Islam & Physical Care

Firstly: Providing the Body With Its Different Needs

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A. Food and Drink: "Let man consider his food.'' Sura Abasa (80:24) One of Allah's great portents, wonderful procedure and blessings for man is that his natural food available on the earth, consists of two elements: The first element are the materials found in nature, such as salts, vitamins, carbohydrates, etc., available in large quantities to meet the requirement of all living beings, animals and plants.

The other element which Divine Care added to the human food to suit man's psychological and mental taste is the attraction to beauty and to its pleasure and enjoyment. He uses the pleasing, beautiful and attractive form as encouraging factors assisting him to have agreeable psychological connection with food and drink. This is of course, besides feeling the pains of hunger and thirst. Fruits, vegetables, meat, honey, suger, nuts, water, etc., all appear within an attractive beautiful frame, with a palatable, and delicious taste, offered to man on a tray of pleasing charm, and a feeling saturated with pleasure and enjoyment. There are numerous Texts and Traditions to the effect that man has full right to food and drink and to avail himself of all delicacies and amemties, provided by nature.

Imam Ja'far ibn Muiiammed Al-Sadiq (A.S.) 1 said: "The body is built on bread" 2

He also said:

"Allah the Exalted has created the son of Adam hollow; so he has to have food and drink." 3 "0 Allah! Bless our bread and do not make seperation between us, as without the bread we could neither fast nor pray or perform our duties towards our Lord the Almighty and most High." 4

The Prophet (S.A)5 is stated to have approved meat and olives and said:

"Meat is the best of food in this world and in the hereafter.'' 6 And also:

"Eat olive-oil, and anoint with olive-oil, as it is a blessed tree.'' 7 Imani Al-Sadiq (A.S.) used to prompt people to eat honey, cooking utter, milk, vegetables and assorted fruits, saying: "There is no better cure for people than honey.'' 8 He also said:

"Butter is the best that enters a stomach, but I hate it for the aged.'' 9 "Take to milk, as it grows the flesh and strengthens the bone.''10 "Eating beans increases the marrow of the leg-bones, enlarges the brain and produces fresh blood.'' 11 Asked about Allah's saying:

"... and let him see what food is purest there and bring you a provision from it.'' Sure A1-Kahf (18:19) He replied:

"The date is the purest food.''12

"The raisins strengthen the nerves, relieve fatigue, and give good smell to improve the breath.'' 13 Imam Al- Rida (A.S.) is quoted to have said:

"Figs cure foul breath, strengthen the mouth and the bone, grow hair, do away with ailment, so there is no need for medicine.'' 14 "Eat pears, as they cheer up the heart and calm down stomach pains, by Allah's permission.'' These are some of the Traditions and Texts. Besides, many authors have compiled special chapters dealing with food, nourishments and their utilities, so asto keep the body in proper health.

Islam rejects self-torture by depriving the body from the lawful pleasures of food and drink -the self - torture that is called for by those who believe that resisting the natural inclination of the body and torturing it with hunger, thirst and deprivation would bring up spiritual strength and improve psychological and moral faculties. The Qur'an condemns this attitude of the deviationists towards bodily pleasures and the delicacies Allah has bestowed on His servants. It says: "Say: Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good provisions?...'' Sure Al-A rat (7:32)

B .Marriage:

Islam takes care of all aspects of life in an objective and practical way, giving the body and life their due. Of those bodily and vital questions, which Islam takes good care of, is that of marriage and sexual relations to preserve the human species, to provide stability and spiritual happiness, and to enjoy physical pleasures by man.

Allah the Exalted says: "And of His signs is this: He created for you mates from yourselves that you might find rest in them, and He ordained between you love and mercy.'' Sura Al-Rum (30:21)

".... And those of whom ye seek content (by marrying them), give unto them their portions as a duty....'' Sura Al-Nis8 (4 24)

So, by matrimonial relations the idea of life can be completed, and the two parts of the physical human system may be united, and the spiritual

emptiness and loneliness is apt to be filled up. Through this, matrimonial meeting and the moral and physical sexual unity can reach completion. Islam encourages marriage, shows it love able, and cherishes sexual pleasures, so as to provide man with moral comfort, and a happy feeling of security, and to protect the body against depravity and tension which often develop into cases of sickness affecting soul and body. Thus the Qur'an says: "And of His signs is that: He created for you mates from yourselves that you may find rest in them, and He ordained between you love and mercy.'' Sura Al-Rum (30:2 1)

psychologically, the Islamic idea of marriage is directed to fill up moral emptiness, and to produce a feeling of security, amity and mutual sympathy. It goes without saying that this humane feeling-the feeling of amity, love and stability - has great effect on the progress of human life, on human conduct in society, and also soundly protects man's moral and physical health. This is significant from the importance of its motives and aims. The Prophet (S.A) said: "I like nothing from your world except women and perfumes''15 Imam A1-Sadiq (A.S) said:

"I do not think that a man would get better in faith without being more in love with women.'' 16 "Of Prophets' be haviour is to love women.'' 17 "People have no better pleasure in this world and in the Hereafter than that obtained from women, according to Allah's saying: 'Beautified for mankind is love of desires (that come) from women and offspring...'' Sura Al/main (3:14)

The Messenger of Allah (S.A) said:

"The best of your women is the prolific, affectionate, virtuous, dear to her family, humble to her spouse, displays her charms to her husband,but chastc to others, listens to what he says, obeys his orders, offers him whatever he wants from her when alone, but not in an unabashed way as man"18 Imam Ali (A.S) said:

"Marry, as the Messenger of Allah said: Whoever wants to follow my Tradition, then my Tradition is marriage" 19

C. Clothing and Elegance:

Clothes play a two-sided role in life: On one hand they complete the natural appearance of the body as the body has a certain degree of resistance in respect to other natural surrounding circumstances, such as heat, coldness, humidity, vaporization, etc. So, the clothes are a protective means which keep the body sound and balances it in respect to the natural conditions around it. Man resorts to wearing clothes so as to cover his body and protect it against those natural effects and factors.

Besides this protective role of the clothes, they play another role, which is the role of adornment, beautification and covering the genitals and the ugliness of nudity.. Islam takes care of the clothes and of good appearance, elegance and beauty. The wise Qur'an does not neglect this side of the necessities of life and body, and peoples' inclination to adornment and beautification. In fact, it stresses and confirms this aspect of life, giving man the right to practice it, as God-given blessings:

"0 Children of Adam! We have indeed sent down to you clothing to cover your shame...'' Sura Al-A raf (7:26)

"Say: Who hath forbidden the adornment of Allah which He has brought forth for His servants...'' Sura Al-A raf (7:32)

"And the cattle He created for you, you have in them warm clothing and itses, and of them yuu eat. And there is beauty in them for you, when you drive them bock home, and when you send them forth (to pasture).'' Sura Al- Nahl (16:5&6)

"And He it is Who has constrained the sea to be of service that you may eat fresh meat from it, and bring forth from it ornaments which you wear.'' Sura Al- Nahl (16 14)

Thus, religion has given its approval concerning adornment and beauty, and connected the aesthetic pleasures with the ideological concepts of faith, asserting that man's enjoying of ornamental and aesthetic pleasures is but one of Allah's blessings. It makes man content and happy, and inspires in him love, pleasure and radiance, through a deep feeling of purity and high evaluation of the meanings and values of humanity. There is no wonder, then, that the Qur'an takes such an attitude, because man's inclination towards beauty is an innate feeling stemming from the soul's native direction towards perfection and quest for content and happiness.

The Muslim's awareness of aesthetic topics and values is not confined solely to a sensory feeling and a passing emotional phase. It actually goes beyond that to awaken inside him the flame of spiritual illumination, and the conscious feelings which draws the soul from its physical stagnancy and primitive animal instincts towards the celestial world and moral guidance. This feeling, thus, I becomes a means of spiritual development, and moral completion, making enjoyable the delicacies of life, a bridge connecting man to his Creator. Man is capable of comprehending all these facts through experiencing an alert feeling of the aesthetic values and topics-clothing, elegance and good appearance. When these feelings are reflected on his innerself, they interact and combine with it to form a living picture of good taste. Such feelings become a conduct and help human attitudes to stand aloof from evil and deformed practices which disfigure the spirit of beauty and establish pictures of ugliness and disgust.

There are so many Traditions stressing the importance which Islam attaches to clothing. eleganceand good appearance, of which we cite

those uttered by Imam Ta'far ibn Muhammad Al-Sadiq (A.S), quoting Tmam All ''Allah is Beautiful and loves beauty, and loves to see the signs of being well-off on His servant.'' 20 Imam AI-Sadiq (A.S.) told one of his companions:

"The display of prosperity is more liked by Allah than its preservation. So, take care not to dress except in the best of your people's fashion.'' One of Lmam Al-Sadiq's companions has narrated that somebody asked the Imam: "May Allah reform you! you say that Ali ibn Abi Talib (A.S.) used to wear rough dresses, each bought for four Dirhams or so, while we see you wearing fine dresses . The Imam told him: "Au ibn Abi Talib (A.S.) used to do so when that was not denied (The economic condition of the muslims was not so good). If he wears that now he will be defamed. So, the best dress for an age is the dress of the people of that age. But when our Mahdi appears, he will wear like Ali (A.S.) and will behave like him, too.''21

Another of the Imam's companions says: "I asked Aba Abdullah (the Imam), if a man had a wafra 22 should he part it or leave it? He said: "He should part it.''23 The Prophet (S.A.) said: "Whoever grows hair, he should either take good care of it, or shave it.'' 24 Imam Al - Rida (A. S.) said:

"Perfume is of the prophets' habits .''25

The Prophet (S. A.) is quoted to have said:

"My friend Gabreal (A. S.) told me: use perfume every alternate day, but do not leave it on Fridays ·''26 By tallying the Qur'anic verses on this subject with the concepts of the stated Traditions - in addition to tens of other Traditions which speak of Islam's point of view concerning human behaviour, - one may conclude

that Islam encourages the Muslim individual and the Muslim society to be elegant, neat and of good appearance, so that they may sense the delicacy of existence, and the spirit of creative beauty. Allah's innovations inspire their hearts and pull them towards the great aesthetic truth manifest in the sacred Divine Attributtes which overwhelm mankind with happiness and divine love, increasing their rememberance of His blessings, and their thanks to Him.

To prove Islam's respect for beauty, it is sufficient to note that it has made beauty an encouraging reward, granted to man in Paradise. The Qur'an speaks of no blessings in the Hereafter unless it emanates them with illumination of beauty, and never mentions the rewards alloted to the benevolents without speaking first of the attraction and loveliness of beauty and the aesthetic pleasure derived from it. A fact which confirms that the Qur'an regards beauty as one of the most essential subjects of the existence in man's world, worthy of being presented as a reward to the excellent prophets, martyrs and saints in Paradise. D. Rest and Sleep:

The Human body is an active machine which exerts effort and energy to resist the world around it. Moving and working exhaust a considerable quantity of its energy and power, and thus, it feels tired because of the confusion of the balance of the body's powers in respect to the powers of nature. This sense of fatigue felt by the body is caused by its continual loss of energy and the effort used.

This loss weakens resistance and forces the body to a hault. It looks for a rest in a safe and comfortable place, in order to rebuild itself anew, keeping away the tiring results of movements. It then falls into a sound sleep. Sleep is not man's invention, nor is it a physical accident that imposes itself on man. It is a part of the precise system of existence which has been ordained by the Wise Creator:

"..The handiwork of Allah Who made all things perfectly. Surely He is aware of what you do ." Sure Al - Naml (27:88)

Had sleep not been a part of the body's system, there would have been a defficiency in the order of creation and the physical arrangement of man's body. Therefore, Allah' the All-wise and the - All Knowing, ordaind that sleep should be a rest and stillness for man: "And of His signs is your sleeping by night and day..." Sura Al - Rum (30:23)

So, slumber is one of Allah's blessing, needed by the body, as through a period of temporary absence from feeling the reactions of the outer world which is tiresome, the body would get a chance to rest, rebuild and recover the lost energy. The Glorious Qur'an and the Traditions encourage rest, sleep and stillness at night, and a nap at daytime, so that man may enjoy comfort and happiness in life, and avoid greed and covetousness in acquiring wealth through too severe endeavours and hardship, badly affecting his health and comfort, and exposing him to diverse physical, and nervous strains, causing him to lose his happiness and enjoyment in life.

Therefore, the Qur'an prescribes rest and sleep so that man may get his necessary share of them. It says:

"And He it is who made night a covering for you, and sleep a repose..." Sura Al - Furqan (25:4 7)

Yet, much as this sleep is essential for man, Islam warns against sleeping for long periods, except as long as needed, so that he may not go beyond the limit of the need, and be overcome by laziness and indolence. To Islam, man should be a mass of activity and production, and a charge offering good and innovation. He should not be allowed to remain idle, nor should he be played with. Consequently, Islam dislikes idleness, aimlessness, wasting of man's time and energy on slumber and laziness. Imam Al - Sadiq (A. S.) said:

"Too much sleep takes away both religion and the world."27 Imam Au ibn Musa Al - Rida (A. S.) said:

"Allah the Exalted detests the aimless and the slumberer."28

E. Physical Exercises:

Sports train the body through physical movements and exercises, and give it strength, grace, liveliness and ability, enabling it to endure hard work and difficulties. They also help him to resist illness and weakness, and achieve bigger objectives and present better offerings to life. Sports build up a feeling of power, magnanimity and strength. They also grow the spirit of patience, bravery and self-confidence. Islam believes in power, magnanimity and activity, and fights against irresponsibility, laziness, flabbiness and inactivity. A Tradition says: "Beware of laziness and boredom, because if you get lazy you will not work, and if you are bored you will not give one's due ."29 Another Tradition says:

"Avoid wishes, as they take away the splendour of what you are given, make you belittle Allah's gifts in your eyes, and result in your grief over what you had fancied to yourselves."30

"Laziness and impotence merge, as things merge, resulting into poverty." 31 To these spiritual goals the Qur'an calls its people, and encourages them, when bringing-up their generations, to implant in them the spirit of courage and strength. Allah the Exalted says:

"And prepare against them what force you can..." Sure Al-An tel (8:60) To the same effect comes the Prophet's advice to the Muslims to bring-up their sons physically strong. He said "Teach your sons swimming, archery and horseman- ship".

By this invitation to sports and chivalry, the Prophet widely opens the doors to all sorts of physical training and athletic exercises which help to build the body and preserve its abilities.

All Traditions and Narratives confirm and encourage sports. They even speak of the Prophet's participation in tournaments.watching them and encouraging them.Imam Ali ibn Al-Husayn (A.S.) said:

"The Messenger of Allah (S.A.) raced horses and ordered for the winners quantities of silver ."32 Lmam Al-Sadiq is quoted to have said:

"The Messenger of Allah (S.A.) raced lean horses from Al-Hayfa to the mosque of Bani Zorayq, for three date-palms as prizes, giving the first three winners a cluster of dates each ." 33

He also said, quoting his fore-fathers, the Prophet's progeny, (A.S.): "Archery is an arrow of Islam ." 34

He quoted The Prophet s explanation of the Jo flowing Qur'anic Verse, "Make ready for them all thou canst of (armed) force , to have said: "That is archery ."35 Imam Al-Sadiq (A.S.) said:

"The idolaters raided the pastures of Al-Madina. A caller shouted: What a bad morning! The Prophet (S.A.) heard the cry, while he was attending the horses. He jumped on his horse to catch the enemy. The first of his comrades to overtake him was Abu Qarada. The Prophet's saddle-flaps were made of palm-fibres, giving no feeling of joy or contentment. They chased the enemy, but found no body. Others arrived on their horses. Abu Qatada said: 0 Messenger of Allah! the enemy has gone. How about a race ? The Prophet agreed. They raced, the Messenger of Allah (S.A.) was the winner. He, then, told them: lam the son of the Awatik36 of Qureish. It is my horse, Al-Bohr (the Sea)"37