Islamic Therapeutics : the essentials

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Elemental therapeutics is an advanced operative science in the procession of Islamic sciences. More precisely, it is a discipline within Islamic medicine. Its objective is simple: to respond to the health problems of our time by proposing effective, accessible and economical solutions, touching on the positive realisation of men and women.

By refocusing attention on the human being, his role, his responsibility, the way he invests his daily life, it highlights the impact of his lifestyle on his health and in particular on his innate faculties of prevention and self-healing. In order to do so, it defines in an extremely precise manner the profound nature of these faculties and provides a set of measures and tools described by God Himself in His Holy Book: the Koran, in order to release their potential. It is essentially about "soulouk", that is to say behaviour or attitudes that men and women must embrace on a daily basis in order to develop a way of life compatible with the development and maintenance of a good physiological, psychological and spiritual balance.

It brings a new and refreshing look at the issue of health, through the daily vigilance that everyone must undertake in the different spheres of his or her life. In this sense, therapeutics from Islamic medicine implies the participation of human beings through their empowerment. It does not aim to develop a hermetic and inaccessible language, nor to promote assistance. Indeed, from his point of view, illness is not the result of chance, but is a school of life, an alarm signal launched by the body to draw attention to an aspect of human nature that has been neglected because of a habit or an undesirable activity.

Because carelessness and a toxic lifestyle cannot produce a healthy individual, nor a good state of health, nor lasting health, elementary therapy tests the lifestyle of each individual and confronts his or her high aspirations with the reality of daily life.

Finally, the therapy derived from Islamic medicine is open to all, without distinction of faith or confession, but part of its tools can only be invested within the framework of the explicit and assumed relationship that an individual has with God.



Illness and healing are very broad topics that go far beyond the scope of individuals and personal life. Of course, everyone is experienced in their lives in different ways, and the issue of illness and healing arises from time to time, most often when health problems arise. However, beyond personal difficulties, it is a subject of global society which questions our life models, our principles, our aspirations and which plunges us into the heart of the human responsibility on which the balance of the entire universe depends.

Within Creation, Man is a creature apart. In particular, he differs from other creatures by the impact of his choices and decisions, and by the damage he causes: repeated wars, destruction of his living environment, animal abuse, financial torture, Man is undeniably the author and the person responsible for the current chaos and disorder.

In fact, the question of illness and healing raises the question of Man, and what he wishes to be for others: a poison or a cure. It calls into question the way each of us invests our daily lives, and informs us about the impact of each of our choices, on our well-being and health, and by extension, on the balance of our societies and the balance of the world.

The 4th pillar of Religion, as-Sa3ah "The Hour", also tells us that the destruction of the world is the destruction of human spiritual consciousness. This process is identified today by a deleterious way of life promoted and appreciated by entire societies of ghostly individuals, unable to say who they are or where they are going. Lifestyle, how many times incompatible with the establishment of good health, and how many times responsible for the appearance of ever more serious and complex illnesses.

Thus, Islamic medicine therapy is a living traditional science aimed at the rehabilitation of men and women, through a refocused attention on morals and ethics as a means of fulfilment and natural healing that is immediately and freely accessible. It clearly and precisely defines extremely precise modalities for the positive realisation of men and women. It enlightens us on what we have to do to live better and improve our daily lives on which our health, balance and well-being depend. Indeed, God's expectations of men and women form a positive programme that leads to the success of individuals, nation and civilisation, since God only wants the good of His creatures. Whatever the reputation today may be made of Islam or of God Himself, we are here in a positive perspective of restoring the positive goals of Tradition.


Traditional and modern science

The therapeutics derived from Islamic medicine are different from modern therapeutics both in substance and form, so it is not relevant to try to compare them excessively. What is important is that elementary therapy is an accessible and clear science which defines in an extremely precise manner the profound faculties of prevention and self-healing innate to the human being, on the basis of which it identifies the origin of illnesses and provides information on methods to remedy them. Whereas modern medicine is essentially symptomatic, i.e. it addresses the dominant symptom of a disease, rather than the causes of its onset.

The traditional sciences form a coherent whole which plunges the individual and the collective into the heart of the doctrine. Under no circumstances can a traditional science contradict the rest of Islamic software, but it enriches its understanding by deepening some of its aspects. Thus, elementary therapeutics brings us an additional enlightenment on the living, and brings relevant tools to answer the health problems of the time.


Concerning the vocabulary used

The word "elementary" expresses the primary, fundamental and indispensable character of the method used to define the object, discipline or tools of the discipline concerned. This definition finds its source in Tradition, and more precisely in the two fundamental processes through which humanity has had access to erudition: Prophecy and Revelation, both vectors of social cohesion and scientific projections.

Qualities and Soulouk
Islam determines 29 fundamental qualities that men and women must work on in order to develop a respectful and responsible way of life. These are essential conditions for establishing their own well-being, their own equilibrium and the well-being of other creatures who are impacted by their decisions. Elementary therapy focuses on the issue of illness and healing, and the faculties of prevention, self-healing and care naturally present in human beings. These faculties are directly related to human behaviour and to certain specific qualities that human beings need to acquire. The absence of one of these qualities causes a manifest imbalance which weakens the condition and leads to an inability to protect oneself from disease or to recover from it.

Identifying the presence or absence of these qualities in an individual makes it possible to establish a precise diagnosis of his or her state of health and to define a programme to improve his or her condition, adapted to his or her situation.


Autosuggestion and self-healing

Autosuggestion is an ancient personal development technique that exploits an individual's ability to transform a belief into reality through persuasion, visualisation, concentration and repetition. That is to say, an individual is capable of transforming matter through his or her will.

This technique is used in very different fields such as medicine to facilitate a healing process or sport to push the limits of sportsmen and women. In any case, autosuggestion sets hidden forces in motion to significantly transform the state of a human being, but no one has really been able to explain how it works.

Elementary therapeutics precisely defines in an extremely precise manner the mechanisms of autosuggestion in charge of protecting or restoring the health of individuals, because the human being possesses within himself all the keys to his success. It is these mechanisms that are at the heart of elementary therapy.

Autosuggestion also occurs in related fields, such as pharmacology, where the pharmacist's intention in preparing medicines strongly influences the material he handles.


The elementary immune system

In human beings, the elementary immune system is a complex defence system capable of acting on matter (in particular on the biological immune system), and whose effectiveness depends on its behaviour, way of being, thinking and acting. The more an individual undertakes work on himself, the more he sharpens his senses, his perception, his concentration, and the more stable and effective his elementary immune system will be.

The elementary immune system is made up of two distinct parts:

The first part concerns the disease. It is responsible for defence, controlling attacks, maintaining the balance of the body and preventing a disease from developing. Analysing it will allow two things:

  • If the individual is ill, it will be possible to understand which shortcomings have allowed the development of his or her illness, making the illness a springboard for improvement.
  • If the individual is in good health, it will be possible to diagnose the state of his or her defence system and, if necessary, to strengthen it with specific activities.

The second part is about healing. It is in charge of ensuring recovery in case of illness. It determines the effectiveness of the self-healing functions present in every part of the human body. By extension, it determines the healing faculties that a doctor exercises on his patient.


The patient

A person is considered to be ill if he or she suffers from conscious or unconscious disorders that prevent him or her from performing daily tasks properly. Of course, Tradition invites each of us to question our state of health and lifestyle before an illness occurs, making prevention a central issue in our daily lives.

Indeed, the human being who wishes to develop good health must develop a good lifestyle accompanied by a scrupulous work on himself, as we will see below. To do this, he can return to the tools of Tradition, and ask for a complete assessment of his situation, on the basis of which he can identify his strengths and weaknesses, and define a roadmap (with or without the help of a health professional) to make tomorrow a better day than today.

We recommend an assessment of the patient's situation before a consultation by a health professional, so that the latter can extract the various levers on which he or she can work with the patient. We also recommend a psychological test to determine the patient's state of mind, as we distinguish between two categories of patients :

  • The one who puts himself in condition to promote the work of all the actors in his healing.
  • The one who, on the contrary, hinders any healing process by his bad state of mind, his fatalism and his withdrawal into himself.

Working on the patient's state of mind, building confidence and involving the patient are an integral part of the work of a doctor who wants to heal his patient. From the traditional point of view, the disease should be considered as a support for progression that draws our attention to a specific issue, and not as an obstacle that we must passively free ourselves from.


The doctor, the healer and healing

Elementary therapy emphasises the primary role of the doctor or healer in the healing process. His function is not limited to administering medicines as a robot would do, but to deal with living beings by providing quality care, which implies being an actor in the healing process.

Indeed, the doctor's ability to mobilise the forces of autosuggestion has a significant impact on the patient's healing process. Far beyond what is known today, with magnetisers or fire cutters, human beings have the ability to heal the person they touch or the person they see. The training of the traditional doctor therefore obliges him to polish certain aspects of his behaviour intrinsically linked to the proper development of these faculties. He must, among other things, purify his intention, learn how to channel it and project it onto his patient in order to make it a reality.

Islamic medicine is a true vocation nourished by a real desire to be at the service of others. An individual cannot be a health professional if he has no interest in the healing of his patients or if his behaviour contradicts the spirit of the profession. He is a human being who deals with living things. Healing is not a chemical process occurring independently of the patient and the doctor, but an alchemical process where the good heart of both catalyses a natural process around a common goal.

The patient does not need good medicine, but he needs a good doctor. And in order to cure, this good doctor must himself be a remedy. Medicine takes a back seat to support each other's faculties. The alchemical process of healing can be summarised in the following diagram:


In the majority of cases the doctor's autosuggestion will be greater than that of the patient. This is called dominant autosuggestion. Thanks to the tools of elementary therapy, the doctor will be able to carry out his role as a guide by targeting the patient's deficiencies and proposing solutions.


Immunity and prevention

God says :

« وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ »
« When I am sick, He heals me »
The Qur'an Sura 26 verse 80

The elementary immune system is made up of two distinct parts: the first concerns illness and the second concerns healing.

Studying and analysing the first part helps to understand the origins of the disease and the mechanisms of prevention. The human being naturally possesses, within himself, the potential to prevent all diseases. If a disease were to emerge, it would be a signal that part of this potential is not developed or that the balance of the person is fragile.

The disease is therefore not to be regarded as an empty anomaly from which one must passively free oneself. It is a school of life, an alarm signal sent by the body to draw attention to an aspect of human nature that has been neglected as a result of a habit or undesirable activity.

With the science of letters and lights, we can extract from the Koran the sacred keyword "disease". Each letter of the Holy Text, in Koranic Arabic, acts as a spotlight on a quality expected of men and women, and this illumination allows us to establish a sure and uncontroversial explanation of the living and more particularly here of the mechanisms of disease.

The prevention of illness is based on 4 soulouk or 4 qualities that men and women must work on if they wish to maintain good health and natural defences. The appearance of an illness indicates that a breach has formed in the balance normally resulting from the effect of these 4 qualities. Therefore, it is recommended that the health professional establish a diagnosis of these 4 qualities in his patient before any consultation.

Each quality requires a little reflection and meditation to be understood. In order to facilitate this process we will illustrate each of them with examples of behaviours associated/opposed to the quality studied.

Attention: the order of the qualities is important. For example, quality n°2 can only be present in an individual if quality n°1 is already firmly established in his or her habits. In this sense, quality n°2 is to be considered as an extension of quality n°1.

Quality 1/4: the continuous good
Every human being intuitively knows that good can only generate good, and evil only evil. "Good continues" is an invitation to return to what is naturally good and good, and to abandon evil, because good is fertile and the human being who appropriates it will reap the fruits of what he has sown. Whereas evil is sterile and produces nothing except chaos, imbalance and disorder.

Man must choose what he wants to see grow in him. A bad lifestyle made up of fast food, lies, avarice, anger, revenge and other unwelcome elements, is a calamity that entangles the human being in a vicious circle: he destroys his own body and becomes less and less able to identify the damage caused by his choices. Worse still, the progressive deterioration of his lifestyle is hidden by the illusion of a certain form of stability. But human beings do not stagnate, each day is a step they take in one direction or another: either they progress or they regress. Those whose habits are disastrous see their health weaken along with their consciousness, their lucidity and their cognitive faculties to the point of making any possibility of return inaccessible.

Thus, the human being must take care of himself, his body, his food, his sleep. He must also take care of others by practicing good deeds, benevolence, empathy, kindness, patience and good intentions, because every act he commits and every thought he utters has an impact on his being, his balance and his health.

The digestive system is the first organ affected by the quality of the "continuous good" (by digestive organ we mean all the organs of the digestive system). It is here that the diseases linked to the imbalance of this quality will appear first and foremost. The digestive system is responsible for the digestion of food, from which the rest of the body will be able to supply itself with energy.

Mood alters the digestive system's ability to digest food and can turn healthy food into a real poison for the body. But beyond the purely mechanical aspect of food, human beings also transform the matter they ingest through their moods and emotions. If the human being is full of bitterness, this bitterness will contaminate the food which will in turn contaminate the rest of the body.

Conversely, assimilating the quality of "continuous goodness", through work, assiduity and repetition, purifies the intention of the human being and his relationship with the material, and this perennial benevolence is transmitted to the food he ingests and then to all parts of the body.

Quality 2/4: The surpassing
The human being is built to cope with all situations of life, difficulties such as need or affliction and facilities such as ease and wealth. Here, everything is ephemeral: what we possess today can disappear at any moment and misfortune is only temporary. The human being must find his balance and gain height over the events of his life. He must not rejoice in what he has, nor blame himself for what he does not have.

The quality of "surpassing" precisely invites the human being to root this state of mind. Whoever progresses in the art of overcoming obstacles (whether easy or difficult) is freed from the inner tensions linked to everyday events. He frees himself from stress, anguish, anxiety and the psychological or psychiatric illnesses they cause. He opens his heart to calm and fullness, and takes full advantage of the natural benefits he has previously learned to re-appropriate. He is satisfied with what he has, he does not complain, is not envious or jealous. He also frees himself from vanity, pride and arrogance, because he uses what he has with wisdom and detachment. No ease does not lead to a dream life, this idea is a trap that propels the individual to one or the other end of the scale, threatening him to fall at any moment. The thoughtful man does not allow himself to be dominated by what he possesses. He knows that he is a human being, like others, and that his wealth is proportional to the burden he carries on his shoulders.

It is the nervous system that is the first to be affected by a failure of this quality. The nervous system exercises control over the whole body: it is responsible for processing and transmitting information through the different parts of the body, and ensures coordination between actions, whether voluntary or involuntary. Of course, the quality of this control is strongly influenced by the individual's state of mind and by the state of the quality of surpassing. A stressed or anxious individual panics and overexerts his nervous system. This overwork results in heart palpitations, pain, tension, insomnia and, more generally, in a curtailment of the natural spiritual, cognitive and physiological faculties of the human being. Those who suffer from the constraints of their lifestyle and daily life translate their philosophy of life into a patent ankylosis which parasitizes and disrupts their immunity.

On the other hand, the one who makes his own the art of surpassing all the obstacles of life is no longer tossed around by the wind. He is calmed and serene, and this state of mind is transmitted to all parts of his body by a calm and serene nervous system.

Quality 3/4: Saying and doing what is true
Certainly good is not like evil and truth is not like a lie. Human beings must learn to keep control of themselves in all circumstances and learn to act with foresight to protect their mouths from lies and their hands from improper acts. Man can decide to ignore what his heart tells him or to hide the truth from others, but he cannot hide it from himself. Every day brings him face to face with his responsibilities and choices, and every decision he makes on a daily basis makes him take a step in one direction or another.

Man must choose what he wishes to fill his heart with. The heart is a container that cannot be filled with both truth and lies. The heart acts as an alarm bell every time the individual is tempted or succumbs to something unwelcome. But by dint of persistence, the bad fact contaminates the heart and then all the organs of the body, and the alarm bell becomes more and more discreet until it becomes inaudible.

Thus, the cardiovascular system, of which the heart is a part, is the first to be affected by the absence or degradation of this quality. The heart is a totally underestimated organ, often reduced to only one aspect of its mechanical function: to ensure the circulation of blood which transports oxygen, nutrients and waste from the different parts of the body. But Tradition tells us about other equally important aspects, unfortunately ignored by modern science, but which some isolated researchers are gradually discovering. In particular, the heart has its own nervous system made up of some 40,000 neurons, and is capable of making decisions, sending messages to the rest of the body, and learning. Also, the heart communicates with other parts of the body through messages that it transmits via the blood at each heartbeat. We will go further by saying that the heart is the central organ of the human body that makes all the important decisions, and that bad facts or lies corrupt it, and that this corruption is transmitted along with the decisions to the whole human body.

In fact, morals and ethics are not to be considered as independent and irrelevant in the management of an individual's health, or even in the question of science for that matter, but they play a central, capital and fundamental role, the effects of which are visible down to the cellular level. Choosing "to say and do what is true" means choosing another way of taking care of oneself, one's immune system and one's health, in the simplest way in the world.

Quality 4/4: Perfection of the senses
It is commonly accepted in modern physiology that the human being has 5 senses: sight, smell, taste, hearing and touch. However, this number is subject to debate in scientific communities, and everyone will appreciate it differently depending on how they define "senses".

Islam, for its part, defines not 5 senses but 3 senses, each with a specific organ and function:

  • Ears to hear.
  • Eyes to see.
  • The heart to understand.

Alas, each day shows us a little more: modern man is deaf and blind. He no longer hears or sees the distress manifested by everything, starting with that of his own body, which suffers the impact of his deleterious way of life. He no longer hears or sees the alarm signals that alert him on a daily basis to emergencies to be dealt with, too busy as he is chasing after futile things. But if human beings are deaf and blind, how will they be able to cope with everyday life? How many bad decisions do they make every day because of this lack of foresight?

The previous qualities were an opportunity to rediscover little by little certain aspects of human nature that require care and attention. The human being recovers sight and hearing by looking at components of his life that he had previously neglected. He gradually eliminates the fog of passions and reconnects with the reality of things. Everyone understands illness differently, now that he no longer sees it as a hindrance but as a way to fulfil himself.

Contrary to what the current paradigm teaches us, reasoning, Tradition tells us, is a task for the heart. The brain, on the other hand, has a secondary role of analysis which makes it a perfect extension, as we shall see. If an individual devotes his energy to the development of his brain, to the detriment of the development of his heart, he will be provided with a mechanism of analysis deprived of lucidity. In addition to overworking his brain by asking it to perform a task that is not its own, he will find himself disarmed in the management of his daily life. Concretely, he will be conditioned to act mechanically without being able to weigh the merits of his choices. Let's look at this in more detail.

The brain is the main organ of the nervous system, it fascinates both researchers and the general public, most of whom see it as the key to all mysteries. There are many ways to understand the brain and its various functions. The theory of the triunic brain is one of these methods, it allows, among other things, to highlight the relationship between the heart and the brain and to distinguish the archaic brain from the limbic system (we deliberately omit the neocortex). Each time an individual receives information, this information passes successively through the archaic brain, the limbic system and the heart in order to be analysed and then accepted or rejected.

The archaic brain takes care of vital and priority functions. If the body is in a critical situation, the perceived information will not go beyond the archaic brain because the archaic brain optimises the energy available to deal with this situation spontaneously. For example, during a malaise, an individual is no longer able to hear what is being said to him or her, because the body requires all of its attention to deal with the emergency.

The information then arrives at the limbic system level. The limbic system develops mainly in childhood, between the ages of 7 and 14, at the same time as the child's inner awareness develops. For neurogenesis of the limbic system to occur, it must be stimulated by religious and spiritual activity. If this stimulation does not take place during childhood, the limbic system will suffer premature atrophy and will not reach maturity. Religious activity will instil the basics in the child, the initial foundation that will enable him to develop his common sense, his lucidity and his ability to read the world. It plants the seeds that prepare him and predispose him to the mechanisms of the inner dimension. The limbic system then acts as a sentinel: when it receives information, it will accept or refuse it, depending on the benevolent or malevolent nature of the information. For example, a malicious act such as lying or theft will be rejected by the limbic system, which will send a strong signal to the heart, the last decision-maker in the chain of information processing analysis. If the limbic system is hypoplastic, i.e. it has not reached maturity, the individual will have a heart deprived of one of its sentinels and will be unable to properly manage everyday events. But through daily work and various external supports, the development of the heart will enable him to take charge of this part of the work of the limbic system, until he becomes perfectly autonomous. In doing so, it opens the last door to prevention, making its elementary immune system an impassable bulwark.

To summarise and expand on this topic :

  • The mechanics of the brain associated with the work of the body predisposes to materialism and mercantilism: it is the development of the external to the detriment of the internal.
  • The lucidity of the heart associated with the work of the body alone predisposes to spirituality, wisdom and asceticism: it is the development of the internal at the expense of the external.
  • The lucidity of the heart associated with the mechanics of the brain and the work of the body gives the perfect balance of the organism and the guidance of the emotions. It is the art of living daily life in accordance with the time in which we live.



With the 4 soulouk or 4 qualities of the disease, each person gradually measures the impact of their lifestyle on their health and their ability to prevent it. Of course, illness is a test, but the way in which it is considered can turn it into a springboard or a poison. Human beings must emerge from the destructive passivity in which they are bogged down. He must take responsibility by measuring the impact of each of his choices on a daily basis.

By refocusing our gaze on life and on ourselves in an introspective process, we discover how illness speaks to us and invites us to reappropriate what we have left behind.


Immunity and healing

God says :

« وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ »
« When I am sick, He heals me »
The Qur'an Sura 26 verse 80

The elementary immune system is made up of two distinct parts: the first concerns illness and the second concerns healing.

Studying and analysing the second part allows us to understand the mechanisms of healing. The human being naturally possesses, within himself, the potential to heal from all diseases. If a disease persists, it will be a signal that part of this potential is not developed or that it is fragile.

Illness does not happen by chance, but it acts as a warning signal to draw our attention to something expected, a behaviour or an element of our everyday life that needs to change. With the mechanisms of healing, each person understands certain aspects of himself or herself on which he or she must work to make tomorrow a better day than today.

With the science of letters and lights, we can extract from the Koran the sacred keyword "healing". Each letter of the Holy Text, in Koranic Arabic, acts as a spotlight on a quality expected of men and women, and this illumination allows us to establish a sure and uncontroversial explanation of the living and more particularly here of the mechanisms of healing.

Healing is based on 5 soulouk or 5 qualities that men and women must work on if they wish to develop their self-healing faculties naturally present in themselves. It is recommended to establish a diagnosis of the state of these qualities in a patient before a consultation by a health professional, in order to know his or her readiness to undertake a healing process.

Attention: the order of the qualities is important. For example, quality n°2 can only be present in an individual if quality n°1 is already firmly established in his or her habits. In this sense, quality n°2 is to be considered as an extension of quality n°1.

Quality 1/5: Fear of God (positive fear)
The fear of God is a positive, warm and comforting fear because it annihilates all other fears (negative fears). Negative fear manifests itself in different ways: trembling, increased heart rate, disturbance of breathing rhythm. The consequences are a tightening and contraction of the human body which stops all the physiological, psychological and spiritual mechanics of the individual. Above all, they lead to an inability to mobilise the body's defences and sabotage the healing process.

Conversely, positive fear (nourished by absolute trust in God and in the validity of what is presented to us) destroys all forms of negative fears. It manifests itself through appeasement, ease and inner peace. It generates positive energy that activates and mobilises the natural defences and thus opens the first door to healing.

This first quality is crucial at a time when the disease is more frightening than ever. Indeed, in our modern societies where men and women have an already fragile morale, the unhealthy and thoughtless psychosis maintained around the disease has turned it into a sword of Damocles: it frightens, tetanizes, and tips the life of both of them into an imaginary nightmare. To free oneself from this destructive psychosis is the sine qua non condition to allow the living to unleash their full healing power.

Quality 2/5: The strength in the tightness
Positive fear generates positive energy in the heart that must be channelled and controlled to be effective. Human beings must learn to keep control of themselves so that this energy is not spent on futile or unwelcome things that might waste or corrupt it. It is precisely the objective of this second quality that invites the human being to root good life reflexes so that he does not allow himself to be carried away or distracted by sterile and undesirable elements.

Through repeated exercises and assiduity, he will learn to develop a restraint so as not to act beyond what is necessary in his daily affairs. For example, a person who fasts regularly will develop a restraint when faced with food, which he can then call on when the temptation arises. Everyone must learn to develop this restraint, which balances what the individual wishes for himself and what his being demands of him, until it becomes a reflex imbued in every member of the body. The second door to healing therefore depends on our ability to stop where we need to, when we need to, in our daily activities, in a natural and automatic way to preserve our positive energies from unwelcome things.

Whoever does not have this quality acts with dispersion and carelessness. He has difficulty remaining focused, maintaining his attention or making mental effort. He also tends to act impulsively and distractedly, he is easily drawn in and has difficulty getting rid of his bad habits. In short, his daily life is appalling. He wastes his precious strength and condemns himself with every deviation he makes.

Quality 3/5: The Port of Science
The previous quality leads the individual to a balanced lifestyle, stripped of bad habits and bad decisions that affect his health. It naturally leads him to clear-sightedness and lucidity with regard to the elements with which he interacts on a daily basis: he acquires science and knowledge about everything that makes up the universe and learns to intuitively distinguish their roles and the effects they have on his well-being.

Thus from a traditional point of view, the carrying of science does not necessarily imply the acquisition of theoretical knowledge (due to studies or training). Nor does it imply knowing how to read or write. True science is the same science that God infused into Adam when He gave him the knowledge of everything, that is, the knowledge of their characteristics and uses, without the need for him to follow a particular course of study. This is why, in the eyes of Tradition, a wise illiterate is infinitely more learned than a triple doctor disconnected from reality.

The human being acquires this true science, of which he becomes the depositary and the person in charge, as he reforms his daily life and enlightens his outlook on life. But this is not enough. True science is like the seeds we sow to obtain new flowers. Humans must give in order to receive. The challenge of the quality of the port of science is therefore to transmit to others this science that the human being has received, because in doing so, the Truth inspires him the science he does not yet know. He then broadens his understanding of life, his self-control and progressively improves his lifestyle and his elementary immune system.

Quality 4/5: Fear of God (positive fear)
This transmission of science confronts Man with his responsibilities and invites him to act with wisdom and meticulousness. Positive fear intervenes again here to frame this transmission, pushing Man to always question his sincerity and deep intentions.

Quality 5/5: Rejoicing
The last quality is the rejoicing that crowns this progress. The human being has regained self-control, control of his emotions and he has concretised his objectives by reforming his daily life little by little. He now lives free of worries and worries. He rejoices in everything and considers it to be a gift from God. He accepts his condition, his situation, his facilities as well as his difficulties, and he finds satisfaction and joy in all aspects of his life.

As with the qualities mentioned above, rejoicing is a state of well-being that depends entirely on the goodwill of the individual. This state exerts a powerful influence on the body which considerably improves the quality of its health. Modern science is gradually discovering that optimism, positive thinking, joy and happiness have a significant effect on human physiology, the immune system and the capacity for self-healing.

Within the framework of elementary therapy, rejoicing comes in 5th place in the healing process, not that it is less interesting or less important, but certain prerequisites are necessary to enable it to unleash its healing potential. Now that he has progressed, the human being can release this potential in each of his cells, in each of his limbs, in each part of his being.

With the 5 soulouk or the 5 qualities of healing, the human being learns to work together with each element that composes it. He opens up his senses, transforms the way he looks at life and discovers certain aspects of himself that he did not know. Above all, he understands that healing implies being an actor, and not a mere spectator who is helplessly subjected to the vagaries of life. His whole being is alive and needs attention and care.

Healing, like illness, is a school of life. It confronts Man with his responsibilities and invites him to take back in hand the keys to his destiny in order to urgently emerge from this sterile and meaningless passivity.


The 6 methods of healing

The two previous parts "Immunity and prevention" and "Immunity and cure" were an opportunity to deepen a method aimed at developing everyone's elementary immune system. This method was the object of particular work because it is the most adapted to respond to the health problems of our time: it is effective, immediately accessible to everyone and does not require any material means.

This method is one of 6 specific healing methods, each one being a continuation of the one before it as we will see. Each method provides a precise type of healing corresponding to a specific type of illness, and we will see that the modern definition of illness does not necessarily correspond to the traditional definition. Some of these methods impose certain conditions to be used, as stated below :

  • The first two methods are accessible to all without distinction of creed or faith.
  • The third method can only be invested in the explicit and assumed relationship that an individual has with God. It is therefore aimed at believers without distinction of faith.
  • The last three methods are exclusively for Muslims.

The last 4 methods are presented for information purposes only and will be developed further.


Natural medicines and pharmacology

Condition : accessible to all.

The first method of healing involves natural medicines. They are intended for everyone without distinction of belief or faith, and require a health professional who masters both the material he handles, his chemotype, and certain aspects of himself that will impact this material.

God says :

وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ »
« ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ
« Your Lord has revealed to the bee: "Take your dwelling in the mountains, in the trees and in the things that men make. Then eat of all the fruit and follow the paths of your Lord in obedience." Out of their womb comes a liqueur with a healing effect on mankind. »
The Qur'an Sura 16 verses 68 and 69

The human being is close to the earth, which is composed of the same minerals as those naturally present in his own body. He is particularly attached to the earth on which he lives. Both share the same sun, the same climate, the same environmental conditions, the same living conditions, the same rhythm of the seasons.

Medicinal plants and herbalism :
The earth sorts through what it possesses, under the effect of its living environment, and gives birth to a myriad of living elements with peculiarities that are as diverse as they are varied, but characteristic of the conditions that allowed them to grow. Among these living elements are plants, flowers and trees, which are thus made available to mankind free of charge.

Man does not need to travel the world to find the solution to his problems, the earth he treads with his feet already produces the elements best suited to his needs. He then learns to use these living elements from the earth wisely. He gets to know the virtues and active principles of each plant, which he can then use as it is, in the form of infusion, steam, smoke or oil, to reap its benefits. Whatever the form, the plant retains its properties. Thyme, for example, is antiviral, anti-infectious and antiseptic in all its forms. Coriander, for its part, is antioxidant, antibacterial, antiviral and antifungal. France thus has around 6,000 species of plants and the earth more than 400,000. Few plants, fruits or vegetables are intended to be used universally by all human beings. This issue will be dealt with specifically in the chapter on elementary nutrition.

Domestication of plants and bees :
The human being who masters the virtues of plants must then master the production of honey. The bee follows a precise and scrupulous protocol to produce honey from the nectar harvested from the flowers. The honey thus produced will be a concentrate of the properties of the plant it has gathered.

Man learns to domesticate bees, to produce honey not for food or taste, but for medicinal purposes. To do this, he will organise his crops by using his knowledge of plants to guide the bees to produce the honey he is looking for.

Each honey has different properties characteristic of the plant used by bees. This is what gives honey its different colours, textures and tastes. Each honey obtained will be a remedy for one or more specific diseases.

Elixirs :
The human being who masters the properties of plants and who controls his crops can finally study the honey-making process. It is up to the pharmacist to define the stages of the protocol followed by the bees and then learn how to reproduce it in his laboratory. The bee accomplishes a remarkable work which gives a glimpse of the potential of Man, in every way superior to the insect. In other words, he will learn to sublimate the work of the bees to produce the quintessence of medicines from his knowledge of plants and life.

The pharmacist :
Elementary therapeutics places great emphasis on the importance of life and the living as a fundamental component that intervenes in and influences any healing process or drug manufacturing. In this way, one distinguishes the chemist who treats matter in an impersonal way from the alchemist who is involved in this work.

The traditional pharmacist is the health professional who prepares medicines. He must have a perfect mastery of the 3 levels of use and manufacture of the medicines presented above and must follow a scrupulous training aimed at polishing his character. Indeed, a pharmacist cannot prepare a remedy if it is not itself a remedy for the material he handles.

4 soulouk or qualities are required for the pharmacist who wishes to be able to prepare real medicines :

Quality 1/4: Accepting and obeying God's command
God created everything with Science and Wisdom. The traditional pharmacist works with a material that reflects the Laws established by his Creator. He learns to respect this matter, nature and the natural laws that preserve and protect its integrity. Indeed, this material is not a toy that he can use and abuse as he pleases, but a living element that requires care and benevolence to release the full potential of its properties.

Quality 2/4: Disinterest in oneself and in one's passions
To be in tune with his work, the pharmacist must act with restraint and humility. He works a material to make a remedy, it is a heavy task whose consequences can be dramatic if he does not measure the scope of his actions. The pharmacist carries out his work without ulterior motives, without arrogance, without unwelcome intentions that would unnecessarily pollute his raw material, which is very sensitive to the intention he emits. He does not work for wealth, glory or power, but out of conviction, abnegation and devotion.

Quality 3/4 : Mercy
In essence, working with the living requires benevolence and empathy. The pharmacist carries out his work as if he were working on himself, or on a loved one.

Quality 4/4: Fear of God (positive fear)
The fear of God is a positive, warm and comforting fear because it annihilates all other fears. The pharmacist, rigorous in his work and in his relationship with the living, acts with scrupulousness and perfectionism. He is in a constant effort and constantly pushes back his limits.


Elementary immunity

Condition : accessible to all.

The second method of healing is the one we have seen in the chapters "Immunity and prevention" and "Immunity and healing". It deals with diseases of the body and heart.

Dieu dit :

« وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ »
« Quand je suis malade c’est Lui qui me guérit »
Le Coran sourate 26 verset 80

Un individu doit apprendre à développer son système immunitaire élémentaire pour renforcer ses défenses et son autoguérison. Pour plus de détails se référer aux chapitres précédents.


The 4 healings of the heart

The last four healing methods are aimed at curing certain heart diseases. Refer to the previous chapters to understand the role of the heart in the balance of the human being.

Heart orientation and mercy
Condition : intended for believers without distinction of faith or denomination

God says :

« يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ »
« O Men! You have already received an exhortation from your Lord, healing for sick hearts, Guidance and Mercy for believers. »
The Qur'an Sura 10 verse 57

The third method of healing aims at freeing the individual from subtle psychological and spiritual illnesses that affect the heart and deprive the individual of guidance and mercy. Because a heart affected by negative emotions cannot orientate itself correctly or open itself to mercy.


Complete mercy
Condition : for Muslims

God says :

« وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا »
« We send down with the Qur'an that which is healing and mercy to the believers […] »
The Qur'an Sura 17 verse 82

The fourth method of healing is a continuation of the third, touching on subtle heart diseases. Here the believer must have access to complete mercy which will gradually lead him to complete lucidity.


Complete lucidity
Condition : for Muslims

God says :

« وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَبِيٌّ ۗ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ »
« He is for the believers a guide and a healing. Those who do not believe have their ears blocked and are blind as if they were called from afar. »
The Qur'an Sura 41 verse 44

The fifth method of healing is a deepening of the "perfection of the senses", discussed in the chapter "Immunity and prevention". It is about freeing people from certain obstacles that prevent them from grasping the subtle data whispered by their immediate environment and daily life.


Complete healing
Condition : for Muslims

Dieu dit :

قَاتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُؤْمِنِينَ »
« وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ وَيَتُوبُ اللَّهُ عَلَىٰ مَنْ يَشَاءُ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
« He will heal the breasts of the believers and banish wrath from their hearts. »
The Qur'an Sura 9 verses 14 and 15

The sixth and final method of healing leads to purity of heart and purity of intention. It is a matter of banishing for good the last dirt that touches the heart, and by extension, the whole body.

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