Weekly Sermons

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Question: Does the Qur’an’s mention of fruits and vegetables convey any particular messages? How should we view alternative medicine alongside modern medicine?
Answer: In the Qur’an, certain fruits and vegetables are mentioned as blessings found both in this world and in Paradise. The bounties granted by God in this life serve as symbolic samples—tokens intended to remind us of the blessings of the Hereafter. While the delights of this world may resemble those of Paradise in taste, fragrance, or color, they are not identical. Attaining the blessings described in the Qur’an—and enjoying them eternally—is closely related to how consciously and meaningfully we appreciate the worldly gifts entrusted to us.
When a believer sincerely offers gratitude to God for these blessings—through worship, reflection, and service—they will, in the afterlife, encounter the original forms of those blessings, bestowed in ways and beauties beyond human imagination. This is because the true essence and ultimate reality of what we experience here reside in Paradise. As the Qur’an affirms: “And therein is whatever the souls desire and [what] delights the eyes”<a href="#_edn1" name="_ednref1">[1]</a>, indicating that all the heart longs for and all that brings joy to the eye can be found in the eternal realm.
<h2>Foods Mentioned in the Qur’an and Sunnah and Their Reminding Wisdom</h2>
Throughout the Qur’an, when enumerating the blessings of both worldly life and the Hereafter, various foods—such as grapes, dates, figs, olives, pomegranates, and ginger—are mentioned as representative examples. The primary aim of these references is not merely dietary but spiritual: to remind people of God and encourage gratitude and praise to the Lord of all worlds. Indeed, everything included in the Qur’an ultimately serves to turn the human heart toward remembrance of the Divine and the eternal horizon. At the same time, certain scientific insights may be drawn from these references—providing yet another testimony to the Qur’an’s divine origin.
Viewed from this perspective, the foods mentioned in the Qur’an can be studied with the consideration that they may carry important benefits for human health. For example, if grapes are highlighted, we may examine their skins, seeds, or extracts in laboratory settings to explore their potential uses. Similarly, through the analysis of other fruits and vegetables, we can develop medicines and health-supporting foods—while also conveying meaningful insights through the language of scientific inquiry.
Likewise, many hadiths of the Prophet (peace and blessings be upon him) contain references to health and healing. Scholars have compiled these teachings under the title Tibb al-Nabawi (Prophetic Medicine). These recommendations deserve careful study, testing, and evaluation through empirical methods. A sincere believer cannot disregard a hadith that has reached them through an authentic chain of transmission. At the same time, it must be acknowledged that not everyone shares this level of reverence. Therefore, when engaging with such topics, it is vital to ensure that even the slightest perception of disrespect toward the Prophet’s words is avoided. His guidance should be explored with both reverence and intellectual integrity—evaluated alongside scientific research and validated knowledge.
In today’s context, employing the language of science and laboratory research is essential. While great scholars of the past—such as Ibn Sina, al-Khwarizmi, and al-Razi—explored scientific truths through the epistemological frameworks of their time, the language of modern pharmacology and medical science has since undergone significant transformation. Accordingly, any concept that is to be effectively communicated must now be articulated using the paradigms and terminology of contemporary scientific discourse.
<h2>Modern Medicine and Alternative Methods</h2>
Modern medical science is fundamentally grounded in positivist principles. As a result, many physicians not only disregard herbal treatments but often dismiss alternative medicine entirely when it falls outside the boundaries of their professional training or clinical practice. In some instances, this skepticism becomes outright rejection, with sharp criticisms aimed at alternative approaches. However, it is worth noting that some of these methods—practiced both in the West and in the Far East—have yielded observable benefits. For instance, certain ailments are treated by stimulating acupuncture points or regulating the body’s electrical balance.
Given this broader landscape, it is important to remain open to treatment methods that lie beyond the scope of conventional modern medicine. Insights passed down from classical scholars such as Ibn Sina, al-Khwarizmi, and al-Razi should not be discarded simply because they are “old.” Much of their work was based on careful observation and lived experience. Rather than dismissing such knowledge, we should seek to refine and build upon it. Likewise, traditional remedies that remain widespread among the public should not be rejected without proper investigation. Before dismissing such methods, we must ask: Do they have a basis in fact? Are they rooted in coherent principles? If they are to be set aside, this should be done with informed understanding—not prejudice or unexamined assumptions.
Unfortunately, two distinct and often disconnected worlds exist in the realm of medicine today. Conventional and alternative approaches frequently fail to communicate effectively, each regarding itself as superior and marginalizing the other. In my view, the way forward requires a twofold strategy: medical professionals and pharmacologists should become familiar with the principles behind alternative therapies, while those grounded in alternative medicine should also pursue formal training in modern clinical science.
The true efficacy of many products marketed under the label of alternative medicine can only be determined through rigorous scientific testing. Therefore, it would be highly beneficial for researchers in medicine and pharmacy to conduct studies in this area and develop a working knowledge of alternative methods.
In some regions, such as Europe and the United States, the gap between these two systems has already begun to narrow. Although we have adopted modern medicine—founded on Western positivist paradigms—we continue to resist this integration. If we, too, made a deliberate effort to evaluate alternative medicines and therapies with scientific rigor, we would risk nothing and potentially gain a great deal.
<h2>The Love of Knowledge, Research, and Truth</h2>
The stagnation in our intellectual and scientific traditions can be traced to the fifth century of the Hijri calendar. From that period onward, the pursuit of knowledge suffered serious neglect. Although there were occasional successes following the conquest of Istanbul, a marked decline soon set in—particularly within the madrasa system, where creativity and critical inquiry were gradually replaced by formalism. While we rightly admire the exceptional efforts of certain individual scholars, we must also recognize that, on the whole, a state of inertia prevailed.
As our capacity to generate new knowledge declined, we increasingly turned to the West for intellectual imports. Yet Western conceptions of science were—and largely remain—shaped by positivist, naturalist, and materialist paradigms that exclude the spiritual and metaphysical dimensions of existence. When we began adopting these frameworks wholesale, without critical discernment, we slowly drifted away from our own foundational values. Eventually, we produced individuals who became more Darwinian than Darwin, more Lamarckian than Lamarck.
By contrast, the West built its scientific enterprise on the foundation of methodical research. Ideas rooted in empirical investigation were widely accepted, while untested claims were often dismissed. Although such a model has its limitations, it has proven influential—especially for those trained in Western scientific traditions.
If we are to contribute meaningfully to fields such as medicine today, we must prioritize rigorous research. Our ideas must be tested, refined, and verified before they are presented to the public. Simply put, no claim—particularly one with ethical or clinical implications—should be made without thorough investigation and empirical support.
This requires deep commitment and long-term effort. Believers must establish laboratories and hospitals, conduct systematic research, and interpret their findings through the lens of their own theological and philosophical frameworks. At the same time, they must see this work as a sacred responsibility—both religious and civic—and dedicate themselves to it with passion, integrity, and a love for truth.
<h2>The Faith-Driven Spirit Behind Scientific Advancement</h2>
The West’s achievements across various fields have been propelled, in large part, by an intense dedication to knowledge and research. As many documentaries and academic studies reveal, Western scientists have pursued their inquiries with great discipline and precision—unlocking intricate secrets in both the animal and plant kingdoms that continue to inspire awe.
This same spirit must be awakened in believers today. During what may be called our intellectual golden age—from the second to the fifth Hijri centuries—we produced remarkable scholars and thousands of devoted researchers across diverse disciplines. Sadly, this spiritual and intellectual momentum has since faded. If we are to overcome today’s crisis in scholarly productivity—and if we wish our ideas to gain traction—we must reignite that tradition of deep inquiry and vision. Our research must be presented according to the standards and methodologies recognized by the global academic community. Only then will our ideas be regarded as credible and enduring. This demands renewed commitment to serious research—and above all, an uncompromising love for truth.
It would be mistaken to attribute the West’s scientific legacy solely to material wealth. While financial resources have certainly played a role, much of their progress was driven by passion, perseverance, and a relentless commitment to discovery. Consider, for example, the oft-repeated story that the inventor of cinematography died in poverty on the very night of its public premiere—a tale that, whether fully accurate or not, symbolizes the sacrifices made in the pursuit of innovation. Similarly, the early pioneers of radioactivity did not live to witness the full implications of their discoveries; it was later generations who built upon their work and revealed its broader significance. Figures such as Newton and Edison likewise emerged from humble, lower-middle-class backgrounds—not from aristocratic privilege. What propelled them forward was not wealth or status, but a deep and abiding devotion to truth.
<h2>Rebuilding Modern Science Around a Faith-Centered Axis</h2>
What the modern world often regards as “truth” is, from a faith-based perspective, limited and incomplete. While some may profess belief in the Divine, their conception of truth tends to be restricted to what can be empirically measured and materially observed. Through various disciplines, they have probed the physical universe to its furthest limits. Yet for believers, this is only part of the journey. From physics, we must progress to metaphysics; from matter, to meaning; from materialism, to spiritual insight. For us, true reality is only attained when all these dimensions converge.
Indeed, there is both an absolute, objective truth and a range of relative truths shaped by the observer’s intellectual and spiritual perspective. Stopping at the material realm is, in effect, settling for partial truth. To reach absolute truth, one must transcend the visible and enter the metaphysical—much like Pascal and Jean, who, at the height of their intellectual ascent, beheld the signs of the Divine and wept in awe.
Furthermore, scientific inquiry must not be driven by ego or employed merely as a tool for self-promotion. As we say in Turkish, we must run like a spirited steed—devoting our lives to the pursuit of knowledge until our final breath. Yet beyond the laboratory, we must pierce the veil of the material and reach that realm where the radiant effulgence of God’s Sublime Essence consumes all that is transient. There, the self dissolves in awe.
After attaining fanāʾ fillāh—self-effacement in God—we must strive for baqāʾ billāh—abiding through God. In other words, once the ego is shed, we must be revived through Divine favor, attaining an eternal spiritual identity shaped by God’s grace. For the true purpose of all inquiry is to reach the Ultimate Truth of all truths—Ḥaqīqat al-ḥaqāʾiq.
<h2>Integrating Scientific Inquiry with Faith-Based Understanding</h2>
Until we are able to express ourselves freely within universities, laboratories, and research institutions, we cannot fully detach from prevailing scientific paradigms, suspend causal reasoning, or set aside the methodological assumptions embedded in naturalist and positivist frameworks. These approaches have shaped contemporary discourse, and without engaging them, we will inevitably be asked, “On what basis are you making these claims?” Yet I believe that today, we have scholars fully capable of meeting this challenge.
God has not placed before us a book that is unintelligible. The divine laws inscribed in creation—the takwīnī signs—have been laid open for us to study, interpret, and apply. What remains obscure has been clarified through God’s Eternal Word: the Qur’an. Researchers who believe in these truths must approach the Qur’an as both lens and guide, reading the book of creation with depth and discernment. At the same time, they must express their insights in a language that is intelligible, credible, and persuasive to others.
Unless we re-examine all scientific disciplines and ground them in an intellectual framework that reflects our own worldview, we will remain trapped in an epistemological divide. While it is true that disciplines such as physics, chemistry, and medicine can point to the Divine, such assertions carry little weight unless articulated in the rigorous language of those very sciences. Others have already made these disciplines speak—often from philosophical perspectives that diverge from our understanding of reality.
Too often, we either bypass these fields entirely or contribute to them in ways that feel disjointed or superficial. Because their foundations were laid within a different metaphysical context, these sciences do not fully resonate with our intellectual tradition. As long as they remain rooted in alien paradigms, they will continue to speak in foreign terms.
Only when we can teach these sciences our language—when we internalize and integrate them into a coherent framework—will we overcome this duality. Until then, we remain reliant on patchwork efforts, struggling to hold together a fragmented intellectual system.
<a href="#_ednref1" name="_edn1">[1]</a> Surah az-Zukhruf, 43:71.
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Fruits and Alternative Medicine