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Undoubtedly, the conviction of a mystic's Spiritual Journeying is the result of a strong foundation of his epistemological Principles and assumptions. The findings of this study, which is based on library studies and with a descriptive-analytical method, examines the principles and assumptions of the Spiritual Journeying of the fifth-century Jewish mystic Baḥya Ben Joseph ibn Paḳūda. It shows that he based his Spiritual Journeying structure on the three pillars of reason, written sources and Jewish traditions. In this treatise, which is full of verses from the Bible, Baḥya pays special attention to the sayings of the Jewish predecessors and prioritizes reasoning over Jewish traditions and imitation, also believes that one who has intellectual ability should not be content with traditions. In Al-Hidāyah ilá farāʼīḍ al-qulūb one can find biblical beliefs that Bahya has hypothesized, including the Jewish people being chosen by God and the nations closest to him, and who believes that the destruction of the temple is the atonement for the great sins of the Jews. He considers the Jews to be living in a foreign land and asks God to allow the construction of the third temple.such beliefs, which are related to the spiritual aspect of a person, easily affect his intellectual and practical system.

Background and Objectives: In the field of health and teachings of hygienics–medicine, a lot of traditions have been transmitted from the Holy Prophet (PBUH) and Imams (A.S) and valuable collections by the titles of Ţibb al-Nabī (PBUH) and Ţibb al-Ἀemmah (A.S) have been provided. What authentic bases they are stand on scientifically, and how they should be dealt with if their concepts are opposed to updated science of medicine, are objectives of this research. Methods: This research is a review study through collecting data digitally, and from libraries and references related to Sunnite and Shiite works. Results: Different views to the position of the Holy Prophet (PBUH) created two different perspectives. The first is of Sunnites who believe the prophet’s (p. b.u.h) status is not to interfere with worldly affairs and occupations including medicine. Therefore, what, in this regard, has been transmitted from His Holiness is His personal opinion, or acquired from the knowledge of the society of the time, and may be correct or not. However, Shiite scholars believe if a tradition proved biographically and contextually, to be issued irrevocably; it is considered as teachings of religion and there is no probable mistake in it. Conclusion: As Shiites believe, to accept, absolutely, the words and sayings issued by the Prophet (PBUH) of Allah is the result of absolute understanding of his clear proofs. Whereas if we believe in disjunction and accept that the Prophet’s (PBUH) sayings on occupations including medicine are faulty and mistakable, we deprive humanity of the most important part of the city of knowledge (the Holy Prophet (PBUH)) and basically, defect the absolute holiness of his sayings; as Sunnites did so.