The World Health Organization defines health as a state of complete physical, mental, and social well-being and not merely the absence of disease. This definition is frequently described as progressive — multidimensional and positively framed.
And yet, upon closer examination, it remains reductionist.
It is embedded in a natural-scientific, materialistic worldview that considers only the measurable and visible. The spiritual dimension of the human being — the relationship to the Creator — remains structurally excluded. Not because it has been disproven, but because it has no place within this paradigm.
This attitude is exemplified in the well-known anecdote between Napoleon Bonaparte and Pierre-Simon Laplace. When asked what role God played in his model, Laplace replied that he had no need for that hypothesis.
The Quran describes precisely this narrowing:
يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ
They know only the outward appearance of the life of this world, but of the Hereafter they are heedless.
Surah ar-Rum 30:7
The Islamic Perspective
In the Islamic understanding, health is not an isolated state of individual dimensions, but rather an expression of a fundamental order between the human being, creation, and the Creator.
The sources describe health not with a single term, but with several that together form the complete picture:
- Sihha (صحة) describes physical health, strength, and soundness. The Prophet ﷺ used this term in the well-known hadith:
اغْتَنِمْ خَمْسًا قَبْلَ خَمْسٍ: صِحَّتَكَ قَبْلَ سَقَمِكَ
Take advantage of five before five: your health (Sihha) before your illness …
Narrated by al-Hakim, Mustadrak 7846
- ʿAfiyah (عافية) denotes comprehensive well-being, safety, and inner peace. The term is found in the Qunut supplication:
وَعَافِنِي فِيمَنْ عَافَيْتَ
… and grant me well-being (ʿAfiyah) among those to whom You have granted well-being.
Dua al-Qunut, narrated by Abu Dawud 1425 and an-Nasai 1725
- Salama / Qalb Salim (قلب سليم) stands for spiritual health — a pure heart and sincere orientation. Allah describes in the Quran that on the Day of Judgment, neither wealth nor offspring will avail — only the one who comes to Allah with a sound heart:
يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
The Day when neither wealth nor sons will avail, except him who comes to Allah with a sound heart (Qalb Salim).
Surah ash-Shuara 26:88-89
- Istiqama (استقامة) describes uprightness and consistent orientation in life. It is found in Surah al-Fatiha, which we recite in every prayer:
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
Guide us to the straight path.
Surah al-Fatiha 1:6
- Mizan / Tawazun (ميزان / توازن) denotes the balance between the rights owed to Allah, to oneself, and to others. Salman al-Farisi said to Abu ad-Darda:
“Verily, your Lord has a right over you, your soul has a right over you, and your family has a right over you — so give each their right.” The Prophet ﷺ said: “Salman has spoken the truth.”
Sahih al-Bukhari 6139
- Fitra (فطرة) is the original, God-given nature of the human being:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ
So direct your face toward the religion, inclining to truth — the nature (Fitra) of Allah upon which He has created people. No change should there be in the creation of Allah.
Surah ar-Rum 30:30
- Shifa (شفاء) is healing, which ultimately comes from Allah:
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
And when I am ill, it is He who cures me.
Surah ash-Shuara 26:80
Synthesis
Health or healing in Islam means the return to our original, God-created state (Fitra), in which body, mind, and soul are in harmony (Mizan). It is a state of well-being (Afiya) and wholeness (Salim), which Allah (swt) as the source of all healing (Ash-Shafi) makes possible.
