The Wonders of Health and Spirit Upliftment

The Wonders of Health and Spirit Upliftment

Identification Details

Title: The Wonders of Health and Spirit Upliftment
Author: Mohammad Reza Nokonam (b. 1327)
Publisher: Sobh Farda Publications, Islamshahr, 1392 (2013)
Physical Details: 80 pages; 15.5 × 20.5 cm
Series: Collection of Works No. 140
ISBN: 978-600-6435-73-2
Price: 30,000 Rials
Catalogue Status: FAPA
Notes: The English title on the back cover is “Marvels of Health and Animating.”
Bibliography: Included as footnotes.
Subjects: Nutrition – Religious Aspects – Islam
Dewey Classification: 297/485
National Library Code: 2995637

Preface

It is said that a healthy soul resides in a healthy body. In this book, we explore this assertion by presenting numerous examples throughout the text. This book discusses food and the qualities of food that contribute to the cultivation of the human soul, presenting these as general principles. It serves as guidance for those involved in the field of nutrition, including experts and nutritionists, to understand the spiritual wonders and impacts that the foods they recommend have on the soul. It also helps them become aware of the limitations that current nutritional science faces.

The Wonders of Food

We place food on the table, food which has absorbed the materials from the sun, water, air, and light. We chew this food, breaking it down into a paste. This paste, mixed with saliva, becomes a slurry and travels to the stomach. In the stomach, several acids are added to the food, which is kneaded and softened until it turns into a form similar to watery porridge. This mixture then passes to the intestines, where nutrients are extracted and enriched before being absorbed into the bloodstream.

The blood delivers the necessary nourishment to each cell. This is the process by which food enters the human body, is absorbed, and is transformed into blood, flesh, muscles, bones, and bone marrow—yet not all the food, but only its finest elements. But for whom are these finer elements considered excellent? Are they excellent for stones and wood, or are they exclusively good for humans? The answer is no, such food is exceptional only for humans, and it is for humans that these elements are considered beneficial. It is important to reframe the question: are these valuable elements taken from food valuable for the food itself, or are they only valuable for the human body?

We must consider this matter from the perspective of the food itself. After digestion, food reaches a specific stage where it is ready to be absorbed, and it is at this stage that its nutritional value is realised. If the food does not separate its absorbable components, these fine elements may cause the entire food to spoil. Properly processed food delivers the essential elements to the human body, and in return, the body transfers waste materials back to the food.

The Wonders of Eating

The human body is intricately connected with the food it consumes. Just as a plant draws from the soil, water, and air, the human body absorbs nourishment from the food it consumes and passes on waste products. This relationship is reciprocal. As a plant consumes soil and water to grow, it in turn contributes to the environment through the exchange of waste, which may benefit other living beings.

Similarly, human beings derive nourishment from their food, while the food itself is altered by the body, with waste material from the food being returned to the body. This dual exchange creates a harmonious cycle where both the human and the food interact with one another in a dynamic and reciprocal relationship.

Spiritual and Material Nourishment

There is also a deeper, spiritual layer to this relationship between humans and their food. Just as the body needs food to sustain its physical form, the spirit also requires nourishment for its well-being. The concept of spiritual nourishment can be seen in the way that both material and spiritual elements interact within the human being. The physical and the spiritual worlds are not separate but are interconnected, influencing one another in profound ways.

For instance, the physical body may crave certain foods that promote health, while the soul requires spiritual sustenance, which comes from a higher understanding of the world. The food we consume not only nourishes our bodies but also influences our spirits, shaping our inner selves in ways that we may not always be conscious of.

The process of digestion and absorption is not merely a physical one but is also deeply tied to our emotional and spiritual states. In this way, food serves as a bridge between the material and spiritual worlds, nourishing not only our bodies but also our souls, leading to a more harmonious existence.

Concluding Remarks

As humans continue to explore the complex relationships between food, body, and spirit, it becomes increasingly clear that the nourishment we seek extends beyond the physical realm. Food affects our bodies, but it also has a profound impact on our spiritual well-being. Understanding this dynamic is essential for achieving a balanced and holistic approach to health, one that integrates both physical and spiritual nourishment for overall well-being.

The nature of the world has its own intricacies and subtleties. If these nuances are followed, they can greatly enhance the strength of one’s faculties. However, if neglected, the power of those faculties can diminish. For instance, the remarkable strength of Imam Ali’s (AS) arms, which has been historically recorded as exceptional, is attributed to earthly foods. The world holds intricate details and wonders that, if respected, can empower our strength. But if ignored or misused, that strength is lost. Within every nucleus and atom, countless forces lie dormant, and the atomic force is one that humanity has only recently discovered.

If the latent powers within foods were understood, humans would strive to unlock those forces. By consuming minimal food, one could be nourished, satisfying their needs. In this case, the host at gatherings should always encourage guests to eat less in order to avoid the harms of overeating.

(28)

Now, let’s consider the list of harmful and detrimental foods. One such harmful food is consuming someone else’s food when that person is in need. If someone is needy or fasting and requires the food they have, one should not eat it, as one cannot answer for that person’s needs in the afterlife. This is an area where accountability in the Hereafter must be considered. The fasting person who is deprived of their food will continually be disturbed by the fact that someone else ate it. Previously, we discussed the mutual effects between living beings; this example should be added to that list.

We have discussed the enhanced power from certain foods. It is important to note that a healthy and energizing food differs from a lavish and ceremonial one. It is not necessarily the case that a combination of the most exquisite foods will be the most energizing. Often, the weakness of the human temperament is not strengthened by extravagant food.

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Most foods release their energy through exercise, and in other words, it is through exercise that the human body gains the ability to absorb the energy of food.

Human temperaments vary, and dietary plans should take into account the balance between food and individual temperaments. Pressure and exercise, in alignment with the food and temperament, can prepare the body for optimal absorption of nourishment and maintain its health. However, excessive pressure should not be applied to the point that it causes sensitivity, making the body like a runaway horse with a broken bridle. The impact of exercise extends beyond physical health, benefiting mental well-being as well. For example, exercise can help alleviate obsessive-compulsive disorder (OCD). A person with OCD is someone who has lost control over their will and cannot make decisions, issue commands, or complete tasks without repetition. To alleviate OCD, we recommend exercise. Exercise is one of the best methods to strengthen the willpower.

(30)

Unfortunately, sometimes a scholar spends hours in their ablution, and worse still, makes others wait in line for communal prayer. Such behaviors are un-Islamic, and these individuals are suffering from illness that should first be addressed with exercise before focusing on other matters.

The Qur’an advises not to overburden oneself, as excessive strain leads to difficulty and obsession. Precision is good, but excessive precision leads to neglect and distraction.

Not only is OCD prevalent today, but many people’s appearances have become discordant due to lack of exercise, deviating from their natural balance. For a Muslim, it is inappropriate to have a distorted body or clothing as a model of Islamic attire.

Exercise plays such a role in physical health that it can make a disabled person seem healthier than a non-disabled person who does not exercise. This is because physical disabilities reflect mental disabilities, leading to weakness in spirit and preventing individuals from participating in ordinary activities. Those who are disabled or injured but maintain an active lifestyle gain strength and morale through exercise. Physical activity and exercise are what provide them with the strength to match a typical, non-disabled person who does not exercise.

(31)

We mentioned the concept of a variety of foods not equating to the most suitable or energizing meal. Those who consume food in combinations often produce an unpleasant odor from their waste. This smell arises from the various food combinations, and the more diverse the diet, the stronger the odor, leading to greater discomfort for the stomach. This is why donkey manure smells less than human waste: the donkey, with its large eyes, eats a single type of food, while humans eat a diverse, mixed diet, including liquids, plants, fruits, and various meats, leading to the creation of gases with unpleasant odors for humans, although this same odor may seem like a pleasant fragrance to other animals, like flies.

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The diversity in diet has another downside: it weakens physical strength. It also weakens the stomach and diminishes mental clarity. It is better for humans to reduce the complexity and variety of their meals, as this would make the food more effective and easier to absorb. The excessive odor in bodily fluids also arises from an overabundance of combination, unlike urine, which has fewer combinations.

Animals that eat grass produce drier manure, which can help dry out moisture in the human body and be used as medicine. For instance, dried donkey dung can be used to treat sinus infections, frontal sinuses, nasal and throat mucus, and chest congestion. The method of using the smoke is to place the donkey dung in a container, put live coal on top of it, then cover the area with a tent or cloth and allow the smoke to form, which is then inhaled.

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Unfortunately, modern food has been carelessly manipulated by humans, and many foods have lost their original taste, energy, and nutritional value. In the alleys of cities, you will often encounter people addicted to morphine, individuals who could be described as a government under the control of capitalists. This issue is less common among animals. For example, drug traffickers breed camels on morphine-laced food to transport opiates. But the issue doesn’t stop there; morphine has even infiltrated plant cultivation. When a fruit becomes morphine-laced, it grows faster and lasts longer, but it loses its beneficial properties. A prime example is the Lebanese apple, which in the past was both crunchy and airy, but has now lost its crispness. The reason for this is that due to the quick spoilage of the crisp variety, when the apple gained global recognition and exportation increased, Lebanese agricultural engineers injected the fruit with morphine to prevent premature spoilage and extend its shelf life.

(34)

This morphine-treated apple, compared to smaller, cheaper Iranian apples, is much more expensive and of lower quality. The Iranian apple, despite occasional worm damage, retains its natural state and is not mixed with anything artificial. The point here is that the nutritional value of food is not determined by its appearance, and anything that is more natural and uses fewer chemicals in its growth has greater nutritional value. Nutritionists should seek alternative methods to unlock the potential energy in foods. The current weakness in food quality is one of the factors contributing to the birth of daughters. One of the reasons for the transformation of sperm into a female offspring is the weakness of the male’s sperm due to caloric deficiency in his body, which is compared to his partner’s during intercourse. This weakness fluctuates and is measured against the partner’s strength, with the caloric levels of both men and women varying over time.

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Having discussed the Lebanese apple, it is worth mentioning fruits as well. Fruits and vegetables can be categorized into three main types: those that grow underground, those that spread over the ground, and tree fruits. These three categories of fruits differ significantly from each other. Underground fruits like potatoes, beets, carrots, turnips, and garlic tend to be heavier and, when consumed excessively, can cause digestive issues. On the other hand, fruits grown above the ground, like various vegetables, melons, cucumbers, and other types, are more in harmony with the human body, stomach, and spirit.

Tree fruits such as pears, apples, peaches, and apricots are better suited for both the physical and spiritual growth of humans. Of course, each of these fruits has its own properties, and each type of fruit varies in relation to different individuals.

Returning to our initial discussion, let us look at the world from a broader perspective. If we examine the world, we find that every phenomenon consumes another and that every entity exchanges waste and surplus with others. The world can thus be seen as filled with excrement and filth, resembling a dung heap. Every entity chews and digests what others have already processed and returns its waste to others. This kind of consumption harms the human soul. However, God has sent down knowledge and teachings for us, and we consume them, passing them on to others, in accordance with the natural laws that govern everything.

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In the context of food, this process is apparent. The regurgitation of the bee becomes honey, and the earth’s regurgitation becomes wheat, which ultimately becomes the bread on our table. A seed transforms into an animal, which then provides the meat on our table. The food chewed by an animal becomes milk. Our stomach is no exception to this law, and it too creates pleasant food for other creatures, like flies. This law also extends to the spiritual realm.

The entire world is like a chest, and its milk and poison are part of its essence. Every life brings with it death, and every death leads to a new life. Thus, life is perpetually cyclical, like the famous saying: “Every day is Ashura, and every land is Karbala.”

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All things in the world are connected by a thread that leads back to the Divine, even the threads of falsehood. Every action and thought, every life and death, every connection in the universe, can be traced back to the ultimate reality of God.

The food of the bee comes from flowers, and its regurgitation becomes honey, which heals the human body. Similarly, the food of the believer spiritual, emerging from deep reflection on the Divine, and becomes the sustenance that feeds the soul.

This text addresses various topics, including the effects of cupping therapy, the developments in medical science, the use of herbal medicines, and the issues related to sleep and wakefulness. It compares traditional medical methods, such as cupping, with modern medical science and pharmaceutical practices. These comparisons are made in light of the more advanced and scientifically rigorous knowledge available today, particularly in areas like blood transfusion and chemical pharmaceuticals.

The author highlights how cupping, while widely practiced in the past and offering certain benefits, is now viewed in the context of modern techniques and technologies. There is an emphasis on how advances in medical science, such as the ability to store and transfuse blood, have rendered practices like cupping less essential or even obsolete. The author also critiques the idea of adhering to outdated methods purely based on tradition or religious instruction, urging that if modern science provides better alternatives, they should be embraced unless there are compelling reasons not to.

Furthermore, the text discusses the role of herbal medicine and cautions against the practice of self-prescribing or selling herbal mixtures without sufficient scientific understanding. The comparison is made between traditional herbal remedies and modern pharmaceutical practices, stressing that the latter involves careful testing and refinement that is often lacking in traditional methods.

The discussion on sleep and wakefulness brings forth the idea that these states are not binary but exist on a continuum. The text suggests that understanding and controlling one’s sleep patterns requires both awareness and practice, and that sleep can be influenced by various factors, including mental state and physical health.

Finally, the text advocates for a balanced approach to medical and therapeutic practices, urging the use of scientific evidence and modern advancements to replace outdated or less effective treatments. It encourages a more flexible and progressive mindset in both medical and social practices.

It should be made clear that if a person’s sleep is heavy, it should be adjusted to a lighter or moderate level, and if the sleep is light, it should be made heavier or moderate. Likewise, moderate sleep should fluctuate between light and heavy. Moreover, the person should focus their thoughts for extended periods during the day on a single subject, concentrating on it for a long time in order to find it.

There are also individuals who suffer from insomnia and are unsure of how to deal with this condition. These people are often devoid of love and experience a lack of it. If they were to fall in love, they would not complain about being awake; rather, they would relish being awake and cherish their waking hours, speaking with their beloved.

It is worth mentioning that by “night sleep,” we refer to sleep up until midnight; after that, it is considered part of the following day’s time and no longer today’s sleep. If someone manages to sleep before midnight and then remains awake afterward, they have achieved the goal of sleeping at night and have also embraced the coming day. The Holy Prophet Muhammad (peace be upon him) used to swiftly return to his house after the Isha prayer and sometimes did not even offer the Witr prayer because he wished to experience the night, which lasts until midnight, and to partake in nocturnal activities and rest during that time. After midnight, he would engage in his divine tasks, living in a manner that allowed him to carry the revelation.

A person who remains awake until midnight is likely to have weak nerves, and someone who sleeps until noon has a brain as fragile as a porous clay bowl. If a person seeks spiritual advancement, they must keep the early hours of the morning alive: “He who seeks greatness must stay awake at night.”

The culture of the Holy Qur’an encourages waking at night, and sleep is an exception. Thus, it says to the Holy Prophet Muhammad (peace be upon him): “Stand in the night, except for a little.” (Qur’an 73:2). It does not say “sleep, except for a little,” but rather “be awake, except for a little of it.” If someone spends the night in wakefulness, using that time productively, they will surely succeed and find a path to the unseen.

Just as someone who sleeps through the entire night and does not engage with the other side of sleep and the hidden world will miss out, so too will someone who stays awake at night and engages productively. Even in the case of the nights of Qadr (Destiny), it is recommended to stay awake, even if one does nothing specific. Unfortunately, 24-hour television programs have caused the development of humans to stagnate. Therefore, if someone wants to achieve personal growth, they must distance themselves from the general population and not behave like ordinary individuals.

It must be noted that there is never a time of rest in the world, and sleep, whenever it occurs, has value. What distinguishes different times is the situations, events, attention, and contexts attached to them. Time itself does not differ from one moment to another; it is the qualities attached to time that create distinctions.

Two aspects must be considered when discussing time:

One is that days, hours, and times are essentially the same, and every moment is a moment of God and belongs to the Almighty. There is not a single moment that does not belong to God. However, because of the conditions, events, and the way things unfold, some moments gain precedence over others. For example, Friday has been designated as a day of celebration in Islam, giving it a special significance. Here, the time itself does not change, but its significance does.

Time is akin to a line in philosophy. A line is a continuum, but its straightness, curvature, or jaggedness are accidental features. Similarly, time is a measure of motion, and depending on people, characteristics, and qualities, it changes. Time can vary based on the qualities, attributes, events, effects, and circumstances attached to it. For instance, it is said that on Friday nights, the gates of Heaven are open. This statement reflects the intention of the Shari’ah, which aims to encourage us to pay special attention to the deceased, loved ones, and ancestors on Friday nights, thus opening the gates of Heaven.

Ramadan also holds this significance. Our faith trains us to recognize the sanctity of this month, making it a time of blessings, charity, perfection, and purification from sins. These moments are shaped by social, psychological, educational, traditional, moral, intellectual, and sometimes even metaphysical aspects.

The same is true for places. A piece of land, when regarded as a bedroom, is furnished with a bed and clean clothes, while another piece becomes a kitchen or bathroom. These two places, in essence, have no difference—only their arrangements and contexts differentiate them. In our daily lives, there are places that may be ruins today but may become a mosque and a place of worship in the future. For example, in Tehran, a location that was once a tavern and a place of debauchery has now become a mosque.

Likewise, time and place have two aspects: one is the fundamental essence of time and place, where they are essentially the same, and the other is the attributes and effects attached to them, which differentiate them. If someone has a heavy dinner and sleeps heavily that night, their stomach becomes a pit of materials, and the vapors from it affect their brain, leading to disturbing dreams. In contrast, another person who sleeps after reading Surah Yasin or “Aman Yujib” will have one of the best dreams. This shows that the nature of the sleep experience is determined by the circumstances and spiritual practices of the person.

In conclusion, time and place have two perspectives: one is their intrinsic nature, and the other is based on the qualities and circumstances that make them distinct. When it comes to sleep and dreams, if a person reduces the external factors that influence their sleep, their dreams will be correct and meaningful. However, if those influences are not managed, even if one sleeps at dawn, their dreams may be misleading and evil.

Finally, I would like to turn the focus towards academic institutions. Our seminaries should follow the method of Imam Ja’far al-Sadiq (peace be upon him), just as he wrote the most scientific book for Mufaddal. Our seminaries should strive to become scientific institutions, relying on reason and wisdom to extract scientific insights from the Qur’an and Hadith. The use of books and traditions requires proper methods and tools, and religious scholars should not exclude empirical knowledge from the seminary system. Seminaries must create laboratories and train instructors to be able to interpret the scientific data from the Qur’an and Hadith. The book “Tawhid al-Mufaddal,” which addresses doubts raised by Ibn Abi al-Awja, contains some of the most advanced scientific concepts, and it is essential that our seminaries embrace this scientific approach.