches

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Out of all the cooking oils that exist, for example: vegetable oil, canola oil, sunflower oil, corn oil, nut oil, peanut oil, safflower oil, (just to name a few) are not healthy for the body, except for OLIVE OIL. Olive oil is the only oil that is healthy for the body. According to scientists, olive oil can help prevent cancer (even breast cancer), heart disease, rhumatoid arthritis, blood clotting (after eating a fatty meal) and help lower high blood pressure. Naturally grown or organically grown, cold pressed, extra-virgin olive oil is the best. In the Holy Qur’aan, Allah (who is the Creator and Sustainer of all the Boundless Universes) refers to the Olive as a blessed tree:

Qur’aan 24: 35

“Allah is the light of the galactic heavens and the planet earth. The allegory of His light is that of a concave mirror behind a lamp that is placed inside a glass container. The glass container is like a bright, pearl-like star. The fuel thereof is supplied from a blessed olive tree, that is so vast it encompasses both east and west. Its oil is almost self-radiating; needs no fire to ignite it. Light upon light. Allah guides to His light whomever He wills. Allah thus cites the parables for the people. Allah is fully aware of all things.”

When you buy olive oil in the store, you have to be careful because the majority of the olive oil in the store is not pure (they do not contain all the nutritional value that olive oil is supposed to have); trying to find real olive oil is like looking for a needle in a haystack.

In order to find real olive oil, it must meet the following specifications: (1) Extra virgin olive oil should have a free oleic acid acidity of no more than 1%, whereas ordinary virgin olive oil can have an acidity of up to 3.3% (this is not good). (2) Extra virgin olive oil is supposed to be cold pressed. (3) Extra virgin olive oil is supposed to be unfiltered and look cloudy. Most olive oil that you find in the store is factory-produced olive oil that looks clear. If it is clear, then it has been filtered, which further reduces the nutritional quality of the oil. Let me repeat: Real olive oil is not filtered; it looks cloudy. (4) The oil should be packaged in dark glass bottles to protect it from the damaging effects of light. Avoid buying oil that is stored in plastic containers because the oil can absorb some of the compounds used in the plastic, such as PVC’s (polyvinyl chlorides) which cause cancer.

When you buy your Extra Virgin Olive Oil, it should be stored in a cool cupboard away from sunlight and heat. You may refrigerate the olive oil, though this will make it more cloudy. The cloudiness will disappear when the oil returns to room temperature.

Now, as I have stated earlier: Naturally grown or organically grown, cold pressed, extra-virgin olive oil is the best. It is very important to be aware that just because you can find olive oil in the store that says “extra virgin olive” it does not mean anything because of the corruption that exists in the industry of food/health. There are those who exploit the masses of health conscious people, for profit. Please go to the following two web addresses or sites on the internet to get more information on the olive oil scandal and also learn more about olive oil in general.

Modern science:

Olives are rich in monounsaturated fats, vitamin E, antioxidants, and they prevent heart disease by reducing the LDL (bad cholesterol) and increasing the HDL (good cholesterol] levels. The Vitamin E contained in Olives is the body’s primary fat-soluble antioxidant. Anti-oxidants help to strengthen the body’s immune system; reducing the severity of asthma, cancer, osteoarthritis, and rheumatoid arthritis, premature ageing, as well as delaying the effects of ageing. Olives contain compounds called polyphenols that appear to have significant anti-inflammatory properties. Key benefits of olives: Used as a balm, it fortifies the hair keeps it shiny and prevents dandruff Used as a balm, it fortifies and moisturizes the skin, combating dry skin and softening it. It also combats against acne.

Massaged onto the body, Olives fortify the limbs, combat against inflammation, and sooth away aches and pains from worked out muscles. Help against wrinkles and delaying the effects of old age. Help combat against strokes, heart-disease, High blood pressure, diabetes. It aids digestion, and strengthens the bowels, as well as the stomach.

Drinking tea from Olive leaves helps against High blood pressure. Recent scientific research have proved the health benefits of olive leaves in treating high blood pressure and hypertension.

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References:

-The olive oil scandal www.beyondhealth.com/html/selected_articles_1.html
– Olive oil: www.elenigourmet.com

in the name of god

Many confuse Hijama to be the same as popular wet cupping (or dry cupping in it’s alternative blood less application) or even the same as leeching. However, Hijama is it’s own unique medicinal technique that cures  patients of many ailments including psychic illness (depression aso.), chronic headaches, poisoning and asthma to name just a few applications.

Hijama (or Al Hijamah) is a traditional Arabic form of wet cupping treatment that is part of the prophetic medicine heritage of Mohammed (a.s). The word “Hijama” is derived from the Arabic verbs “Hajama” and “Haj’jama” which means “to minimize” or “to restore to basic size”, or “to diminish in volume”. In Arabic they say, “A certain person diminished the problem”, they meant that he returned the problem to its original size. There is also a verb “ahjama” which means “to withdraw or retreat from attack”. Hijama is seen as one of the major pillars of prophetic medicine.

The quest for the true “Tib Nabawi”, aka Prophetic Medicine has established an entire literary genre of writings based on either Sunni and Shi’a Hadith by Sunni and Shi’a scholar respectively. The “Prophetic Medicine” (in Arabic: Tib Nabawi) is the title of 25 different books written by different Muslim scholars between the 9th and 18th century (Western calendar) who describe remedies ascribed to traditional prophetic medicine.  The original teachings about Hijama as established by the Prophet (a.s) were gradually obliterated and lost over time. What can be found on Hijama on the internet is almost all derived from Sunni sources.

One of the major differences of Hijama to simple wet cupping as it is popularly practiced in the West is in the cutting technique itself. In popular wet cupping as practiced in the West, China aso., the skin is punctured with a  surgical needle rather deeply (0,3 – 0,9 mm) while in Hijama the skin is only scratched. A small fold of skin is carefully pinched between thumb and index fingers of the left hand, while the right hand “scarifies” the skin fold with few small superficial scarifications (about 0,.1 mm in depth) just to open the skin barrier of the epidermis. Specific care is taken not to include any anatomical structure (nerve or a superficial vein). Scarifications must be always superficial not deep, sequential not simultaneous, few not many, vertical not transverse, longitudinal not pin-point, short (about 2 mm) not long, and gently slow not rapidly done.

READ  BENEFITS OF OLIVE OIL

Hijama is applied at skin sites directly overlying the affected areas of the body, which is expected to give better local clearance of interstitial fluids and improvement of pathology than practicing Hijama at distant anatomical sites (as some practitioners of wet cupping do, relating to theories of the Meridians).

Before the actual cutting the areas of skin are prepared with a heated glass cup or cups with rubber bulps. After sterilizing the skin region very well, the practitioner holds one cup in his right hand and the other hand holds a small conical paper and lights it from the candle. When the piece of paper burns well s/he inserts it quickly inside the cup, and fixes the cup quickly and lightly on the skin of the patient. Alternatively the cup is reheated with a gas flame devise. The heated cup will create a suction on the skin and the practitioner must wait for 2-3 minutes letting the cup fix themselves on the person. After the elapse of 2 – 3 minutes, the practitioner repeats removing the cup(s) and fixes them again in the same fashion. These repetitions are made at least twice and attention must be paid not to let the suction effect weaken. A similar effect of creating a vaccum on the skin is achieved with rubber bulps that create suction. New silicion glass bulps are by now on the market that also promise to reduce the bruising that may result from the suction of the skin.

Finally, a sterilized blade is taken and the practitioner disinfects the skin again with antiseptics or with sterilizing spray, and holds the angle of the blade in his hand, between the thumb and the forefinger, and carefully and superficially slits the prepared skin in superficial slashes 0.5 – 1 cm apart from each other. S/he cuts few slashes up and down mentioning the name of God (Dhikrs).

When the practitioner finishes the slight slashes, he fixes the cup on it slightly and quickly. Then the cup starts sucking the spoiled blood.

The quantity of spoiled blood which is extracted for the first time by means of Hijama amounts to 100 – 200 ml. Any cup should never be filled more then 8 times and special attention needs to be paid to the constitution of a patient and the specific illness that is treated with Hijama.

in the name of god

Eating with Washed, Wet Hands

Washing hands before meals is yet another concept in Islam and many other religions. Further admonition is not to dry our hands and proceed to eat with wet hands. This concept is now clear because if we were to wash our hands and then dry them with a tissue/towel, we are likely to introduce low charge energy into the energy fields of our hand. This towel is normally used for many other purposes and by different people, or even tissue/towel that is clean but filled with faults from the surrounding air, or the universal energy. The unadulterated and pure info-energy of water would also be contaminated or at least altered with the info-energy in the towel. Therefore, to eat with those hands may be unhealthy.

The Prophet (S) was also observed to draw his wet hands over his face whenever he washed his hands after eating (al-Majlisi, 1627). To maintain the higher kind of energy purity, one needs to avoid contact with towels or tissues after washing hands before eating. Physical contact with the bacteria and viruses in towels and tissues is also something to consider and the reason why many organizations including many religions advise the washing of hands before eating, but Muslims have been further recommended to refrain from drying their hands until contact with food is made.
A case in point, Muslims have also been recommended not to dry themselves after performing ablution for prayer. The higher rate of vibrations in the energy fields of the person having performed ablution should remain until the start of prayer. Water has the ability to do just that.

In modern bathrooms, there are blow-driers located (instead of tissue) and this is a much better way to dry ones hands.

 From a nutritional point of view:
Everything we do to our food changes its subtle electrical reality, its electrical matrix and how it interfaces with our body. (Heistand and Coleman, 1999)

If we eat junk food, food that has been sprayed and preserved, food that has been flavored or frozen, these foods will have confusing energy that has been adulterated, and by eating these foods we will be developing faults in our network of energy. The results of such insults to over-eating and eating preserved foods are chronic fatigue, intestinal disorders, stomach ulcers, and so forth – all because of an electrically and chemically unstable stomach brought about by our improper ingestion of food or over-eating. Islam, therefore, has advised its followers to abstain from junk food (though the religion has not made these foods forbidden), sprayed and preserved foods, etc. – foods that are un-natural.
In Elixir of Love, one of the Shaykh Rajab Ali’s devotees related about him that the Shaykh was once holding a session in one of his friends’ house. Before starting his talk, he felt somehow weak due to hunger and asked for some bread. The householder brought him half a loaf of bread for him to eat, and then he started the meeting. The following night he said:

Last night I made salutations to the holy Imams (AS) but I did not see them. I pleaded to find the reason. I was told intuitively, You had half of that food and the hunger alleviated. Why then did you eat the other half! Having some food enough for body’s need is all right, but extra to that would cause veil and darkness.