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Pure Motivation » General Discussion » Health and Wellness/ الصحة و اللياقة » The Prophet's remedy

The Prophet's remedy

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1 The Prophet's remedy on Mon Sep 06, 2010 12:01 am


In the books of Imaams Al-Bukhaari and Muslim it is narrated that Anas said: "The Messenger of Allaah has allowed Abdur-Rahmaan Ibn 'Awf and Az-Zubayr Ibn Al-'Awwaam to wear silk garments because of a skin rash they had." In another narration, "Abdur-Rahmaan Ibn 'Awf and Az-Zubayr Ibn Al-'Awwaam complained to the Prophet during a battle that they had a skin rash, and he allowed them to wear silk garments which I saw them wearing."

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

In the area of Fiqh, in principle, wearing silken garments is allowed only for women and is 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 silken garment to wear and when

complaining from mange, rashes, mites or lice, as evident by the last narration.

According to Imaams Ahmad and Shaafi'i wearing silken garments is allowed for men if a necessity warrants it. The permission given to some Muslims due to special circumstances applies to all those who face similar circumstances.

Several scholars said that the narrations that prohibit silken garments for men apply in general. They said that the aforementioned narration might entail a specific permission for only 'Abdur-Rahmaan Ibn 'Awf and Az-Zubayr . They say that it is possible, though, that this permission applies to other Muslims. When there is a probability regarding a certain ruling, adhering to the general text is warranted. This is why some of the narrators of this narration commented: "I do not know if the permission does apply to whoever comes after them ('Abdur-Rahmaan Ibn 'Awf and Az-Zubayr)."

The correct opinion is that the permission is general in its indication and that there is no evidence that it is specific or restricted. Similarly, the Prophet once said to Abu Burdah: "This permission applies to you and none else after you." Also, Allaah said to His Prophet, sallallaahu alayhi wa sail am, regarding the woman who offered herself in marriage to the Prophet (what means):

"...A privilege for you only, not for the (rest of the) believers..." [Quran, 33:50]

In the medical area, silk is produced by an animal and is a remedy. Silk has many benefits, such as soothing and strengthening the heart and helping relieve several of its ailments. Silk also helps against black bile and whatever ailments it might cause. Further, silk 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.

Ar-Raazi 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 also heats the body. Another type f clothes brings warmth but provides 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. Kitten 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 Al-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 in less effective in helping the decomposition process. That is why it is better that this type of clothes is worn during summer and in hot areas.

Since silken garments are neither dry nor thick as the other types of clothes they help as a treatment for skin rashes that result form dry, thick material. Hence, the Prophet allowed Az-Zubayr and 'Abdur-Rahmaan to wear silken garments due to their skin rash. Also, 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 mot honorable, perfect legislation and which allows the good and pure things and only prohibits the impure things?

Scholars answered this stating different reasons, such as, that Islam prohibited silken garments for men so that they observe patience and abandon wearing them for Allaah's sake. Others say that silk was prohibited because it leads to arrogance and pride.

Yet others say that silk was prohibited because of its softness on the skin that leads to feminine behavior while weakening manhood 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 certainly 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 Allaah's wise decisions and adhere to the texts that prohibit it for men.

The Prophet said: "Allaah has allowed silk and gold for the females of my nation and prohibited them for the males of my nation.” [An-Nasaa’i]

In another narration, the Prophet said: "Wearing silk and gold is prohibited for the males of my Nation and allowed for the females."

source www.islamweb.com

2 Re: The Prophet's remedy on Mon Sep 06, 2010 12:01 am


It is narrated in the books of Imaams Al-Bukhaari and Muslim that Anas Ibn Maalik said:

"Some people of (the tribes of) 'Ukl and 'Uraynah came to Al-Madeenah and its climate did not suit them. So the Prophet ordered them to go to the herd of camels reserved for charity, and to drink their milk and urine (as a medicine). So they went as directed. After they became healthy, they killed the shepherds of the Prophet's camels and drove away all the camels, thus becoming aggressors against Allaah All-Mighty and His Messenger . The Prophet sent (men) in their pursuit and they were captured. The Prophet then ordered that their hands and feet to be cut off (and it was done), and their eyes were branded with heated pieces of iron. They were then kept in the sun until they died."

These people were complaining from dropsy, as per the narration from Imaam Muslim who narrated the same narration above with the following addition: “…The Bedouins said: We have not found Al-Madeenah suitable for us and our stomachs swelled, our organs became weak..." until the end of the narration.

Dropsy is a physical disease that occurs when a harmful cold substance penetrates the external organs of the body and also the body organs other than those that are used in digestion, causing them to swell. There are three types of dropsy: in body tissue (fleshy), which is the most serious of the three, in a body cavity (ascites), and in an organ (drum). The remedy required for this disease includes mild laxatives and diuretic medicines that help rid the body of fluids. These diuretic qualities exist in the milk and urine of camels and that is why the Prophet ordered them to drink them. Camel milk is a mild laxative, diuretic, cleanses and opens that which is closed and removes the obstructions and soothes the body. This is especially the case when the camels graze on beneficial herbs, such as wormwood, lavender, chamomile, daisy and lemongrass. These herbs help against dropsy.

Dropsy is usually symptomatic of an ailment in the liver, especially due to congestion in the liver. The milk of the Arabian camels helps in this

case, because of its many benefits as mentioned and which help open the clogged passages and the obstructions. Ar-Raazi said: "The she-camel's milk soothes the liver and the effects of a spoiled constitution." Al-Israaeeli also said: "The she-camel's milk is the softest, least concentrated and lightest milk. It is the best choice for moving the bowels, as a laxative and for opening the clogged passages and obstructions. What makes this evident is the fact that this type of milk is mildly salty, as a result of the animal's instinctively hot nature. Therefore, the she-camel's milk is the best remedy for the liver as it soothes it, opens its pores and veins and softens the hardness of fresh food. Fresh, warm camel's milk is beneficial against dropsy, especially when taken with fresh, warm camel urine, thus making the combination more salty and adding strength to its effectiveness in dissolving harmful fluids and as a laxative. If the [combination of milk and urine] did not purge the stomach, then one should take a stronger laxative.” The author of Al-Qanoon also commented: "Do not listen to those who claim that milk does not provide cure from dropsy. Rather, know that camel's milk is an effective cure, because it cleanses gently and easily, due to its other qualities. This type of milk is so beneficial that if a person substituted water and food with camel's milk, he would be cured [from dropsy and other ailments]. Some people tried this remedy and were soon cured. We should state that the best camel urine is that of the camels of Bedouin people."

The story that was mentioned in the narration above has several areas of interest:

It encourages the use of medicines and cures.
It indicates the purity of the milk of the animals that Muslims are allowed to eat.
Using what Allaah has prohibited in medicine is disallowed.
The people mentioned in the narration were not commanded to rinse their mouths or their clothes for the prayer, although they were new Muslims.
The Prophet cannot delay the necessary details of a religious command when such elaboration is necessary.
It emphasizes the fact that the aggressor is punished by the same method he transgressed. The people mentioned in the narration killed the shepherd and branded his eyes, as in another report of this narration by Imaam Muslim .
It mentioned that the entire group was killed for killing one person.
It indicates that whereas the aggressor deserves to be punished for multiple crimes, one punishable according to the law of equality and the other for an act of aggression, then both laws are applied. The Prophet ordered that the hands and feet of the aggressors be cut off, as a punishment from Allaah for their audacious raid and aggression. They were also killed because they had killed the shepherd.
It indicates that when armed aggressors steal money and also commit murder, their hands and feet are cut off, and they are then executed.
It indicates that the punishment for multiple crimes is multiplied, because the people who were mentioned in the story reverted from Islam, killed a human being, disfigured the dead shepherd, stole other people's property and announced their armed aggression. Also, the entire armed band mentioned in the story were executed, not only those who actually committed the murder, as the Prophet did not consider this fact, nor did he ask about who actually committed the murder.
Assassination warrants capital punishment and cannot be pardoned [by the relatives of the deceased] or compensated, according to the scholars of Al-Madeenah, Imaam Ahmad and Ibn Taymiyyah .

source www.islamweb.com

3 Re: The Prophet's remedy on Thu Sep 06, 2012 10:00 am


Senior Member
Senior Member
Great articles, brother Dangata. flower

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