44 ff.) Some Muslim scholars conclude from the wording of this ordinance that the leader of the community, although obliged to take counsel, is nevertheless free to accept or to reject it but the arbitrariness of this conclusion becomes obvious as soon as we recall that even the Prophet considered himself bound by the decisions of his council (see note 90 above). (For its wider implications see State and Government in Islam, pp. All authorities agree in that the above ordinance, although addressed in the first instance to the Prophet, is binding on all Muslims and for all times. The pronoun 'them' relates to the believers, that is, to the whole community while the word al-amr occurring in this context - as well as in the much earlier-revealed phrase amruhum shura baynahum in - denotes all affairs of public concern, including state administration. This is the approach taken by Ibn Al-Qayyim as he presents Verses of the Qur'an and statements of the Prophet as his main reference in these issues of health and medicines.This injunction, implying government by consent and council, must be regarded as one of the fundamental clauses of all Qur'anic legislation relating to statecraft. As the Qur'an and Sunnah are the main sources of Islamic lifestyle, it only stands to reason that they should likewise be referred to in the matters of health and fitness. The author presents the guidance of the Prophet in dealing with a variety of health issues, including treatment of ailment and preventive remedies to keep the body fit. Although it was written by the author, Ibn Al-Qayyim, over six hundred years ago, it is extremely timely work for our generation in which health and natural health care products have become an important aspect of the lives of so many. It is a magnificent work that is a treasure every Muslim household. This book is the panacea for those in search of good health. This book is also for non-Muslims who want to know the significance of Islam as well as those who want to embrace Islam whether they know Arabic by nature or this book has been translated to him. In order to achieve this, I used the proper educational and preaching style. I have concentrated on the expressional side which establishes the meaning and reaches to the heart and mind. In which a reader can understand the meaning of the Ayahs and their significance without giving details or being concise with special care for the word, structures and style to promote the language and the culture of the reader. I wanted to make it easy for the ordinary reader to give the meaning and the concept for each Ayah separately and that is called the analytic method.
This book of Tafsir was written according to the approach I mentioned.
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