Woman and Paradise in Islam

 Woman and Paradise in Islam

http://imranhosein.org/n/woman-and-paradise-in-islam/

The secular feminist revolution rose upon the world from the West with an essentially godless agenda to liberate women from the “shackles” of the ages by totally transforming her status, role and function in society. In so doing it has turned the previous religious and sacred order upside-down in such a way that the sun now appears to be rising from the west.

Secularism led to materialism which in turn denied woman any reality beyond her material reality. Consequently the young beautiful woman became the goddess of the age. But she was a goddess who was shamelessly exploited in advertising to sell everything. She became a thing enjoyed, exploited, abused, degraded and discarded when her physical beauty and sex appeal began to wane. Then a host of schoolgirls would rush in to replace her. Even the national calypsonian gave his view on the subject quite some time ago when he sang of the prostitute, “… and if you catch them broken (i.e., in financial difficulty), you can get them all for nothing.”

Prophet Muhammad (peace be upon him) prophesied the deception that would enslave women. He said, “women would be dressed and yet be naked”, thus anticipating an age of increasing feminine nudity that would be integrally linked to the feminist revolution. Carnival bandleaders in Trinidad are now complaining that they cannot use enough cloth to make creative designs since women increasingly demand the skimpiest of costumes. The ‘naked’ woman’s body was used to usher a sexual revolution that would culminate, according to the Prophet pbuh, with “the majority of children being born out of wedlock” and “people having sexual intercourse in public like donkeys.” When we see sex publicly simulated in Trinidad carnival we know that the feminist revolution will soon climax with woman being transformed into a donkey. Despite this colossal failure, the modern godless world has insisted on opening a ‘gender’ battlefield in quest of ‘equality’ while waging war on Islam. The latest target is the innocent Hijab that is maliciously attacked because it obstructs the way for the Muslim woman to be absorbed into the godless melting pot.

Islam has never sought to put an equal sign between the sexes. ‘Woman’ can neither be studied nor understood in a context independent of ‘man’. The two are inseparable. The Prophet pbuh declared that women were “… the twin-halves of men.” The Qur’an confirmed this inter-dependence when it declared “They are your garments, and you are their garments.” And in a passage with sublime literary beauty the Qur’an (al-Lail, 92:1-4) first directed attention to the ‘night’ and that which it shrouds and conceals with such mystery and splendor, and then turned to the ‘day’ with its bright light which exposes everything and leaves nothing concealed, and then proceeded to explain that the ‘male’ and the ‘female’ are functionally analogous to the ‘day’ and the ‘night’. In the same way that ‘day’ and ‘night’ are functionally different yet interdependent, so too are the ‘male’ and ‘female’.

When this philosophy of gender was applied to Muslim society the ‘night’ never attempted to become ‘day’. Rather ‘night’ and ‘day’ eternally longed for each other. And so we were never subjected to the abominable phenomenon (that European civilization is now exporting to the rest of the world) of the ‘day’ mating with ‘day’ and vice-versa. Women in such a society not only fulfilled all their sacred functional duties as wives and as mothers, and thus contributed in a significant way to preservation of the health, strength and stability of the family, but, in addition, they preserved both their femininity as well as their fertility. And so the Muslim woman remained truly and enchantingly a woman! An age that produced the celibate priest had obstinately insisted that one had to turn away from woman in order to turn to God. Prophet Muhammad (peace and blessings of Allah Most High be upon him) responded by declaring “Three things have been made dear to me in this world of yours – perfume, women and prayer.” And so Islam rejected both celibacy and the ‘object’ while recognizing woman, like prayer, to be a medium through which a man might journey to paradise. 

 

A DANGEROUS MISTAKE FOR WHICH WE WILL PAY DEARLY

 

The Women of Islam in The House of Allah 

http://imranhosein.org/n/the-women-of-islam-in-the-house-of-allah-2/

A Dangerous Mistake For Which We Will Pay Dearly

Prophet Muhammad pbuh warned his followers:“Do not prevent women from coming to the Masjid (for prayer)”. If Allah Most High, or His Messenger (peace and blessings of Allah Most High be upon him), were to give an order, then Muslims have a religious obligation to submit to that order and to obey it. No one has the authority to cancel an order which has come from Allah or His Messenger. An order can be suspended in consequence of an abnormal situation having arisen (such as a suspension of the divine law of cutting of the hand of the thief in consequence of an abnormal situation created by drought and famine). But neither can an order be cancelled, nor can it be permanently suspended.

And yet, despite the clear orders of the Prophet pbuh concerning the rights of Muslim women in the house of Allah it is a quite common sight around the world of Islam today to witness Masajid (plural of Masjid) from which women have been permanently excluded. Such a flagrant violation of women’s rights is sure to provoke a bitter response from the feminist revolution. Indeed we are eventually likely to witness that revolution so exploiting this matter as to eventually succeed in having women give the Juma Khutbah (sermon) from the Mimbar (pulpit) of the Masjid. Already one such profoundly misguided woman has blindly led the way in a New York City church that was used as a Masjid, to open the gates for that evil destructive storm.

But the deprivation of Muslim women’s rights is not limited to their exclusion from the House of Allah. Even when they are allowed to come to the Masjid they are often not allowed to pray in the same space with the men. Rather, a separate space is allocated to them. This can even be in a separate building, an annex, an upstairs gallery, a basement, etc. And finally, when they are allowed to pray on the same floor with the men, two separate spaces are created through the imposition of a barrier (of bricks, wood, cloth etc.) which has the effect of creating two separate spaces for prayer – one for men and the other for women. Sometimes the separate space created for women is at the back of the men; but sometimes, and alarmingly so, it is at the side of the men. In addition to creating a separate space for women, the barrier also has the effect of reducing women to praying congregational prayers with their ears alone, and not their eyes. Women cannot see the congregation (Jama’ah) at prayer. They can only hear!

But Prophet Muhammad pbuh very clearly placed men and women in the Masjid to pray ‘in the same space’ with women behind the men, and gave men and women the right to pray with both their ears and their eyes. Consider the following:

Abu Hurairah reported that the Prophet said: “The best row for the men (in the Masjid) is the first (row) and the worst or most dangerous is the last; and the best row for woman (in the Masjid) is the last, and the worst (or most dangerous) is the first.”(Sahih Muslim)

It is quite clear from the above Hadith that men are supposed to first fill the front row in the Masjid, and then proceed after that to fill row after row in the direction away from the Mimbar (pulpit). If and when women choose to attend Salat in the Masjid, they are supposed to first fill the last row, and then proceed after that to fill row after row in the direction towards the Mimbar (pulpit). As the Masjid fills up the back row of men would draw closer and yet closer to the front row of women. And it is that close physical proximity of men and women, with no barriers in between them, which creates the situation that is pregnant with danger. Among the dangers described by the Prophet pbuh himself was that a man may not have enough cloth to cover his private parts when he prostrates. And so the Prophet pbuh ordered women to keep their heads down on the ground in prostration (Sijdah) until the men (in front of them) had a chance to sit up:

“Narrated Asma’ daughter of Abu Bakr: I heard the Messenger of Allah say: One of you who believes in Allah and in the Last Day should not raise her head until the men raise their heads (after prostration) lest they should see the private parts of men.”(Sunan Abu Daud)

The inescapable implication of both the above Ahadith is that women prayed in the Prophet’s Masjid in the same space with the men, but behind them, and that they prayed with both their ears and eyes since a woman who raised her head too soon could see the private parts of the man in front of her (if he was not adequately clothed). This possibility also indicated that there was no barrier in the Prophet’s Masjid between men and women as would obstruct women’s vision. If women choose to perform their Salat at home, on the grounds that such is preferable, it still would not solve the problem faced by those women who choose to visit the Masjid for Salat, and are denied rights mentioned above. Indeed they are forced into such situations of prayer (such as praying at the side, rather than behind the men) in which their Salat would be in manifest conflict with the Sunnah and hence of dubious validity.

The remedy for the present situation in which women are deprived of their rights, even in the house of Allah, is quite evident. It is that Muslims must now insist that women be allowed to come to the Masjid; that they be allowed to pray in the same space with the men but behind them; and that they be allowed to pray with both eyes and ears, and hence with no barrier between men and woman as would obstruct women’s vision of the men in front of them. Nothing less than that can save Muslims from the grave charge of having changed the religion left by the Prophet (peace and blessings of Allah Most High be upon him) even in the Masjid itself! And nothing less than that can save Muslims from the evil feminist storm that is sure to sweep the world of Islam in the not-too-distant future, and sure to exploit this mistake of the Ummah to reap evil capital from it.

to be continued . . . .

 

The Women of Islam in The House of Allah

 

The Women of Islam in The House of Allah Most High

http://imranhosein.org/n/the-women-of-islam-in-the-house-of-allah-2/

There is no doubt whatsoever that this essay is going to provoke both positive and negative responses from readers. But our purpose in writing it is to provoke enlightened responses from our intelligent readers —responses that would dispel complacency over (what this writer perceives as) unfortunate instances of misguided tradition. Let us at the outset remind the Muslim reader of the prophecy of Prophet Muhammad (peace and blessings of Allah Most High be upon him) concerning the Day of Judgment:

“Narrated Anas ibn Malik: One day when the Messenger of Allah was sitting amongst us, he dozed off. He then raised his head, smiling.

We asked: What makes you smile, Oh Messenger of Allah? He said: A Surah has just been revealed to me, and then recited: ‘In the name of Allah, the Compassionate, the Merciful. Verily We have given thee al-Kawthar (fountain of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good).’ 

Then he (the Holy Prophet) asked: Do you know what al-Kawthar is? We said: Allah and His Messenger know best. The Holy Prophet said:It (Kawthar) is a fountain (spring or river) which my Lord, the Exalted and Glorious, has promised me, and there is an abundance of good in it. It is a cistern and my people will come to it on the Day of Resurrection, and cups there (for drinking) would be equal to the number of stars. A servant will be turned away from (among those gathered there). Upon this I shall say: My Lord, he is one of my people. He (the Lord) will say:You do not know that he created new things (in Islam) after you. Ibn Hujr made this addition in the Hadith: “He (the Holy Prophet) was sitting amongst us in the mosque, and He (Allah) said: (You don’t know) what he innovated after you.”(Sahih Muslim)

The implication of this Hadith is that those who change the religion that was left by Prophet Muhammad pbuh would pay a very bitter price for such misguided conduct. It should not be difficult for anyone to realize that the most dangerous place of all in which to effect any change in the religion of Islam as established by Prophet Muhammad (peace and blessings of Allah Most High be upon him) is in the House of Allah (Masjid).

Let us also recall another prophecy concerning the alarming extent to which Muslims would deviate from the original religion of Islam. The Prophet pbuh prophesied that Muslims could be divided into seventy-three sects and that in such an event all but one would enter into Hell:

“Narrated Abdullah ibn Amr: Allah’s Messenger said: There will befall my Ummah exactly (all those) evils which befell the people of Israel, so much so that if there was one amongst them who openly committed fornication with his mother, there will be among my Ummah one who will do that, and if the people of Israel were fragmented into seventy-two sects my Ummah would be fragmented into seventy-three sects. All of them will be in Hell-Fire except one sect. They (the Companions) said: Allah’s Messenger, which is that? Whereupon he said: It is one to which I and my companions belong.” (Sunan Tirmidhi)

What should we do if we Muslims are to protect ourselves and our religion at that time of abandonment of the religion left by the blessed Prophet pbuh? He was very clear and precise in his response that we should hold fast to the Qur’an:

“Narrated Ali ibn Abi Talib: Al-Harith al-A’war: While passing through the Masjid I found the people engrossed in (prohibited) talk, so I went to Ali and told him. He asked if that was really so, and when I assured him that it was, he said: I heard Allah’s Messenger say, ‘Dissension will certainly come.’ I asked him what is the way out of it, to which he replied, “Allah’s Book is the way (out), for it contains information of what has happened before you, news of what will happen after you, and a decision regarding matters which occur among you. It is the distinguisher and is not jesting. If any overweening person abandons it Allah will break him, and if anyone seeks guidance elsewhere Allah will lead him astray. It is Allah’s strong cord, it is the wise reminder, it is the straight path, it is that by which the desires do not swerve nor the tongues become confused, and even the learned cannot grasp it completely. It does not become worn out by repetition and its wonders do not come to an end. It is that concerning which the Jinn did not hesitate to declare, when they heard it, We have heard a wonderful recital which guides to what is right, and we believe in it. He who utters it speaks the truth, he who acts according to it is rewarded, he who pronounces judgment according to it is just, and he who invites people to it guides to a straight path.’”(Sunan Tirmidhi)

The Qur’an, in turn, has asked us to hold fast to the Sunnah (way) of the Prophet: “You have indeed in the Messenger of Allah an excellent model (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the praise of Allah. (Qur’an, al-Ahzab, 33:21)

And so, it is with the Book of Allah and the Sunnah of His Messenger that we must respond to all trials. And this brings us to the subject of “the greatest of all trials that mankind would experience from the time of Adam to the Last Day”, i.e., the fitnah (trials) of Dajjal the false Messiah or Anti-Christ. It was in connection with that attack of Dajjal that the Prophet warned that “the last people to come out to Dajjal would be women, and that a man would have to return to his home and tie down his wife, sister and daughter to protect them from being seduced by Dajjal.” It is clear that Prophet Muhammad pbuh anticipated, in the above prophecy, the modern feminist revolution that has deceptively misled and corrupted so many women in the modern age. We write this essay to warn that the feminist revolution will exploit to its advantage every mistake that Muslims make concerning their women. And we direct attention to one grave mistake that has already been made, and which is likely to explode in the face of this Ummah with devastating effect in the not-too-distant future as Dajjal moves to exploit that mistake to his advantage. What is that mistake?

to be continued . . . .

Healing Skin Rashes

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing Diseases

Skin Rashes & SILK

رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَى رُسُلِكَ وَلاَ تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ

Prophet's Guidance on treating skin rashes and scabies caused by mites



In the Sahihain, it is narrated that Anas Radi Allaho Anh said,

فى ((الصحيحين)) من حديث قَتادةَ، عن أنس بن مالك قال: ((رخَّص رسولُ اللهِ صلى الله عليه وسلم لعبد الرَّحمن بن عَوْفٍ، والزُّبَيْر بن العوَّام رضى الله تعالى عنهما فى لُبْسِ الحريرِ لِحكَّةٍ كانت بهما)).

"The Messenger of Allah had allowed Abdul Rahman bin Auf and Zubair bin AI-Awwam to wear silk garments because of the skin rash they had". In another narration, Abdur Rahman bin Auf and Zubair bin AI-Awwam complained to the Prophet during a battle that they had mites, and he allowed them to wear silk garments which I saw them wearing”



There are two areas of interest regarding this Hadith, one in the area of Fiqh (Islamic Jurisprudence) and the other is medical.



In the area of Fiqh (Islamic Jurisprudence), the Sunnah of Prophet Muhammad Sallallaho Alaihe Wasallam is that wearing silken garments is allowed for women and disallowed for men, except when there is a legitimate need. For instance, men are allowed to wear silken garments in cold weather, when one has only a silk garment to wear and when complaining from mange, rashes, mites or lice, as evident by the last Hadith.



According to Imam Ahmad and Shafi'ee, wearing silken garments is allowed for men if a necessity warrants it.



Medically, silk is produced by an animal and is a remedy. Silk has many benefits, such as soothing and strengthening the heart and helping relieve certain ailments; it helps against black bile and strengthens the eyesight when used as eyeliner. Raw silk, which is used in preparing medications and remedies, is hot and dry in the first degree. When silk is used in clothes, it is mild and heats the body. Sometimes, it could chill the body.


Al-Razi said, "Silk is hotter than linen, colder than cotton and develops the flesh. Every type of thick clothes weakens the body and hardens the skin".



There are three types of clothes, one that brings warmth and in addition heats the body. Another type of clothes brings warmth but no heat to the body. The third type does not bring warmth or heat. There is no type that brings heat but not warmth to those wearing it. For instance, clothes made of wool and animal hair elevate body temperature and bring warmth to the skin, on the other hand, silk, Kittan (linen) and cotton garments only bring warmth to the skin, Kittan clothes are cold and dry, wool clothes are hot and dry, while cotton garments are moderate. Silken garments are softer and less hot than wool. The author of AI-Minhaj stated that wearing silk does not bring as much warmth as cotton, because it is milder.



Every type of soft, polished clothes heat the body less and are less effective in helping the decomposition process. That is why it is better that these types of clothes are worn during summer and in hot areas.



Since silk garments are neither dry nor thick as other types of clothes, they help as a treatment for skin rashes that result from dry, thick material. Hence, Prophet Muhammad Sallallaho Alaihe Wasallam allowed Zubair and Abdul Rahman Radi Allaho Anhuma to wear silken garments due to their skin rash. In addition, silken garments are the least hospitable to mites or lice, for it is not the best environment where mites live and thrive.



The types of body-wear that neither elevates the body temperature nor brings warmth are made of iron, lead, wood, sand, and so forth.



If one asks, "Since silk provides the best type of clothes and the most suitable for the body, why was it prohibited for men by the Islamic legislation, which is the most honorable legislation and which allows the good and pure things and only disallows the impure things?” We should mention that this is a question that the Muslims differ regarding its answer.



Those who deny that there is wisdom behind the Islamic legislation do not even need an answer to their question.



As for those who affirm that there is wisdom behind Islamic legislation, who are the majority, say that Islam disallowed silken garments for men so that they observe patience and abandon wearing them for Allah's sake. In this case, they will be rewarded by Allah, especially since there are other types of clothes to wear.



Some people say that silk was created for the benefit of women, such as the case with gold. Hence, silk is prohibited for men so that they do not imitate women. Some Muslims say that silk was prohibited because it leads to arrogance and pride.



Others say that silk was disallowed because of its softness on the skin that leads to feminine behavior while weakening manly qualities and masculinity. Hence, you rarely see a man wearing silken garments who is not affected by its softness by inadvertently imitating feminine behavior and softness, even if he was among the most masculine men. Wearing silken garments will certainty diminish the manly qualities and masculinity, although these qualities will not disappear all together. As for those who do not comprehend these facts, let them submit to Allah's Wise Decisions. Finally, we should state that according to the correct opinion, young boys should not be allowed to wear silken garments because they will acquire feminine behavior.



An-Nasaii narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said:

إنَّ اللهَ أحلَّ لإِناثِ أُمَّتِى الحريرَ والذَّهبَ، وحَرَّمَه عَلى ذُكُورِها

"Allah has allowed silk and gold for the females of my Ummah (Muslim Nation) and disallowed them for the males of my Ummah". 

In another narration, our beloved Prophet said:


Wearing silk and gold is disallowed for the males of my Ummah and allowed for the females.


Al-Bukhari narrated :

وفى ((صحيح البخارى)) عن حُذَيفة، قال: (نهى رسولُ الله صلى الله عليه وسلم عن لُبْس الحرير والدِّيباجِ، وأن يُجلَسَ عليه))، وقال: ((هُو لهم فى الدُّنيا، ولكم فى الآخِرَة)

The Messenger of Allah has disallowed wearing and sitting on silken garments and Deebaaj (pure silken clothes) and then added, "It is for them (whoever wears them among men) in this life and for you in the life hereafter (Aakhirah)".

Source

to be continued .....

Healing by Thareed Lamb soup with Barley Bread

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Food

ثريد / Thareed (Lamb soup with Barley Bread)

We have checked many Hadith in Shamail Tirmizi & we have come to the opinion that the bread mostly consumed by Prophet Muhammad Sallallaho Alaihe Wasallam & his family was BARLEY BREAD. When it is combined with meat, Thareed becomes the superior most food of this world.

Virtue of Thareed over other foods is compared with the virtue of Aisha Radi Allaho Anha over other women.

We have seen that some people prepare Thareed with wheat bread, but it never provides the healing results as exhibited by Thareed made with barley bread.

ثريد : ثبت في الصحيحين عنه ـ صلى الله عليه وسلم ـ أنه قال‏:‏ ‏(‏فضل عائشة على النساء كفضل الثريد على سائر الطعام‏)‏‏.‏ والثريد وإن كان مركبًا، فإنه مركب من خبز ولحم، فالخبز أفضل الأقوات، واللحم سيد الإدام، فإذا اجتمعا لم يكن بعدهما غاية‏.‏ وتنازع الناس أيهما أفضل‏؟‏ والصواب أن الحاجة إلى الخبز أكثر وأعم، واللحم أجل وأفضل، وهو أشبه بجوهر البدن من كل ما عداه، وهو طعام أهل الجنة، وقد قال تعالى لمن طلب البقل، والقثاء، والفوم، والعدس، والبصل‏:‏ ‏‏أتستبدلون الذي هو أدنى بالذي هو خير‏‏ ‏[‏البقرة‏:‏ 62‏]‏، وكثير من السلف على أن الفوم الحنطة، وعلى هذا فالآية نص على أن اللحم خير من الحنطة‏.‏

In the Sahi'hain it is narrated that Messenger of Allah Sallallaho Alaihe Wasallam said "The Virtue of Aisha (Radi Allaho Anha) as compared to other women, is like the virtue of Thareed as compared to the rest of foods".

Thareed is composed of some bread, which is the best food, and meat which is the best flavoring. When these two are combined together, no other food can surpass them. There are conflicting opinions regarding which is better, either the bread or meat. The correct opinion is that bread is used more while meat is better & superior to bread. Also the meat resembles the true essence of the human body more than any other food. It is also the food of the people of paradise. Allah Said about who sought to eat herbs, cucumbers, FOOM (wheat or garlic), lentils & onions:

(‏‏أتستبدلون الذي هو أدنى بالذي هو خير‏ (‏البقرة‏:‏ 62‏

Would you exchange that which is better for that which is of a lower degree?

Many among the Salaf said that FOOM is wheat. Hence this Ayah states that the meat is better than wheat. Allah Has the best knowledge.

Source

to be continued .....

Healing by Hijaab for women

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Healing by HIJAAB for women

Hijaab is Allah's Protection for a woman; it is the obligation that is compulsory for 24 hours. And along with modesty, safety & respect, Hijaab also brings healing & Shifa. For a Muslimah, there will be no health without Hijaab. The disease will enter her body with the evil eyes of men, & in the times of Fitnah today when Fawaahish have spread everywhere, women should be more careful & conscious.

These days, Muslims have different concepts for Hijaab, especially the Hijaab of face.

Mufti Shafi Sahib has explained this issue so perfectly & the reference below is taken from his Tafseer "Ma'arif-ul-Quraan" for Surah Ahzaab ~ verses 53 ~ 55. 

حلية الأولياء وطبقات الأصفياء

حدثنا عبد الله بن محمد بن عثمان الواسطي ، حدثنا يعقوب بن إبراهيم بن عباد بن العوام ، حدثنا عمرو بن عون ، ثنا هشيم ، حدثنا يونس ، عن الحسن ، عن أنس ، قال : قال رسول الله صلى الله عليه وسلم : " ما خير للنساء " ، فلم ندر ما نقول ، فسار علي إلى فاطمة فأخبرها بذلك ، فقالت : فهلا قلت له خير لهن أن لا يرين الرجال ولا يرونهن ، فرجع فأخبره بذلك ، فقال له : " من علمك هذا " قال : فاطمة ، قال : " إنها بضعة مني " . رواه سعيد بن المسيب ، عن علي نحوه .

حدثنا إبراهيم بن أحمد بن أبي حصين ، حدثنا جدي أبو حصين ، حدثنا يحيى الحماني ، حدثنا قيس ، عن عبد الله بن عمران ، عن علي بن زيد ، عن سعيد بن المسيب ، عن علي أنه قال لفاطمة : ما خير للنساء ؟ قالت : لا يرين الرجال ولا يرونهن ، فذكر ذلك للنبي صلى الله عليه وسلم فقال : " إنمافاطمة بضعة مني".

Hafiz Abu Nu'aim narrated in his book that Anas Radi Allaho Anh reported that Prophet Muhammad Sallallaho Alaihe Wasallam asked his Sahabah "What is the best for women?"

No one could tell the appropriate answer, so Ali Bin Abi Talib Radi Allaho Anh went to Fatimah Radi Allaho Anha & asked her the same question.

She said that why you did not say that "THE BEST FOR women is that neither they watch men, nor are watched by them".

Ali Bin Abi Talib Radi Allaho Anh returned to Prophet Muhammad Sallallaho Alaihe and told him the answer and our beloved Prophet asked "Who told you this"? Ali Bin Abi Talib Radi Allaho Anh said "Fatimah". Prophet Muhammad Sallallaho Alaihe said "Fatimah (her knowledge & understanding) of course is a part of me".

Source

to be continued .....

Ruqyah for Namlah (sores)

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Ruqyah for Namlah (Sores)

Prophet’s Guidance in treating the Namlah (Sores / Swellings / Numbness)

من حديث أنس الذى فى "صحيح مسلم" أنه صلى الله عليه وسلم "رخَّص فى الرُّقْيَةِ مِنَ الحُمَةِ والعَيْنِ والنَّمْلَةِ".

We mentioned the Hadith narrated by Anas Radi Allaho Anh in Sahih Muslim that Prophet Muhammad Sallallaho Alaihe Wasallam allowed using the Ruqyah from every type of fever, evil eye and Namlah.

وفى "سنن أبى داود" عن الشِّفَاء بنت عبد الله، قالت: دخل علىَّ رسول الله صلى الله عليه وسلم وأنا عِند حَفْصَة، فقال: "ألا تُعَلِّمينَ هذه رُقية النَّمْلةِ كما عَلَّمْتِيها الكتابةَ".

In addition, Abu Dawood narrated that Shifa Bint Abdullah Radi Allaho Anha said, "The Messenger of Allah came by while I was with Hafsah, he said: "Why do you not teach her (Hafsah, our beloved Prophet's wife) the Ruqyah from Namlah as you taught her how to write."

An-Namlah, literally the ant, is called as such because it is a type of swelling that appears on the sides of the body. The Namlah is a known disease and causes a type of sting in the sides that makes one think that an ant is crawling on his side and biting him.

وروى الخَلاَّل: أنَّ الشِّفَاء بنتَ عبد الله كانت تَرقى فى الجاهلية من النَّمْلَة، فلمَّا هاجرت إلى النبىِّ صلى الله عليه وسلم وكانت قد بايعته بمكة، قالت: يا رسول الله ؛ إنِّى كنت أرقى فى الجاهلية من النَّمْلَة، وإنى أُريدُ أن أعْرِضَهَا عليكَ، فعرضت عليه فقالت: بسم اللهِ ضَلَّت حتى تعود مِن أفواهها، ولا تَضُرُّ أحداً، اللَّهُمَّ اكشف البأسَ ربَّ الناسِ، قال: ترقى بِهَا عَلَى عُودٍ سبعَ مَرات، وتقصِدُ مَكاناً نظيفاً، وَتَدْلُكُهُ على حجر بخَلِّ خَمرٍ حاذق، وتَطْلِيه على النَّمْلَةِ

Al-Khallal narrated that Ash-Shifaa Bint Abdullah Radi Allaho Anha used to recite Ruqyah for Namlah during the times before Islam. When she emigrated to Madinah Munawwarah, after she had given him her pledge of allegiance in Makkah Mukarramah, she said, "O Messenger of Allah! I used to recite the Ruqyah from the Namlah during the time of Jahiliyyah (before Islam) and I want to read it to you". She recited it to him,

"In the Name of Allah! May the harm be extracted until it goes back to where it came from without harming anyone. O Allah! Remove the harm, O Lord of the people.”

Prophet Muhammad Sallallaho Alaihe Wasallam said "Recite it on a clean branch of wood seven times, choose a clean place, rub the branch on a clean stone with vinegar and then anoint the affected area with it".

The Hadith also asserts the fact that it is legislated to teach women to read & write.

As explained by Ibn Al Qayyam, the disease An-Namlah, literally the ant, is a known disease and causes a type of sting in the sides that makes one think that an ant is crawling on his side and biting him. He also wrote that Namlah is of three types, but any explanation further was not quoted by him.

Based on the above, Namlah could be sores, swellings OR NUMBNESS, for all these conditions, the patient always feels and says that ants are walking on the affected area, Allah Knows the best.

The elegance of Tibb-e-Nabwi, when Ruqyah is grouped with natural cures, wood, stone & vinegar, what a beautiful combination.

Source

to be continued .....

THE FAREWELL PILGRIMAGE

THE FAREWELL PILGRIMAGE

After the accomplishment of the Call, the proclamation of the Message and the establishment of a new society on the basis of ‘There is no god but Allâh,’ and on Muhammad’s mission, a secret call uprose in the heart of the Messenger of Allâh (Peace be upon him) telling him that his stay in the Lower World was about to terminate. That was clear in his talk to Mu‘adh whom he had dispatched to Yemen in the tenth year of Al-Hijra: 

“O, Mu‘adh! You may not see me after this current year. You may even pass by this very Mosque of mine and my tomb.” Upon hearing that Mu‘adh cried for fear that he would part with the Messenger of Allâh (Peace be upon him).  

Allâh’s The Most High, care was so bounteous as to let the Prophet (Peace be upon him) see the fruits of his Call for the sake of which he suffered various sorts of trouble for over twenty years. Those twenty years had elapsed actively. He used to spend his last days meeting, at the outskirts of Makkah, members of tribes and their representatives who used to consult him and learn the laws and legislation of Islam from him, and in return he used to exact their testimony that he had delivered trust and communicated the Message and counselled the people.  

The Messenger of Allâh (Peace be upon him) announced an intention to proceed with this blessed pilgrimage journey himself. Enormous crowds of people came to Madinah, all of whom seek the guidance and Imamate of the Messenger of Allâh (Peace be upon him) in the pilgrimage (Al-Hajj).

On a Saturday of the last four days of Dhul-Qa‘dah, the Prophet (Peace be upon him) started the departure preparations procedure. He combed his hair, applied some perfume, wore his garment, saddled his camel and set off in the afternoon. He arrived at Dhul-Hulaifa before the afternoon prayer. He performed two Rak‘a and spent the night there. When it was morning he said to his Companions:  

“A comer, sent by my Lord, has called on me tonight and said: ‘Pray in this blessed valley and say: I intend ‘Umrah combined with pilgrimage (‘Umrah into Al-Hajj).  

Before performing the noon prayer, he bathed for Ihram (ritual consecration), and ‘Aishah (May Allah be pleased with her) perfumed him on both his body and head with her hand with a Dharira (a plant) and with a perfume containing musk. The thick sticky layer of perfume could be seen among his parts of hair and beard. He left it unwashed, wore his loincloth and garment. He performed the noon prayer shortened, two Rak‘a. He proclaimed pilgrimage procedure associated with ‘Umrah at his prayer-place. He, then mounted his she-camel ‘Al-Qaswa’, and proclaimed: ‘There is no god but Allâh’. When he moved into the desert, he acclaimed the Name of Allâh.  

He proceeded with his journey till he approached Makkah. He spent the night at Dhi Tuwa and entered Makkah after performing the dawn prayer. He had a bath on Sunday morning, the fourth of Dhul-Hijjah the tenth year of Al-Hijra. He spent eight days on the way, which was an average period. As soon as he entered Al-Haram Mosque he circumambulated Al-Ka‘bah and walked to and fro (Sa‘i) between As-Safa and Al-Marwah. He did not finish the Ihram (ritual consecration) because he was Qarin (i.e. intending ‘Umrah and Al-Hajj associated). He then took Al-Hadi (i.e. the sacrificial animals) in order to slaughter them. He camped on a high place of Makkah — Al-Hajun. As for circumambulation, he performed only that of Al-Hajj (pilgrimage circumambulation).  

Those of his Companions who had no Hadi with them to sacrifice, were ordered to observe Ihram (i.e. the state of ritual consecration) into ‘Umrah (i.e. lesser pilgrimage), and circumambulate Al-Ka‘bah and stride ritually to and fro between As-Safa and Al-Marwah. After that they could relieve themselves from Ihram. They, however, showed reluctance to do what they had been told. 

Thereupon, the Messenger of Allâh (Peace be upon him) said: "Had I known beforehand what I knew afterward, I would not bring Hadi, and if I did not have Hadi, I would break Ihram." On hearing these words, his Companions obeyed the orders to the latter.  

On the eighth day of Dhul-Hijjah — that is the Day of Tarwiyah, he left for Mina where he performed the noon, the afternoon, the sunset, the evening and the dawn prayers. — i.e. five prayers. Then he stayed for a while till the sun rose up then he passed along till he reached ‘Arafah, where there was a tent built for him at Namirah. He sat inside till the sun went down. He ordered that Al-Qaswa’, his she-camel, should be prepared for him. They saddled it and had it ready, so he went down the valley where a hundred thousand and twenty-four or forty-four thousand people gathered round him. There he stood up and delivered the following speech:  

“O people! Listen to what I say. I do not know whether I will ever meet you at this place once again after this current year. It is unlawful for you to shed the blood of one another or take (unlawfully) the fortunes of one another. They are as unlawful, (Haram) as shedding blood on such a day as today and in such a month as this Haram month and in such a sanctified city as this sacred city (i.e. Makkah and the surrounding areas).”  

“Behold! all practices of paganism and ignorance are now under my feet. The blood-revenge of the Days of Ignorance (pre-Islamic time) are remitted. The first claim on blood I abolish is that of Ibn Rabi‘a bin Harith who was nursed in the tribe of Sa‘d and whom Hudhail killed. 

Usury is forbidden, and I make a beginning by remitting the amount of interest which ‘Abbas bin ‘Abdul Muttalib has to receive. Verily, it is remitted entirely.”  

“O people! Fear Allâh concerning women. Verily you have taken them on the security of Allâh and have made their persons lawful unto you by Words of Allâh! It is incumbent upon them to honour their conjugal rights and, not to commit acts of impropriety which, if they do, you have authority to chastise them, yet not severely. If your wives refrain from impropriety and are faithful to you, clothe and feed them suitably.”  

“Verily, I have left amongst you the Book of Allâh and the Sunnah (Traditions) of His Messenger which if you hold fast, you shall never go astray.”  

“O people, I am not succeeded by a Prophet and you are not succeeded by any nation. So I recommend you to worship your Lord, to pray the five prayers, to fast Ramadan and to offer the Zakat (poor-due) of your provision willingly. I recommend you to do the pilgrimage to the Sacred House of your Lord and to obey those who are in charge of you then you will be awarded to enter the Paradise of your Lord.”  

                     “And if you were asked about me, what wanted you to say?”  

They replied:  

•  “We bear witness that you have conveyed the message and discharged your ministry.”  

He then raised his forefinger skywards and then moved it down towards people while saying:  

•  “O Allâh, Bear witness.”  

He said that phrase thrice.  

The one who repeated the Prophet’s (Peace be upon him) statements loudly at ‘Arafat was Rabi‘a bin Omaiyah bin Khalaf. As soon as the Prophet (Peace be upon him) had accomplished delivering the speech, the following Qur’ânic verse was revealed to him:  

“This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [5:3]  

Upon hearing this verse ‘Umar cried. “What makes you cry?” He was asked. His answer was: “Nothing succeeds perfection but imperfection.”  

Bilal called for prayer after the speech, and then made the second call. The Prophet (Peace be upon him) performed both of the noon and the afternoon prayers separately, with no prayers in between. 

He then mounted his she-camel Al-Qaswa’, approached the location of the vigil, directed his face towards Al-Qiblah, kept on standing till sunset when the sky yellow colour vanished a bit and the disc of the sun disappeared. Osamah added that the Prophet (Peace be upon him) moved onward to Muzdalifa, where he observed the sunset and the evening prayers with one ‘First call’ and two ‘second calls’. He did not entertain the Glory of Allâh between the two prayers. Then he lay down till it was dawn prayer time. He performed it with one first call and one second call at almost daybreak time. Mounting on his Al-Qaswa’, he moved towards Al-Mash‘ar Al-Haram. He faced Al-Qiblah and started supplicating: “Allâh is the Greatest. There is no god but Allâh.” 

He remained there till it was clear morning and before the sun rose high, he made his way to Mina. He walked a little and threaded the mid-road leading to the big Jamrah where he stopped and pelted seven pebbles at it saying “Allâh is the Greatest” each time. They were like small pebbles hurled from the bottom of the valley. Then he set off to the sacrificial place, where he sacrificed sixty-three camels with his hands, and asked ‘Ali to slaughter the others, a hundred and thirty-seven altogether. He made ‘Ali share him in Al-Hadi. A piece of meat from each slaughtered animal was ordered to be cooked in a pot and from which both men ate, and drank the soup.  

Then the Messenger of Allâh (Peace be upon him) mounted his she-camel and returned to the House where he observed the noon prayer at Makkah and there he came upon the children of ‘Abdul Muttalib were supplying drinking water to people at Zamzam Well. “Draw up water, children of ‘Abdul Muttalib, I would draw up with you if I were not afraid that people would appropriate this honour after me.” They handed him a pail of water and he drank to his fill.  

At the daytime of the tenth of Dhul-Hijjah on the Slaughtering Day (Yaum An-Nahr) The Prophet (Peace be upon him) delivered another speech. That was at high time morning, while he was mounting a grey mule. ‘Ali conveyed his statements to the people, who were standing or sitting.  

He repeated some of the statements that he had previously said the day before. The two Sheikh (Bukhâri and Muslim) reported a version narrated by Abi Bakrah who said:  

The Prophet (Peace be upon him) made a speech on Yaum An-Nahr (day of slaughtering) and said:  

•  “Time has grown similar in form and state to the time when Allâh created the heavens and the earth. A year is twelve months. Four of which are Sacred Months(Hurum). Three of the four months are successive. They are Dhul-Qa‘dah, DhulHijjah, and Al-Muharram. he fourth Month is Rajab Mudar, which comes between Jumada and Sha‘ban.”  

“What month is this month?” He asked. 
We said: “Allâh and His Messenger know best of all.” 
He kept silent for a while till we thought he would attach to it a different appellation. 
“Is it not Dhul-Hijjah?” He wondered. “
“Yes. It is.” We said. 
Then he asked, “What is this town called?” 
We said: “Allâh and His Messenger know best of all.” 
He was silent for a while till we thought he would give it a different name. 
“Is it not Al-Baldah? (i.e. the town)” asked he. 
“Yes. It is.” We replied. 
Then he asked again, “What day is it today?” 
We replied: “Allâh and His Messenger know best of all.” 
Then he kept silent for a while and said wondering: 
“Is it not ‘An-Nahr’ (i.e. slaughtering) Day?” 
“Yes. It is.” Said we. 
Then he said:  

“(Shedding) the blood of one another and eating or taking one another’s provisions (unwillingly) and your honour are all inviolable (Haram). It is unlawful to violate their holiness. They must be as sacred to one another as this sacred day, in this sacred month, in this sacred town.”  

“You will go back to be resurrected (after death) to your Lord. There you will be accounted for your deeds. So do not turn into people who go astray and kill one another.”  

“Have I not delivered the Message (of my Lord)?” 
“Yes you have.” Said they. 
“O Allâh! Bear witness! Let him that is present convey it unto him who is absent. For haply, many people to whom the Message is conveyed may be more mindful of it than the audience.” said he.  

In another version it is said that the Prophet (Peace be upon him) had said in that very speech:  

“He whoever plunges into misfortune will certainly aggrieve himself. So let no one of you inflict an evil upon his parents. Verily Satan has utterly despaired being worshipped in this country of yours; but he will be obeyed at your committing trivial things you disdain. Satan will be contented with such things.”  

The Messenger of Allâh (Peace be upon him) spent At-Tashreeq Days (11th, 12th and 13th of Dhul Hijjah) in Mina performing the ritual teachings of Islam, remembering Allâh (praying), following the ways of guidance of Ibrahim, wiping out all traces and features or polytheism. On some days of AtTashreeq he delivered some speeches as well. In a version to Abu Da’ûd with good reference to Sira,’ the daughter of Nabhan; she said: 
“The Messenger of Allâh (Peace be upon him) made us a speech at the Ru’us (Heads) Day in which he said: “Is it not this the middle day of At-Tashreeq Days.”  

His speech that day was similar to that of An-Nahr Day’s. It was made after the revelation of Surat An-Nasr. On the second day of An-Nafr (i.e. Departure) — on the thirteenth of Dhul-Hijjah, the Prophet (Peace be upon him) proceeded with An-Nafr to Mina and stayed at a high place of a mountain side at Bani Kinanah from Al-Abtah. He spent the rest of that day and night there — where he performed the noon, the afternoon, the sunset and the evening prayers.  

Then he slept for a short while and mounted leaving for the Ka‘bah. He performed the Farewell Circumambulation (Tawaf Al-Wada‘), after ordering his Companions to do the same thing.  Upon the accomplishment of his religious rituals he quickened his move to the purified Madinah. He went there not to seek rest but to resume the strife and struggle in the way of Allâh.  

THE LAST EXPEDITIONS:  

The pride of the Byzantine State made it deny Muslims their right to live. The Byzantine arrogance made them even kill those agents of theirs, who embraced Islam. Killing Farwah bin ‘Amr Al-Judhami, who was their agent on Mu’an, was an evidence of their arrogance. Due to that arrogance and presumptuousness of the Byzantines, the Messenger of Allâh (Peace be upon him) started to mobilize a great army in Safar in the eleventh year of Al-Hijra and made it under the command of Osamah bin Zaid bin Haritha with orders to have the horses of Muslims tread on the lands bordering Al-Balqa’ and Ad-Darum of Palestine. His aim was to terrorize Byzantines and to implant confidence into the hearts of Arabs who were settled at the borders of the Byzantines. His other purpose was to deliver a message to everybody there, so that no one may dare say that the Church brutality can’t go with impunity; and that Islamization is not synonymous with fear and vulnerability.

  

The leadership of Osamah was subject to criticism. Because he was still too young, people tarried at joining his expedition. The Messenger of Allâh (Peace be upon him) addressed people saying:  

“No wonder now you contest his leadership, for you have already contested the exleadership of his father. Yes, by Allâh, his father, who was one of the most beloved people to me, was quite efficient for leadership; and this son of his is one of the most beloved individuals to me after his father.”  

So people started tending towards Osamah and joined his army. The number of volunteers in his army was so enormous that they formed such a long queue that they had to descend the escarpment — which was a parasang off Madinah. The anxiety-provoking news about the Messenger of Allâh’s sickness, however, made the expedition tarry again in order to know what Allâh had willed as regards His Messenger (Peace be upon him).  

It was Allâh’s Will that Osamah’s expedition would be the first one dispatched during the caliphate of the veracious Abu Bakr. 

Source: Ar Raheeq al Makhtum