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PHILOSOPHY OF HEALTH IN THE TREATISE OF YUSUF HAMADONI
Rajabov Оtabek Atoyevich
Bukhara State Medical Institute Scientific
applicant of the Department of Preventive Medicine
Public health and healthcare management
Abstract:
The article examines philosophical and spiritual ideas about health in the legacy of the
outstanding Sufi thinker Yusuf Hamadoni (1048–1140). Particular attention is paid to the
relationship between physical and spiritual health in the Sufi tradition, as well as the concept of
internal purification as the basis for harmonious human existence. The role of asceticism, dhikr,
mentoring, and tawakkul (trust in God) as factors contributing to the preservation and
strengthening of health is analyzed. It is concluded that health in the understanding of Hamadoni
is not only a physiological state, but also the result of a spiritual path leading to comprehension
of the truth and purification of the heart. The article is based on the treatises, instructions, and
spiritual heritage of Hamadoni, as well as on the broader context of Sufi philosophy.
Key words:
Sufism, spiritual purification, dhikr, asceticism, tawakkul, health of the soul, Islamic
philosophy.
ФИЛОСОФИЯ ЗДОРОВЬЯ В ТРАКТАТАХ ЮСУФА ХАМАДОНИ
Ражабов Отабек Атоевич
Научный соискатель Бухарского государственного медицинского института кафедры
превентивной медицины, общественного здоровья и менежмента здравоохранения
e-mail:
(99-707-19-00)
Аннотация:
В статье рассматриваются философские и духовные представления о
здоровье в наследии выдающегося суфийского мыслителя Юсуфа Хамадони (1048–1140
гг.). Особое внимание уделяется взаимосвязи физического и духовного здоровья в
суфийской традиции, а также понятию внутреннего очищения как основы гармоничного
существования человека. Анализируется роль аскетизма, зикра, наставничества и
таваккуля (упования на Бога) как факторов, способствующих сохранению и укреплению
здоровья. Выводится, что здоровье в понимании Хамадони – это не только
физиологическое состояние, но и результат духовного пути, ведущего к постижению
истины и очищению сердца. Статья опирается на трактаты, наставления и духовное
наследие Хамадони, а также на более широкий контекст суфийской философии.
Ключевые слова:
Суфизм, духовное очищение, зикр, аскетизм, таваккул, здоровье души,
исламская философия.
YUSUF HAMADONIY RISOLALARIDA SALOMATLIK FALSAFASI
Rajabov Оtabek Аtoyevich
Buxoro davlat tibbiyot instituti Preventiv tibbiyot, jamoat salomatligi va sog`liqni saqlash
menejmenti kafedrasi mustaqil tadqiqotchisi
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Annotatsiya:
Maqolada atoqli mutafakkir Yusuf Hamadoniy (1048–1140) merosidagi
salomatlik haqidagi falsafiy va ma’naviy g‘oyalar ko‘rib chiqiladi. S so‘fiylik an'analarida
jismoniy va ma'naviy salomatlik o'rtasidagi munosabatlarga, shuningdek, insonning barkamol
yashashining asosi sifatida ichki poklanish tushunchasiga alohida e`tibor qaratilgan. Аsketizm,
zikr, ustozlik va tavakkulning salomatlikni saqlash va mustahkamlashga xizmat qiluvchi omillar
sifatidagi roli tahlil qilinadi. Xulosa qilinadiki, Hamadoniy tushunchasida salomatlik nafaqat
fiziologik holat, balki haqiqatni idrok etishga, qalbni poklashga olib boradigan ruhiy yo‘lning
natijasidir. Maqolada Hamadoniyning risolalari, taʼlimotlari va maʼnaviy merosi hamda soʻfiylik
falsafasining kengroq mazmuni oʻrganilgan.
Kalit so‘zlar:
so‘fiylik, ma’naviy poklanish, zikr, asketizm, tavakkul, ruh salomatligi, islom
falsafasi.
Introduction
The concept of health has always occupied a significant place within the philosophical, religious,
and cultural traditions of humanity. In Islamic civilization—particularly within the Sufi
tradition—health is understood not merely as a physical condition of the div but also as a
reflection of an individual’s spiritual and moral purity. One of the prominent figures of early
Sufism in Central Asia was Yusuf Hamadani (1048–1140), whose teachings profoundly
influenced subsequent generations of Muslim thinkers and spiritual mentors.
The treatises and spiritual guidance of Yusuf Hamadani are rich with reflections on the meaning
of human existence, the path to God, and the purification of the soul from moral vices. In this
context, health is viewed as the result of inner harmony, the purification of the heart (
qalb
), and
the liberation from base desires (
nafs
). According to Hamadani, true health is attained through
spiritual discipline, moderation, constant remembrance of God (
dhikr
), and complete trust in the
Almighty (
tawakkul
).
This article aims to analyze the philosophy of health within the Sufi tradition through the lens of
Yusuf Hamadani’s views, to identify the key aspects of his approach to the concept of health,
and to uncover the significance of spiritual practice in achieving holistic human well-being.
Literature Review
Yusuf Hamadani (1048–1140) was a prominent Persian Sufi, theologian, and spiritual mentor
who significantly influenced the development of Islamic thought in Central Asia. His philosophy
of health, articulated in the treatise
Rutbat al-Hayat
(“Degrees of Life”), offers a profound
reflection on the spiritual and physical well-being of the human being.
The philosophical and spiritual teachings of Yusuf Hamadani have attracted scholarly attention
from both Orientalists and researchers of Sufism. His legacy is studied not only within the
context of the formation of Sufi schools in Central Asia but also as a part of the broader Islamic
understanding of human nature and the path to perfection.
One of the key works addressing aspects of Hamadani’s doctrine is Abdulbaki Golovnin’s book
Sufism in Central Asia: Spiritual Heritage and Traditions
. The author notes: “For Yusuf
Hamadani, the path to God is inconceivable without the purification of the soul, which he
equates with the inner healing of spiritual ailments” [1]. Hamadani emphasizes that true health
begins with the purification of the heart and soul. He writes: “One must always repent for sins
committed by the div, heart, soul, and mind.” This statement reflects the Sufi concept that inner
purification and repentance are essential conditions for attaining spiritual health and proximity to
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God.
A similar view is expressed by M.I. Khaydarov in his work
Islamic Spirituality and Human
Health
(Samarkand, 2015), where he writes: “Hamadani associates health not so much with the
div as with the condition of the heart—its freedom from pride, envy, and attachment to the
material world” [2]. Love for God and striving toward Him are viewed by Hamadani as the
highest form of spiritual health. He writes: “The man who torments his soul in the path of love
should not yearn for anyone but his beloved.” Here, love serves as a means to overcome
suffering and attain inner peace.
Hamadani places great importance on knowledge and reason in the process of spiritual
development. He maintains that intellect and knowledge are tools that lead to truth and spiritual
health. This aligns with the Sufi tradition, in which reason is regarded as a divine gift that assists
the seeker in the journey toward perfection.
Particular attention to spiritual mentorship as “healing of the soul” is given in S. K. Saidov’s
work
The Mentorship Tradition in the Sufi Orders of Khorasan
(Bukhara, 2012). The researcher
emphasizes: “Hamadani’s views laid the foundation for a distinctive understanding of health
within the Sufi milieu—as a state of spiritual balance achieved through adherence to
Shari‘a
and
Tariqa
” [3].
Of note as well are the translations and studies presented in the anthology
Sufi Treatises of
Central Asia
, edited by A. Kamolov (Tashkent, 2007), which includes excerpts from Hamadani’s
teachings, including the statement: “He who purifies his heart will strengthen his div, for
bodily illnesses arise from the impurity of the soul” [4]. Yusuf Hamadani’s philosophy of health
represents a deep and multifaceted doctrine in which spiritual and physical health are seen as
interconnected dimensions of human existence. His treatise
Rutbat al-Hayat
remains a relevant
source of wisdom, inspiring followers on the path of spiritual refinement.
The teachings of Yusuf Hamadani had a considerable impact on the evolution of Sufism in
Central Asia. His ideas were embraced and further developed by notable disciples such as
Ahmad Yasawi and Abdulkhaliq Gijduvani. Notably, the Naqshbandi order, founded by
Gijduvani, was largely built upon the principles laid out by Hamadani in his treatise. The cult of
Yusuf Hamadani continues to hold a significant place in the religious life of the region. His
mausoleum in Khorezm remains a pilgrimage site, and his teachings continue to be studied and
revered.
Despite the limited number of original treatises that have survived to the present day, the
philosophical ideas of Yusuf Hamadani are actively interpreted in contemporary studies on
Islamic anthropology and spiritual culture.
Research Methods
This study employed a set of interdisciplinary methods, integrating approaches from religious
studies, philosophy, philology, and the history of spiritual culture. The historical-philosophical
method was applied to analyze the views of Yusuf Hamadani within the context of the Sufi
tradition and Islamic philosophy of the 11th–12th centuries. This approach made it possible to
reveal the interrelation between concepts of health and the foundational principles of Sufi
worldview.
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Textual analysis was used to examine Sufi treatises and teachings attributed to Yusuf Hamadani.
Particular attention was paid to the interpretation of key concepts such as
nafs
(the soul),
qalb
(the heart),
tazakka
(purification), and
tawakkul
(trust in God).
MAIN RESULTS AND DISCUSSION
The analysis of treatises, teachings, and the Sufi tradition associated with Yusuf Hamadani has
made it possible to identify the key elements of his health philosophy, which is grounded in a
deep interconnection between the physical and spiritual states of a person. His approach can be
described as integrative, where health is understood as a harmony between div, soul, and
intellect. This perspective is rooted in the Sufi worldview, in which physical health reflects the
condition of the soul, and illness is perceived as a manifestation of internal imbalance.
As a representative of classical Sufism, Yusuf Hamadani associated true health with the spiritual
realization of the individual, emphasizing that care for the div must be proportionate to the
effort to purify the heart from moral flaws. He wrote:
“The div is a vessel, and just as the water
in a vessel may be clear or turbid, so too the soul fills the div with either light or darkness.”
In the Sufi worldview, purification of the soul and heart is a prerequisite for spiritual well-being.
Hamadani emphasized that the path to health lies through inner work, renunciation of base
desires (
nafs
), sincere repentance (
tawba
), remembrance of God (
dhikr
), and adherence to the
path of a spiritual guide (
murshid
). He distinguished between “outer health” and “inner health,”
stressing that the former without the latter leads to an illusion of well-being, while the latter
brings about true serenity and grace (
sakinah
).
Hamadani described how passions such as anger, envy, and pride pollute the spiritual condition
of a person and eventually manifest in the physical div. Thus, the psychosomatic perspective,
which has gained relevance in modern medicine, had already found expression in Sufi treatises
of the 11th century. A central idea in Hamadani’s teaching is the belief that moral character is
directly linked to physical well-being. He wrote:
“He who does not guard his thoughts and
actions drinks poison without realizing it.”
In this context, Yusuf Hamadani emerges as a thinker who anticipated many ideas of
contemporary psychology and psychotherapy. He paid particular attention to the concept of
safā-
yi dil
— purity of heart — as a condition for both spiritual and physical health. His statement
“A
pure heart is the key to a light div”
can be seen as an early prototype of the holistic approach to
medicine.
In his works, Hamadani frequently advocated for moderation (
i‘tidāl
) in food, sleep, social
interaction, and even in spiritual practices. He warned against excess in all forms, viewing it as a
source of both physical and spiritual disorders. The asceticism he promoted was not a denial of
life, but rather a striving for balance and freedom from excess [5].
Interestingly, his treatises contain recommendations that resemble medical advice: not eating
when angry, not going to bed immediately after eating, observing fasts not only for the sake of
God but also as a means of physical purification. In this way, Hamadani’s philosophy of health
intersects with the principles of traditional Eastern medicine and ancient Greek hygiene.
Yusuf Hamadani formulates the image of the ideal person, combining spiritual purity,
intellectual development, and physical moderation. According to him, such a person radiates
inner light, positively influences others, and becomes a conduit for Divine grace. He emphasized
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that a true
shaykh
or spiritual mentor is not only a teacher but also a model of physical and
psychological resilience [6].
His writings emphasize the cultivation of qualities such as patience (
ṣabr
), humility (
tawāḍuʿ
),
gratitude (
shukr
), and contentment (
riḍā
) — virtues that, in his view, not only adorn the soul but
also strengthen the physical condition of a person. Modern science confirms that such emotional
states contribute to improved immunity, blood pressure regulation, and stress reduction.
Yusuf Hamadani primarily viewed health as an internal state achieved through the purification of
the heart from spiritual vices. He asserted that
“bodily illnesses arise from the impurity of the
soul,”
which reflects the Sufi emphasis on the primacy of the spiritual over the physical.
Consequently, the eradication of anger, envy, pride, and greed is regarded as a fundamental
condition for overall well-being. The Sufi practice that Hamadani followed is based on
moderation (
i‘tidāl
) in all things — in food, sleep, speech, and action. In his view, overeating
and oversleeping dull the intellect and the heart, leading to spiritual weakness and physical
disease. He wrote:
“He who satiates his div burdens his soul.”
[7–9]
One of the principal means of maintaining spiritual health, according to Hamadani, is constant
dhikr
— the remembrance of Allah. Through
dhikr
, a person not only strengthens faith but also
purifies the heart, freeing it from anxieties and desires. He regarded this process as a “spiritual
remedy” capable of bringing about balance and inner peace.
The figure of the spiritual mentor (
pīr
,
murshid
) plays a vital role in Hamadani’s philosophy. The
mentor helps the disciple identify and overcome internal afflictions. According to Hamadani, the
shaykh
is akin to a physician, while the disciple is the patient who must follow the prescriptions
to achieve inner health. This draws a metaphorical parallel between spiritual practice and
medicine.
Yusuf Hamadani taught that true health is attained by those who completely rely on the will of
Allah. Fears, worries, and anxieties dissipate when a person accepts the world as created by the
Divine. This spiritual tranquility, he stated,
“heals the heart and strengthens the div.”
Hamadani viewed health as a result of spiritual purification, emotional balance, and closeness to
God. His philosophy does not separate the physical and spiritual dimensions — rather, they are
seen as interdependent and mutually reinforcing [10–12].
He believed that the purification of the heart was the foundation of healing. The central
component in achieving health is the cleansing of the heart (
tahdhīb al-qalb
) from vices such as
anger, envy, arrogance, and lust. This purification is perceived as spiritual “healing,” which
subsequently leads to the strengthening of physical vitality [13–16].
Moderation in eating, sleeping, speaking, and behavior is one of the primary principles shaping
both physical resilience and mental tranquility. Ascetic practices are not ends in themselves, but
means to achieve harmony. Regular remembrance of God (
dhikr
) and adherence to the guidance
of a spiritual mentor are regarded as spiritual tools that promote inner healing, mental clarity, and
resilience in the face of life’s trials [17–20].
The ideas of Yusuf Hamadani remain highly relevant in the face of modern challenges, including
stress, spiritual emptiness, and the loss of moral orientation. His approach can be meaningfully
integrated into contemporary concepts of psycho-physical health and moral education [21–24].
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Thus, the philosophy of health in the teachings of Yusuf Hamadani is holistic in nature,
encompassing both the physical and spiritual dimensions of existence. His integrative
perspective remains significant in the modern context, especially in light of the growing interest
in incorporating spiritual practices into systems of health, wellness, and emotional well-being.
CONCLUSION
The philosophy of health presented in the treatises of Yusuf Hamadani reveals a deeply
integrated approach to human nature, in which health is understood as a condition not only of the
div, but also of the soul. According to Hamadani, through the purification of the heart, the
practice of
dhikr
(remembrance of God), ascetic discipline, spiritual mentorship, and
tawakkul
(trust in God's will), an individual can attain inner harmony and balance. These ideas are rooted
in the Sufi tradition, where health is not viewed as an end in itself, but as a consequence of
spiritual maturity and closeness to the Divine.
The analysis conducted allows us to conclude that Hamadani’s teachings can be regarded as a
significant contribution to Islamic spiritual-medical thought. His insights remain relevant today,
particularly in the context of integrative health approaches that address not only the physical but
also the psycho-spiritual dimensions of well-being. His guidance conveys universal values—
moderation, inner purity, humility, and mindfulness—which transcend time and culture.
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