Healing by Herbs - Lubaan - Frankincense

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Herbs

لــبــان / Lubaan / Frankincense

Lubaan (Frankincense), which is the Kundur

لُبَانٌ‏: هو الكُنْدُرُ‏:‏ قد ورد فيه عن النبىِّ صلى الله عليه وسلم‏:‏ ‏(‏بَخِّروا بُيُوتَكُم باللُّبان والصَّعْتَرِ‏)‏، ولا يصحُّ عنه، ولكن يُروى عن علىٍّ أنه قال لرجل شكا إليه النسيانَ‏:‏ عليك باللُّبان، فإنه يُشَجِّع القلبَ، ويَذْهَبُ بالنِّسيان‏.‏ ويُذكر عن ابن عباس رضى الله عنهما أنَّ شُربه مع السُّكَّر على الريق جيدٌ للبَوْل والنِّسيان‏.‏ ويُذكر عن أنس رضى الله عنه أنه شكا إليه رجلٌ النسيانَ، فقال‏:‏ عليك بالكُنْدُر وانقَعْهُ مِن اللَّيل، فإذا أصبحتَ، فخُذْ منه شربةً على الرِّيق، فإنه جَيِّدٌ للنِّسيان‏.‏

ولهذا سبب طبيعى ظاهر، فإن النِّسيانَ إذا كان لسوء مزاج بارد رطب يغلبُ على الدماغ، فلا يحفَظُ ما ينطبعُ فيه، نفع منه اللُّبان، وأمَّا إذا كان النِّسيانُ لغلبة شىء عارض، أمكن زوالُه سريعاً بالمرطبات‏.‏ والفرق بينهما أنَّ اليبوسىَّ يتبعه سهر، وحفظ الأُمور الماضية دون الحالية، والرُّطوبى بالعكس‏.‏ وقد يُحدِثُ النِّسيانَ أشياءُ بالخاصية، كحجامةُ نُقْرة القفا، وإدمانِ أكل الكُسْفُرَة الرطبة، والتفاحِ الحامض، وكثرةِ الهَمِّ والغَمِّ، والنظرِ في الماء الواقف، والبَوْلِ فيه، والنظر إلى المَصلوب، والإكثارِ من قراءة ألواح القُبور، والمشى بين جَمَلين مقطُورَين، وإلقاء القملِ في الحياض، وأكل سُؤْر الفأر، وأكثَرُ هذا معروف بالتجربة‏.‏

والمقصود‏:‏ أنَّ اللُّبان مسخِّن في الدرجة الثانية، ومجفِّف في الأُولى، وفيه قبض يسير، وهو كثيرُ المنافع، قليل المضار، فمن منافعه‏:‏ أن ينفع مِن قذف الدم ونزفه، ووجع المَعِدَة، واستطلاق البطن، ويهضِمُ الطعام، ويطْرُدُ الرِّياح، ويجلُو قروح العَيْن، ويُنبت اللَّحم في سائر القروح، ويُقَوِّى المَعِدَة الضعيفة، ويُسخِّنها، ويُجفف البلغم، ويُنَشِّف رطوباتِ الصدر، ويجلو ظُلمة البصر، ويمنع القروح الخبيثة من الانتشار، وإذا مُضِغَ وحدَه، أو مع الصَّعْتر الفارسىِّ جلب البلغم، ونفع من اعتقالِ اللِّسان، ويزيدُ في الذهن ويُذكيه، وإن بُخِّرَ به ماء، نفع من الوباء، وطيَّبَ رائحة الهواء‏.

There is a weak Hadith related to Prophet Muhammad Sallallaho Alaihe Wasallam which says "Fumigate your houses with Lubaan (Frankincense) and Sa'atar (Thyme)". But it was reported that once a man complained to Ali Radi Allaho Anh that he forgets, so the 4th Caliph said to him, "Resort to the Lubaan, because it strengthens the heart and removes forgetfulness".



In addition, it was reported that Ibn Abass Radi Allaho Anh said, "Drinking Lubaan with sugar on an empty stomach is favorable for the mind and helps against forgetfulness, it was reported further that Anas Radi Allaho Anh said to a man who complained to him of forgetfulness, "Resort to Kundur (Lubaan), soak it overnight and in the morning take a sip of it on an empty stomach, because it is good against forgetfulness".


There is an apparent reason for this benefit.


Forgetfulness is the result of cold, humid, bad moods that affects the brain in a way that makes the brain not recall the memory easily. In this case, Lubaan definitely helps. When forgetfulness is a result of other physical causes, refreshing drinks help in that case. The difference between the two cases is that the dry substances help one stay at night and recall old memories rather than current memories. The wet drinks have the opposite effect.


Sometimes, forgetfulness occurs because of Hijamah (cupping) on Nuqrat-il-Qifa ~ the back of the head (between Akhda'ain) and excessive eating of wet coriander and sour apples. In addition, depression, sadness, looking at stagnant water for a long time and urinating in it might cause forgetfulness. Looking at crucified people, reading grave commemorations, walking between two tarred camels, putting lice in (drinking) water tanks, eating mice wastes by mistake, all cause forgetfulness (all these are the experience of Salaf).


Lubaan is hot in the second degree and dry in the first degree. It is a mild constipation agent. It is very beneficial and its side effects are minimal. Among the benefits of Lubaan is that it stops and heals bleeding, stomach ache, diarrhea, helps digest the food, gets rid of flatulence, cures eye sores, helps the body to grow flesh on most ulcers and strengthens the weak stomach. Lubaan dries the phlegm and moistures accumulating in the chest, cures eyesight impairment and prevents malignant sores from progressing.


When Lubaan is chewed alone or mixed with Persian thyme, it will provoke phlegm, release and relax the tongue muscles and help the mind become sharper. When Lubaan is burnt as Bakhoor (fumigated), it helps cure many illnesses and makes the air smell fresh. Although LUBAAN is sold at our markets, but it remains ignored by most of the Muslims, it is a powerful medicine which was also praised by our 4th Caliph, it is the best for memory loss, it relaxes the entire respiratory system, your kidneys will love it as well, and your joint pains will go Insha'Allah with LUBAAN.







As per Wikipedia, http://en.wikipedia.org/wiki/Frankincense

Burning frankincense repels mosquitoes and thus helps protect people and animals from mosquito-borne illnesses, such as malaria, West Nile Virus, and Dengue Fever. Dengue fever created a panic in Saudi Arabia & we never knew that burning Lubaan (fumigation) would be the best remedy, for how long shall we waste our time & money?

Lubaan

Source

to be continued .....

Healing by Herbs - Kamah - Mushroom

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Herbs

كمأة / Kam’ah ~ Truffles (Mushroom)

ثبت عن النبي صلى الله عليه وسلم أنه قال: الكمأة من المن وماؤها شفاءللعين، أخرجاه في الصحيحين

In the Sahihain, it is narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said:



“The Kam’ah is among the (Munn) Manna and its water (extract or juice) cures the eye”.



The Kam’ah grows wild underground, and it is called Kam’ah because it grows hidden beneath the earth. It does not have leaves or stems.



The essence of the Kam’ah is partly earthly and partly vaporous, remains concealed underground during winter and then starts to grow above the ground with spring rainfall. This is why it is called the smallpox of the land, for it is similar to smallpox, which is caused by moistures clogged with blood that get aggravated during the early childhood years when the body stars to gain strength.


Kam’ah (truffles) grow in the spring and are eaten raw or cooked. The Arabs used to call truffles the plant of the thunder, because they grow in the aftermath of thunderstorms. The nomads in the desert use mushrooms in their regular diet. Further, the best types of truffles grow on sandy dry land. There are several types of Kam’ah; among which is a poisonous plant which is reddish in color and which causes asphyxiation.



Kam’ah is cold and wet in the third degree, and it is not favorable for the stomach and is not easily digested. Eating Kam’ah on a regular basis causes constipation, gastric pain, facial paralysis, stomach-ache and Dysuria (painful urination). Humid kinds of mushrooms are less harmful than the dry ones. Therefore, those who wish to eat Kam’ah should bury them in a muddy area and then boil them in water, add salt and mint, and then eat them with oil and spices. This is because the Kam’ah has a heavy earthly essence, although it contains a fair amount of water in its essence that makes it milder. In addition, using the Kam’ah as Kohl helps in cases of bad eyesight and Ophthalmia (conjunctivitis).



Some of the best doctors have agreed that mushroom water or juice helps strengthen the eyesight.







There are two opinions regarding the meaning of what Prophet Muhammad Sallallaho Alaihe Wasallam said: “The Kam’ah is among the Munn ~Manna”.



Some people said, “The Manna that Allah Has Sent down to the Children of Israel was not only the sweetmeat that we know, but several other plants that grow in the wild without effort or planting on the people’s part to grow. The Manna, in their opinion, means the Favor, and thus, every type of plant or bounty that Allah Grants to mankind without effort on their part is called Munn ~ Manna. All of Allah’s bounties that He Grants to mankind are a Favor from Him. Yet, Allah specifically Mentioned the types of His Favors concerning which the slave does not make any effort, whether in growing or producing them, and called these Favors, Manna.



During the years of wandering in the earth with which Allah Tested the Children of Israel, they used to sustain themselves on truffles that sufficed for bread. In addition, Allah gave them quails which sufficed as meat, and made their sweet the Manna that descends from trees. Therefore, their diet was complete.



Further, our beloved Prophet’s statement:

"الكمأة من المنِّ الذى أنزله الله على بنى إسرائيل"

“The Kam’ah is a type of Munn ~ Manna that Allah Has Sent down on the Children of Israel”.



Some considered that the Kam’ah is a type of Munn ~ Manna, although the word Munn ~ Manna is usually meant to describe the dew that descends on trees, which is originally called Taranjabeen.



The second opinion states that Kam’ah was called Manna because it resembles the Manna that descends on trees, in that it is collected without effort of planting or irrigation.



If someone asks, (if) this is the case with Kam’ah, then what about the harm that it contains?



Know that Allah Created everything in a perfect shape and essence. What Allah Created is free from defects and harm and is beneficial for the mankind. Various types of ailments occur later on when what Allah Creates becomes spoiled somehow by being mixed or polluted by other substances, and so forth, If what Allah Creates is left in its original shape (that Allah Has Created), it does not contain any harm.



Those who have knowledge of the world and of the creation’ realize that all types of evil or harm in the air, land, plants and various creations occur after they are created. In addition, ever since the mankind started disobeying their Prophets, all types of general and private evil occurred which causes them pain, illnesses, diseases, plagues, famines and loss of blessings in the land and in what it produces. The fruits and plants have thus lost their value and benefit gradually.


If someone does not comprehend these facts, the following Ayah should be enough for him to understand.

ظَهَرَ الْفَسَادُ فِى الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِى النَّاسِ  [الروم:41]

“Evil (sins and disobedience to Allah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds). (30:41)



One should apply this Ayah to what occurs in this world and compare them together.



Furthermore, the people notice how various illnesses and sicknesses occur in plants, animals and fruits. The more the mankind starts a new type of evil and sin, the more illnesses and diseases Allah Brings in their foods, fruits, air, water sources, bodies, shapes and outer appearance. In addition, the people’s behavior suffers a type of harm or alteration that is compatible with what their bodies commit of injustice and sin.



In the past, the crops and grains used to be larger in size than at the present time, for the blessings in such items was bigger than at the present.

وقد روى الإمام أحمد بإسناده: أنه وجد فى خزائن بعض بنى أميةَ صرة فيها حِنطةٌ أمثال نوى التمر مكتوبٌ عليها: هذا كان ينبُت أيامَ العدل. وهذه القصة، ذكرها فى "مسنده" على أثر حديث رواه

Imam Ahmad narrated, “A bundle that contained some wheat seeds as big as date seeds was found in a safe that belonged to members of the Umayyad dynasty. On the bag, these words were written, “This used to grow during the times when justice prevailed”. Imam Ahmad mentioned this story after narrating one of the Hadith of Prophet Muhammad Sallallaho Alaihe Wasallam.


The majority of the diseases and illnesses are the remnant of torments that were inflicted on the nations that lived before our time. These illnesses and diseases retained for those who followed their lead and imitated the previously tormented nations. This is a just judgment that Prophet Muhammad Sallallaho Alaihe Wasallam mentioned when he stated about the Plague:

وقد أشار النبىُّ صلى الله عليه وسلم إلى هذا بقوله فى الطاعون: "إنَّه بقيةُ رجز أو عذاب أُرسِلَ على بنى إسرائيلَ

“It is the remnant of an affliction that Allah has sent on the Children of Israel”.



In addition, Allah Sent the wind on the people of ‘Aad for seven nights and eight days. Allah Has Left some of this strong wind for the people who came after them to serve as a reminder (of what happened to ‘Aad).







Allah Made the works of the righteous and the sinning people as reasons behind much of what has happened in this world. For instance, when the people do not work righteousness or give in charity, the rain does not fall on them, and thus famine occurs. In addition, when the meek and powerless people are dealt with unjustly, when the people cheat in weights, and when the strong transgresses the rights of the weak, the injustice committed by the [tyrant] rulers intensifies as a consequence. Such unjust rulers do not grant mercy if they are asked for mercy, nor are they kind when they are called on to are kind. In reality, what the rulers do and commit is a mere reflection of what their subjects do and commit. Allah, with His Wisdom and Just Decisions, Makes people’s A’amaal (works ~ deeds) appear to them in various forms that are compatible to their A’amaal (works). Sometimes, Allah Strikes mankind with famines, with an enemy, with unjust rulers, with diseases, and sometimes with depression and sadness that will remain with them. Sometimes, Allah Strikes the mankind with preventing the blessings from descending on them and by allowing the devils to have power over them, and leading them to what is a certain torment. In this case, mankind will revert to what they were created for (either Paradise or the Fire).



The wise person thinks about the world and seeks the areas where Allah Exerts His Justice and Wisdom. Then he will realize that the Prophets and their followers are adopting the righteous path of safety, while the rest of mankind are leading themselves to the path of destruction and the land of failure. Allah Will certainly Bring His Judgment and Command to a successful conclusion; none can avert His decisions or commands. All success comes from Allah.



There are three opinions regarding the meaning of our beloved Prophet’s statement:

وماؤها شفاءللعين

“And its water cures the eye”.


First: that the Kam’ah water is an ingredient in the remedies for eye ailments, not that it is used alone.


Second: that Kam’ah is used alone after broiling it and extracting its juice, the fire matures and softens the mushrooms, thus dissolving the harmful wetness and excrements that the Kam’ah contains and leaving the beneficial ingredients.


Third: that the meaning of its water entails the rain that makes the mushroom grow and which is the first patch of rain that falls. In this case, the Hadith will be talking about the rain and not the mushrooms themselves. Ibn Al-Jawzi mentioned this opinion, which is the weakest among the three opinions mentioned herewith.


Other people said that this portion of the Hadith entails using Kam’ah water to cool the eye. Hence its water alone is a cure, while other parts are used as ingredients in compound remedies.


Al-Ghafiqi said, “The Kam’ah water (juice) is the best remedy for the eyes, when it is kneaded with the Ithmid (antimony type of Kohl) and then used as Kohl (i.e. eyeliner). It strengthens the eyelid and the eyesight and prevents many illnesses from attacking the eye”.

Source

to be continued .....

Healing by Herbs - Karafs - Celery

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Herbs

كــرفـــس / Karafs / Celery

كَرَفْس: روى فى حديث لا يصِحُّ عن رسول الله صلى الله عليه وسلم، أنه قال: "مَن أكَلَهُ ثم نامَ عليه، نام ونَكْهتُهُ طَيِّبةٌ، وينامُ آمناً من وَجَعِ الأضراسِ والأسنانِ"، وهذا باطل على رسول الله صلى الله عليه وسلم، ولكن البُسْتانىَّ منه يُطيِّب النكهة جدّاً، وإذا عُلِّق أصله فى الرقبة نفع من وجع الأسنان.

وهو حارٌ يابس، وقيل: رطب مفتِّح لسُداد الكَبِد والطِّحال، وورقُه رطباً ينفعُ المَعِدَة والكَبِدَ الباردة، ويُدِرُّ البَوْل والطَّمْث، ويُفتِّت الحصاة، وحَبّه أقوى فى ذلك، ويُهيِّج الباه، وينفعُ مِن البَخَر. قال الرازىُّ: وينبغى أن يُجتنب أكله إذا خِيفَ من لدغ العقارب.

There is a false Hadith related to Prophet Muhammad Sallallaho Alaihe Wasallam which says, "Whoever eats Karafs (Celery) & then sleeps, then his breath's smell will remain pleasant & he will be saved from toothache".


But it is a fact that Bustani Karafs (Celery) has a good aroma, it makes the breath pleasant and when it is hung under the neck, it relieves toothache.



Karafs is hot and dry, and it opens the clogs of the liver and spleen. Wet celery leaves helps the stomach and the cold liver, causes urine (it is a diuretic), menstrual flow, and dissolves stones. Celery seeds are more effective in this regard. Karafs stimulates semen production and relieves offensive breath. Al-Razi said, "One should avoid eating it if he fears he might suffer a scorpion sting".



Other Benefits of Celery seeds :


Lowers Blood Pressure and Cholesterol - in one study, at the University of Chicago, lab animals who were given a daily dose of a compound extracted from celery seed experienced a 12 percent reduction in their blood pressure over a four-week period. The same study indicated it may reduce artery-clogging cholesterol. A traditional Vietnamese remedy for high blood pressure.

Healthy Joints - celery has been used and suggested as an alternative therapy for arthritis, rheumatism, and gout. Celery seed is most often taken to aid in the maintenance of healthy joints. Celery seeds have been found to have anti-inflammatory properties that reduce swelling and pain around the joints. It is suitable for anyone who wishes to reduce the degeneration of body joints that commonly occurs with age. Celery seed can also ease joint discomfort that occurs due to inflammation and is, in fact, used for the relief of symptoms of conditions such as arthritis.

Antiseptic Properties - celery seed has an antiseptic property that makes it useful to the health of the urinary tract and a diuretic property to help relieve fluid retention. Celery seed aids in the elimination of uric acid. These properties can prove useful in cases of bladder disorders, cystitis, and kidney disorders. Celery seed helps with urinary tract infection in women.

Acts as A Diuretic - the herb contains a diuretic substance that also benefits arthritis and gout patients, as it helps to flush away the uric acid crystals that build up around the joints. Celery helps shed water weight.

Menstrual Discomfort - celery may promote the onset of menstruation.

Anxiety - celery seed can help soothe the nerves and relieve pain.

Aids Digestion - Consuming celery seed in food also aids in the digestion of protein.

Anti-Cancer Agents - contains eight different families of anti-cancer compounds, such as phthalides and polyacetylenes, which detoxify carcinogens, present in high concentrations in cigarette smoke.

Celery

Celery seeds

Source

to be continued .....

Healing by Herbs - Katam

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Herbs

كتـم / Katam (Plant Used to Dye the Hair) 

كتـم : روى البخاري في صحيحه ‏:‏ عن عثمان بن عبد الله بن موهب، قال‏:‏ دخلنا على أم سلمة ـ رضي الله عنها ـ فأخرجت إلينا شعرًا من شعر رسول الله، فإذا هو مخضوب بالحناء والكتم‏.‏ وفي السنن الأربعة ‏:‏ عن النبي ـ صلى الله عليه وسلم ـ أنه  قال‏:‏ ‏(‏إن أحسن ما غيرتم به الشيب الحناء والكتم‏)‏‏.‏ 

وفي الصحيحين‏:‏ عن أنس رضي الله عنه، أن أبا بكر رضي الله عنه اختضب بالحناء والكتم‏.‏

وفي سنن أبي داود ‏:‏ عن ابن عباس ـ رضي الله عنهما ـ، قال‏:‏ ‏(‏مر على النبي ـ صلى الله عليه وسلم ـ رجل قد خضب بالحناء فقال‏:‏ ما أحسن هذا ‏؟‏ فمر آخر قد خضب بالحناء والكتم، فقال‏:‏ هذا أحسن من هذا فمر آخر قد خضب بالصفرة، فقال‏:‏ هذا أحسن من هذا كله‏)‏‏.‏ قال الغافقي‏:‏ الكتم نبت ينبت بالسهول، ورقه قريب من ورق الزيتون، يعلو فوق القامة، وله ثمر قدر حب الفلفل، في داخله نوى، إذا رضخ اسود، وإذا استخرجت عصارة ورقه، وشرب منها قدر أوقية، قيأ قيئًا شديدًا، وينفع عن عضة الكلب، وأصله إذا طبخ بالماء كان منه مداد يكتب به‏.‏

وقال الكندي‏:‏ بزر الكتم إذا اكتحل به، حلل الماء النازل في العين وأبرأها‏.‏ وقد ظن بعض الناس أن الكتم هو الوسمة، وهي ورق النيل، وهذا وهم، فإن الوسمة غير الكتم‏.‏ قال صاحب الصحاح ‏:‏ الكتم بالتحريك‏:‏ نبت يخلط بالوسمة يختضب به، قبل‏:‏ والوسمة نبات له ورق طويل يضرب لونه إلى الزرقة أكبر من ورق الخلاف، يشبه ورق اللوبيا، وأكبر منه، يؤتى به من الحجاز واليمن‏.‏

فإن قيل‏:‏ قد ثبت في الصحيح عن أنس رضي الله عنه، أنه قال‏:‏ لم يختضب النبي ـ صلى الله عليه وسلم ـ‏.‏

قيل‏:‏ قد أجاب أحمد بن حنبل عن هذا وقال‏:‏ قد شهد به غير أنس رضي الله عنه على النبي ـ صلى الله عليه وسلم ـ أنه خضب، وليس من شهد بمنزلة من لم يشهد، فأحمد أثبت خضاب النبي ـ صلى الله عليه وسلم ـ ومعه جماعة من المحدثين، ومالك أنكره‏.‏ فإن قيل‏:‏ فقد ثبت في صحيح مسلم النهي عن الخضاب بالسواد في شأن أبي قحافة لما أتي به ورأسه ولحيته كالثغامة بياضًا، فقال‏:‏ ‏(‏غيروا هذا الشيب وجنبوه السواد‏)‏‏.‏

والكتم يسود الشعر‏.‏فالجواب ‏:‏ أن النهي عن التسويد البحت، فأما إذا أضيف إلى الحناء شيء آخر، كالكتم ونحوه، فلا بأس به، فإن الكتم والحناء يجعل الشعر بين الأحمر والأسود بخلاف الوسمة، فإنها تجعله أسود فاحمًا، وهذا أصح الجوابين

Bukhari narrated that Uthman bin Abdullah bin Maw'hab said. “We came to Umm Salamah Radi Allaho Anha and she took out some hairs of Prophet Muhammad Sallallaho Alaihe Wasallam that were dyed with Henna and Katam.” In addition, in the four books of Sunan (Abu Dawood, Al-Tirmizi, An-Nas’ay and Ibn Majah), it is narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said:


"Henna and Katam are the best of what you use to change (the color of) white hair".



In the Sahihain, it is narrated that Anas Radi Allaho Anh said, Abu Bakr Radi Allaho Anh once dyed (his hair) with Henna and Katam. Furthermore, Abu Dawood narrated that Ibn Abass said, ‘A man who tinted (his hair) with Henna passed by Prophet Muhammad Sallallaho Alaihe Wasallam who said, "How good this is". Then, another man who tinted (his hair) with both Henna and Katam passed by and Prophet Muhammad Sallallaho Alaihe Wasallam said, this is even better. Then another man who tinted his hairs with Sufrah passed by and Prophet Muhammad Sallallaho Alaihe Wasallam said, ‘This is the best of all'.

وزاد أحمد قال: وجاء أبو بكر بـأبي قحافة إلى رسول الله صلى الله عليه وسلم يوم فتح مكة يحمله حتى وضعه بين يدي رسول الله صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم لـأبي بكر : (لو أقررت الشيخ في بيته لأتيناه)، تكرمة لـأبي بكر ، فأسلم ولحيته ورأسه كالثغامة بياضاً، فقال رسول الله صلى الله عليه وسلم: (غيروهما وجنبوه السواد).

Imam Ahmad reported that at the time of Fath Makkah (the fall of Quraish Empire), Abu Bakr Radi Allaho Anh brought his father (Abu Quhafah) to Messenger of Allah (Sallallaho Alaihe Wasallam), carrying him in his hands until he let his father to sit in front of the beloved Prophet, and because he was an old man, Prophet Muhammad Sallallaho Alaihe Wasallam said "If you have kept him in the house, it was better that we would have walked down to visit him at the house (as a respect for Abu Quhafah)". Abu Quhafah accepted ISLAM & his beard & head were white like a Thughamah tree (a tree that is full of white flowers), so Prophet Muhammad Sallallaho Alaihe Wasallam said "Take him to his women so that they may dye his hair, but avoid the black color (Henna was meant here).



Al-Ghafiqi said, “Katam is a plant that grows in valleys and its leaves are similar to olive-leaves and grows higher than a man's shoulders. Its fruit grows to the size of peppers and have seeds in the middle. When the seeds are crushed, they turn black and when the leaves are squeezed and one drinks a small measure [of the extract], it causes vomiting.



Katam benefits against dog bites. When the stem is boiled in water, it is used as ink. Al-Kindi stated that if one uses the Katam seeds as Kohl (i.e., eyeliner), it will clear the eye from the water that accumulates in it.



Some people thought that Katam is the Wasmah or the Nile-Leaves. This is not true, because Wasmah is a different plant. The author of the Sahih said, "Katam which is used to dye the hair, is a plant that is mistakenly taken for Wasmah. The Wasmah has long leaves that are bluish in color and which are larger than the Khilaf (Chalet) leaves and are similar to pea leaves but larger in size. Furthermore, Wasmah is collected in Hijaz and Yemen".



If someone asks, “In the Sahih, it is narrated that Prophet Muhammad Sallallaho Alaihe Wasallam did not dye (his hair), we answer that Imam Ahmad Ibn Hanbal said that other companions have narrated that Prophet Muhammad Sallallaho Alaihe Wasallam dyed (his hair). Those who were witnesses to an act are not like those who did not witness it. Hence, Imam Ahmad affirmed that Prophet Muhammad Sallallaho Alaihe Wasallam had indeed used Khizaab (dyed the hair), although Imam Malik denied it.



In Sahih Muslim, a Hadith is narrated that disallows dying the hair black, when Abu Bakr's father was brought to the Prophet with all his hair being white. Prophet Muhammad Sallallaho Alaihe Wasallam said at that time: “Change this white hair but avoid the black color"

Prophet Muhammad Sallallaho Alaihe Wasallam disallowed dying the hair black. But if Katam is mixed with Henna, there is no harm in it. Katam and Henna dye the hair between red and black colors, unlike Wasmah (woad), which turns the hair black. This is the most plausible answer to the argument.



To explain Sufrah (Yellow dye) فمر آخر قد خضب بالصفرة, we look into another Hadith :

وعن نافع عن ابن عمر رضي الله عنهما: (أن النبي صلى الله عليه وسلم كان يلبس النعال السبتية ويصفر لحيته بالورس والزعفران، وكان ابن عمر يفعل ذلك) رواه أبو داود و النسائي .

Reported by Naf'e on the authority of Ibn Umar Radi Allaho Anh that he said : "Prophet Muhammad Sallallaho Alahie Wasallam used to wear Sabatean shoes (of Yemeni origin) & he used to dye his beard YELLOW with Wars (cornel) & Saffron, & Ibn Umar Radi Allaho also adopted the same". (Narrated by Abu Dawood & Nasa'i)



The main objective here is that black color should be avoided while dying the hair and Allah Knows the best.

Katam (Ground)

Source

to be continued .....

Healing by Herbs - Qust al Bahri Costus

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Herbs

قــسط البحري / Qust-al-Bahri ~ Costus

قُسْطٌ وكُسْت بمعنى واحد‏.‏ وفى ‏(‏الصحيحين‏)‏‏:‏ من حديث أنس رضى الله عنه، عن النبىِّ صلى الله عليه وسلم‏:‏ ‏(‏خيرُ ما تداوَيْتُم به الحِجامةُ والقُسْطُ البَحْرِىُّ‏)‏‏.‏ وفى ‏(‏المسند‏)‏‏:‏ من حديث أُمِّ قيـس، عن النبىِّ صلى الله عليه وسلم‏:‏ ‏(‏عليكم بهذا العُود الهندىِّ، فإنَّ فيه سَـبْعَةَ أشْــفِيةٍ منها ذاتُ الجَنْبِ‏)‏‏.‏

القُسْط‏:‏ نوعان‏.‏ أحدهما‏:‏ الأبيضُ الذي يُقَال له‏:‏ البحرىُّ‏.‏ والآخر‏:‏ الهندىُّ، وهو أشدُّهما حراً، والأبيضُ ألينهُما، ومنافعُهما كثيرة جداً‏.‏ وهما حاران يابسان في الثالثة، يُنشِّفان البلغم، قاطعانِ للزُّكام، وإذا شُرِبَا، نفعا من ضعف الكَبِدِ والمَعِدَة ومن بردهما، ومِن حُمَّى الدَّوْرِ والرِّبع، وقطعا وجعَ الجنب، ونفعا مِن السُّمُوم، وإذا طُلِىَ به الوجهُ معجوناً بالماء والعسل، قَلَعَ الكَلَف‏.‏

وقال ‏(‏جالينوسُ‏)‏‏:‏ ينفع من الكُزَاز، ووجع الجَنْبين، ويقتل حَبَّ القَرَع‏.‏ وقد خفىَ على جُهَّال الأطباء نفعُه من وجِعَ ذاتِ الجَنْب، فأنكروه، ولو ظَفِر هذا الجاهلُ بهذا النقل عن ‏(‏جالينوس‏)‏ لنزَّله منزلةَ النص، كيف وقد نصَّ كثيرٌ من الأطباء المتقدمين على أنَّ القُسْطَ يصلحُ للنوع البلغمىِّ من ذات الجنب، ذكره الخطَّابىُّ عن محمد بن الجَهْم‏.‏ وقد تقدَّم أنَّ طِبُّ الأطباء بالنسبة إلى طِبِّ الأنبياء أقلُّ من نسبةِ طِب الطُّرقيَّة والعجائز إلى طِبِّ الأطباء، وأنَّ بيْن ما يُلقَّى بالوحى، وبيْن ما يُلَقَّى بالتجربة، والقياسِ من الفرْق أعظمَ مما بَيْن القَدَم والفرق‏.‏

ولو أنَّ هؤلاء الجُهَّال وجدوا دواءً منصوصاً عن بعض اليهود والنصارى والمشركين من الأطباء، لتلقَّوْه بالقبول والتسليم، ولم يتوقَّفُوا على تجربته‏.‏ نعم‏.‏‏.‏ نحن لا ننكِرُ أنَّ للعادة تأثيراً في الانتفاع بالدواء وعدمه، فمَن اعتاد دواءً وغذاءً، كان أنفعَ له، وأوفقَ ممن لم يَعتدْه، بل ربما لم ينتفع به مَن لم يعتده‏.‏ وكلامُ فضلاء الأطباء وإن كان مطلَقاً فهو بحسب الأمزجة والأزمنة، والأماكن والعوائد، وإذا كان التقييدُ بذلك لا يقدح في كلامهم ومعارفهم، فكيف يقدح في كلام الصادق المصدوق، ولكن نفوس البَشَر مركبةٌ على الجهل والظلم، إلا مَن أيَّده الله بروح الإيمان، ونَوَّرَ بَصيرته بنور الهُدَى‏.‏

In the Sahihain, it is narrated that Anas Radi Allaho Anh related from Prophet Muhammad Sallallaho Alaihe Wasallam that he said : "Cupping and Qust al Bahri (Marine Costus) are the best of your remedies".


Also, Imam Ahmad narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said : "Use this Indian wood, because it contains seven types of cures, among them a cure for pleurisy".


There are two kinds of Qust, the white kind that is called Qust al Bahri, and the Indian Qust, which is the hottest among them while the white type is the mildest, both kinds have many benefits.



Both kinds of Qust are hot and dry in the third degree, and they dry out the phlegm and colds. When they are taken as a drink, they help a weak liver and stomach and the colds associated with such cases, costus also helps against Quartan fever (fever that comes on every fourth day), the pain on the side of the body and poisons.When the face is anointed with Qust that is kneaded with water and honey, they heal the spots that appear on the face, Galinus said that costus heals tetanus, the pain in the sides and kills spots (which he called the seeds of the pumpkin).


Some ignorant doctors are unaware of and deny the Qust as an effective remedy against the pain in the sides of body (Pleurisy). If these ignorant doctors become aware of what Galinus has stated about the Qust, they will quickly embrace it as if it was a divine text; moreover, many doctors have also stated that Qust helps against the pain in the flank that is accompanied by phlegm.


We stated before that difference between the remedies contained in the Prophetic medicine and the remedies of regular doctors; is much larger than the difference between folk medicine as compared to regular medicine. We also stated that what is sent down of the divine revelation, as compared to what is proven by experimentation compares to the difference between the Noble Master and the commoner.


In addition, if any of the ignorant doctors [who ignore the Prophetic medicine] were able to discover a remedy that the Jews, the Christians and the polytheist doctors have prescribed, they would embrace it and would certainly prescribe it.




We do not deny that habits have a role in making the cure work or fail. Those who are used to certain foods and medicines would benefit from such items more than those who are not habitual to them and who sometimes would not benefit at all from them.


The statements of the best doctors do not apply in all cases and places. Taking the statements of these doctors as being specific and not general does not lessen the degree of their knowledge. The same ruling applies even more to the statements of the Prophets. Yet, the hearts of mankind have a built-in degree of ignorance and injustice, except for those whom Allah has endowed with the light of correct faith and enlightened their hearts with true guidance.

Qust-e-Talkh ~ Oud Al-Hindi

Qust-al-Bahri ~ Qust-e-Shireen

Source

to be continued .....

Healing by Herbs - Oud - Aluwwah

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Herbs

عــود / Oud / Aluwwah (Indian Aloe Tree)

عُودٌ‏:‏ العود الهندى نوعان؛ أحدهما‏:‏ يُستعمل في الأدوية وهو الكُسْت، ويقال له‏:‏ القُسْط، وسيأتى في حرف القاف‏.‏ الثانى‏:‏ يُستعمل في الطِّيب، ويقال له‏:‏ الأَلُوَّة وقد روى مسلم في ‏(‏صحيحه‏)‏‏:‏ عن ابن عمر رضى الله عنهما، ‏(‏أنه كان يَسْتَجْمِرُ بالأَلُوَّة غير مُطرَّاة، وبكافُور يُطْرَحُ معها‏)‏، ويقول‏:‏ هكذا كان يستجمرُ رسولُ الله صلى الله عليه وسلم، وثبت عنه في صفة نعيم أهل الجَنَّة‏:‏ ‏(‏مجامِرُهُمُ الألُوَّةُ‏)‏‏.‏

و‏(‏المجامر‏)‏‏:‏ جمع مِجْمَرٍ؛ وهو ما يُتجمَّر به مِن عود وغيره، وهو أنواع‏:‏ أجودُها‏:‏ الهندى، ثم الصِّينى، ثم القَمارى، ثم المنْدَلى‏.‏ وأجوده‏:‏ الأسود والأزرق الصُّلب الرزينُ الدسم، وأقلَّه جودة‏:‏ ما خفَّ وطفا على الماء‏.‏ ويقال‏:‏ إنه شجر يُقطع ويُدفن في الأرض سنة، فتأكل الأرض منه ما لا ينفع، ويبقى عودُ الطِّيب، لا تعمل فيه الأرض شيئاً، ويتعفَّن منه قِشرُه وما لا طِيبَ فيه‏.‏ وهو حارٌ يابس في الثالثة، يفتح السُّدد، ويكسر الرياح، ويُذهب بفضل الرُّطوبة، ويُقوِّى الأحشاء والقلب ويُفرحه، وينفع الدماغ، ويُقوِّى الحواس، ويحبِسُ البطن، وينفع مِن سَلَس البَوْل الحادث عن برد المثانة‏.‏ قال ابن سمجون‏:‏ العود ضروب كثيرة يجمعها اسم الأَلُوَّة، ويُستعمل من داخل وخارج، ويُتجمَّرُ به مفرداً ومع غيره، وفى الخلط للكافور به عند التجمير معنى طبى، وهو إصلاحُ كل منهما بالآخر، وفى التجمُّر مراعاةُ جوهر الهواء وإصلاحُه، فإنه أحدُ الأشياء الستة الضرورية التي في صلاحها صلاحُ الأبدان‏.‏

The Indian Aloe (Oud) comes in two types. One type is used for medicinal purposes which is called Qust-al-Bahri. The second type of Oud is called Aluwwah, aloe wood, which is used as a perfume.



Muslim narrated in his Sahih that lbn Umar Radi Allaho Anh used to burn dry aloe wood along with some Kafoor (camphor) and stated that it was the way of fumigation adopted by the Messenger of Allah (Sallallaho Alaihe Wasallam). Also, the Messenger of Allah (Sallallaho Alaihe Wasallam) has described the bounties that the people of Paradise will be enjoying, such as having the aloe wood.



The Aluwwah (Oud) is hot and dry in the third degree, opens the clogs and removes gas from the stomach. Oud dries unnecessary moisture while strengthening the intestines and brings relief and comfort to the heart. Oud also helps the mind, sharpens the senses, constipates and helps relieve the Enuresis (bed wetting that results from coldness of the prostate).



Ibn Samjun said, "There are several kinds of Oud, and they all carry the general name of Aluwwah, Oud is used both for internal & external applications (of the body) and is burnt alone or with other substances. There is a medicinal significance that when Oud is mixed with Kafoor (camphor), each of them makes the other milder. Furthermore, burning the Oud cleanses the air which is one of the six necessary elements for the body's well-being.

Source

to be continued .....

Healing by Herbs - Anbar - Ambergris

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Herbs

عــنــبــر Anbar / Ambergris (Whale)

عَنبَر: تقدَّم فى "الصحيحين" من حديث جابر، فى قصة أبى عُبيدةَ، وأكلِهم من العنبر شهراً، وأنهم تزوَّدُّوا من لحمه وشَائِقَ إلى المدينة، وأرسلوا منه إلى النبىِّ صلى الله عليه وسلم، وهو أحدُ ما يدل على أنَّ إباحة ما فى البحر لا يَختصُّ بالسمك، وعلى أن ميتته حلال. واعتُرِضَ على ذلك بأنَّ البحر ألقاه حياً، ثم جَزَرَ عنه الماء، فمات، وهذا حلال، فإنَّ موتَه بسبب مفارقته للماء، وهذا لا يَصِحُّ، فإنهم إنما وجدوه ميتاً بالساحل، ولم يُشاهدوه قد خرج عنه حيَّاً، ثم جَزَرَ عنه الماء. وأيضاً: فلو كان حياً لما ألقاه البحر إلى ساحله، فإنه من المعلوم أنَّ البحرَ إنما يقذِفُ إلى ساحله الميتَ من حيواناته لا الحىَّ منها.

وأما العنبرُ الذى هو أحدُ أنواع الطِّيب، فهو مِن أفخر أنواعه بعد المسك، وأخطأ مَن قدَّمه على المسك، وجعله سيدَ أنواع الطِّيب، وقد ثبت عن النبىِّ صلى الله عليه وسلم أنه قال فى المِسْك: "هُوَ أطْيَبُ الطِّيب"، وسيأتى إن شاء الله تعالى ذكرُ الخصائص والمنافع التى خُصَّ بها المسكُ، حتى إنه طِيبُ الجَنَّة، والكُثبانُ التى هى مقاعدُ الصِّدِّيقين هناك مِن مِسْكٍ لا من عَنبرٍ. والذى غَرَّ هذا القائل أنه لا يدخله التغير على طول الزمان، فهو كالذهب، وهذا لا يَدُلُّ على أنه أفضل من المسك، فإنه بهذه الخاصية الواحدة لا يُقاوِم ما فى المسك من الخواص. وبعد.. فضروبُه كثيرة، وألوانه مختلفة، فمنه الأبيضُ، والأشهبُ، والأحمرُ، والأصفرُ، والأخضرُ، والأزرقُ، والأسودُ، وذو الألوان.  وأجودُه: الأشهب، ثم الأزرق، ثم الأصفر. وأردؤه: الأسود.

وقد اختلف الناسُ فى عُنصره، فقالت طائفة: هو نبات يَنبُت فى قعر البحر، فيبتلِعُه بعض دوابه، فإذا ثَمِلَتْ منه قَذَفتْه رَجِيعاً، فيقذِفُه البحر إلى ساحله. وقيل: طَلٌ ينزل من السماء فى جزائر البحر، فتُلقيه الأمواج إلى الساحل. وقيل: رَوْثُ دابة بحرية تُشبه البقرة.  وقيل: بل هو جُفَاء من جُفَاء البحر، أى: زَبَدٌ. وقال صاحب "القانون": هو فيما يُظَن ينبع مِن عَيْن فى البحر، والذى يُقال: إنه زَبَد البحر، أو روثُ دابة بعيدٌ.. انتهى.

ومزاجه حار يابس، مقوٍّ للقلب، والدماغ، والحواس، وأعضاء البدن، نافع من الفالج واللَّقْوة، والأمراض البلغمية، وأوجاع المَعِدَة الباردة، والرياح الغليظة، ومن السُّدد إذا شُرب، أو طُلِىَ به من خارج، وإذا تُبُخِّر به، نفع من الزُّكام، والصُّداع، والشَّقِيقة الباردة.

In Arabic, there are two meanings of Anbar:


1. A whale (fish) is called Anbar

2. An expensive perfume (explained below) is also called Anbar (Ambergris)





A Hadith narrated in Sahihain tells about Abu Ubaydah Ibn Al Jarrah Radi Allaho Anh and the Muslim army finding a huge fish (or a whale), and that they ate from it for almost a month. They also took some of its meat with them to Madinah Munawwarah and gave some of it to Prophet Muhammad Sallallaho Alaihe Wasallam. This Hadith indicates that it is allowed for Muslims to eat whatever comes from the sea even when it is dead (and if the fish meat is fresh & has not spoiled).


Some people who (disagree with what we stated above) said that the whale was thrown on the shore while still alive and that when the water receded, it died. Therefore they say, the whale died because of the lack of water & not naturally.


This opinion is incorrect, because the Sahabah (companions of Prophet Muhammad Sallallaho Alaihe Wasallam) found the whale dead at the seashore. They did not see it alive and then the water receded causing its death as claimed. Further, if the whale were still alive, the sea would not have thrown it on the shore, since the sea usually throws dead animals and dead fish on the shore.




Anbar, which is a type of Teeb (perfume), is one of the best types of perfumes after Musk. Some people mistakenly preferred Anbar to Musk. However, Prophet Muhammad Sallallaho Alaihe Wasallam described Musk as : "It is the best Teeb (perfume)".




Those who thought that Anbar is better than Musk were deceived by the fact that Anbar does not spoil, just like gold. This fact alone does not indicate that Anbar is better than Musk.




There are several types of Anbar; white, gray, red, yellow, green, blue, black and multicolored. The best type of the Anbar is gray, then the blue and then the yellow in color, while the black Anbar is the worst type.








People have conflicting opinions regarding the origin of Anbar, where some people said that it is a plant that grows on the seabed and which sea reptiles eat and then discard to later be thrown on the seashore. Some people say that Anbar is the waste of sea creatures that looks like cow manure. Some people even said that it is a type of foam that the sea discards on the shore. The author of Qanoon discounted the last two opinions but said that the amber might originate from an undersea spring.




Anbar is hot and dry and strengthens the heart, the mind and the senses. It also strengthens the body and helps relieve facial paralysis, Hemiplegia (paralysis), phlegmatic ailments and flatulence. Anbar helps open various clogs if it is used as an ointment or as a drink. When it is inhaled, Anbar will relieve cold symptoms, headaches and migraines.

Anbar ~ Ambergris (a perfume)

Source

to be continued .....