ভূমিকা

“…to exit from the state of the equilibrium particular to the human being[^1]; and this is of two kinds: (1) bodily sickness… (2) vices.”[^2] Therefore, in reality, marad is another extension ( misdāq ) of the state of disequilibrium ( fasād ), and thus can be discussed under the previous verse of the supplication too. Extensions of Illnesses In the Holy Qur’ān and traditions the word “ marad ” (illness) has been mostly employed to denote one of the abovementioned kinds of human disequilibria.

Look at the following: The Holy Qur’ān [26:80] narrating the words of Prophet Ibrāhīm (as), says:  وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ  “And when I turn ill, He (alone) cures me.” Two points should be noted here: (i) The above verse does not imply that the Prophet (s) would not seek the natural means for the cure. What the verse means is that the Principal Curer ( al-Shāfī ) is only Allāh.

This is because the existence, subsistence, and effect of the agent of cure is entirely by His Will and Permission. (ii) Apparently what is meant in this verse is the physical extension of illness, for Prophets of Allāh (as) are free from spiritual illnesses. They are infallible in their thoughts, words and actions. And that enables them to be propagators and Messengers of God.

“…The heart did not fall sick with [a malady] more severe than the hardness of the heart…”[^3] Imām ‘Alī (as) is reported to have said: لاَ مَرَضَ أَضْنـى مِنْ قِلَّةِ الْعَقْلِ. “There is no malady more debilitating that the paucity of intellect.”[^4] Here the ‘silliness’ or simplicity of a person is considered to be another kind of sickness.