Translation Of Al-Tibb al-Nabawi Ibn Qayyim

MUKADDIMAH

 

Praise be to Allah, the Lord of all creation. May peace and blessings be upon the most noble Prophet. the Seal of the Prophets. Muhammad, to his family and companions, amma ba’du:

 

The following are some important chapters of discussion relating to the Prophet’s guidance in the science of medicine that he used and recommended others to use. We will explain! wisdom in his treatment that even the greatest medical experts could not achieve? By asking Allah for help and relying on the power and strength of Allah, the author begins this discussion:

 

 

 

DISEASE CLASSIFICATION

 

There are two kinds of diseases, diseases of the heart and diseases of the body. Both diseases are mentioned in the Qur’an.

 

Liver Disease

Diseases of the heart itself are divided into two: The disease of doubt accompanied by doubt and the disease of lust accompanied by misguidance. Both diseases are mentioned in the Qur’an. With regard to the disease of doubt. Allah says:

 

“There was a sickness in their hearts, and Allah added to it.” (Al-Bagarah: 10) Allah also says:

 

“So that those in whose hearts there is sickness and the disbelievers (may say), “What does Allah intend by this number as a parable.”” (Al-Muddatstsir: 31)

 

With regard to those who are invited to derive rulings from the Book of Allah and the Sunnah of the Messenger and then they refuse and turn away from the invitation, Allah says:

 

“And when they are called to Allah and His Messenger, that the Messenger may judge between them, suddenly some of them refuse to come. But if the decision is for their benefit, they come to the Messenger obediently. Is it because there is a sickness in their hearts, or because they hesitate, or because they fear that Allah and His Messenger will be unjust to them? In truth, they are the wrongdoers.” (An-Nur: 48-50)

 

All these verses deal with the diseases of doubt and doubt. As for lust, Allah says

 

“O wives of the Prophet, you are not like other women, if you have piety. So do not be so modest in your speech that the one who has a disease in his heart may desire it…” (Al-Ahzab: 32)

 

This verse deals with the disease of lust for adultery. Wallahu a’lam.

 

Physical Illness

With regard to physical ailments. Allah says:

 

“There is no obstacle for the blind, nor for the lame, nor for the sick.” (An-Nur: 61)

 

Allah mentions physical ailments in Hajj, during fasting and during ablution, of course, because of an amazing hidden secret that explains to us the greatness of the Qur’ān, that if we understand and comprehend its content, we no longer need any other guidance.

 

In addition, the formula for treating physical ailments is threefold: Maintaining health, protecting the body from harmful elements and removing harmful substances from the body. Allah describes these three medical formulas in three different places. In the matter of fasting, Allah says: .

 

“So if any of you is sick or traveling (and he breaks the fast), then he must observe khiyam for as many days as he has missed on the other days.” (Al-Bagarah: 184)

 

Allaah permits the sick to refrain from fasting due to sickness and the traveler to maintain his health and stamina. This means that his health is not compromised when fasting because he has to do strenuous activities (travel) and also the difficulties of fasting such as when the body needs an injection of energy while no food enters the body, thus interfering with the process. The body becomes weak and sluggish. For this reason, Allaah permits the traveler to refrain from fasting in order to preserve his health and stamina so that he does not become weak.

 

With regard to the pilgrimage, Allah says:

 

“If any of you is sick or has a problem with his head (and he shaves), then it is obligatory for him to make a compensatory sacrifice, viz: shaving or giving in charity or sacrificing.” (Al-Bagarah: 196)

 

Allah permits the one who is sick or has a problem with his head, such as having lice or skin diseases or something else, to shave his head when he is in ihram. The purpose of this is to expel the evil vapors that are caused by the problem on his head because they settle behind the hair. If the head is shaved, the pores will open up and all the evil vapors will come out on their own. This process of expelling harmful substances can be analogized to all forms of the process of expelling harmful substances that are languishing in the body.

 

There are ten substances that are harmful if they languish and are not dealt with immediately: Blood when it is agitated, semen when it comes out continuously”, urine, feces, farts, vomiting, sneezing, drowsiness, hunger and thirst. Each of these ten substances, if held back, can cause disease. Allah has warned us to expel even the mildest harmful substances, such as the evil vapors that settle behind the hair, and of course to expel the more difficult ones. That is the methodology of the Qur’an, making the lower things indicate the same thing in the higher. As for the preservation of the body from harmful elements, Allah says in the matter of ablution:

 

“And if you are sick or traveling or returning from a place of defecation or you have touched a woman and you cannot find water, then you should wash with good soil.” (An-Nisa: 43)

 

It is permissible for a sick person to substitute water for dust for purification, in order to protect his body from harmful elements. This is an indication of preserving the body from harmful internal and external elements.

 

Allah taught His servants these three medical formulas with various comprehensive medical science rules.

 

We can also look at the Prophet’s guidance on the same issue. We will explain that the Prophet’s guidance in matters of medicine is the most perfect guidance. As for diseases of the heart, the matter is clearly left to the messengers because it is only from them and only in their hands is the solution. This is because the heart only becomes good when it knows its Lord and Creator, knows His asmas and attributes, His actions and the laws that He has laid down, and only by giving precedence to those things that are pleasing to Him, and avoiding all prohibitions and things that cause His wrath. Health and life for the human heart can only be achieved in this way. And that way can only be learned through the messengers. If there is an assumption that the heart can become good without following the guidance of the apostles, it is a false assumption. For that is only the life, health and strength of the animalistic desires/lust. While the real life, health and strength of the heart is neglected.

 

One who cannot distinguish between the health of the heart full of animalistic desires and the health of the real heart, should weep over his own heart. because his heart is dead. He should weep for the light of his heart which is now drowning in a sea of darkness.

 

 

 

 

 

 

TREATMENT OF PHYSICAL ILLNESS

 

As for the treatment of physical ailments, there are two. First, the system of treatment that Allah has inspired in humans and animals. This treatment does not require medical attention, such as treating hunger, thirst, cold and tiredness with the opposite condition or with something that eliminates these conditions.

 

Secondly, treatment that requires analysis and diagnosis. Such as treatment of allied diseases that attack the digestive system, causing the body to become unstable, i.e. hot, cold, dry or humid. There can also be a complication of two temperatures at once. There are also two kinds of diseases: Physical diseases and conditional diseases. These are diseases that occur because material elements enter the body or because of certain events. The difference between these two diseases is that conductive diseases occur after the harmful material in the body has been successfully removed so that physically it is no longer there, but its influence still exists on the body’s metabolic system. Physical illness, on the other hand, means that it occurs while the harmful material is present in the body. If the disease occurs while the matter is still in the body, then the diagnosis is made of the matter causing the disease first, then the diagnosis is made of the type of disease, and then of the medicine.

 

As for condictive diseases, this is when one of the organs of the body experiences instability, such as a change in its shape. or abnormalities in its cavity, abnormalities in its blood vessels, its skin becomes rough, irritated, reduced cell count. bone abnormalities or shifts in location. When all the organs are properly arranged in the body, they are in a natural position. On the other hand, when the location of the organs changes, it is called a positional abnormality.

 

Common diseases include physical diseases and conditional diseases. Physical illnesses cause the body’s metabolic system to become unstable. It is the abnormality of the metabolic system that is called a disease, once it can actually cause physical harm. There are eight kinds, four of which are simple and four of which are complications: The first four are cold. hot, humid and dry. While the four complications are hot and humid. hot and dry, cold and humid. cold and dry. It can happen because there are material elements deposited in the body, or it can be something else.

 

While physically there is no danger, the instability of the body’s metabolic system remains within the circle of health.

 

The body has three kinds of conditions: Normal, abnormal. between normal and abnormal. In the first condition. the body is called healthy. In the second condition. the body is said to be sick. While the third condition, is called the condition between healthy and unhealthy. Because. one condition will not change into its opposite. except after going through a period between the two first.

 

The things that cause the body to go out of normal conditions can come from inside the body, because the body conditions are hot or cold. moist or dry, it can also come from factors outside the body. Because the temperature that the body receives can sometimes be suitable but sometimes not suitable.

 

The dangers that threaten the health of the body sometimes come from abnormalities in the body’s metabolic system, such as metabolic instability. But it can also come from damage to one of the body’s organs. It can also come from a lack of endurance or energy. It all comes down to increasing the stability of the body when there is no need to increase the stability, or decreasing the stability of the body when there is no need to decrease the stability, or gluing organs that do not need to be glued, or shifting organs that do not need to be shifted, or expanding the metabolic system in a body that does not need metabolic expansion, or changing the location and shape of organs that do not need to be changed, so that the body becomes unstable.

 

Medical personnel are the ones who are supposed to be able to stretch the organs if their closeness is harmful to the body or vice versa, or reduce the increase in stability if the increase is harmful or vice versa. So that the body’s lost health can be restored or if the body is already healthy, it can be maintained in a suitable or somewhat suitable manner. Also, rejecting an existing disease by providing an anti or antidote so that the disease disappears completely. Or rejecting the onset of the disease with preventive measures before it occurs. All of this can be seen in the complete and perfect instructions of the Prophet. We ask Allah for power, strength, virtue and knowledge.

 

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON SELF-MEDICATION

 

Among the instructions taught by the Prophet is that he used to treat himself and also instructed others who were affected by illnesses whether it was his family or his companions to treat themselves. However, he and his companions were not in the habit of using chemical medicines called Egrobadjin. Most of the medicines they used were healthy non-chemical foods. Sometimes they mixed the healthy food with other substances as an emulsifier or just to remove the original form. Medicine in the form of healthy food is a type of medicine commonly used by various ethnicities in various countries, be it Arabs, Turks or among the Bedouins and others as a whole. Only the Romans and Greeks were fond of using chemical medicines. The Indians, on the other hand, used more homopetic or non-chemical food medicines.

 

The medical community agrees that as long as the use of healthy food is sufficient in treatment, there is no need to use medicine. As long as simple medicines can be used, there is no need to use chemical medicines. They emphasize, “Any disease that can be treated with healthy food and prevention does not require medicine.” They also emphasize, “A doctor should also not be addicted to medicine”. Because if the medicine does not find the appropriate disease in the body, or finds it but the dosage and use of the medicine is not appropriate, it will disturb and damage the health of the body.”

 

Medical experts often seek treatment using healthy foods. They fall into one of the three categories of medical experts.

 

The solution is as follows: that medicine is basically food. Nations or communities that make a habit of eating healthy foods will rarely get sick. The treatment is also enough with healthy food. While urban dwellers mostly consume varied or composite foods. So the drugs they have to consume are also chemical drugs. Because the diseases they suffer from generally also contain complications. So chemical medicines are more suitable for their illnesses. The diseases that the people of the village and the companions of the Prophet used to suffer from were simple diseases, so the cure was simply healthy food. This is clear evidence according to medical science.

 

The author emphasizes: There are other things (from the guidance of the Messenger), which, when compared with the medical science of medical personnel in general, are like a comparison of medical science with the medical science of lay people. This has been recognized by the scholars and leaders of medical science. Some of them claim that their medical science is ‘analogous’. There are also those who argue that their medical science is experimental. Some also dare to say that their medical science is a true revelation and prediction. There are also those who claim that much of their medical knowledge was adopted from farm animals. As we have seen that jungle cats, when they have eaten poisonous animals, immediately approach the lamp and lick the oil to heal themselves. We can also see a snake that has just come out of the ground when its eyesight is blurred, immediately approaching a razyang leaf and rubbing its eyes in front of the leaf. Similarly, a bird whose body temperature is too hot immediately immerses itself in the sea water. And many other examples are mentioned in the basics of medical science.

 

How can all such medical theories be compared to the revelation sent down by Allah to His Messenger explaining what is beneficial and harmful. The comparison between their medical knowledge and the revelation is like the comparison between their knowledge and the knowledge taught by the prophets. In fact, the teachings of the prophets contain treatments for many diseases that even the greatest minds in medical science have not been able to uncover, nor have their knowledge, experiments and analogies been able to achieve. These include treating diseases of the heart and spirit, strengthening the resilience of the soul, relying on Allah, surrendering to His laws, submitting to Him, humbling oneself before Him, giving alms, praying, repenting, repenting, making istighfar, doing good to others, helping those in need, relieving the hardships of others and so on. All these forms of treatment have been tried by various nations with all kinds of religions, and they found that such forms of treatment have an effect for healing to an extent that medical knowledge among doctors has never achieved with all their experiments and analogies.

 

We have tried this form of treatment as well as we have tried it in many cases of illness. It turns out that it can do more than ordinary medicines can. Even when compared to it. chemical medicines are like simple medicinal herbs in the eyes of doctors. It operates within the legal order of divine wisdom. it does not depart from that legal order in the slightest. However, the factors of healing also vary. If the heart is bound to the Lord of all creatures, the Creator of all cures and diseases, the Ruler who takes care of everything according to His own will, it will have all kinds of cures that a heart that is far away and turned away from Allah does not have. If the spirit is strong, then a person’s character and soul will also be strong. A person’s character and soul will support each other in warding off and overcoming illness. It cannot be denied that the most effective medicine is possessed by a person whose character and soul are strong, who always feels happy and peaceful because he is close to his Creator, feels the joy and pleasure of dhikr to Allah, all strength is directed only to Allah. always ask for help and put his trust in Allah. The power that is in him can eliminate pain completely. This will not be denied except by the stupidest of people, by the most ignorant of brains, the dullest of souls and the most distant from Allah and from his nature as a human being. In the following, we will explain the factors that cause the disappearance of diseases caused by venomous animal stings by reciting Surah Al-Fatihah as ruqyah, so that the stung person can recover without moaning in pain anymore.”

 

Those are the two kinds of treatment in the style of the prophet. By relying on the power of Allah, the author will try to review both forms of treatment as much as possible and within the limits of the author’s knowledge which is still very low and ephemeral. with very little provision as well. However, we always seek the blessings of the One who possesses all goodness and seek His favor, for He is the Most Powerful and the Most Bountiful.

 

 

 

 

 

 

 

EVERY DISEASE HAS A CURE

 

It was narrated by Muslim from the hadith of Abu Zubayr, from Jabir bin Abdillah, that the Prophet said:

 

“There is a cure for every disease. If the medicine hits the disease, it will be cured with Allah’s permission In Sahih Al-Bukhari and Muslim” from ‘Atha, from Abu Hurairah that he said: The Messenger of Allah said:

 

“Allah does not send down a disease, but He sends down a cure.”

 

In the Musnad of Imam Ahmad, the hadeeth of Ziyad ibn Ilagah from Usamah ibn Shuraik narrates that he said: “One day I was with the Prophet when suddenly some Bedouin men came. They asked, “O Messenger of Allah, can we seek medical treatment?” He replied, “Yes, servants of Allah, seek treatment, for whenever Allah creates a disease, He also creates a cure, except for one disease.” They asked, “What is that disease, O Messenger of Allah?” He replied, “Old age.” In another narration, it says: “Whenever Allah sends down a disease, He sends down a cure. Allah will also send a cure. There are only those who know it and those who do not know it.”

 

In the Musnad of Imam Ahmad, it is also narrated from Abu Mas’ud that he said, “Whenever Allah sends down a disease, He will send down a cure. There are only those who know it and those who do not.”

 

In Musnad and As-Sunan it is narrated that Abu Khuzamah said, “I asked: “O Messenger of Allah, do you allow us to do ruqyah (treatment with the Qur’an) or to use a medicine or to ward off illness? Can that deny the destiny of Allah?” He replied. “Rather they are the destiny of Allah.”

 

The ahaadeeth above validate the existence of causation and refute those who deny this fact. The phrase, “There is a cure for every disease,” can be generalized to include deadly diseases and diseases that doctors cannot cure because there is no cure for them. In fact, Allah has revealed the cure for these diseases, but man has not been able to discover the science of the cure, or Allah has not guided man to find the cure. Because the knowledge possessed by humans is only as limited as what is taught by Allah. Therefore, the cure of the disease is associated by the Prophet with the process of “the suitability of the drug to the disease being treated. Because every creation of Allah must have an antinya. So every disease must have a cure that is the antidote so that the disease is cured. Therefore, the cure of the disease is attributed by the Prophet to the process of “compatibility” of the medicine with the disease being treated. That is an additional explanation, so what is recognized is not only the existence of medicine for every disease. Because if the medicine is given in the wrong way or given in excessive doses, it can actually cause other diseases to appear. If the dose is not enough, it can’t treat either. Improper timing can also cause the medicine to not work. If the body is also unable to take the medicine, or if the immune system is not up to the task of taking the medicine, or if there are dietary restrictions that prevent the medicine from working, then the cure will not be possible, because there is no “fit”. If there really was ‘compatibility’, the disease would be cured. This is the most correct interpretation of the hadith.

 

Secondly, it is possible that the hadeeth is general on the face of it, but its meaning is specific. Moreover, the diseases that can be categorized by such expressions are far more numerous than those that cannot be categorized. This is because such expressions exist in every language. So the meaning is: “Whenever Allah creates a disease that can be cured, He will also create a cure for it.” So it does not include those diseases that are incurable.

 

This expression is similar to Allah’s words about the wind that Allah created to attack the people of ‘Ad, “… destroying everything by the command of its Rabb …” (Al-Ahqaf: 25), i.e. everything can be destroyed, while it is the nature of the wind to destroy it. There are many more similar examples.

 

Anyone who pays attention to the creation of all the opposites in this world, all the things that defeat each other, reject each other and dominate each other (dialectically), will surely know clearly the perfection of Allah’s power, the wisdom and sophistication of His creation, and the rububiyah, oneness and power of Allah. Everything other than Allah must have an opponent, there must be an antagonist. Only Allah, the Almighty, does not need anything. While other than Allah, will definitely need something else.

 

The saheeh hadeeths contain the command to seek medical treatment, and this does not contradict reliance on Allah. Just as it does not contradict rejecting hunger, thirst, heat and cold with things that are the opposite. In fact, the essence of tawheed is only perfected by making demands for the law of causality, both according to His decree and His Shari’ah. Rejecting the law of cause and effect means disrespecting the attitude of tawakal itself, as well as disrespecting the command and wisdom of Allah and weakening it, because the one who rejects the law of cause and effect as if saying, “Abandoning the law of cause and effect strengthens tawakal.” In fact, abandoning the law of cause and effect just indicates a weak attitude that is contrary to tawakkal. This is because the essence of tawakal is to rely on Allah to obtain what is beneficial for the servant and to reject what is harmful in the affairs of this world and the Hereafter. But that reliance must be accompanied by making efforts. Otherwise, it means going against the wisdom and laws of Allah. Do not let a servant make his weakness into tawakkal, or his tawakkal as a weakness.

 

The hadith also indicates a refutation of those who refuse treatment. Because there are people who say: ‘If healing is predestined by Allah, then seeking treatment is useless. If it is not predestined, then it is also useless.” But the same applies to sickness, which only happens by Allah’s decree, and Allah’s decree cannot be denied or denied.

 

Such questions were asked by the Bedouins who met the Prophet. The main Companions, of course, were the ones who knew Allah best, knew His wisdom and attributes, so they could not have asked such a question.

 

The Prophet had answered their question with a complete and thorough answer: “All these medicines, ruqyah and prayers to ward off sickness are among the destinies of Allah.” Nothing is out of His destiny. Allah’s destiny can be rejected by His destiny as well.? The rejection itself is also part of His destiny. So there is no way to escape His destiny in any form. This is like rejecting the destiny of hunger, thirst, heat and cold with things that are their opposites. It is also like rejecting the destiny of the enemy with jihad. Everything is the destiny of Allah. the one who tries to reject. the rejected. and the rejection itself.

 

To the person who asks such a question, the answer can be given: If you come to this conclusion, then it means that you should not make any effort to bring benefit or ward off harm. If the harm or benefit is predestined, no one can deny it. If it is not destined, there is no way to make it happen. If this attitude is adopted, there will certainly be damage to religion and world affairs, as well as damage to the natural world. Therefore, such a statement would not be made except by one who opposes and rejects the truth. He may mention predestination but to reject the proof of the truth-teller against it. Like the polytheists who said: “If Allah had willed, we and our fathers would not have committed polytheism…” (Al-An’am: 148) or “If Allah had willed, we would not have worshipped anything besides Him, neither we nor our fathers…” (An-Nahl: 35). All this they say to refute Allah’s proof against them by sending messengers.

 

To the person who made the above statement, we can say: There is a third part that you did not mention, which is that Allah has ordained this with the cause as well. If you do the cause, the effect will happen. If you do not do it, it will not happen.

 

If the person denies, “If Allah ordains that cause for me, I will do it. But if Allah does not ordain it, I cannot do it either.”

 

The answer: Would you accept the same excuse from your slave, your child or your employee for example? That is when they use that excuse to disobey your commands and prohibitions. If you accept their excuses, you should not complain if they oppose you or take your property, damage your honor or ignore your rights. If you do not accept their excuses, how can your excuses be accepted when you violate Allah’s rights against you? Narrated in an israiliyat (narration of the People of the Book):

 

That Ibrahim Khalilullah once asked. “O Rabbi. where does the disease come from?” Allah answered. “From Me.” Ibrahim asked again, “Then where does the cure come from?” Allah answered, “From Me too.” Ibrahim asked again. “Then what is the use of a doctor?” Allah replied, “He is a being sent by Allah to bring medicine from Him.”

 

The Prophet’s statement, “There is a cure for every disease,” gives encouragement to the sick person and the doctor who treats him, as well as encouraging him to seek a cure and investigate it. Because if the sick person has felt in himself a belief that there is a medicine that will be able to eliminate his pain, he will rely on hope, the heat of despair will cool down and open for him the door of hope. When the soul is strong. the heat of one’s instincts will rise. That is what can give rise to the animalistic. psychological, and natural spirit in his body. When such fervor has increased, the stamina that supports the body also increases so that it is able to overcome, even resist disease. Likewise for the doctor himself, if he already believes that every disease must have a cure, he can also continue to look for a cure for a disease and continue to conduct research.

 

Diseases of the heart are no different from diseases of the body. For every disease of the heart that Allah has created, He has also created a cure for it. If a person knows the cure, uses it and it coincides with the disease, the disease will be cured with Allah’s permission.

 

 

 

 

 

PREVENTING OVEREATING

 

The Prophet (peace be upon him) instructed us to avoid “over-dosing” and over-eating to the extent that it does not meet our needs. He also gave a specific formula to be observed in matters of eating and drinking.

 

In Musnad and others it is narrated from the Prophet that he said:

 

“There is no worse ‘calamity’ that a man is filled with than his own stomach. It is enough for a person to eat a few mouthfuls of food that can straighten his spine. If he has to, then he can fill one-third of his stomach with food, one-third with drink, and the remaining third with his breath.”

 

 

 

 

 

 

TWO KINDS OF DISEASE

 

There are two kinds of diseases: Physical diseases and non-physical diseases. Physical diseases are diseases caused by excess matter in the body that interferes with the normal daily functions of the body. This is a common disease. It is caused by eating other foods before the food in the body is fully digested. Or consuming food in excess of the body’s own needs. consuming food that is less useful. consuming food that is difficult to digest or consuming many different types of food. If a person eats such foods too often and gets used to eating them, it will result in various diseases, some of which are easy to overcome and some of which are difficult to cure. If a person eats a balanced diet, i.e. only eating foods that the body needs, balanced in portion and quality, the body will be able to benefit from all these foods more than foods that are plentiful.

 

Food has three levels: first, the level required by the body. Second, the level of adequate. Third, the level of luxury. The Prophet has taught that it is enough for a person to eat a few mouthfuls of food that will straighten his spine, so that his stamina does not sag and his body does not become weak. If it is more than that, he may eat one-third of the volume that the stomach can hold, one-third for drink and one-third for breath. This is the most beneficial for the body and heart, because if the stomach is full of food, it will be difficult for drink to enter. If it is filled with drink, then it will be difficult for it to breathe, so it will get tired and get sick easily, just like a pregnant woman carrying a heavy load. In addition to other consequences, such as damage to the liver and weakness of the organs of the body to perform worship, and even being encouraged to commit immoral acts, which is a consequence of unbearable lust.

 

A stomach full of food can harm the liver and body.” That’s if it happens frequently or even constantly. But if it happens occasionally, it is okay. Abu Hurairah – once drank milk in the presence of the Prophet continuously until he said, “By the One who sent you with the truth, it seems that my stomach cannot hold this milk anymore.”

 

The Companions also used to eat in the presence of the Prophet continuously until they were full. Overfilling weakens stamina and the body, although it will thrive. The body will only become strong with the amount of food it receives, not the amount of food.

 

Because in man there are elements of earth, elements of air and elements of water. So, the Prophet also divided the human stomach to accommodate these three elements. If someone asks, “Where else is the place for the fire element in the human body?” This is an issue that has been studied by the medical community. They say, “It is true that the body contains the element of fire but it is not material but a reaction. Fire is one of the four sixtosites” (substantial elements) of the body.

 

However, many other scholars, whether medical or otherwise, opposed their opinion. These opponents state: The body does not contain any element of fire even reactively. They have several reasons:

 

First Point of View

The fire element can be claimed as an element that came down from the sky and mixed with the other elements of water and earth. It can also be said that this element was born and created by itself.

 

The first possibility is obviously impossible for two reasons as well. The first reason is because fire naturally always goes upwards. If it were to go down, it would leave the center of its being for the realm of this world. The second reason is that when the fire descends from the sky, it has to pass through the rotation of extremely cold limestone vapor. We have seen in this world that a fire of any size can be extinguished with less water. Then how could the elements of the fire pass through the rotation of lime vapor in space which is very cold and also very large in size. it is certain that the elements will be extinguished.

 

Second reason: To say that the fire element was created by itself is even more impossible. Because the element that became fire before it was created into fire must have had a form, such as earth, water or air, because there are only four elements. The fire candidate used to be attached to one of these elements, fused with it. An element that is not fire, if it encounters a large element that is also not fire and is not part of fire, is of course not ready to turn into fire. This is because the element is not fire by nature. The elements that mix with fire are cold elements, so how can they be ready to turn into fire?

 

If someone interrupts: Why can’t it be that there are already elements of fire that turn the other elements into fire by mixing with them?

 

The answer is that the commentary on the process by which the elements of the fire nucleus manifest themselves is the same as the first commentary.

 

If anyone answers: I have seen for myself that when burnt and extinguished limestone is sprinkled with water again, fire comes out of it. When sunlight hits a magnifying glass, fire appears. If we hit a stone with an iron, we see fire sparking. All these types of fire are created when there is a mixture of elements. This fact invalidates what the author has concluded in the first section above.

 

Those who do not accept this conclusion state: We do not deny that when two objects are rubbed together hard, sparks are produced, such as when a stone is struck with iron. Similarly, heating through the medium of sunlight is capable of producing fire when it is directed at a magnifying glass. However, in the case of plants and animals, we consider this to be impossible.

 

As there is no frictional element that can cause fire, animals and plants also lack the transparency and light storage equivalent of a magnifying glass. How could they not? Doesn’t the sunlight also hit their bodies, but there is no fire at all? Since light cannot penetrate their stomachs, how could there be a fire?

 

Second Viewpoint

On this point, the medical community agrees. water that has been sitting for a long time can naturally reach a very hot temperature. If the heat is caused by the element of fire, that would be impossible. Because the fire element is so light, how can it stay in the water element for a very long time without being extinguished? Whereas even a large fire can be extinguished with just a little water.

 

Third Point of View

If the animals and plants reactively contain the fire element, they will be defeated by the water element in them. The fire element will be dominated by the water element. The element that loses because it is dominated by another element will definitely change its type to be the same as the element that dominates it. Because axiomatically such a small fire element will definitely turn into water which is the opposite of fire.

 

Fourth Viewpoint

Indeed, Allah mentions the creation of man in the Qur’an in many verses. In some verses Allah mentions that man was created by Him from water. In some verses. Allah mentions that man was created from soil. But in another verse, Allah tells us that man was created by Him from the compound of water and earth, namely clay. While in another verse, Allah mentions that man was created by Him from burnt soil, which is the same as pottery. Burnt soil means soil that is heated by the sun and cooled by the wind so that it turns into shalshal which resembles pottery. Yet nowhere does Allah mention that man was created from fire. In fact, the creation from fire is characteristic of the creation of Satan.

 

It was narrated in saheeh Muslim from the Prophet that he said:

 

“The angels were created from light. The devil was created from fire. While Adam was created from the material that has been described to you.”

 

The hadith is clear that Allah created Adam only from the materials that He has mentioned in His Book. Allah never mentioned in His Book that He created Adam from fire, nor did He mention that Adam contained fire in his creation.

 

Fifth Viewpoint

The least they could come up with was the heat they witnessed on the animal’s body, suggesting that it was fire. But there is no indication of that. Because the cause of heat is more common than fire. Heat can sometimes come from fire, but sometimes it can also come from activity, or from reflected light, from the hot temperature of the air, or from being close to fire. And all of that has to go through the medium of hot air temperature. Heat does not have to come from fire.

 

Those who support the view that there is an element of fire in humans” state: It is well known that when water and earth are mixed, heat is emitted so that the two elements become fused and mature. If that does not happen, it means that one of the elements has not combined or united with the other element. Similarly, if we sow plant seeds on clay soil that cannot be penetrated by water and sunlight, of course the seeds will be damaged. So the reality is that in the compound of two elements, an element is created that becomes ‘ripe’ and matures naturally. If that happens, then the element of fire does exist. If that does not happen, then the compound of the two elements is not naturally heated. Even if there is a natural heating element, it is just a reaction. If the reaction heat is lost, the element will not become naturally hot, nor will it reactively turn hot. It will even become very cold. However, the reality is that some foods and medicines become naturally hot. So it is evident that the heat occurs solely due to the presence of the fire ester.

 

Also, if the body does not contain the heating element, it will naturally experience extreme cold. This is because if it is naturally cold and there is no metal or other heat-conducting element to anticipate it, it will eventually freeze. When that happens, the body will no longer be sensitive to cold temperatures. Because the cold temperature has reached him. The temperature will not react when it meets the same temperature. If it doesn’t react, it means it can’t feel it. If you can’t feel the cold, you won’t be bothered by it. If the cold that strikes is lower in temperature, it will be even less felt. If the body does not contain natural heating elements, of course the body will not react to the cold and will not be disturbed at all.

 

But their opinion is refuted: Your arguments only refute the opinion of those who say that the elements of fire remain intact when mixed with other elements, remain as fire and retain the characteristics of fire. But we are not of this opinion. We are only of the opinion that the material of fire is destroyed when it is mixed with another element (water).

 

There are some people who argue: Why can’t it be said, for example, that when soil, water and air are mixed, the heat that can cook the mixture to maturity is the heat of sunlight or other celestial bodies. Then the result of the composition of the three elements when it reaches the optimal cooking point, will certainly be responsive to the compositional character with the existing heat medium, whether the object is plant, animal or metal. Why is it impossible to say that the source of heat in the composition of the three elements is the characteristic factor and energy created by Allah when the compound occurs, not the special fire elements that are reactive? You will have no reason to reject this possibility at all. Many leading medical circles have recognized this hypothesis.

 

As for the comment about the body’s sensitivity to cold, we emphasize: It shows that the body contains the element of heat and the element of warmth. No one is denying that. But where is the indication that only the fire element can be warm? Although every fire can be warm, the logic cannot be reversed. In fact, reality shows the opposite, “Among the elements of warmth is fire.”

 

With regard to your assertion that the original form of the fire is automatically corrupted, the answer is that most of the medical community is of the opinion that the original form of the fire is not corrupted. The opinion that the original form of the fire is corrupted is a wrong opinion. Your latest medical scholar has recognized the fallacy of this opinion in a book called Ash-Shifaa. He hypothesizes that all these elements remain completely intact according to their natural structure when combined with other elements. May Allah grant you His guidance. ‘

 

 

 

THERE ARE THREE KINDS OF PROPHETIC MEDICINE

 

The Prophet’s treatment methodology for diseases was threefold: First, by using natural medicines. Second, by using divine medicines. Third, a combination of both types of treatment.

 

We will present these three types of remedies directly from the Prophet’s instructions. We begin with a review of the natural medicines that he prescribed and used himself. Then we will review Divine medicine and the combination of the two types of medicine.

 

The indicator is that the Prophet was only sent to be a guide, inviting to the path of Allah and towards His Paradise. Introducing Allah, explaining to his people what can lead to Allah’s pleasure and even commanding them to do these things. He also explained what causes Allah’s wrath and forbade them to do it. The Prophet told the stories of other prophets, messengers and their conditions with their people, the story of the creation of the universe, the beginning of creation and the Day of Resurrection, how the human soul can be miserable or happy and the various causes behind it.

 

While physical treatment is an enhancement of the teachings of sharee’ah, it is not the real goal. They are used only when needed. If it can be done without it, by directing the body’s obsession and energy to provide heart therapy and psychological therapy, keeping the heart healthy and removing the diseases that surround it and also keeping the heart from things that harm it, then that is the main goal, that is the real goal of the teachings of sharee’ah.

 

Improving the physical condition without improving the heart is of no use at all. Even if the body is damaged, as long as the heart remains good, the harm is very small. It is a harm that will disappear, and then be followed by benefits that are continuous and perfect. May Allah give us His guidance.

 

PROPHET’S GUIDE TO FEVER THERAPY

 

It was narrated in the Sahih of al-Bukhari and Muslim, from Nafi. from Ibn Umar that the Prophet said:

 

“Verily, the fever or severe fever is from the vapor of the fire of Jahannam. So cool it with water.” “

 

This hadith seems complicated to the majority of the medical community who do not understand it. They consider this hadith to contradict the system of therapy and treatment for fever. In the following, the author will provide an explanation, by the power and might of Allah, from the point of view of fiqh understanding and argumentation: We affirm:

 

“The context of the Prophet’s speech is of two kinds: one that is general for all people on earth, and one that is specific to some people. An example of the first kind of context is his speech in general. As for the second context, it is like his saying, “Do not face the Qiblah when you urinate or defecate, nor do you turn your backs to it, but face east or west.” He was not addressing those who live in the east or west, nor the people of Iraq. Rather he was addressing the people of Al-Madinah and those in the same direction, such as Sham and the old countries. The same applies to his saying: “The Qiblah is between the east and the west.”

 

When this is understood, it should be noted that his statement was specific to the people of Hijaz and its surroundings. This is because most of the fevers that occur there are of the quotidian type, which is caused by the heat of the sun. Such fevers can be treated with cold water by drinking or bathing. Fever is a unique kind of heat that flares up in the “heart”, then through the mediation of the body’s energy and blood in the blood vessels is channeled throughout the body, so that it feels burning and can endanger the body’s own natural activities.

 

There are two kinds of fever: The first is symptomatic fever, which occurs due to swelling. excessive activity. sun heat or due to uncontrolled emotions and others.” The second is disease fever. There are three kinds of fever. This fever only affects the vital organs, and then spreads the heat throughout the body. If its source is related to the body’s energy, it is called quotidian fever, because it generally goes away on its own within a day. At most, it will go away in three days. If its source is contamination from other elements, it is called ufniyah fever. There are four types of this fever: Yellow Fever, Black Fever, Boutonnese Fever and Dengue Fever. If the source is from the main hard organ, it is called hectic, and this fever is divided into three types.

 

Sometimes a fever can also be very beneficial for the body and can even function instead of medicine. Often day fevers and ufniyah fevers are a factor in the maturation of various heavy elements that can only be matured by the fever. Sometimes it is also useful for unblocking blockages in the body that cannot be resolved with solvent medicines.”

 

In addition, eye diseases that occur at an early and advanced age can also often be cured by fever miraculously and quickly. Fever is also useful in dealing with decreased stamina and severe convulsions, as well as various diseases caused by heavy impurities in the body.

 

Some leading medical experts have told the author that there are many diseases for which a fever is an indication of cure, so that the sick person can hope for a speedy recovery. So for the disease in question, it could be that fever is more useful than even medicine. Because fever serves to heat up various toxins and harmful elements in the body. When all these toxins and elements are fully cooked, medicine will be able to finish them. This means that they are ready to be expelled from the body, thus speeding up the healing process.”

 

If this is well understood, then it is likely that what is meant by fever in the hadeeth above is symptomatic fever. Such a fever can be relieved immediately by soaking in cold water or drinking cold water mixed with ice. The patient does not need any other treatment. Because what is in the body is only a kind of heat element” which is compounded in the body’s energy. The fever can disappear when the cold element reaches the body. The cold element can relieve and reduce the turbulent heat without the need to remove certain elements from the body or wait for the maturation process.

 

But it could also mean any kind of fever.

 

A renowned medical expert, Galinews, acknowledges that cold water is useful for fever. In the tenth paper of his book ‘Tips for Healing’ he asserts, “If a well-fleshed, well-built young man in a state of anger or in a state of extreme fever while there is no swelling in his body, then he bathes in cold water or swims in cold water, such a step is not beneficial.” He continued, “And we recommend that without fail.”

 

Ar-Raazi in his book. Al-Kabir states: “If the energy of the body is strong and the fever is very high, and the maturation process is clear, and there is no swelling or injury in the body, then cold water is very useful to drink. If the patient is fertile and the temperature is hot, and he is used to bathing in cold water, then that is also permissible.”

 

The expression in the Prophet’s words “… the fever comes from the vapors of Hell Jahannam.” i.e. the heat of a raging fever. Similar to another saying of the Prophet. “The scorching heat of the sun comes from the vapors of Jahannam.” With regard to the above two hadiths, there are two interpretations:

 

First: That the heat is an example and a small part taken from Jahannam, so that the servants of Allah take it as an indication of Hell and take it as a lesson. Then Allah ordained the existence of the vapors of Hell with various causes. As the soul, joy, pleasure, and pleasure are part of the pleasures of Paradise, which Allah shows in the life of this world. As a lesson and indicator of the existence of Heaven itself. Allah predestined the existence of Heaven with various causes that become its consequences.

 

Second: What is meant in the hadith is a simile. Allah compares the heat of a raging fever to the vapors of Jahannam. Allah also compares the scorching sun to the vapors of Jahannam. As a warning to people of the heat of the punishment of Hell. That the scorching heat is compared to the vapor of Hellfire. Namely that the person who approaches it will be touched by the heat.

 

The Prophet (may Allah’s peace and blessings be upon him) said, “Cool it with water.” It is narrated in two wording, firstly the word abridu (see the original book) is written with a fathahized hamzah. It is derived from the word abrada, which means to make something cold. It is the opposite of the word askhana which means to warm. Secondly, with a washal hamzah di-dhammah-kan. Taken from the word barada, yabrudu. The meaning is the same, except that this second expression is more eloquent, both in terms of language and usage. The use of the ruba’i form of the word (abridu) instead of tsulatsi (barada) is seen by them as low language. AlHammasi once said:

 

“If I were to get the turmoil of love in my heart, I would run to cool off with the water of my village. If I could cool myself with the water of my river, who would light a fire on a pile of dusty garbage.” While the expression in his saying, “… with water.” also has two meanings. First. any kind of water. That is the correct meaning. Second, Zamzam water. Those who hold this view cite the hadeeth of al-Bukhari in his Saheeh from Abu Jamrah Nashr” ibn Imraan adh-Dhuba’i, who narrated. “I studied with Ibn ‘Abbas in the city of Mecca. Suddenly I caught a fever. So Ibn ‘Abbas said. “Cool it with Zamzam water. Because the Messenger of Allah said, “Verily, the fever or severe fever is from the vapor of the fire of Jahannam. So cool it with water.” Or (he said), “… with Zamzam water.”

 

Unfortunately the narrator of the hadeeth was hesitant. If he had narrated it unequivocally. the conclusion would have been: The people of Mecca should use Zamzam water, because Zamzam water is abundant for them. But for the people of other cities, they should use whatever water they have.

 

Those who are of the opinion that the water is any kind of water also differ in their understanding of whether the water is to be given in charity or used: whether the water is to be given in charity or used. There are two opinions. But the correct one is that the water is for use. According to the author, those who think that the water is to be given in charity are confused about how cold water can be used to treat a fever. They do not understand how. However, there is a good side to their opinion. That is that the reward that Allah gives depends on the type of deed that is done. Giving a sip of water to a thirsty person is highly commendable. We also praise Allah for the fever that Allah removes from us: as an appropriate reward. But that can only be understood from the meaning of the hadith and the indications of its meaning. The real meaning of the hadeeth is that the water is to be used. Abu Nu’aim and other scholars narrated a hadeeth from Anas that has the rank of marfu’.

 

“If one of you has a fever, he should pour cold water over his body for three nights in the afternoon.”

 

In Sunan Ibn Majah from the hadeeth of Abu Hurayrah, it is reported. “Fever comes from the heat of the fire of Jahannam, so get rid of it by using cold water.” “

 

In Musnad and others it is narrated from the hadeeth of al-Hasan from Samurah with a marfu’ status: “Fever is part of the garments of Hellfire, so cool it off with cold water.”

 

The Prophet himself when he had a fever. he asked for a girbah (water container made of leather) of water. then he poured it on his head, then he took a bath.

 

In As-Sunan from the hadeeth of Abu Hurairah it is narrated that he said: Once there was a man who mentioned fever in the presence of the Messenger of Allah. Suddenly a man criticized him. The Messenger of Allah said:

 

“Do not reproach a fever. For fever removes sins as fire removes rust from iron.”

 

Because when a person has a fever, he needs to give up various types of bad food, and consume various types of beneficial food and medicine, it is very helpful for cleansing the body and removing various impurities and excesses that do not serve to remove the bad food elements. Thus, the process is similar to the function of fire on iron in removing its rust and iron core. Such a process is well known in medical circles.

 

As for the cleansing of the liver from all its stains and impurities and the process of removing various harmful substances from the liver, it is also something that is well known among mental doctors. And the reality they get is as stated by the Prophet :5. The only difference is that if the disease of the heart is already difficult to hope for a cure, “this medicine is no longer useful to treat it.

 

Fever is very beneficial for the body and spirit. If this is the case, then criticizing fevers is clearly wrong and hostile.

 

Once, when the author himself had a fever, the author remembered the words of a poet:

 

“The expiator has come, and now he prepares to leave: woe to this disease that comes and goes. When he was about to leave, he said: what do you want? I said: never come again. The fever said: woe to you, why do you revile what the Messenger of Allah forbade reviling. Why do you say: the sinner has come, welcome. How pleasant is this disease that comes and goes. When the disease is about to leave, it asks: what do you want? You say, “Do not go.” That would have been better for you to do. Now I will go. The fever left very quickly.”

 

It was narrated in an atsar, but the author does not know the position of the atsar.”

 

“A day’s fever can wash away a year’s sins.”

 

This narration has two meanings. The first is that the fever permeated all the limbs and joints of the body. While the number of joints of the body is three hundred and sixty. So the fever can erase the sins of a number of these joints, in one day.

 

Secondly, because the fever has an effect on the body that will not disappear one hundred percent in a year. As the Prophet said, “Whoever drinks alcohol, his prayer will not be accepted for forty days.” This is because the effects of alcohol remain in his body, veins and limbs for forty days. Wallahu a’lam.

 

Abu Hurairah said: There is no sickness that afflicts me that I like more than fever. Because fever pervades all the organs of my body. While Allah will give reward to every organ that is affected by fever.”

 

Narrated by At-Tirmidhi in his Jami’ from the hadeeth of Rafi ibn Khudajj in a marfu’ manner:

 

“When one of you has a fever – and that fever is a spark of the fire of Hell – he should quench it with cold water or take a dip in a flowing stream. He should take a bath after dawn, before sunrise. He should say:

 

“In Your name, O Allah, heal the sickness of Your servant, and correct the guidance of Your Messenger.”

 

Then soak three times for three consecutive days.

 

If it heals, Alhamdulillah. If it doesn’t heal, repeat for five days. If it doesn’t heal, repeat for up to seven days.

 

It is generally never more than seven days, with Allah’s permission.”

 

The author emphasizes: All of these methods are very effective when practiced in the dry season in hot countries based on some of the notes we have explained earlier. This is because in such weather the water temperature is also cooler because it is not in direct contact with the sun (i.e. deep underground). Energy is greater, due to three factors that help each other: sleep, lack of activity and cold water temperature, so the energy required is maximized. An effective remedy-cold water-anticipates a fever that is not accompanied by swelling of the organs and does not contain bad elements from outside the body or other damaging elements. The fever will be suppressed with Allah’s permission, especially on certain nights mentioned in the hadith, days when there are many outbreaks of fever in certain parts of the country: because the population is not yet too heterogeneous and is still very susceptible to reacting when given the effective medicine.

 

 

 

 

 

 

PROPHET’S GUIDANCE ON TREATMENT FOR STOMACH ULCERS

 

In Sahih Al-Bukhari and Muslim a hadith is mentioned from Abul Mutawakkil. from Abu Said Al-Khudri: There was a man who came to see the Prophet &

. The man complained, “My brother has a stomach bug.” Another narration says, “His stomach is twisted.” So he said, “Give him honey.” The man went home. Soon he came back and said, “I have given him honey, but he has not recovered.” Another narration says, “… and his sickness increased.” It is said that he said this two or three times. Every time he returned, the Prophet said, “Give him honey.” On the third or fourth time he added, “Truly Allah is righteous, and truly it is your brother’s stomach that lies.”

 

In Saheeh Muslim it says, “My brother was afflicted with bowel movements.” This is because of the damage done to his digestion, which caused problems with his large stomach.

 

Honey has many benefits. Honey cleanses the intestines, blood vessels, etc., neutralizes the body’s dampness, whether consumed or applied topically, and is especially beneficial for the elderly and those with phlegm complaints or whose metabolism tends to be damp and cold. Honey is highly nutritious, softens the body’s natural system, preserves paste or food soaked with paste, removes the bad taste of medicine, cleanses the liver, facilitates urination, and is suitable for treating cough with phlegm. When taken hot mixed with rose water, it can be useful in repelling insects and the effects of opium. If taken alone and mixed with water, it can be useful in treating rabies or mushroom poisoning.” If you put a piece of fresh meat in it, it will keep for three months.

 

Likewise, when pumpkin. cucumber, squash. pumpkin, and eggplant are soaked in honey, they can also be preserved for the same amount of time. Even fruits soaked in honey can last up to six months. Honey can also be used for embalming corpses, so it can be called: safe embalming. When applied to the body and hair with lice, it will kill lice and eliminate dandruff. Honey can also lengthen hair, beautify and soften it. If used as kohl, it will sharpen the eyes. If used to brush teeth, it can whiten and polish teeth. can maintain healthy teeth and nourish gums. Honey also serves to open the symbols of blood vessels and clean the dirt. When licked alone, it can remove phlegm, wash the stomach and remove impurities, and it can also warm the body steadily and unclog the body. Honey is also beneficial for the liver, kidneys and bladder. Meanwhile, honey is not as harmful to people with liver and spleen disorders as other sugars.

 

In addition, honey is relatively safe from damage, relatively less harmful including to those affected by jaundice. To eliminate the danger altogether, it can be mixed with fruit vinegar and the like, and can even turn into a very useful medicine.

 

Honey can be a food when mixed with food, a medicine when mixed with medicine, a drink when mixed with drinks, a sugar when mixed with carbohydrates, a skin softening cream when mixed with cream, an energy drink when mixed with similar drinks. There is no substance equal to honey created by Allah, none better, none equal or even close in quality. Honey was the sole reliance of the ancients. Even the classical medical books never mention any sugars other than honey. Other sugars have only been recognized by medicine in recent times.

 

The Prophet used to drink honey mixed with water, to cleanse saliva. But that habit held an amazing secret to maintaining good health. That tip is understood only by intelligent people. Later we will discuss the Prophet’s instructions on maintaining health.

 

In Sunan Ibn Majah, there is a marfu’ narration from Abu Hurairah:

 

“Whoever takes three spoonfuls of honey in three mornings every month will not suffer from any serious illness.” “

 

Another narration states:

 

“You should use two kinds of medicine: honey and the Qur’an.”

 

It combines human medicine with divine medicine, physical therapy with spiritual therapy, earthly medicine with heavenly medicine.

 

When this is understood, this is how the Prophet describes honey: it serves to remove impurities that collect in the stomach and intestines. This is because honey contains an element that repels all kinds of impurities. Sometimes, the stomach is infested with sticky substances that block food due to their adhesive content. When these sticky substances stick to the stomach, they can damage the stomach as well as the food that enters it. So the medicine needed is one that can get rid of these adhesive elements. Honey is the cure for scurvy. Honey is very suitable for treating such ailments, especially when mixed with hot water.

 

The command to consume honey repeatedly also contains an amazing medical secret. Medicine must be taken in the correct dosage and quantity according to the illness a person is suffering from. If the dose is insufficient, it will not eliminate the disease completely. But if the dose is excessive it can also weaken the body and cause other dangers. The Prophet ordered the man to give honey to his sick brother in the appropriate dose to treat his illness. But he did not take the right dose. When the man came to inform him of the sickness, the Prophet understood that the dose was not enough. After he came again and again, he emphasized to increase the dose until it reached the dose needed to treat the disease. When the medicine was taken repeatedly, with Allah’s permission the disease was cured. Recognition of the dose of medicine, how to take the medicine and the severity of the disease is the greatest formula of medical science.

 

The Prophet (may Allah’s peace and blessings be upon him) said: “Indeed, Allah is the Most Righteous, and it is your stomach that lies,” implying that the medicine did work. The sickness was not because the medicine was not effective, but because the stomach had a problem because it contained too many harmful substances. So the Prophet (may Allah’s peace and blessings be upon him) ordered the treatment to be repeated, because there were too many elements that needed to be removed.

 

Prophetic medicine is indeed different from the medical science of doctors in general. The Prophet’s medicine is definite and absolute and has the value of divine medicine, derived from revelation from the prophetic lantern and the perfection of intelligence. While other medicine is mostly diagnosis, estimation and mere experimentation. There is no denying that many people are unable to utilize this prophetic medicine. The reason is that Prophetic medicine can only be used when accompanied by belief and suggestion of healing and optimizing its use with faith and submission. The Qur’an as a medicine will also only function to treat various impurities of the heart when used in this way. For hypocrites, the Qur’ān only thickens the filth of their hypocrisy, aggravating the disease of their hypocrisy. How can Qur’ānic physical therapy possibly be of any use to them? Prophetic therapy is only suitable for bodies that are spiritually healthy. Just as Qur’anic medicine is only useful for those with healthy souls and living hearts. Why are many people reluctant to use prophetic medicine? The reason is not much different from why they do not use Qur’anic medicine, even though it is clear that Qur’anic medicine is very useful. It is not that the treatment is not efficacious, but it is indeed the nature of the human soul that is bad, the human self that is unable to accept it, May Allah give His guidance.

 

 

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON TREATING BUBONIC PLAGUE AND HOW TO PREVENT IT

 

In Sahih Al-Bukhari and Muslim it is narrated from Amir bin Sa’d bin Abi Waqqash, from his father that he once heard his father ask Usamah bin Zaid. “What hadith have you heard from the Messenger of Allah regarding bubonic plague?” Usamah replied: The Messenger of Allah said:

 

“The plague is a punishment sent by Allah against some of the Children of Israel and also those before you. If you hear that there is plague in a country, do not enter that country. But if the plague is in your country, do not leave your country to avoid the disease.” “?

 

In Sahih Al-Bukhari and Muslim it is narrated from Hafshah bint Sirin that she said: Anas bin Malik said: The Messenger of Allah said:

 

“Pes is martyrdom for every Muslim. “

 

In language, bubonic plague is a type of plague. This is mentioned by the author of Ash-Shihah. In medical circles, bubonic plague is known as a deadly swelling that causes severe inflammation and extreme pain, so that the area around the affected organ becomes black, green or gray. Then pus will quickly appear. Usually. bubonic plague affects three places: the armpits. the back of the ears, and the tip of the nose, as well as in the soft flesh of the body.”

 

In an atsar from ‘A’ishah, it is mentioned that she said to the Messenger of Allah, “We know about stomach diseases. So what is meant by bubonic plague?” He replied. “Glands that appear like those of camels, on the back of the armpits and the like.”

 

The medical community emphasizes: If a boil appears on a soft, fatty part of the body, behind the ear or on the nose, and the boil has a very foul odor, then it is called bubonic plague. The cause of the disease is dirty blood, which tends to stink and rot, which then forms an element that damages the organs of the body and changes their structure. Sometimes it can leak blood mixed with pus and cause heart damage, cause vomiting, loss of balance and even loss of consciousness. Although the term also applies to all types of inflammation that harm the heart so that it is deadly, but in the case of pes it only attacks the glandular flesh, because the rest of the body’s organs are unable to accept it due to the severity of this type of inflammation, except for those that are only mild. The most severe are those that affect the armpits and the back of the ears because they are close to the head. The mildest is called red pox, then yellow pox. While the blackish type is the most difficult for a person to avoid.

 

Since bubonic plague is a plague and is prevalent in war-torn countries, the word plague is identified with bubonic plague as explained by al-Khalil. “Plague is bubonic plague.” There is also the view that the word plague is used for any type of disease that affects a large number of people.

 

The explanation is that plague and bubonic plague have general and specific meanings respectively. Every type of plague is plague and not every plague is plague. Likewise, various other common diseases are more general than plague. This is because plague is only one type of general disease.

 

Bubonic plague is a kind of wound. scabs. and severe inflammation that occurs on some parts of the body as described earlier. We emphasize: All these ulcers and swellings are only the effects of the bubonic plague, not the bubonic plague itself. However, the medical community, when they could not identify it other than the visible signs, identified it with bubonic plague.

 

Pes is indeed a term that is often used for the following.

 

  1. For some of the effects of the disease. That is what medical circles often say.

 

  1. For sudden death. That is what is meant in a saheeh hadith, “Pes is a martyr’s death for every Muslim.”

 

  1. The causes of the effects of the aforementioned diseases.

 

It was narrated in a saheeh hadeeth, “Bubonic plague is a remnant of the punishment inflicted on the Children of Israel.” Another narration says, “Bubonic plague is a jinn disease.” Another narration states. “Bubonic plague is the result of the supplication of a Prophet.” “

 

These diseases and the factors that cause them have no cure among medical personnel, nor are there any tips to indicate the arrival of these diseases. Meanwhile, the apostles announced various things that are still unseen to others. Even the various effects caused by these diseases cannot be denied by medical personnel that they occur with suggestion as the mediator. The effect of suggestion on the body and all the illnesses it suffers and even the death it experiences is a fact that cannot be denied except by the person who least understands the effect of a suggestion, as well as the reactions it causes in the body and all its organs. Allah has indeed created the effects of suggestion on the human body. Among the effects of suggestion are the emergence of plagues and air pollution. Suggestion also plays a great role when the body is dominated by various bad elements that cause damage to breathing, especially when there is turmoil in the blood. Also when there is a fluctuation of libido (lust). Satan’s lust-ridden suggestions will dominate the souls of people who are affected by such symptoms, as long as they are not overcome by an even greater force, namely supplication and dhikr, supplication and submission to Allah, charity and recitation of Al-Wuran. These acts of worship will also produce suggestions that are based on the power of angels so that they can get rid of these satanic suggestions and prevent the harm and danger they cause. We and many others have also tried this method many times, only Allah knows how many times we have done it. We see how far and how much effect the suggestions of worship have in strengthening the soul and repelling the evil elements. That is, before the evil element has really taken hold in the body and become very difficult to get rid of. The person who is guided by Allah, upon sensing the symptoms of evil elements, immediately uses these repelling suggestions which will immediately get rid of all the evil elements. The suggestion of worship is the most effective remedy in this regard. If Allah wills to carry out His destiny and decree. Allah will close the heart of a servant so that he is unable to know, imagine or recognize him so that he does not feel his presence and does not even want his presence. All destinies and decrees are returned to Allah as well.

 

We will make all this clearer when we discuss the methods of treatment with ruqyah (recitation of the Qur’an), some of the supplications against afflictions taught by the Prophet (uwadz nabawiyah), dhikr, supplications and good deeds).

 

Here we explain that the comparison of the medical experts’ knowledge of medicine with the Prophet’s medicine is like the comparison of primitive medicine with modern medical treatment. Medical experts and medical personnel recognize that. We also explain that the physical nature of man is very easily influenced by suggestion. So the energy of ruayah and prayer can overcome many other forms of medicine and even remove deadly poisons.

 

The target of the discussion here is that air pollution is part of the optimal factors and the main cause of bubonic plague. While the material pollution of the air that results in outbreaks of plague occurs due to changes in the material of the air for the worse due to the dominance of a bad air circulation system, such as the presence of foul odor disorders. rancid and poisonous air. throughout the rotation of a year, although it occurs more at the end of the dry season, as well as in the fall in general. This is because at that time a lot of sharp call-bladder (bitter substance) and other substances are collected during the dry season but until the end of the dry season these substances have not been contaminated. In the fall, there is also a lot of pollution due to the cold air, because of the vapors and residues in the dry season that have been contaminated. The vapors and substances collect, heat up and turn foul, causing the disease fevers. This is especially true when it affects a body that is ready to receive these substances. lack of exercise and too much food. The body of such a person is very susceptible to disease.

 

The best season is spring. Acrotes asserts, “In the fall, the disease is more prevalent and more deadly. As for spring, it is the most healthy enemy and there are the fewest deaths in that season.”

 

It was customary for apothecaries and undertakers to borrow money and go into debt in the spring and dry season to prepare for the fall. Because fall is their spring (their harvest season). They are the ones who are most excited about the fall and miss it the most.

 

In a hadith narrated:

 

“When the star has risen, all calamities will disappear from every land.”

 

Some interpret it to mean the rising of the Morning Star. Others have interpreted it to mean the growth of plants in spring. Such a phrase is also found in the Qur’an, “Animals and trees submit to Him.” This is because the optimal growth of plants occurs in the spring, when all kinds of diseases disappear.

 

As for the rising of the Morning Star, it coincides with the rising of dawn, and various diseases increase, as does the sinking of the star.

 

At-Tamimi mentions in Maadatul Bagaa, “The most destructive and harmful times for the body throughout the year are two: First, the sinking of the Morning Star at dawn. Second: When it rises from the East before the sun rises when its position is aligned with the moon’s orbit. This is the time of the end of spring. But nature does more damage when the star sinks than when it rises.”

 

Abu Muhammad ibn Qutaibah said: “The Morning Star comes and goes, bringing disease to mankind and camels. But its time of sinking is more dangerous than its time of rising.”

 

In connection with the above hadeeth, there is also another opinion, and this is probably the more correct one. The meaning of the star is the Morning Star, and the meaning of the calamity is the pests that attack crops and fruits in winter and early spring. All these pests will disappear when the Morning Star appears at the time mentioned. Hence, the Prophet 8& forbade selling fruits or buying them when they were not fit to eat.

 

However, the target of discussion here is how the Prophet’s guidance relates to bubonic plague.

 

When the Prophet forbade his people to enter the bubonic plague area and forbade them to leave the area where the disease was occurring, he had incorporated the optimal prevention system. For to enter a plague area is to surrender oneself to the disease, to welcome the disease into one’s own palace, and to help one’s own destruction. That is against the teachings of Shariah and the discipline of logic. Forbidding people to enter the plague area is a form of prevention that is indeed recommended by Allah, namely preventing ourselves from entering into areas and valleys that bring suffering.

 

The prohibition of leaving the area of plague, on the other hand, serves two purposes:

 

First: Encouraging the human soul to believe in Allah, put its trust in Him and be steadfast and content with His destiny.

 

Second: As stated by medical experts, if a person wants to save himself from the plague, then he must remove excess moisture from his body, go on a diet, tighten all activities, except exercise and bathing, both of which must be totally avoided. This is because the body of the patient in general is not free from various evil elements that are hidden in the body. All these elements will be stirred up when a person does exercise or takes a bath. so that all the elements are mixed together. This can cause other diseases that are also dangerous. When affected by the plague. one is advised to rest a lot and reduce activity. While to get out of the plague area requires a lot of energy. and that is very dangerous.

 

This is what classical and recent medical experts have said, so the medical meaning of the hadith is clear. The hadith contains treatment and preservation of health against physical and spiritual diseases.

 

If someone says: The Prophet’s statement, “Do not leave the area to avoid the disease,” indicates that the meaning is not what you have mentioned. This means that it is not forbidden for a person to travel for a specific reason. Likewise, there is no hindrance for someone who wants to travel long distances.

 

Answer: There is no medical expert who says that a person with bubonic plague should give up all activity, so that he is like an inanimate object. What is recommended, however, is to reduce activity as much as possible. Avoidance does not mean that one should move around a lot, but rather that one should avoid it. By not moving much and resting more, the physical and spiritual condition will be better. It will make a person closer to the attitude of tawakal to Allah and surrender to His destiny. As for people who are always on the move, such as laborers, travelers, postmen (couriers) and others, it is not possible for them to be commanded to give up all their activities completely. Rather it is sufficient for them to give up activities that are not useful, such as running and the like. Wallahu a’lam. As for the Prophet’s prohibition on his followers entering the area where the plague is, it also has some wisdom:

 

1 Keeping din away from harmful things.

 

  1. Seeking safety and health, which are the essence of life in this world and the hereafter.

 

  1. In order not to breathe air polluted by foul odors and filth that make them sick.

 

  1. So that they do not come into contact with sick people who may make them sick, so that they may become infected as a result of being near them. In Sunan Abu Daud, there is a narration that says: “Approaching the region of sickness means destruction.” “‘ Ibn Qutaibah said. “What is meant by al. irag is approaching the region of disease,” meaning being close to disease and sick people.”

 

  1. Guarding their souls from the habit of fortune-telling or being optimistic about certain signs or signals. This is because such fortune-telling will harm the fortuneteller himself.

 

As a result, in general, the prohibition of entering a country where there is plague is a prohibition of precaution and prevention, and a prohibition against exposing oneself to danger. The command to keep away from the disease implies the command to put one’s trust, surrender and resignation. The former contains the element of education and teaching, while the latter contains the teaching of resignation and surrender.

 

In Ash-Shahih it is narrated that ‘Umar ibn al-Khatthab once went to the Levant until when he reached Saragh, he met Abu Ubaidah ibn al-Jarrah and his companions. They informed him that there was a plague in the Levant. They disagreed with each other. He said to Ibn Abbas, “Please call the early Al-Muhajirin.” He called the early Al-Muhajirin and invited them to deliberate. They differed in their opinion. Some of them said, “Didn’t you go there on some business? We see no point in you returning.” Others commented, “But you went with many other people and also the companions of the Messenger of Allah. It is not appropriate for you to take them to the plague.” So Umar – said, “That’s enough. Call the people of Al-Anshar.” So the people of Al-Anshar were called. They were consulted.

 

They did the same with the Al-Muhajirin. They also disagreed with each other. Finally Umar again said, “That is enough. Now please summon the leaders of Quraysh, those who participated in the conquest of Mecca.” They were called. It turned out that they were in agreement and there was no disagreement among them. They said, “Let’s go back home, we should not go to the area of the plague.” So Umar announced to those who were with him, “Today I will stay on my back (mount) until morning. Do the same. Change yourselves after me.” Abu Ubaidah bin Al-Jarrah asked. “O Amirul Mukminin! Doesn’t that mean we are running from the destiny of Allah?” He replied, “It is good that you said those words, Abu Ubaidah. True, we are running from one destiny of Allah to another. Think about it. Suppose you had a camel that you grazed in a valley that had two places, one fertile and the other barren. Wouldn’t you graze it in the fertile location? If you do that, you are doing so by Allah’s decree. And if you graze it in an arid place, you are also doing so by the destiny of Allah.”

 

So Abdurrahman bin Auf came, who was out seeking his livelihood. He said. “In this matter, I have knowledge from the Messenger of Allah. I have heard the Messenger of Allah say:

 

 

“If you are in a land where the plague is, do not go out of that land. And if you hear that the plague is in a land, do not enter it.”

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON ISTISQA DISEASE AND HOW TO TREAT IT

 

In Sahih Al-Bukhari and Muslim, the hadith of Anas bin Malik is narrated: Once a group of people from Urainah and Ukal came to the Prophet. They complained that they had the Istisqa disease. So he said, “Go out and look for a zakaah camel, and drink its milk and urine.” They did so. When they recovered, they attacked a group of Muslim shepherds, killed them, and ran away with their camels. They were fighting Allah and His Messenger. So the Prophet immediately sent messengers after them. They were captured, their hands and feet cut off, and their eyes pierced and dried in the hot sun until they died.

 

The medical indicator in this hadeeth is that the sickness mentioned there is Istisqa. It was narrated by Muslim in connection with this hadith that they said, “We experienced sickness in Al-Madinah. Our stomachs suddenly bulged and our limbs trembled … and so on.” “

 

The disease mentioned in the hadith is Javanese, which is a type of stomach disease. Istisqa, on the other hand, is a type of physical illness caused by a foreign object with a cold texture seeping into the cavities of the various organs of the body, causing swelling. Either the external organs entirely, or the empty places in which food metabolism and digestion take place. There are three forms of this disease: the part that attacks the fleshy body-and this is the most dangerous-the part that attacks the body cavity. and edema.

 

Because the medicine needed for this disease is a stimulating medicine that has a balanced dose and can accelerate metabolism as needed. all these criteria were found in camel urine and milk. so the Prophet ordered them to drink it. Camel’s milk can speed up metabolism, soften food waste in the body and unblock blockages. Because most of the food consumed by camels is grass. gaishum, roots, baboons, chrysantenum. idzkhir. and the like which are all laxatives.

 

This disease generally occurs with liver complaints alone, or may be accompanied by other complications. Most of these are caused by the blockages that occur. Arabian camel milk is very useful in opening or removing these blockages as explained.

 

Ar-Razi states. “Arabian camel milk can help cure liver disease or metabolic damage.”

 

Al-Sraili states, “Arabian camel’s milk is the lowest in protein and has more water and less food. It is more likely to unblock and cleanse the stomach and repel foreign matter. This can be indicated by the lack of salt in Arabian camel milk due to the low level of natural heat in its body. This is why this milk is known to be the most efficacious in improving the function of the liver and unblocking and softening hard food substances when they have not been in the stomach for too long. This milk is also specially useful for istisqa, if used warm immediately after milking, mixed with warm camel’s milk, as well as urine from other animals. This will increase the salt content and facilitate the unblocking and cleansing of the stomach. If the cleansing process is obstructed, another laxative should be added.

 

The author of Al-Qanun points out that there is no need to pay any attention to the opinion that the texture of milk is contrary to the treatment of Istisqa. It should be noted that camel’s milk is very beneficial for treating this disease, because it contains a balanced amount of laxatives. One of the benefits of this milk is that it is fast acting. If the sick person consumes this milk as a substitute for food and drink, his illness will definitely be cured. This has been tried by some people who were stranded in Arabia and were forced to drink camel’s milk. They were cured of their Istisqa sickness. The best camel’s milk is that of the Bedouin camel, because it is the best quality.”

 

The story in the hadeeth above shows that treatment and therapy are prescribed. It also shows that the urine of a halal animal is pure. It is not permissible to use haram food or drink for treatment.” Apparently they were also not commanded to wash their mouths, even though they converted to Islam after they drank camel urine. Likewise, their clothes that were exposed to the urine were not ordered to be washed because they were going to pray. If the Prophet’s explanation was delayed when it was necessary to give it at that time, it would not be in accordance with the rules of Shari’ah. The hadith also indicates that we should punish a criminal according to the crime he committed. That is when they killed a Muslim shepherd and stabbed him in the eye.

 

This is mentioned in a saheeh hadith narrated by Muslim in his Saheeh. The hadith also gives an indication of how to punish a group of people who commit murder. that they should be killed simultaneously, and their hands and feet should be cut off. That is the punishment decreed by Allah for their reckless deeds” and because they committed the murder of the shepherd. The hadith also indicates that those who fight against Allah and His Messenger when it comes to killing and robbing should have their feet and hands cut off at the same time, and then be killed. It also indicates that serious crimes are also punished severely. They had apostatized after previously converting to Islam, even killing a Muslim and dismembering the body of their victim. They also robbed and openly defied Allah and His Messenger. The hadith also indicates that the punishment for those who apostatize” and commit mass murder. should be punished respectively as those who kill directly.

 

It is understood that not every one of them committed direct murder. But the Prophet did not ask about it. Likewise one who kidnaps a Muslim and kills him must also be sentenced to death. They cannot be excused, and the death penalty cannot be paid by compensation. This is the madhhab of the scholars of al-Madinah, and one of the opinions of Imam Ahmad. Even our Shaykh (Ibn Taymiyyah) favored this view and issued a fatwa on it.

 

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON TREATING WOUNDS

 

In Sahih Al-Bukhari and Muslim it is narrated from Abu Hazim that he once heard Sahal bin Saad being asked about the treatment of wounds carried out by the Messenger of Allah in the battle of Uhud. He said that in that war he was wounded in the face and his cheekbone was cracked, even his iron hat was broken. Fatimah bint Rasulullah herself washed his blood while Ali bint Abi Talib poured water over him and his shield. When Fatimah saw that the blood on the Prophet’s body was flowing more and more, she took a piece of cloth and burned it. After it became ashes, Fatimah placed the ashes on the Prophet’s wound. The blood stopped flowing” because of the ashes of the cloth made from merang. It turned out that the ash was very effective in stopping the blood in the wound, because it contained a strong drying element but not biting heat. Because wound drying drugs that bite will actually drain blood.

 

If the ash is mixed with vinegar and poured into the nose of the person with nosebleeds, the blood will also stop.

 

The author of Al-Qanun states, “Merang is very useful in drying wounds and treating wounds that are still wet so that they dry out. Egyptian paper in ancient times was made from this material. This composition is cold and dry, while its ashes are useful in treating ulcers and stopping the blood flowing in wounds, and can even prevent infection in wounds due to infection.”:

 

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON TREATMENT WITH HONEY, HIJAMAH (CUPPING), AND KAYY (TREATMENT WITH A HOT IRON)

 

In Sahih Al-Bukhari narrated from Said bin Jubair. from Ibn Abbas, from the Prophet that he said:

 

“Cure can be obtained in three ways: By drinking honey, by freezing. by hot iron, and I forbid my people (to use) treatment with hot iron.”

 

Abu Abdillah al-Mazari (may Allah have mercy on him) said: “There are three types of diseases caused by obstruction: The type that affects the blood, the yellow type, the type that affects the throat and the black type. For the type that affects the blood, the remedy is to remove the blocked blood. If it is of the other three types, the method is to take a laxative that has the power to overcome any complication. By mentioning honey. as if the Prophet wanted to hint at it as a laxative. While cupping as a process of removing dirty blood. Some scholars say that the process of removing dirty blood is included in his words ‘freezing’. If all these methods do not produce results, then the ultimate method is kayy (treatment with a hot iron). The Prophet mentioned kayy as a method of treatment, because it is used when the strength of the disease overcomes the strength of the medicine, so that the medicine taken is no longer useful.

 

While the meaning of the Prophet’s words, “I forbid my Ummah (to use) treatment with hot iron,” and in another hadeeth, “I dislike treatment with hot iron,” is a hint that hot iron treatment should only be a last resort, that is, when it is absolutely necessary. Treatment with a hot iron should not be done hastily, because the illness to be treated with a hot iron is sometimes less painful than the pain caused by the hot iron itself.”

 

Some medical people point out that metabolic diseases sometimes occur due to the presence of a disturbing material or non-material element. The interfering material element itself may be hot, cold, moist or dry, or it may be a combination of some of these properties. Among the four properties, there are two active properties, namely heat and cold. Hence the Prophet’s words directly touch upon the methods of treating illnesses caused by cold and heat” as an example. If the disease is hot, we treat it by bleeding, by freezing for example and the like. This is because it removes bad elements from the body and cools down the metabolism. But if the illness is cold, we can deal with it by warming it up. This can be done by drinking honey. If it is also necessary to expel cold matter from the body, honey is also useful for that, because honey contains cooking and flavoring agents, softeners, laxatives and softeners. With these substances, all harmful colds can be easily and safely removed from the various forms of heavy laxatives.

 

As for kayy, since every physical ailment is sometimes sharp and sometimes easily develops into cold or heat, kayy is basically not needed. But if the illness is chronic, then the best treatment after removing the harmful elements from the body is kayy. The best treatment after removing the harmful element from the body is kayy, i.e. placing a hot iron on the body that can be affected by kayy. This is because the disease can only be chronic because of a strong cold element that has been lingering in the organ for a long time, which has damaged its metabolism and changed its substance to resemble that of the cold element, leading to hyperactivity in the organ. That element must be removed from the body by kayy to eliminate the fire element in the body through kayy on the organ.

 

With this hadith, we learn how to cure all physical ailments. We can also learn the lesson of curing simple illnesses from the Prophet’s words, “Verily, fever comes from the vapor of Jahannam, so cool it with water.”

 

As for cupping, it is mentioned in Sunan Ibn Majah from the hadeeth of Jubarah bin Al-Mughallis, but he is a dhaif narrator, from Katsir bin Salim it is narrated that he said: I heard Anas bin Malik say: The Messenger of Allah said:

 

“Whenever I passed by a group of people on the night of Al-Isra, they would say, “O Muhammad, command your people to use cupping.” “

 

Imam At-Tirmdzi narrated in his Jami’ah from the hadeeth of Ibn ‘Abbas with the same meaning that he said: “You should use cupping, O Muhammad.” “

 

In Sahih Al-Bukhari and Muslim it is narrated from Thawus, from Ibn Abbas that the Messenger of Allah used to do cupping and paid the cupper.’

 

In the Saheeh of al-Bukhari and Muslim it is narrated from Humaid Ath-Thawil, from Anas that the Messenger of Allah had Abu Thayyibah cupped, so the Prophet ordered that he be paid two saa’ of food. Then he said to the Companions, “The best method of treatment for you is cupping.”

 

In Jami’ At-Tirmidhi it is narrated from Abbad bin Manshur that he said: I heard Ikrimah narrate that Ibn ‘Abbas had three slaves who were good at cupping, two of whom used to take wages from him and his family when cupping. While one of them used to help him and his family with his cupping skills. Ibn Abbas once said: The Prophet said, “The best person is a cupper, because he draws blood, relieves stiff muscles and sharpens the eyes of the person he is cupping.” Indeed, the Messenger of Allah, during his mi’raj, passed by a group of angels every time, and they said. “You should make a habit of cupping.” Ibn Abbas added: “The best times to do cupping are the seventeenth, nineteenth and twenty-first. The Messenger of Allah said, “Verily, the best remedies for you are sa’uuth, ladud, cupping and walking. The Messenger of Allah : once performed ladud. He once said, “Who can perform ladud on me? They were all silent. The only one who lives in this house is the one who can do ladud, namely Al-Abbas.” This hadith is gharib. Narrated by Ibn Majah”.

 

The benefits of cupping include cleaning the body surface better than dialysis. Dialysis may be better for cleaning deeper parts of the body. While cupping removes dirty blood from around under the skin.

 

The author emphasizes: The explanation of cupping and dialysis is that they are also very different in their application in different times and places, environments, heterogeneity, hot countries and hot seasons. In hot environments where people’s blood is very mature, cupping is better than dialysis. Because their blood is ripe, then gushes and flows to the upper part of the inner body (under the skin), so that the cupping process in removing dirty blood that cannot be removed by dialysis. Therefore cupping is more efficacious for young children than dialysis, as well as for those who cannot stand dialysis.

 

The medical community also confirms that in hot countries cupping is more beneficial than dialysis. However, it is recommended to do it in the middle of the month or after the middle of the month. In general, the last quarter of the month is best. Because at the beginning of the month, the blood is not yet turbulent and has not increased. But by the end of the month, the blood has calmed down again. And in the middle of the month or a few days afterward. the blood is at its peak frequency.

 

The author of Al-Qanun asserts: The Messenger of Allah (may Allah’s peace and blessings be upon him) commanded us to use cupping not at the beginning of the month, because the elements of the blood are not yet stirred up at that time, nor at the end of the month, because the stirring of the blood has stopped. But the correct thing is in the middle of the month, when the composition of the blood elements and their frequency increase sharply due to the light on the moon’s circulation which also peaks in frequency. It is narrated from the Prophet (peace be upon him) that he said:

 

“The best treatment for you is cupping and dialysis.”

 

Another narration states:

 

“The best medicine is cupping and dialysis.”

 

The Prophet’s statement. “The best treatment for you is cupping,” is a reference to the people of the Hijaz and other hot countries, because their blood is thin, i.e. cupping is more suitable for their bodies so that it draws out their body heat and gathers it under the skin. Also because their pores are wide and their stamina is good. But dialysis is dangerous for them. Cupping breaks up the blood channels but remains consistent, along with the unblocking of blood vessels, especially those that do not bleed much. Although dialysis on each organ of the body still provides benefits. For example, chest dialysis is very useful for treating liver and spleen fever as well as various bleeding inflammations, and is also useful for treating pneumonia, intestines and kidneys, and various blood diseases from the knee to the hip. Blood washing on the eyelids is very useful for treating various diseases of the body (related to blood. or when there is dirty blood in the body) “. While blood washing on the back is very useful for treating various diseases of the head, neck, excess blood or dirty blood. While blood washing on the cheeks is very useful for improving spleen pain, asthma. bronchus and diseases of the head and its parts.

 

While cupping on the shoulders is very useful in treating diseases of the shoulders and neck. Cupping of the temples is very useful for treating diseases of the head and its parts, such as the face, teeth, ears. eyes. nose and esophagus, if they occur due to excess blood or dirty blood or both.

 

Anas bin Malik narrated, “The Messenger of Allah used to have his shoulders and two temples taped.”

 

In Sahih Al-Bukhari and Muslim it is also narrated that the Prophet performed cupping three times: Once on his temples and twice on his shoulders.”

 

In Sahih Al-Bukhari and Muslim it is mentioned from Anas that the Messenger of Allah once performed cupping while he was in ihram on the head because of the dizziness he suffered.”

 

In Sunan Ibn Majah it is narrated from ‘Ali that Jibril once came down to the Messenger of Allah to teach him cupping on his two temples and shoulders.”

 

Sunan Abu Daud states from the hadeeth of Jabir that the Messenger of Allah once performed cupping on his hip because of an ailment he suffered from.”

 

The medical community has different opinions about the freezing of a point on the nape of the neck called the gamahduwah point.

 

Abu Na’im in his book Ath-Thibbun Nabawi mentions a marfu’ hadith. “You should do cupping at the point of gamahduwah at the nape of the neck, because it can cure five kinds of diseases.” Ta mentioned. “Among them is leprosy.”

 

Another hadith states. “You should do cupping at the point of gamahduwah at the nape of the neck, because it can cure seventy-two kinds of diseases.”

 

Some medical practitioners believe that cupping at that point is “quite good”, as it can treat myopia, eye bumps, and other eye diseases, as well as pain behind the eyebrows and in the eye socket.

 

It is narrated that Ahmad bin Hambal once intended to do cupping. He cupped the two sides of his nape, but did not touch the point of gamahduwah. Among the medical experts who did not

 

His favorite is the author of Al-Qanun. He said, “Cupping at that point can cause forgetfulness, as our lord, the Prophet Muhammad, stated that the back of the brain is where the ability to memorize is located. Cupping removes that ability.”

 

But others argue that the hadeeth is not saheeh. Even if the hadith is saheeh, then cupping only harms the back of the head if it is not used when needed. However, if it is used when the organ is overloaded with blood, medically and according to the teachings of Shariah, it is very beneficial. It is narrated in a saheeh hadeeth that the Prophet himself performed cupping at several points on the back of his head as needed. He also performed cupping on other parts of the body as needed.

 

Cupping at the location under the chin is very useful for dental diseases, facial and throat diseases, and can even clean the blood of the head and palms. if it is done proportionally.

 

Cupping on the soles of the feet can have the same function as blood washing on the shaafin vein, which is the large vein at the ankles, can treat scabs on the thighs and calves and itching on the pubic seeds.

 

While cupping at the location under the chest is also useful for boils on the thighs and even scurvy and acne, hemorrhoid disease, bawasir, elephant disease, and back itching.

 

 

 

 

 

 

 

PROPHET’S GUIDANCE ON FREEZING TIME

 

Narrated by At-Tirmidhi in his Jami’ah from the hadeeth of Ibn ‘Abbas in a marfu’ manner:

 

“The best time for you to do cupping is on the 17th, 19th and 21st.” “

 

It was also narrated from Anas, “The Messenger of Allah used to freeze his temples and shoulders. He used to do it on the 17th, 19th or 21st.” “

 

In Sunan Ibn Majah from Anas narrated by marfu :

 

“Whoever wants to do the freezing, should choose the 17th, 19th, or 21st day. Do not get blood instability, because that can be deadly.” “

 

In Sunan Abu Daud, from the hadeeth of Abu Hurairah, it is narrated that the Messenger of Allah said:

 

“Whoever performs cupping on the 17th, 19th or 21st, it is a cure for all diseases.”

 

It is any disease caused by excess blood.

 

These hadiths are highly relevant to the consensus of medical experts that freezing in the second half and the following days of the third quarter of the month is better than doing it at the beginning or end of the month. However, if the freezing is done according to the needs of the body, it will still be useful, even if it is done at the beginning or end of the month.

 

Al-Khallal emphasized: Ishmah bin Isham narrated: Hambal narrated a report to us and said: Abu Abdillah, Ahmad bin Hambal used to do cupping whenever there was instability in his bloodstream. He also did it at any time when needed.

 

The author of Al-Qanun explained: “The best time to do the freezing is between two and three o’clock in the afternoon. It should be done after taking a bath, except for those who have freezing blood; they should take a warm bath first, until their body warms up, then they should be frozen.”

 

We do not favor freezing on a full stomach. It can lead to blood clots or other severe illnesses, especially if the food eaten is too heavy and unhealthy.

 

In an atsar it is mentioned:

 

“Freezing when thirsty can help the healing process. While when done when full, it can cause illness. When done on the 17th, it also helps healing.”

 

The selection of these times to carry out freezing is only done as a preventive measure and just in case”. in order to maintain health and avoid danger. As for therapy, freezing can be done whenever needed.

 

The meaning of the words in the above narration. “… do not let the blood become unstable, because that can be deadly,” is an indication of this preventive measure. It means that the blood should not become unstable. The meaning of unstable blood is turbulent blood flow. But as narrated. Imam Ahmad would freeze his blood every month, if his blood became turbulent.

 

As for the chosen day of the week, it was mentioned by al-Khallal in al-Jami’: “Harb ibn Ismail narrated a report to us, saying: I asked Imam Ahmad: “Are there any days on which it is disliked to freeze?” He replied: “There is a narration to that effect: Wednesday and Saturday.” The same narration is mentioned from al-Husain ibn Hissan that he once asked Abu Abdillah about cupping. “When is cupping disliked?” He replied, “Saturday and Wednesday. Some say Friday.”

 

Al-Khallal narrated from Abu Salamah and Abu Said al-Maagburi, from Abu Hurayrah by marfu :

 

“Whoever does cupping on Wednesday or Saturday, and then gets scabies or leprosy, should blame himself.”

 

Al-Khallal also narrated: Muhammad b. ‘Ali b. Ja’far reported that Yagub b. Bakhtaan related a narration to them. He said: Imam Ahmad was asked about chalking and cupping on Saturday and Wednesday. Imam Ahmad considered it makrooh. He said: “I heard of a man who practiced cupping and the like on Wednesday, and he developed leprosy.” I asked him, “Was it because he underestimated the hadith?” He replied. “Yes.”

 

In the book of Al-Afrad narrated by Ad-Daruquthni from the hadeeth of Nafi that he said: Abdullah ibn Umar once said to me, “My blood is stirred up, please call a cupper. But not a child or an old man, for I heard the Messenger of Allah say:

 

“Cupping can increase endurance, it can increase thinking ability. Do cupping in the name of Allah. But don’t do it on Thursday, Friday, Saturday and Sunday. Do it on Monday. Leprosy and leprosy only descend on Wednesday.” “

 

Ad-Daruqutni said: Ziyad ibn Yahya was alone in narrating this hadeeth, and Ayyub narrated it from Nafi’, in this narration he said. “Do your cupping on Monday and Tuesday, and do not do your cupping on Wednesday.”

 

Abu Daud also narrated in his Sunan from the hadeeth of Abu Bakrah that he did not like cupping on Tuesdays. He said, “The Messenger of Allah said, “Tuesday is the day of blood. There is a time on that day when the blood cannot stop flowing.”

 

All of the previous hadiths contain the recommendation to seek medical treatment and the recommendation to perform cupping. But all of that is done in times of need only. It is also permissible for a person in ihram to do cupping. If the cupping requires some of the hair to be shaved off, there is nothing wrong with that. With regard to the view that if one shaves off part of the hair, one has to offer a fidyah, this needs to be revisited. It is not correct to say that a fasting person must offer a fidyah for cupping. This is because it says in Sahih al-Bukhari that the Messenger of Allah (may Allah’s peace and blessings be upon him) performed cupping during the fast. But whether this invalidated his fast or not is another matter. What is correct is that the fast is still invalidated by cupping. There is a saheeh report from the Prophet :z, and there is no evidence to contradict it. And the most saheeh hadeeth that contradicts it is the hadeeth of his hijamah while he was fasting.

 

But that does not mean that his fast is invalid unless four things are proven: Firstly, that his fast was an obligatory fast. Secondly, that he was in a state of residence. Thirdly, that he was not in a state of sickness that required cupping. Fourthly, that this narration comes after the narration, “The one who does the cupping and the one who is cupped both break their fasts.” If these four conditions are met, then the Prophet’s action can be used as evidence that the fast is not invalidated by cupping. If they are not fulfilled, then it could be that the fast that he was fasting was a voluntary fast that can be broken by cupping and the like. Or it could be fasting Ramadan, but while traveling. Or it could be in Ramadaan when he was staying, but he did the cupping out of necessity, such as sickness that required him to break the fast. Or it could be done in Ramadaan and without any urgent need, but the ruling on cupping here is the basic ruling.

 

Then the Prophet said. “The one who does the cupping and the one who is cupped both break their fast,” is a ruling that came later. So in the end that is the standard ruling. But unfortunately none of these four things happened, let alone all four!

 

The hadith also implies that it is permissible to pay the wages of doctors and other medical personnel without first entering into a wage transaction. They can be paid according to their capacity, or at a price agreed upon.

 

This hadith also indicates that it is permissible to work as a cupper. Although a free person is not eligible to take a wage for this work, it is not haraam. This is because the Prophet (may Allah’s peace and blessings be upon him) paid the cupper and did not forbid him from taking the wages. To say that this wage is ‘dirty money’ is like saying that onions and garlic are dirty things. But they did not become unlawful because of this statement.

 

The hadeeth also indicates that it is permissible for the master to take from his slave a daily payment according to his ability. And the slave has the right to use the excess of what he is paid, even if he is forbidden to use it.” This means that all of his earnings belong to his master, so there is no point in specifying them. In fact, anything that exceeds his wages automatically becomes his property, which he can use as he wishes. Wallahu a’lam.

 

 

 

 

 

 

THE PROPHET’S GUIDANCE IN THE METHOD OF SEVERING VEINS AND KAYY (HOT IRON THERAPY)

 

It is narrated in the Sahih from the hadith of Jabir bin Abdillah that the Prophet once sent a medic to Ubay bin Ka’ab. The medic cut the vein and performed kayy on him!

 

When Saad bin Muadz was hit in a battle on his shoulder, the Prophet performed kayy on him. Then the wound swelled up, so he repeated the kayy. In another narration it is mentioned that the Prophet kayyed Saad bin Muadz on his shoulder in the area of Misygash. Then Saad did kayy on him instead, or perhaps one of his other companions did. In another narration it is mentioned: There was an Al-Anshar man who was hit in the shoulder in Misygash. The Prophet ordered him to be treated with kayy.

 

Abu Ubaidah relates: A man was brought before the Prophet who recommended kayy therapy. ‘” He said, “Treat him with kayy or hot stones.” Abu Ubaidah explained, “Treatment with hot stones is called raahf, which is a stone that is heated and then used to compress the affected part of the body.”

 

Fadhal bin Dukain said: Sufyan related a narration to us. from Abu Zubayr. from Jabir it is narrated that the Messenger of Allah once applied kayy on his shoulders.”

 

In Saheeh Al-Bukhari it is narrated from the hadeeth of Anas that he was once treated with kayy on the waist while the Prophet was still alive.”

 

In Sunan At-Tirmidhi from Anas, it is narrated that the Prophet treated As’ad bin Zurarah who was pierced by a thorn with kayy.’ Earlier we mentioned the hadith narrated by Al-Bukhari and Muslim. It also states. “I do not like to be treated with kayy”. in another hadeeth, “And I do not allow my Ummah to be treated with kayy therapy.”

 

In Jami’ At-Tirmidhi and others it is mentioned from Imran bin Husayyin that the Prophet once forbade kayy therapy.” He said, “If we are afflicted with a disease and we use kayy, then we will also lose money and will not recover.” In another narration it is mentioned, “We were forbidden to use kayy.” It is mentioned. “Because then we will not be fortunate and we will not be cured.

 

Al-Khattabi said. “He did kayy on Saad only: with the aim of stopping the blood flowing from Saad’s wound. Because he feared that he would bleed to death. In this case, kayy can be used. The same applies in the case of someone who has cut off his hand or foot. What is prohibited is kayy for the purpose of treating a particular disease. In this case, there are many people who believe that only with kayy can their illness be cured, otherwise they will die. So they are prohibited from using kayy with such intentions. There is also an opinion that the prohibition was directed at Imran bin Husayyin only, because he had a skin disease, and it was dangerous to treat it with kayy. Hence, he was forbidden to treat it that way. So the prohibition is directed at kayy, which is feared to cause harm. Wallahu a’lam.

 

Ibn Qutaybah explained: “There are two types of kayy: Kayy that a healthy person does in order not to get sick. This is what is meant in the hadeeth: “The one who does kayy is not submitting to Allah.” This is because by doing so, he is trying to deny his fate. The second type of kayy is to treat wounds where blood is flowing continuously or limbs that have been cut off. In these cases kayy can heal. But when it is used as a general treatment that may or may not work, it is more appropriate to say that the ruling is makrooh.”

 

It is narrated in the Saheeh books from the hadith about the seventy thousand people who will enter Paradise without reckoning, “They are those who do not like to treat with incantations, do not like to treat with kayy, do not like superstition and only put their trust in their Rabb.”

 

The hadiths that narrate about therapy with kayy include four things: First, that the Prophet used to do it. Secondly, that he disliked it. Third, that he praised those who did not do it. Fourth. that he forbade it.

 

There is no contradiction between these four things, alhamdulillah.

 

His actions show that kayy is permissible. When he said that he disliked it, it does not mean that he forbade it. When he praised the one who does not do it, it indicates that it is better and preferable not to do it. If he forbade it, then that indicates that it is makrooh, according to the preferred opinion. Or, that what is forbidden is kayy which is not needed. This is because if he does that, there is a fear that he will get sick. Wallahu a’lam.

 

 

 

 

 

 

PROPHET’S GUIDANCE ON TREATING EPILEPSY

 

It was narrated by al-Bukhari and Muslim from the hadeeth of Atha ibn Abi Rabbah, from Ibn Abbas, that he said, “Shall I show you the women of Paradise?” Atha replied. “Yes,” he said, “There was a black woman who came to the Messenger of Allah£ and said, “I have epilepsy. And when it flares up, my ‘awrah is exposed. Pray for me to Allah.” The Messenger of Allah said. “If you are patient, you will enter Paradise. But if you want, I will pray for you until you are cured.” The Prophet said. The woman said, “I will be patient. But when I get sick, my ‘awrah is exposed. Pray for me so that I will not be exposed when I have an attack.” He then prayed for her.”!!!

 

The author says: “There are two types of epilepsy: Epilepsy due to the influence of a destructive evil spirit, and epilepsy due to a destructive element in the body. The second type is what the medical community talks about in terms of causative factors and methods of treatment.

 

As for the type of epilepsy that is caused by the influence of evil spirits, it is recognized by medical experts and scholars, but they are unable to overcome it. They realized that the method of therapy is through the power of the good spirit,” good and high, to overcome this evil power so that all its effects can be overcome, and even all reactions can be completely eliminated, This has been confirmed by Hippocrates in one of his books. He mentions several types of epilepsy therapy.

 

Then he emphasized: “These treatments only work for epilepsy that is caused by bad elements and harmful matter in the body. As for epilepsy that is caused by the influence of evil spirits, these treatments are not useful at all.”

 

As for the medical community, which is less knowledgeable and of lower status, as well as the zindig community, they all deny the type of epilepsy caused by the influence of evil spirits. They claim that the evil spirit will have no effect on the victim’s body. Actually, they are the ones who are ignorant. Because there is no medical rule that rejects its existence. All of that is the reality of something concrete. The attribution of epilepsy to harmful elements in the body is true for some types of this disease, but not all.

 

Early medical circles used to refer to this type of epilepsy as Divine Disease. They said it was caused by an evil spirit. Gelineus and other scholars reinterpreted the term: “They called it a divine disease because it occurs in the head, thus harming the part of the body that is used to communicate with the divine, because that is where the human brain is located.”

 

Such interpretations arise due to their ignorance of the nature of the realm of spirits, their rules of life and their influences.

 

Then came the zindig medical experts who finally only recognized the existence of the second type of epilepsy,

 

Anyone who knows the nature of spirit (metaphysics) and its effects would laugh at their ignorance, because of how weak their minds are. The therapeutic theory for this first type is twofold: One side is from the sick person, and the other side is from the medical staff. The side that comes from the sick person is the suggestion and power of supplicating only to the Creator of all spirits and the unseen. Then ask for protection properly to the backup of the heart and tongue. That is the same as eradication. Eradication must use weapons, and it is only perfect with two things: First, the weapon must be precise and of good quality. Secondly, the person using the weapon must be strong. If one of the two things is not fulfilled, the weapon will not provide much benefit. Especially if both are not fulfilled. That is the condition of a heart that is damaged in its tawhid. hya. damaged in its attitude of tawakal and piety and obedience, and does not have a weapon!!!

 

The second side. from the medical personnel. The medical personnel must also have these two conditions. To the extent that some doctors only need to say, “Get out!” or mention the name of Allah, or say, “Laa haula wa laa guwwata illa billah.”

 

The Prophet himself once (while treating this disease) only said.

 

“Come out, O enemy of Allah!!! I am the Messenger of Allah.”

 

We once saw our Shaykh (Ibn Taymiyyah) send someone to communicate with the spirit that had entered the body of a person with epilepsy. The person said. “The shaykh says to you. “Come out! This body is not lawful for you.” Then the sick person immediately regained consciousness.” Sometimes the shaykh communicates directly with the spirit of the demon. Sometimes the demon is so insubordinate that it has to be brought out by beating it, and then the sick person will wake up and not feel any pain at all. We have witnessed this many times ourselves.

 

He would also often recite the following verse in the ears of people with epilepsy:

 

“Do you think, then, that We created you playfully, and that you will not be returned to Us?” (Al-Mukminun: 115)

 

He once told me that he recited this verse in the ear of an epileptic person. The satanic spirit in his body said, “Yes.” It was said in a long voice. He explained, “Then I took a stick and struck it on the jugular vein at the back of his head until my hand was cramped from striking it so hard.” The people present were convinced that the person must have died from being struck in such a way, When struck. the spirit of the devil said, “I like it.” I replied. “Yes. but he does not like you.” The spirit said again, “I want to perform Hajj with him.” I replied, “Yes. but he does not want to perform Hajj with you.” The spirit said again. “Then I will leave him in your honor.” I replied, “No. you must leave him to obey Allah and His Messenger.” The spirit said again. “There, then I am out.” The man then sat down. turned his head to the left and right and said, “How did I come to be in Shaikh’s place?!” The people there said. “Yes, and you were beaten in such a way.” The man again said, “Why was I beaten? What did I do?” He did not feel that he was beaten at all.

 

He also used to treat with the verse of Al-Kursi. He also told the sick person to recite it a lot, as well as the person treating him, in addition to reciting Al-Muawwidzatain.

 

In general, this type of epilepsy and its cure are only denied by people who have little knowledge, thought and reason. Most of the trances that occur are due to the weak religious knowledge of the victims, because their hearts and tongues are far removed from the habit of dhikr and reciting ta’awudz and the various means of self-protection recommended by the Prophet and the protection of faith. So the evil spirit infiltrates the body of the person who no longer has immunity. It may be that at that time the person has no shield at all, so that the evil spirit can affect him.

 

Had the veil been lifted, we would have seen that most human souls could be said to have developed a type of epilepsy due to the influence of this evil spirit. That is, their souls are under its influence, in its captivity so that it is driven at will. it can no longer disobey or go against its will anymore. That is the greatest epilepsy whose victims will never wake up except when life leaves the body. Only then will it be evident that such a person is suffering from true epilepsy. Wallahu! musta’an. Only to Allah do we ask for help.

 

The way to treat this type of epilepsy, besides having to be accompanied by a healthy way of thinking, must return to the faith taught by the apostles. Heaven and Hell should always be imagined before the eyes, always present in the heart, then remember the people of the world with all the calamities and catastrophes that serve as lessons. So that. they turn into epileptic people, unconscious. People who do not believe that will think otherwise.

 

If Allah wills good for His servant, the servant will wake up from his illness. Then he will be able to see the epileptic people around him, to his left and right, people of all levels. Some of them are suffering from severe insanity. There were also those who occasionally regained consciousness for a short while, but then became insane again. There are also those who go mad for a while and wake up for a while. If he is conscious, he will do the deeds of a conscious person and the deeds of a reasonable person. But then he would have epilepsy again and go back into a trance.

 

The second type of epilepsy is caused by harmful elements in the body. It is a type of disease that prevents the most important organs of the body from functioning and reacting optimally, although not absolutely. So that there is no activity and feeling that infiltrates these organs and in the body of the sick person continuously and optimally. Sometimes this illness arises due to other factors such as ‘sitting wind’ that is languishing in the orifices of the body. It could also be due to evil vapors infiltrating some of the limbs. It could also be due to some kind of destructive energy that causes the brain to shrivel up as it tries to resist the disturbance, then the whole body twitches so that it is no longer possible for the victim to stand upright. He will fall down and generally his mouth will foam.

 

This disease is considered to be one of the incidental diseases when viewed from the appearance of the pain alone. But it can also be categorized as a chronic disease when viewed from the length of time this disease languishes in the body, even difficult to cure, especially when the age of the sick person exceeds 25 years. This disease specifically attacks the brain, the core of the brain. Epilepsy in this condition is considered a permanent disease. Hippocrates asserted, “Epilepsy will continue until death.”

 

Thus. the black woman who came to see the Prophet as mentioned in the previous hadith-that is, the one who was afflicted with apoplexy and had her aurat uncovered-may be afflicted with this type of epilepsy. So the Prophet promised her Paradise because of her patience with this disease. even prayed that her veil would not be uncovered when the disease flared up. The Prophet gave her a choice, either to be patient and she would get Heaven, or to be prayed for so that she recovered, without any guarantee of entering Heaven. The woman finally chose to be patient and get a guarantee of entering Heaven.

 

This story indicates that it is permissible to abandon efforts to seek medical treatment and cure diseases. In addition, the healing of diseases due to the influence of the supernatural through supplication and approach to Allah is more beneficial than medical healing. Its effect and the way it works and reacts on the body naturally is also greater than the effect of chemical drugs. We and many other experts have experimented in this regard.

 

Medical experts recognize that the effect of the body’s energy and its reactions in curing diseases is fantastic. Meanwhile, the most dangerous to the medical world are the zindig, the ignorant and the disbelievers.

 

On the face of it, the epilepsy of the woman in the previous story is of this type. But it could also be the result of the influence of an evil spirit. The Prophet offered the woman a choice between patience and entering Paradise, with prayer and a cure. The woman chose patience, but asked that her ‘awrah be preserved. Wallahu a’lam.

 

 

 

 

 

 

PROPHET’S GUIDANCE IN TREATING IRQUN NASA DISEASE

 

Ibn Majah narrated in his Sunan from the hadeeth of Muhammad bin Sirin, from Anas bin Malik that he said: I heard the Messenger of Allah say:

 

“The irqun nasa medicine is the hip of an Arabian goat that is melted and divided into three, then taken one part a day.” 

 

Irqun Nasa is a type of disease that starts in the joint of the hip bone, then goes down the back of the thigh and can even reach the heel. As the disease progresses, the sick person’s body becomes thin, as well as his thighs. The hadith contains an etymological meaning and also contains a medical meaning.

 

The etymology of this hadeeth indicates that it is permissible to call this disease irgun nasa. This is not the opinion of those who forbid it. They say that nasa is the vein itself. This would be tantamount to applying something to something itself. That is clearly not possible.

 

To answer this we emphasize two things: Firstly, that the word irg (vein) has a broader meaning than nasa. So it can be said that it is the affixing of something general to something more specific. It is like saying, “All the money, or part of it.” Meaning some of the money. Secondly, that nasa is a disease that incidentally affects the veins. So it is like affixing something to its place and position. Some argue that this disease is called Irqun Nasa in Arabic, because the pain causes the sick person to forget everything. Namely the pain in the hip joint and continues to the sole of the foot. behind the heel from the side of the foot, between the end bones of the calf to almost the middle of the sole of the foot,

 

As for the medical meaning contained in the hadith, it has already been explained earlier that the words of the Messenger of Allah are of two kinds: The first is general and applies in every time and place, to every person and situation. The second is specific to some cases. This disease belongs to the second kind. This is because the Prophet was addressing the people of Arabia and the Hijaz and the surrounding areas, especially the Bedouins. This therapeutic technique is the most useful for this type of disease. Because, this disease arises due to dryness. Sometimes it is caused by some kind of thick and sticky matter. The remedy is of course laxatives. Hip meat has two properties: First, for ripening and softening. second, for ripening and expelling harmful elements in the body. The healing of the disease requires both of these.

 

Why Arabian goats? Because it has little fiber, small size, soft meat and good properties due to its diet. Arabian goats usually eat hot land grass, shaih grass and gaishum and the like. All these grasses, when consumed by an animal, transfer their character into the meat of the animal. Of course, after all the grass is chewed finely when eaten so that it is finally destroyed in digestion. Especially in the hip meat. However, the reaction of all these plants to animal milk is more obvious than the reaction to meat. But the softening and laxative properties of hip meat are not found in milk.

 

Thus, as explained earlier, the medicines consumed by the majority of the world’s nations and the Bedouins of old were single medicines. This was also the case with the Indian physicians. The Romans and Greeks concentrated more on chemical concoctions. Generally, people recognize that a doctor will feel happy if he can treat diseases through healthy food. If he is unable to do so, then with a single medicine. If he is unable to do so, then he turns to concoctions.

 

It has been explained earlier that the general tradition of the Arabs, especially the monks, is to be more familiar with minor ailments, so simple medicines are also sufficient to deal with them. This is because their diet is generally simple. Complicated diseases, on the other hand, mostly arise due to the variety and variety of complementary foods. So the suitable medicine is also herb medicine. Wallahu a’lam

 

 

PROPHET’S INSTRUCTIONS FOR TREATING CONSTIPATION

 

It was narrated by At-Tirmidhi in his Jami’a and Ibn Majah in his Sunan from the hadeeth of Asma bint Umais that she said: The Messenger of Allah asked. “With what do you relieve yourself?” Asma replied. “With Shubrum.” He said, “It is a hot and quick-acting medicine.” Then Asma continued, “I also urinate by taking there.” The Messenger of Allah said. “If there is a medicine that can cure a person from death, that medicine must be sana.”

 

In Sunan Ibn Majah from Ibrahim ibn Abi Ailah it is narrated that he said, “I once heard Abdullah ibn Umm Hiram, who had prayed with the Messenger of Allah before and after the Qiblah, say: I heard the Messenger of Allah say:

 

“You should use Sana and Sunuut’, for they contain the cure for all diseases except As-Sam.” Some of the Companions asked, “O Messenger of Allah, what is As-Sam?” He replied, “Death.”

 

The Prophet (may Allah’s peace and blessings be upon him) said in the hadeeth, “With what do you pass stool?” This means to soften it so that it goes smoothly and does not come to a halt and cause harm due to the retention of feces in the stomach. Hence, laxatives are also called ‘facilitating drugs. In Arabic it is masyiyyan, with the wazan fa’ilan. It is also said that they are called this because the person who takes them keeps walking smoothly to relieve himself.

 

In another narration it is mentioned that the Prophet asked, “With what do you treat your constipation?” Asma replied, “With shubrum.” Shubrum is a kind of traditional medicine made from the bark of a tree root. Its element is hot and dry, reaching the fourth level. The best one is slightly reddish, rather thin and light, resembling folded skin. In general, however, it is one of the medicines that the medical community recommends not to use, because of its danger and its very strong extractive power.

 

The Prophet himself said, “Medicine is hot and the reaction is very fast.” Another narration says, “It is hot and dry,” (harr yaarr). Abu Ubay pointed out, “Most of them call it by the letter yaa (yaarr-see original book). There are indeed two opinions. First, ‘Hot and quick to react’. That is, it is strong in its extractive power. And this is indeed what the medicine is. This opinion was chosen by Abu Hanifah ad-Dinawari. Secondly – and this is the correct opinion – the second word is only an attribute to strengthen the first attribute. So it is like an amplifier, which in Arabic is called taukid lafzhi, but it is also an amplifier, which is called taukid ma’nawi.

 

That’s why there are so many expressions that relate words with similar sounding characteristics, such as hasan basari (beautiful bejik), which means a person of perfect beauty. Sometimes it is also called hasan gasan. Likewise with the words shaytan laithan and haarr jaarr. Though the word jaarr has a different meaning, namely pulling or dragging something that hits it. So because it is so hot and strong pull, as if it can pull out and disarm something. Meanwhile, the word yaarr is linguistically the same as jaarr. Like the words shihri, shiriij, shahara, shaharij (tank), or it could be a separate adjective.

 

As for sana, it is also pronounced in both ways sanad or sana. It means a type of plant from the Hijaz, the best of which grows in Mecca. It is a type of elixir and is safe from side effects, quite stable, hot and very dry. It has the effect of purifying the yellow and black elements and strengthening the muscles!” of the heart. That is a very good benefit. Its main efficacy is to eliminate disorders or wounds in the body, stretch muscles, make hair stronger, eliminate lice and severe dizziness, scabies, acne, itching, and epilepsy. It is better to drink its cooked juice than to eat it in powder form. The size or dose consumed is three tablespoons. When it is in liquid form, five tablespoons. If it is cooked and mixed with red currants and the like, it is even better.

 

Imam Ar-Razi said, “Sana and chahtriz can destroy various sharp impurities, are useful for treating scabies and itching. Each should be taken between 4 and 7 tablespoons per day.”

 

As for Sanuut, there are eight opinions that interpret it. First, it means “honey”. Secondly, it may be the part of the ghee that has black spots on its surface. This was confirmed by Umar bin Abu Bakr AsSaksaki. Third, Sanuut is a grain that resembles cumin. (This was mentioned by Ibn Al-Arabi, but with a different pronunciation). Fourth, sweet cumin. Fifth, it means Razyanj. Narrated by Abu Hanifah Ad-Dinawari from some Bedouins. Sixth. Syabt. Seventh, dates. This was confirmed by Abu Bakr Ibn As-Sunni Al-Hafizh. Eighth, honey mixed with ghee. This was confirmed by Abdul Lathif Al-Baghdadi.

 

Some medical doctors say that the latter is more correct and closer to the truth. The latter is more correct and closer to the truth, which is that it should be used after pounding it and mixing it with honey and ghee, and then taking it with a spoon. That is better than consuming it alone. The honey and ghee add to the quality of the sana and help in the process of finding it. Wallahu a’lam.

 

It was narrated by al-Tirmidhi and others from the hadeeth of Ibn ‘Abbas (may Allah be pleased with him): “The best treatment for you is sa’uuth, laduud, cupping and laxatives.” ‘Laxatives’ here refers to drugs that make bowel movements easier and easier.

 

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON TREATING ECZEMA” AND ITCHING CAUSED BY LICE

 

It was narrated in the Sahihs of al-Bukhari and Muslim from the hadeeth of Qatadah, from Anas ibn Malik, that he said: “The Messenger of Allah granted a concession to ‘Abdur-Rahman ibn Auf and Zubayr ibn al-Awwam to wear silk in order to treat their eczema.” In another narration it is narrated. “Abdurrahman bin Auf and Zubayr bin Al-Awwam complained about their eczema to the Prophet during a battle (ghazatin). So the Prophet granted them a concession to wear a robe of silk. I myself saw them wearing it.” 

 

This hadith is related to two things: First, with fiqh issues. Secondly, with medical issues.

 

The fiqh issue, as recognized by the Sunnah, is that it is absolutely permissible for women to wear silk. For men, it is forbidden, except in cases of necessity or for a legitimate reason. This includes when it is very cold and there is only silk to cover the body. Or wearing silk for war purposes when one is sick with itching and lice, as indicated in the saheeh hadeeth of Anas above.

 

The view that it is permissible is the more saheeh report of Imam Ahmad, and the more saheeh report of Imam al-Shaafa’i, because the basic principle is that there is no specificity. The basic principle is that there is no specialization. If the specialization applies to some Muslims for a reason, then it applies to everyone who has that reason. This is because the ruling is general because of the generality of the reason.

 

Those who maintain the absolute prohibition of wearing silk for men claim that the hadeeths that forbid it are general, while those that give a distinction may be specific to Abdur-Rahman ibn Auf and Zubayr ibn Al-Awwam. However, it may also apply to others. If both are possible, then it is more appropriate to take the more general ruling. That is why some narrators said about this hadeeth: “I do not know whether the distinction still applies to other than these two or not.”

 

The truth is that the distinction is general. This is because the customary ruling in sharee’ah is like this, except when there is a specificity and no one else is involved in the specificity. This is like the Prophet saying to Abu Burdah: “It is valid for you, but it is not valid for anyone else.” This is also what Allah said to the Prophet regarding his marriage to the woman who surrendered herself to him:

 

“…only for you, not for others among the believers…”

 

The prohibition of silk is a way to prevent the possibility of other haram acts. Therefore, silk is still permissible for women, as well as for men, for the sake of necessity and urgency. (It is a rule that something that is forbidden because it is the cause of a forbidden action may be made permissible for the sake of necessity and urgency. Just as looking at the ‘awrah is haraam for the sake of preventing haraam acts from happening. So looking at the ‘awrah is permissible for the sake of necessity. Similarly, it is forbidden to pray voluntary prayers at times when prayer is prohibited, in order to prevent resemblance to the sun-worshipers. Hence, it is still permissible to offer voluntary prayers at these times for a certain benefit. A similar case is the prohibition of usury of fadhal in order to prevent usury of nasi’ah. Hence riba fadhal is permissible in cases of urgent need, such as Arayah’. We have dealt thoroughly with the permissibility of silk clothing in our book At-Tahbir Lima Yahillu wa Yahrumu min Libasil Harir.

 

The medical issue in the previous hadeeth is that silk is a type of medicine derived from animals. Therefore, silk is categorized as an animal medicine. Because it is processed from animals. Its benefits are numerous, even highly reactive. Among its properties are strengthening and calming the heart, and even treating many heart disorders. Likewise, it also serves to overcome the effects of drugs. It also serves to sharpen vision when used as a kohl. Meanwhile, silk powder, which is produced in medical circles, has a very hot and dry texture. Some say it is hot and moist. Some say it is stable (according to medical science) When used as clothing, it provides moderate heat, but is sufficient to warm the body, while also cooling the body when applied to the skin.

 

Ar-Razi points out that “Ibrasum'” is hotter than kattan but cooler than cotton. It serves to grow the flesh. Any coarse cloth automatically reduces the body and makes the skin hard, and vice versa.”

 

The author asserts, “There are three kinds of clothing: First, clothing that heats and warms the body. Second, it warms but does not heat the body. Third, it neither heats nor warms the body. But there is no garment that heats the body but does not warm it. This is because clothing that heats the body can certainly keep it warm. Clothes made of fur or wool can both heat and keep warm. On the other hand, clothes made of cotton, kattan and silk can warm but not heat. Clothes made of cottons are cold and dry. While wool clothes are hot and dry. As for cotton/cotton clothing, it is moderate. Silk garments are finer than cotton garments, although they are not as hot. The author of Al-Minhaj says: “Wearing silk clothes does not heat the body as much as wearing cotton clothes, but it is stable.”

 

Any garment that is smoother and shinier will be less hot for the body, less irritating to the skin, and even more comfortable to wear in summer and in hot countries.

 

Such is the nature of silk clothing. Silk fabrics also do not contain the dryness and roughness of other fabrics, which is very beneficial for eczema. Because eczema arises from hot, dry, and rough temperatures. Therefore, the Prophet gave Zubair and Abdurrahman the distinction of wearing silk cloth for the purpose of treating itching. Silk cloth can also avoid the appearance of lice. Because the composition of silk is contrary to the composition of lice.

 

A type of fabric that can warm but not heat is a fabric made with a mixture of iron, tin, wood, earth and the like.

 

If the question is asked, “If silk clothing is the most stable and comfortable clothing for the body, why does the perfect and noble Shari’ah of Islam forbid it, when it permits the good and forbids the bad?”

 

He said: “This kind of question can be answered by any group of Muslims with the following answer:

 

Those who deny the existence of hidden wisdom and reasons for rulings, because the rule of ‘rulings must have reasons’ has been uprooted from its roots, feel that there is no need to answer this question.

 

As for those who are able to accept the wisdom and reasoning of a ruling – and they are the majority – they say that sharee’ah has forbidden silk for men so that their souls will be patient and give it up for the sake of Allah, so that they will be rewarded for their patience. Moreover, silk can be substituted with other fabrics.

 

Some said that silk was originally made for women, like gold jewelry, so it is forbidden for men, to prevent the danger of imitating women.

 

Others said that silk is forbidden for men because it leads to pride and arrogance.

 

There are also those who say that silk is haraam because it can affect the body, making it feminine and effeminate, rather than strong and manly. If a man wears silk, his heart will take on the characteristics of a woman. Hence most people who wear it will have those feminine traits, being effeminate, feminine and flirtatious. This is very obvious, even though he is originally a mighty man and a true gentleman. By wearing silk, his manliness and strength will certainly be reduced, if not completely lost. A man with a rough spirit may find this difficult to understand. He should surrender to Allah, the Lawgiver, the Wise. Hence the most correct of the opinions is that it is forbidden for a guardian to clothe his young son in silk, because then he will grow up to be a woman.

 

Narrated by An-Nasa’i from the hadeeth of Abu Musa Al-Ash’ari, from

 

The Prophet said:

 

 “Verily, Allah has permitted silk and gold for the women of my Ummah, but has forbidden them for the men.”

 

In other words:

 

“The garments of silk and gold are forbidden for the men of my Ummah, but are permitted for their women.”

 

Hudhayfah narrated that the Prophet forbade men from wearing silk, dibaj (Persian velvet) and sitting on it. He said: “The silk is for them in this world, and for you in the Hereafter.”

 

 

 

 

THE PROPHET’S INSTRUCTIONS FOR TREATING LUMBAGO

 

Narrated by Imam At-Tirmidhi in his Jami’ah from the hadeeth of

 

Zaid bin Arqam that the Messenger of Allah said:

 

“Treat lumbago with Bahar wood and olive oil.”

 

According to the medical community, there are two kinds of lumbago: there is real lumbago and there is not real lumbago. Real lumbago is a type of swelling around the inner waist, which is the inside of the ribs. And what is not real is that the pain is similar to real lumbago, but comes from the wind that is languishing and causing harm (sitting wind). The wind languishes in the abdominal cavity between the folds of the ribs, causing pain similar to real lumbago. It’s just that the pain is diffuse, while real strep pain is centered in one place.

 

The author of al-Qanun says: Sometimes there is a very painful swelling around the waist, the folds of the ribs and the muscles of the chest and ribs, which is called Shaushah and Birsaam or inflammatory pain. Sometimes the pain in these areas is not caused by swelling, but rather by a cold, but it is mistaken for this disease, because the area of pain is the same. Because inflammatory pain means pain in the area that is inflamed. The target of discussion here is the problem of inflammatory pain. If there is pain in a certain part of the body for any reason, the pain is attributed to that area. This is the meaning of Hippocrates’ saying, “Those who are afflicted with inflammatory diseases make much use of the bath.” Someone else said, “What this means is that anyone who has lumbago, or pain in the lungs due to damaged metabolism, or food that is too hard and sticky, even if there is no swelling or fever, can be called a chafer.”

 

Some medical circles emphasize that the meaning of inflammatory pain is called Dzaatil Janbi, derived from Greek, which is a type of disease in the form of swelling of the waist, or swelling of the internal organs. Swelling of certain parts of the body is called inflammation if it is only inflammation. A true inflammatory disease has five symptoms: Fever, cough, localized pain, shortness of breath, and hardening of the pulse.”

 

The treatment mentioned in the hadith is not for such inflammatory diseases. Rather, it is for the type of inflammation caused by sitting wind. Because bahar root, also known as Indian wood as described in some of the hadith recitations, is a kind of medicine that is pounded finely, then mixed with heated olive oil, then applied to the part of the body affected by the sitting wind and then massaged or can also be drunk. It is indeed an effective remedy for the disease. It is very effective in removing the disturbing matter and expelling it, strengthening the internal organs, unblocking blockages. The wood has all these properties. Al-Masihi said: “The wood is hot, dry, and costive; it holds the stomach and strengthens the internal organs, expels wind, and opens up blockages. It is very useful in treating inflammation. It removes excess moisture. It is also good for the brain. Some say that bahar wood is also very useful for actual inflammatory diseases, if the inflammation is due to phlegm (laryngitis), especially when the disease has gradually recovered. Wallahu a’lam.”

 

Dzaatil janbi (inflammation) is a dangerous disease. In a saheeh hadith, Umm Salamah narrated that she said: When the Messenger of Allah (may Allah’s peace and blessings be upon him) began to fall ill at Maimunah’s house, he would come out and lead the prayers whenever he felt less sick. When he felt a little heavy, he said, “Order Abu Bakr to lead the prayer.” His illness eventually worsened until he became unconscious” because of the severity of his illness. At that time, his wives and also his uncle Abbas gathered. Umm Al-Fadhal bint Al-Harts, and Asma bint Umais. They all deliberated to feed him with ladud. They agreed to give him ladud while he was unconscious. When he woke up. he asked, “Who treated me like this?” Those present replied, “It was the women who came to visit him. Their hands pointed to the country of Habashah. Umm Salamah'” and Asma choked him. They said, “O Messenger of Allah, we fear it is the disease of Dhaatil Janbi.” He asked. “What did you use to treat me?” They replied, “Indian wood and a few drops of olive oil.” He replied, “Allah will never give me such a disease.” Then he said. “Everyone here should be given that medicine, except my uncle Abbas.”

 

In Sahih Al-Bukhari and Muslim it is narrated from Aisha that she said. “We tried to give the Messenger of Allah medicine, but he signaled us not to do so. We thought it was just a sick person’s dislike of medicine. However. when he woke up. he said, “Didn’t I forbid you not to give me medicine? Everyone who is here should be given the medicine, except Abbas, because he did not witness you.”

 

Abu Ubaid emphasized: Al-Ashmu’i said: Ladud is a type of medicine that is injected through the sides of the mouth, derived from the word ladid al-wadi, while al-wajur is a type of medicine that is injected in the middle of the mouth, while sa’uuth (gurah) is medicine that is inserted through the nostrils.

 

What can be understood from this hadeeth is that the punishment for committing a crime is proportional to the degree of the crime, if it is not an act of forbidding Allah’s right. This is the correct view, based on the evidence that we have presented elsewhere. This is the opinion quoted from Imam Ahmad, which was also the opinion of al-Khulafa ar-Rashidin. The punishment can be applied in the form of gishas, slaps, beatings, and the like. There are several hadiths that cannot be refuted at all, so this opinion is worth holding on to. 

 

 

THE PROPHET’S GUIDANCE ON TREATING DIZZINESS AND MIGRAINE

 

Narrated by Ibn Majah is a hadith whose authenticity still needs to be reviewed, which is as follows. The Prophet (peace and blessings of Allah be upon him) was once afflicted with dizziness and had to smear his head with inai. He said, “With the permission of Allah, this medicine is effective in relieving dizziness.”

 

Dizziness here means pain in part (or all) of the head. If it affects only half of the head, it is called migraine. If it affects the whole head it is called baidhah or helmet dizziness, likened to a war helmet that covers the whole head. Sometimes it only affects the back or front of the head. There are many causes and many types. The essence of dizziness is heat in the head and a kind of fever that occurs because of the gathering of vapor in the head, which tries to penetrate out but cannot, so it is forced out like a vessel that is compressed when the water in it bubbles up. Everything that is moist. When heated, it will demand more space than it has before. If the vapor fills the entire head so that it is no longer possible to spread out and find a way out, the head spins. That’s called seasickness.

 

Dizziness can arise for many reasons, one of which is due to the strength of one of the four elements in humans. (in order. first to fourth).

 

Fifth, it occurs due to gastric ulcers.” The head hurts because of the effect of the swelling. because of the connection of the nerves from the stomach to the head.

 

Sixth, because of the sitting wind that is found in the stomach and then rises to the head, causing dizziness.

 

Seventh, due to inflammation of the gastric vein, causing the head to hurt with stomach pain because of the nerve connection between the two organs.

 

Eighth, dizziness caused by the stomach being too full of food so that some of the leftover food is not processed and results in a dizzy and heavy head.

 

Ninth, dizziness that occurs after intercourse is due to the miscoordination of the body’s cells, causing dizziness due to an increase in body temperature beyond the body’s own endurance limit.

 

Tenth, dizziness after vomiting and expelling all the food in the stomach, could be due to the stomach being too dry or due to the rise of gastric vapor to the head.

 

Eleventh, dizziness caused by too hot air and temperature.

 

Twelfth, because the air is too cold, the vapor in the head becomes dense and does not find a way out.

 

The thirteenth is from staying up late and depriving oneself of sleep.

 

Fourteenth, due to pressure on the head from carrying heavy loads on the head.

 

Fifteenth, due to talking too much, the brain stamina decreases.

 

Sixteenth, due to too much activity and excessive exercise’,

 

Seventeenth, because of psychological problems. such as gloomy. sad, anxiety, a lot of bad thoughts (negative thinking). and so on.

 

Eighteenth, dizziness that arises from being too hungry. Because the stomach steam no longer has a place to act, it builds up and increases until it finally rises to the brain and causes pain.

 

Nineteenth, dizziness due to swelling of the skin of the brain so that the patient feels as if his head has been hit with a hammer.

 

The twentieth is that which occurs because of a fever, because the heat of the fever also affects the head so that it hurts. Wallahu a’lam.

 

The factor that causes migraine or one-sided headache is the presence of certain elements that attack the head vein itself, directly attacking that part or through other organs and then up to the head. The pain is eventually suffered by the side of the head that is weaker than the other side. The element may be in the form of vapor, or dirt that is hot or cold. A characteristic feature of this disease is the appearance of a kind of pulsation in the blood vessels. If the head is tied with a cloth and the throbbing stops, the pain itself begins to disappear.

 

Abu Nu’aim mentioned in his work, the book of Ath-Thibbun Nabawi, “This type of dizziness was once suffered by the Prophet for one or two days so that he did not leave the house. It was narrated from Ibn Abbas that the Prophet once delivered a sermon in front of the Companions with his head still wrapped in a cloth.”

 

In Ash-Shahih it is mentioned that when he was sick before his death, he said. “How my head hurts.” He tied his head during his illness.

 

Bandaging the head is useful for migraine and other headaches. Treatment of these diseases varies according to the variety of types and causes. Sometimes the cure is by emptying the stomach. There is also eating. There is also complete rest. Some are tied to the head. There is another cure with desiccation. There is also the opposite, namely by being warmed. There is also a type of healing by avoiding sound or making movements.

 

If that is understood, the treatment of headaches according to this hadith using inai is still partial, not comprehensive. It is a treatment for one type of headache. If the headache is caused by intense heat, and there is no particular element that needs to be removed from the body, then the treatment with inai is very effective. The trick is to pound it finely and mix it with vinegar to be applied and bandaged on the head, the headache is immediately reduced. Inai contains energy that can overcome dizziness. When used to be channeled and tied on the head. can definitely relieve the pain. In fact, it does not only apply to head diseases, but also to various pains throughout the body. When used to bandage swollen and inflamed body parts, it can be useful to relieve them.

 

It was narrated by Al-Bukhari in his Tarikh and by Abu Daud in As-Sunan that the Messenger of Allah: whenever anyone came to him with a headache, he would say. “Cup it.” And whenever someone told him about a pain in his foot, he would say, “Put a bandage on it.”

 

In the narration of At-Tirmidhi from Salmah Ummu Rafi. the servant of the Prophet, said, “The Prophet did not get a wound, nor a thorn, but he put inai on it.”

 

Inai are initially cold, but eventually dry. The strength of the inai tree and branches is a composition of the force tapped from a kind of stable hot water element, with binding energy coming from the cold earth element.

 

Among its properties are, for example, as a soother for burns. Inai also contains energy that is compatible with nerves when used as a dressing. Even when chewed it can also treat mouth ulcers and chapped lips, it can also treat cracks in the mouth of babies. When bandaged it can also treat swelling and severe inflammation. It can also be used to remove dirty blood from boils.”

 

If the powder is mixed with wax and rose oil, it can be used for back pain!!!

 

Among other properties is that when a child starts to get chickenpox. then the legs are wrapped with inai. then the eyes will be safe from the attack of smallpox. This is true and has been proven effective, no doubt. If the powder is applied to woolen cloth, it will make it fragrant and prevent it from caterpillars. If the leaves are dropped into water, the taste of the water will change to a pleasant one, right down to the bottom. The water can be squeezed and drunk for forty days, with twenty spoonfuls each day plus ten spoonfuls of sugar. It can also be eaten with young lamb meat. It can also treat the symptoms of leprosy miraculously.

 

It is said that there was a man whose fingernails were cracked. He was willing to give a lot of money to someone who could cure him, but he could not. One day a woman gave him a prescription to drink inai juice for ten days. But he was still hesitant. Finally he tried squeezing and drinking the water. It turned out that he was cured. His fingernails became good again.

 

If inai is made into a cream for dressing the fingers, it will beautify and make them shiny. If it is mixed with ghee oil and applied to the remaining inflammation that has released yellow fluid, it is also beneficial. It can also heal scabs that have been chronic miraculously. It can be used to grow hair, strengthen and beautify it. It can also strengthen the head. It can protect against spots and pimples that grow on the calves, legs and all over the body.

 

 

 

THE PROPHET’S INSTRUCTIONS IN THERAPY BY NOT GIVING FOOD AND DRINK THAT THE PATIENT DOES NOT LIKE EVEN IF THEY DO NOT REFUSE IT

 

Narrated by At-Tirmidhi in his Jami’a, also by Ibn Majah from Ugbah bin Amir Al-Juhani that he said: The Messenger of Allah said:

 

“Do not force the sick to eat or drink any particular food or drink. For it is Allah who will give them food and drink.” ‘

 

Some leading medical experts said, “Indeed the Prophet’s words contain invaluable lessons, containing divine wisdom, especially for the medical community and medical experts. Because when a sick person has no appetite for food and drink, the reason is because the body is naturally working hard to fight the disease. or because it is simply lost or reduced appetite, because the heat instino is reduced or weak. Whatever the cause, in such a case it is not appropriate to feed him.”

 

It should be known that hunger is the need of the limbs for food so that the body can absorb something from food that can replace something lost from it. It starts from the most distant part of the body, then goes to the closest organ and ends up in the stomach. That is when people feel hungry and need food. If a person is sick, the organs of the body are preoccupied with the process of burning and removing harmful substances from the body so that they do not have time to demand a supply of food and drink. If the sick person is forced to eat or drink, then the body that naturally works becomes mandceg (Javanese – translation). The organs will be so busy processing food that they will not have time to burn the harmful material to remove it from the body. This is of course harmful to the sick person, especially in the acute stage.

 

Or when the body is hot or weak, so as to further aggravate its condition. hastening the dreaded disaster. In such conditions, the organs should not be used for work, except to eat something that can increase stamina and strengthen the body without forcing the body to consume it by force. This means looking for foods or drinks that have soft fibers and dissolve easily, such as Yanufar juice, apples, fresh roses and the like. As for food, such as goulash with a pungent aroma, “it pumps up his stamina with a delicious and appetizing aroma and pleasant news. For, a doctor is a servant and helper of man, not a destroyer.

 

It should be known that good blood can be a substitute for food for the body. Phlegm, on the other hand, is raw blood that can sometimes become half-cooked. If a sick person has a lot of phlegm and cannot swallow food, then the body naturally relies on it and burns it so that it turns into blood, which is food for the organs and does not need anything else. The body’s natural element is the energy created by Allah to actively regulate and maintain the body’s health, even continuing to maintain it throughout life.

 

It should also be noted that sometimes, albeit rarely, sick people also need to be forced to eat and drink. This is especially true in cases of illnesses related to mental stress.

 

On this basis, the hadeeth comes under the category of being general but specific. Or it is a general proof that may be subject to exceptions based on other proofs. The meaning of the hadeeth is that sick people can sometimes go without food for days at a time, which healthy people cannot do.

 

While the Prophet’s words. “Verily, it is Allah who gives them food and drink,” has a more subtle meaning than is often expressed by medical circles. It can only be understood by someone who pays attention to the movements of the heart and soul and their influence on the normal condition of the body. or the body’s natural reaction to it. Just as the heart and soul also often react due to the normal condition of the body. Here, we are simply underscoring a point. We emphasize: If the soul is masyqu! (preoccupied) because of something it loves or because of something it hates or fears. then a person will lose his appetite for food and drink. It does not even feel hunger and thirst. nor does it feel cold or hot. And does not even have time to feel any pain however great'”. He does not feel it anymore at all. Everyone must have felt something like that. If a person’s soul is so occupied with something sad that he is immersed in it, he will no longer feel the hunger pangs.

 

If the feelings that disturb the heart are pleasant things, building suggestions, then they can take the place of food, making it feel full. Stamina can also return and even multiply. Blood circulation flows well throughout the body so that it appears on the surface of the skin, the face becomes bright and there are visible blood biases on the skin of the face. Because joy automatically facilitates blood circulation to the heart so that it also floods all blood vessels to the brim. Thus the organs of the body no longer need food as usual, because they are preoccupied with things that are more to their liking, more in line with their normal needs. This is because when the body normally gets what it likes, it will prioritize it over other things.

 

However, if the thing that disturbs the heart is painful, sad and frightening, the heart or soul of a person will try to fight it. fight, and defend itself, so that it does not have time to demand food supply. In the process of expulsion and rejection, the body does not have time to demand food and drink. If one succeeds in defeating all the troubles and difficulties of the heart, the stamina will return, and can even replace the stamina that is usually obtained from the energy of food and drink. However, if it is unable to defeat the enemy of the heart, its stamina will decrease, limited to the strength of the enemy in the heart. If the battle against the enemy of the heart has alternating defeats and victories, then the body sometimes becomes strong in stamina, and sometimes weak. In conclusion, warfare is similar to external warfare between two hostile groups; there are victories and defeats, some die, some are injured, and some are taken captive.

 

The sick person receives help from Allah. Allah will give him additional nourishment, more than what can be known by the medical community, including food supply from the blood according to the degree of weakness of the body and the lack of food supply suffered, as well as the level of earnestness in worshiping Allah. He will succeed in obtaining his needs because of his closeness to Allah. For, when a servant’s heart is troubled, that is when Allah’s mercy is near to him. If he is a saint of Allah, he can also get spiritual food that will strengthen his body’s stamina and energy, more than the stamina generated through food energy. The stronger his faith, his love for his Lord, the purity of his heart and his joy and confidence in his Lord, his longing and pleasure in his Lord also increase, the more energy he can absorb, which is difficult to express, cannot be described by the medical community, and cannot even be achieved by their science.

 

If one’s soul is too rough and one’s heart is too barren to understand and believe in this reality, then one should look at the condition of many people who enjoy paintings, and their hearts are filled with a sense of addiction to these paintings, or perhaps to position, wealth or knowledge for example. Many people see miraculous things in themselves and others like them because of this passion.

 

In a saheeh hadeeth it is narrated that the Prophet once fasted a wish (for a few days), but then he forbade the Companions from fasting a wish. He said, “My condition is not the same as yours. Allah continues to give me food and drink.” Thus it can be seen that food and drink are not meals as understood by ordinary people. If this were not the case, he would not have fasted a wish, because the difference between the two types of food would not have been clear, and he would not have fasted. For he said. “Allah continues to give me food and drink.”

 

Likewise, the Prophet explained the difference between him and the Companions in doing the wish fast. He was able to do what they were unable to do. If he had been eating and drinking in the usual sense of ‘eating’ and ‘drinking’, he would not have said, “My condition is not the same as yours.” The hadith is only understood in this crude way, by people who have little understanding of ‘spiritual food’ and the food of the heart. Yet these foods have such a strong effect on the stamina of the body, that they even serve as a motivator and healthy food, more so than the energy of ordinary food. May Allah give us His guidance.

 

THE PROPHET’S INSTRUCTIONS IN TREATING UDZRAH TREATMENT WITH STRANGULATION/GURAH

 

It is saheeh reported that the Prophet (may Allah’s peace and blessings be upon him) said:

 

“The best treatment for you is cupping and sea gusth. Do not torment your children by letting them get udzrah.”

 

In As-Sunan and Al-Musnad it is narrated from the hadeeth of Jabir bin Abdillah that he said: The Messenger of Allah once met Aisha t who was accompanying a baby whose nose was bleeding. The Messenger of Allah asked, “What is this?” ‘Ā’ishah replied, “He has udzrah or headache.” He said, “Woe to you. Do not kill your children. Any woman whose child has udzrah or headache should look for Indian gusth, mix it with water and use it as a curative.” So ‘Ā’ishah ordered the substance to be procured and used to choke the baby. The baby recovered.”

 

Abu Ubaid narrated from Abu Ubaidah that he explained. “Udzrah is a kind of disease that affects the throat due to turbulent blood. When it is treated, it is called udzirah bihi, which means to be kept away or avoided. There are also those who say that udzrah is a type of scab that affects the ears and neck. It mostly affects young children.

 

As for the efficacy of the gurah method using mashed qusth, because the material of udzrah disease is blood dominated by phlegm. but it usually affects young children. Qusth provides a dry property that is useful in ‘binding the tongue and positioning it appropriately. It may be that this food is only effective for this disease, but sometimes it is also useful in treating various types of heat illnesses. Heat medicine itself is basically the element of fire, but the nature of its implementation can be different. The author of Al-Qanun asserts that the way to treat laryngitis and the like is to eat sea gusth mixed with shabb spices from Yemen and quartz seeds (from Marf, Persia).

 

Qusth laut is an Indian wood that is white in color, sweet in taste and has many properties. They used to treat laryngitis with a kind of swallow or syrup, by feeding it to their children. The Prophet forbade this and advised them to use something more effective for their children and easier to digest.

 

While gurah is a type of medicine that is dripped into the nose. Sometimes it comes from one type and sometimes it is a concoction. It is usually ground, sifted, compounded and dried first. Only then is it used when needed. The method is to put it into the nose of a person while lying down, with the shoulders propped up a little high so that the head is bowed so that the gurah medicine can go directly into the brain, then the disease will be expelled through sneezing or nasal spray.

 

The Prophet praised this method of treatment as mentioned by Abu Daud in his Sunan that the Prophet had also been treated with gurah.

 

 

 

 

 

 

PROPHET’S GUIDANCE ON HEPATITIS TREATMENT

 

It was narrated by Abu Daud in his Sunan from the hadeeth of Mujahid. from Saad that he said. “I was once sick. The Messenger of Allah came to visit me. He placed his hand on my chest so that I felt the cold of his hand on my chest. He said. “You have hepatitis. Go to Al-Harts bin Kaldah of Tsaqif.” He is a Medicine Man. Ask him to take seven Ajwah dates from Al-Madinah, mash them with their seeds,” then ask him to put them in your mouth. 

 

Hepatitis is a disease that attacks the liver, causing pain. Like stomach pain. a disease that attacks the stomach so that it feels sick. Ladud itself means medicine that is inserted through the left and right sides of the sick person (in a state of unconsciousness). Dates themselves have miraculous properties to cure this disease, especially Al-Madinah dates. and especially the Ajwah type. The number seven also contains other properties that only Allah can know the secret of.

 

In Sahih Al-Bukhari and Muslim, the hadeeth of Amir bin Sa’d bin Abi Waqqash is mentioned, from his father (Saad bin Abi Waqqash) that he narrated, “The Messenger of Allah once said: 

 

“Whoever eats seven dates of Aliyah in the morning will not be harmed by poison or witchcraft that day.”

 

In another narration it is mentioned:

 

“Whoever eats seven dates between the blackened edges, because of their age, will not be poisoned until the evening.”

 

The date is hot in solution even though its base is dry. Some say they are moist, others say they are stable. What is clear is that dates are a good food for maintaining health, especially for those who are used to eating them, such as the residents of Al-Madinah and others. Dates are even the best food in cold and hot countries, where the heat is not as sharp as the cold. Dates in those countries are more beneficial than in cold countries alone, because in those countries the stomachs of the people are cold, while in cold countries the stomach temperature is hot. That is why countries like Hijaz. Yemen. Thaif and similar countries love hot foods more than the people of other countries, such as dates and honey. We also often see them eating pepper and ginger more than the people of other countries, about 10 times or more. They eat ginger like other people eat sweets. The author himself has witnessed some of them transmitting this habit!” wherever they moved. The habit suits them and does not harm them because of the cold temperature of their stomachs, which allows the heat of the food to escape directly to the skin of the body. We have also seen that well water can be cold in summer and slightly warm in winter. The stomach can also digest heavy foods well in winter, more so than it can in summer.

 

As for the people of Al-Madinah, dates for them almost resembled the function of wheat in other areas. Dates became their staple food. Aliyyah dates are the best type of dates. They are slightly hard, delicious and very sweet.

 

Dates are either food, medicine or fruits. Dates are suitable for consumption by almost all types of human body, can strengthen natural body heat, do not cause destructive dregs in the body as caused by various types of food and fruits. Even for those who are accustomed to consuming them, dates can prevent food spoilage and damage in the body.

 

This hadith is a general expression but it is addressed specifically to the residents of Al-Madinah and its surroundings. There is no doubt that each region has its own specialties with its own medicines that may not be suitable for other regions. Medicines that grow in a region will be useful in treating ailments in that region, perhaps due to the influence of its soil structure, air temperature or both. Because each soil also has its own unique properties and texture, similar to the differences in human nature. There are often plants in some regions that are suitable for their food, but for residents of other regions they can be a killer poison. Something that may be medicinal in one place may be a common food in another. There are also cures for certain diseases in one place that are cures for other diseases in other places. Medicines that are suitable for the people of one place may not be suitable for the people of another place and may not even be useful at all.

 

As for the efficacy of the seven dates, it is already a portion and a provision in sharia. Allah created the heavens and the earth each seven layers. The number of days in one week is also seven. Human beings only complete their creation in seven phases. Allah prescribed for His servants to circumambulate seven rounds, sa’i between Shafa and Marwah also seven rounds. stoning jumrah “” each seven times. The Takbir of the led prayer in the first rak’ah is also seven times. The Messenger of Allah #& once said, “Command your children to pray when they are seven years old.” When the child is seven years old, he is told to choose between his father or mother (in case of divorce-ed.). In one narration it says, “His father has more right to have him than his mother.” While in another narration it is mentioned. it is the mother who is more entitled. When he was sick, Rasulullah #5 ordered that his head be doused with water from seven girbahs. Allah once authorized the wind to afflict the people of Aad for seven nights. The Prophet “& once prayed to Allah to grant help to his people with seven periods as requested by the Prophet Joseph. Allah likens a person’s charity that is multiplied in reward to seven stalks of rice, each containing one hundred grains. The stalks of rice seen by Joseph’s companions in the dream were also seven in number. The number of years when they planted their crops was also seven. The multiplication of rewards is up to seven hundred times or more. There are seventy thousand people among this Ummah who will enter Paradise without reckoning.

 

There is no doubt that the number seven here has its own special features. Seven encompasses the various meanings of a number with all its characteristics. For there are even numbers and odd numbers. There are two even numbers in seven, while there are also two odd numbers. So there are four levels here: the even numbers are first and second, and so are the odd numbers. These four levels would not be realized in a number smaller than seven. So seven is the perfect number, encompassing these four levels. The first and second even and odd numbers. What we mean by the first and second two witrs are three and five. The first and second even numbers are two and four. The medical community has paid a lot of attention to the number seven, especially in Bahrain. Hippocrates said, “Everything in the universe is measured in seven parts.” There are seven stars, seven days in a week, seven types of human teeth. First there are seven baby teeth, then there are fourteen toddler teeth, then the teeth of adolescents, youth, middle-aged and old people, then the elderly until the end of life. Allah is more knowledgeable about the wisdom and laws He has enacted in singling out a number. It could be for that reason, or it could be for another reason?

 

It just so happens that the number occurs in the determination of the number of dates in this hadith. from a certain country, namely this city (Al-Madinah) alone, to protect themselves from magic and poison. A special trick that, had it been uttered by the likes of Hippocrates, Galenius and other medical experts, would have been accepted by the medical community with resignation, confidence and compliance. Whereas their words were mere speculation, guesswork and conjecture. While the words of the Prophet are a certainty, certainty, absolute proof, and revelation are certainly more worthy of being accepted with resignation without being rejected at all. Treatment of poison sometimes needs to be done with special herbs, such as various types of rocks, gems, yagut, and others. Wallahu a’lam.

 

It could be that dates do have the property of treating some types of poison. So the hadith is general but has a specific meaning. So it is possible that the dates, because of the specialty of the land and the specificity of the soil, are effective in treating all kinds of poisons. However, there is something that must be made clear here, which is that the condition for a sick person to benefit from the medicine he takes is the belief that the medicine is efficacious, so that his body can naturally accept the presence of the medicine and function to treat his illness. In fact, many therapeutic systems are effective because of the element of belief and suggestion and submission. In this regard, mankind has seen many miracles. Because the sick person naturally accepts the medicine, his heart becomes peaceful and his stamina increases so that the body’s energy is also stronger. The body’s heat is also naturally stimulated to help expel harmful substances in the body. On the other hand, there are many types of medicine that are effective in treating a disease, but they are useless because there is no faith. The body naturally cannot accept them, so they do not work at all.

 

Try to analogize it to various types of medicine and drinks, “look for the type that is most beneficial for treating diseases of the heart from the body, for the life of this world and the hereafter. namely the Qur’an which is the healer of all diseases. It turns out that the Qur’ān can also be useless for a heart that does not believe in the healing and efficacy of the Qur’ān. It can even aggravate one’s illness. Whereas there is no cure for liver disease that is more potent than the Qur’an. Because the Qur’an is a perfect therapy that does not bring the effects of other diseases after the healing process, even can maintain optimal health. provide maximum prevention as well from all dangers and diseases.

 

However, because most people’s hearts are turned away from the Qur’an, because of a complete disbelief that has no doubts about it, because they are not accustomed to using it and because they are accustomed to various forms of chemical drugs that are formulated speculatively, the expected healing cannot be achieved. All forms of habit will dominate and they will become more reluctant to use Al-Guran, resulting in various chronic diseases eating away at the heart. Patients and medical experts become accustomed to traditional medicine or using the prescriptions of medical experts whom they respect, revere and trust. The calamities became more and more widespread, medicine became more and more sophisticated, and diseases and epidemics became so numerous that they were difficult to cure. Every time they treat the various types of diseases with modern therapeutic methods, the cases of disease increase and increase. It is as if they are singing the following words.

 

“Among the forms of miracles is enjoyment, which is a healing that seems close but difficult to attain, like living in the desert waiting to be killed by thirst while water is still on our backs.”

 

 

 

THE PROPHET’S INSTRUCTIONS FOR PREVENTING THE HARM OF FOODS AND FRUITS AND TIPS FOR AVOIDING THEIR SIDE EFFECTS AND MAXIMIZING THEIR BENEFITS

 

It is narrated in the Saheeh of al-Bukhari and Muslim from ‘Abdullah ibn Ja far that he said:

 

“I once saw the Messenger of Allah eating dates with cucumber.” 

 

Dates are hot in the second degree, which strengthens the cold stomach so that it feels comfortable, as well as increasing carbohydrates. However, dates change their smell quickly, make you thirsty, pollute the blood and cause blockages and pain in the bladder, as well as harm the teeth. While cucumber is cold also at the second level. can reduce thirst. increase stamina besides being able to increase the aroma because there is an element of fragrance in it. Cucumber can reduce heat in the inflamed stomach. When sun-dried and finely ground. then squeezed water and drunk, can relieve thirst. facilitate urination, can also relieve pain in the bladder. When pounded and strained and rubbed into the teeth, it removes dental plaque. If the leaves are pounded and used as a bandage on the body after mixing with grape stalks, it can be useful for rabies bites.

 

In conclusion, one fruit is hot while the other is cold. Each can correct the deficiencies of the other, can eliminate its dangers and can overcome its opposite temperature or nature, while each can also prevent the adverse effects of the other. This is a comprehensive medical formula. It is the basis of the method of keeping the body healthy. Even medical science is entirely based on this formula. Using this method with all kinds of food and medicine can provide improvisation and neutralization, and prevent the negative effects of all these ingredients by providing something opposite. This will help in maintaining a healthy body, increasing stamina and growth.

 

Aisyah said. “They tried to make me fat with all kinds of food, but to no avail. When they tried to make me fat with cucumbers and dates, I became fat.”

 

In conclusion, to prevent the harm of something that is cold is to use something that is hot, and vice versa. The heat of wet dates can be neutralized by dry dates. While dry dates can be neutralized by wet dates, each can neutralize the temperature of the other. That is the best way to maintain health.

 

In the previous discussion there was also something similar to that. when the Prophet ordered eating Sana and Sanuut. Sanuut is a type of honey that contains oils that can neutralize Sana. May Allah send His blessings on the Prophet who taught us things that build up the heart and body and improve the condition of its owner in this world and in the Hereafter. .

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON MAINTAINING HEALTH

 

There are two kinds of therapy in total: Preventive measures and protection of the body’s health. Only (the third) when the body receives a mixture of harmful substances does it require the expulsion of these substances by appropriate means. In fact, the axis of all medical science lies in these three formulas.

 

There are two types of preventive measures: Prevention from things that can cause illness, or from things that aggravate an existing illness so that at least the illness does not increase. The first method is called disease prevention for healthy people. The second is preventive action for the sick. If a sick person is able to take preventive measures, then his illness can be prevented from getting worse so that he can

 

increase stamina to repel the disease.

 

The basis for the practice of preventive measures is the word of Allah

 

“And if you are sick or on your way back from an outhouse or touching a woman and you cannot find water, then you should wash with good (clean) earth.” (Al-Maidah: 6) Here the sick person is prevented from using water, because water (in the case of certain illnesses) can be harmful to his health.

 

In Sunan Ibn Majah and others it is mentioned from Ummul Mundzir bint Mais Al-Anshariyah. narrated that she said. “The Messenger of Allah 8 once came to see me with Ali. At that time Ali had just recovered from illness. while we had dates still hanging on the bunches. Then the Messenger of Allah stood up to pick and eat the dates. Ali also stood up to eat it. but the Messenger of Allah prevented him, “You are recovering from illness.” Finally Ali abandoned his intention. I immediately made wheat porridge and vegetable stew. I served it to Ali. The Prophet said, “Please eat this. It will undoubtedly be more useful for you.” In another narration it is said, “Please eat this, for it is more suitable for you.”  In Sunan Ibn Majah it is narrated from Shuhaib that he said: I went to the Prophet and bread and dates were placed before him. He said. “Come here and eat.” I took the dates and ate them. He asked. “You are eating dates? Don’t you have eye pain?” I replied, “O Messenger of Allah, I deliberately chewed using the other side of my mouth (which is not in line with my sore eye).” The Messenger of Allah smiled.

 

In a well-preserved hadith, it is narrated that the Prophet said:

 

“Verily, if Allah loves a slave, He will protect him from the dangers of this world just as one of you protects a sick person from the dangers of food and drink.”

 

In another narration it is mentioned:

 

“Verily Allah protects His believing servants from the dangers of the world.”

 

As for the hadith that circulates by word of mouth among many people, “Prevention is the essence of medicine, and the stomach is a hotbed of disease, get the body used to doing every thing it used to do.” The actual words are those of Al Harts bin Kaladah, an Arab physician. It is not true that the hadith is attributed to the Prophet. This is confirmed by many Imams who are experts in hadith.

 

It is also narrated that the Prophet said:

 

“Indeed, the stomach is like a pond in the body. All the blood vessels are like streams of water that flow into it. If the stomach is healthy, all the blood vessels will be healthy. If the stomach is sick, all the blood vessels will be sick.”

 

Dr. Al-Harts once said, “The essence of medicine is prevention.” According to medical experts, prevention, or preventive measures, when performed on a healthy person are as important as the process of removing harmful substances from a sick person or a person recovering from illness. The best preventive measures are those taken against people who have just recovered from illness. This is because their body has not yet recovered, their stamina is still weak, while their body is naturally waiting for an injection of energy and all organs are also ready to accommodate it. The presence of harmful substances can cause a recurrence of the disease, and it will be more severe than when the disease first appeared.

 

It should be noted that when the Prophet forbade Ali to eat dates still hanging from their stalks when he was recovering from illness, it was the best way of adaptation”. Because dates still on the stalk are dates that are usually hung up in the house to be eaten, not unlike grapes still hanging on the stalk. Fruits in general are dangerous for people recovering from illness, because they are easily contaminated while the sick person’s body is not yet able to prevent the danger. The body’s stamina does not allow for that. The body is still busy expelling the remnants of the disease and getting rid of it from the body. While wet dates have special properties such as “ballast” for the stomach which causes the stomach to be busy anticipating and dealing with it so that it does not have time to clean up the remnants of the disease and its various bad effects. The residue will remain in the body, and may even increase. When wheat porridge and boiled vegetables were served to him, the Prophet ordered him to eat them. Because both types of food are the best for people recovering from illness. Because the gravy of wheat is nutritious and cold, softening and emulsifying, as well as increasing stamina, it is suitable for people recovering from illness. This is especially true when cooked with vegetable stew. It is a suitable meal for people with weak stomachs, so there are no harmful fibers or dregs to worry about.

 

Zayd ibn Muslim asserted, “Umar once gave a preventive measure to a sick man, because it was so difficult for him to refrain from food that he resorted to smoking grains.” In conclusion, prevention is the best medicine against disease.” It can prevent the onset of disease or at least prevent it from getting worse and spreading.

 

It should be noted that there are many things that are forbidden to sick people, people recovering from illnesses and even healthy people, but if a person really wants them, and his appetite demands them, then it is better to consume a small amount in a way that he can digest it well. It will not be harmful; in fact, it will be beneficial. Since the body and stomach will be bound together by liking and appetite, they will cooperatively eliminate the things that are feared to be harmful. It may be more useful than taking medicine even if the patient does not like it.

 

Therefore, the Prophet did not blame Shuhaib, who was suffering from eye pain at the time, for eating a few dates. He realized that just that alone would not harm him.

 

It is also narrated from ‘Ali that he once met the Messenger of Allah when he was sick with an eyeache. In front of him were dates that he was eating. He said, “Ali, do you like this?” He threw a date to Ali. Then he threw it again, and so on up to seven grains, after which he said, “That’s all for you, Ali.”

 

Similarly, Ibn Majah narrated in his Sunan from the hadith of Ikrimah, from Ibn Abbas that the Prophet once visited a sick man and asked him, “What do you want?” The man replied, “I like wheat bread.” In another narration, “I like to eat ka’a cake.” The Prophet then ordered the person who had the bread to give it to his brother, then he said, “If one of you is sick and wants to eat some kind of food, let him give it to him.”

 

This hadith contains a very gentle medical secret. For, if the patient eats the food that he normally and naturally desires, but that food is harmful to him in some way, it will still be beneficial to him, or at least it will be less harmful than the food that he dislikes, even though it is beneficial to his body. The tendency of his taste for that food, and the natural demands of his body in accordance with that food, will be able to ward off the harm.” On the other hand, an incompatible taste for a food, even if it is nutritious, often causes harm. In conclusion, food that is tasty and palatable and acceptable to the individual, and is digested in the best way, is especially important when the appetite for that food is aroused by a genuine desire and the strength of a healthy body.'” Wallahu a’lam. “

 

 

 

 

THE PROPHET’S INSTRUCTIONS FOR CURING EYE DISEASES BY RESTING, REFRAINING FROM ACTIVITIES, AND AVOIDING FOODS THAT INVITE EYE DISEASES

 

It has been explained earlier that the Prophet forbade Shuhaib from eating dates and blamed him for eating them because he had an eyeache. He also prevented Ali from eating wet dates when he had an eyeache.

 

Abu Nu’aim mentioned in the book Ath-Thibb An-Nabawi that when one of the wives of the Messenger of Allah was sick in one eye, he did not go to her until her eye was completely healed.”

 

Ramad or eye pain here is a kind of swelling of the fleshy layer of the eye, which is the visible white part of the eye. The cause is the ingress of one of the four elements: or a hot wind that has too much content on one’s head or body, so that a kind of pustule appears that attacks the eyeball, or pain that attacks the eye so that it naturally secretes blood and pus in large quantities, which is then usually close to healing. Therefore, the affected part usually swells up.

 

It should also be known that from the earth’s surface there are two types of vapor that soar into the sky: The first is dry hot vapor. The second is moist hot vapor. Both of them, when they rise, form into invisible clouds that prevent us from seeing the sky. Similarly, the vapor that rises from the bottom of the stomach disturbs the sight of the eyes and causes various diseases. If the body is strong, the vapor will rise to the nostrils and turn into a runny nose. If it is thrown up into the throat or tonsils, it can cause laryngitis or shortness of breath. If it is thrown to the waist, it can cause back pain. If it is thrown into the chest, it can cause a type of asthma. If it enters the heart, it can cause heart problems. If it rises to the eyes, it can cause “scratching” pain. If it runs into the stomach it can cause loose stools. If it is thrown to the base of the brain, it can cause forgetfulness. And if the shell of the brain has become moist because of the vapor, the blood vessels of the brain are also filled with the vapor, it can cause severe sleepiness.

 

Hence, sleeping is called moist, while staying up late is called dry. If the vapor is pushed out of the head while there is no way out, it can cause dizziness and sleep disturbances (insomnia). If the vapor tends to one side of the head, it can cause migraines. If it affects the top of the head and the center of the body, it can cause persistent headaches. But if the membranes of the brain are cooled by it, or conversely become hot or moist, and the vapor is agitated, it can cause sneezing. If the moisture of the phlegm increases so that the body heat naturally increases as well, it can cause fainting and stroke. If it attacks mirrah sauda and causes the brain space to darken, it can cause anxiety. If it continues to flow into the nerves, it may cause mild epilepsy. But if it causes dampness in the nervous system of the head, then affects all the blood vessels of the brain, it can cause split or partial paralysis. If the vapor comes from yellow energy that causes brain inflammation, it can cause Birsame disease. If it is coupled with lung complaints, it is called Sirsame. This should be well understood.

 

This means that the various disruptive substances in the body and head can be active when the eye hurts. Intercourse between husband and wife is one of the things that can increase the activity and interference of these substances. This is because it causes total movement of the body and spirit naturally. The body does get hot from moving, that is obvious. A person’s soul actually moves even more in search of satisfaction and perfection of taste. The spirit will also move with the movement of the soul and body. The first element that comes into contact with the spirit in the human body is the heart'”. It is from there that the spirit emerges to then enter the body. The natural activity is to emit semen which must be released in the right size. In conclusion, intercourse is a total activity in which the body, energy, biological organs, spirit and soul are all involved. In fact, every activity automatically arouses all the organs of the body and weakens them, thus affecting the weak organs of the body. When the eye is affected by illness, it is at its weakest, so the movement of intercourse is a movement that harms it.

 

Hippocrates states in his book Al-Fushul, “Traveling by boat indicates that every activity clearly affects the body.” However, eye diseases have many benefits as well. Among them is that it is a consequence of the body’s preventive activities and the removal of impurities, and the cleansing of the head and body from various irritants and foul substances, as well as preventing the body and soul from being angry, sad and grieving, having done too much bad and strenuous activities. In a narration from the scholars of the As-Salaf, it says: “Do not hate eye diseases, because eye diseases can cut the veins leading to blindness.”

 

Among the tips for curing eye diseases is to rest and find peace, and not to rub your eyes or overuse them. Doing otherwise will cause the harmful material to become more stubborn. Some of the ancients said, “The example of the companions of the Prophet Muhammad is like the eye, and the cure for the eye is not to rub it.”

 

It was narrated in a marfu’ hadith, and only Allah knows the truth, “The best treatment for a sore eye is to put cold water in the eye.” This is one of the best treatments for the hot type of eye disease. Water is a cold medicine that can be used to reduce the heat of the eye disease, if it is hot. That is why Abdullah ibn Mas’ud said to his wife Zainab, who had an eye disease, “If you do what the Messenger of Allah did, the result will be good and it is more likely to cure your eye disease. Splash water into your eyes, then recite the following prayer:

 

“O Allah, remove this sickness, O Lord of all mankind. Heal, verily You are the Best of Healers. Healing is only with healing from You, healing that does not end with illness.”

 

It has been discussed many times that this treatment may be country-specific and for some types of eye diseases only. So we should not make the partial and specific sayings of the Prophet into sayings that seem to be universal and comprehensive. Or conversely, we should not make general statements into specific ones so that they become wrong and not in accordance with the truth. Wallahu a’lam.

 

 

 

 

 

PROPHET’S GUIDANCE ON TREATING KIDNEY INJURY THAT CAUSES SEIZURES

 

Abu Ubaid mentioned in Gharibul Hadith, “From the hadeeth of Abu Uthman An-Nahdi that he said, “A group of people passed by a tree and ate its fruit, but suddenly their bodies were blown away by the wind and they had convulsions. So the Prophet said, “Cool the water in a leather bag and pour it on them between the two adhaans.” Abu Ubaid continued, “They cooled the water. The meaning of leather bag here (in Arabic ‘shinaan’) is a drinking vessel like a girbah. Here it is a leather water bag, not a clay barrel, that is mentioned because it cools the water better. The meaning of between the adhan here is between the adhan for Fajr and igamah. The igamah here is also referred to as the adhan.” These are his words.

 

Some medical experts point out: This method of treatment from the Messenger of Allah is one of the best for the above diseases if they occur in the land of Hijaz, which is a land of hot and dry temperatures. The natural heat would be weak in the stomachs of the people of this country. Pouring water at the time mentioned in the above narration – which is the coldest time of the day – means collecting all the natural heat that spreads in a person’s body that carries the energy of his body so that it becomes stronger to form explosive energy. The energy is collected from the whole body to the inside of the body that is the hotbed of this disease. then the explosive energy will push the disease out so that it can disappear with the permission of Allah. If Hippocrates and Gelenius and other medical experts had written this prescription for the above diseases, other medical experts would have bowed down and marveled at their knowledge.

 

THE PROPHET’S GUIDANCE ON DEALING WITH FOOD THAT FLIES HAVE FALLEN ON AND OFFERING TOXINS WITH ANTI-TOXINS

 

In Sahih Al-Bukhari and Muslim from the hadith of Abu Hurairah that the Messenger of Allah said:

 

“If a fly falls into the vessel of one of you, drown it. For in one of its wings is the disease and in the other the cure. “

 

 In Sunan Ibn Majah from Abu Said Al-Khudri it is narrated that the Messenger of Allah said:

 

“One wing of the fly is poison, while the other is medicine. So, when a fly falls into food, drown it. For it puts the poison first and the medicine last.”

 

This hadith contains two issues: The first is a fiqh issue and the second is a medical issue. The fiqh issue in the hadeeth is a clear evidence that if a fly dies in water or similar liquid objects, it does not cause the water to become unclean. This is the view of the majority of scholars. There is no one among the scholars of the As-Salaf who disagrees with that.

 

The source of the evidence is that the Prophet ordered that the fly be drowned, i.e. put in food or water. As is well known, this is how the fly dies, especially if the water is hot. If because of this the water becomes unclean, then it is a nashah that the food or drink is spoiled. However, it turns out that the Prophet gave a way to deal with it. This ruling even extends to any animal that does not flow blood, such as bees, beetles, spiders and the like. This is because the ruling revolves around a general reason, which disappears when that reason disappears. Since the uncleanliness comes from the blood of the animal that was in its body when it died, and that does not apply to animals that do not bleed, then the ruling on uncleanliness is no longer valid because the reason for the uncleanliness does not exist.

 

Those who are of the view that carcass bones are not unclean state: If this ruling applies to whole animals that clearly contain moisture, dirt and soft parts, then it is more appropriate to apply it to bony animals that clearly do not contain moisture, dirt and blood deposits at all. This opinion is very strong and should be relied upon.

 

The first known person in Islam who discussed this issue of animals that do not flow blood (maa laa nafsa lahu sa’ilah) was Ibrahim An-Nakha’i . It was from him that the scholars gained knowledge about this issue. Nafs in Arabic can also be translated as ‘blood’. For example, a woman who has her period is also called nifas, which is bleeding. Likewise, a woman who has just given birth is called nifaas.

 

Abu Ubaid explained the medical meaning of the above hadeeth: “The meaning of drowning the fly here is to immerse the fly so that the antidote that is contained in its body will come out after expelling the disease. The word malaq means drowning, just as the two men were doing malaq, which means diving into the water with each other.

 

It should be noted that the fly, according to them, is a poisonous energy indicated by the swelling and itching caused by its sting. It is like a weapon. If it falls into something that harms it, then it protects itself with that weapon. Therefore, the Prophet ordered that the fly’s poisonous energy be met with the weapon that Allah created on its other wing. So the fly is drowned in food or drink so that the poisonous substance is adapted to the beneficial substance so that the danger disappears. This medical formula cannot be fathomed by many medical experts. This is because it is derived from the prophetic lantern. Nonetheless, a wise medical practitioner who is guided by Allah’s guidance would submit to this treatment and recognize the man who taught this method as the most perfect of human beings, because he is supported by divine revelation, beyond the ability of ordinary humans.

 

Not only one medical expert has mentioned that the sting of a beetle or scorpion when rubbed on the place stung by a fly will also be very useful, at least it can relieve it, none other than because of the antidote element (anti-toxin) contained in the fly. In fact, if the swelling at the end of the eyelashes is called ‘bintitan’ after first cutting off the head of the fly, it can cure it.

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON TREATING ACNE

 

Ibn As-Sunni mentioned in his book a narration from one of the Prophet’s wives who said, “The Messenger of Allah once came to see me, at that time a pimple grew on my finger. He asked, “Do you have dharirah perfume?” I replied, “I do.” He said, “Put it on your pimple, then say a prayer:

 

“O Allah who shrinks the great and enlarges the small, please shrink my acne.”

 

Dzarirah itself is actually an Indian medicine (in the form of fragrance) made from the juice of the trunk of the Dzarirah tree. It is hot and dry, useful for relieving inflammation of the stomach. liver, and lack of body fluids and can even strengthen the heart.

 

In Sahih Al-Bukhari and Muslim it is narrated from ‘Aisha that she said: 

 

“I perfumed the Messenger of Allah with the oil of dharirah in both my hands on Hajjat al-Wada’ for exiting ihram.”

 

Acne or in Arabic Batsrah is a kind of small lump consisting of some kind of hot substance and grows naturally. Usually, when it lands on a part of the body, it needs to wait for it to ripen a bit, then break it up and remove the contents. Dzarirah contains properties to carry out that process. It can ripen and remove the contents of the pimple, while also giving it a fragrant smell. This medicine can cool the heat of the pimple. That is why the author of Al-Qanun stated, “There is nothing that I prefer to reduce heat than dzarirah mixed with rose water and vinegar.”

 

THE PROPHET’S INSTRUCTIONS ON TREATING INFLAMMATION (SWELLING) AND BOILS BY PUNCTURING AND BREAKING THEM UP

 

It was narrated from ‘Ali that he said, “I went with the Messenger of Allah to see a man because his back was swollen. We asked. “O Messenger of Allah, this swelling has festered.” He said, “Just break the swollen part.” Ali narrated: I stayed there until the swelling was broken, while the Messenger of Allah witnessed it.”

 

Abu Hurairah also related that the Prophet once ordered a physician to cut open the stomach of a man who was suffering from dropsy. Someone asked, “Will this treatment be of any use?” He said, “The One who sent down the disease will also send down the cure according to His will.”

 

Inflammation is the growth of something on one of the limbs due to an unnatural excess of certain substances so that it collects and becomes visible. It occurs in many cases of disease. The content itself can consist of four elements, including water and air. When the swelling builds up, it is also called a boil. Any heat inflammation turns into one of three forms: It deflates, becomes solid with pus or turns hard. If the energy is strong, the swollen contents will be resolved so that they become deflated. That is the best in the case of swollen diseases. If the energy is not strong, the swollen contents only ripen and become solid with pus. It has to be punctured immediately to remove the pus. If the energy is even lower, it usually becomes very ripe and hard, making it difficult to puncture to remove the contents. It is feared that the body part concerned will rot because the disease has settled for too long, so medical treatment is needed by surgery or other means to remove the harmful substances that rot and can damage the organ concerned.

 

Surgery has two advantages: First, it can remove harmful substances that have decayed from the body. Secondly, it prevents the gathering of other harmful substances that can amplify the disease,

 

With regard to the Prophet’s statement in the hadeeth: “The Prophet ordered a physician to cut open the stomach of a man who was suffering from edema.” The meaning of edema here is of several kinds, including the appearance of some kind of foul fluid in the stomach due to hunger.

 

The medical community itself has different opinions about the surgery. Some people forbid it because it is dangerous and very unsafe. Others emphasize that it is permissible and even dare to say that it is the only way to cure it. However, they say that this applies only to cases of severe edema. This is because, as mentioned earlier, there are three types of edema: The first is drum rot. This is the swelling of the abdomen due to wind, and when the abdomen is struck it makes a sound similar to the sound of a drum. The second is flesh rot. This is accompanied by the growth of body flesh accompanied by special glands that spread with the blood flow throughout the limbs. This type is more severe than the first type. Another type is bottle rot. This involves the appearance of a rotten element at the base of the abdomen which, when it moves, sounds like the gurgling of water in a bottle. This is the most severe type, according to the majority of the medical community. Some people say, “The most severe” is flesh rot, because the pain spreads throughout the body.”

 

Among the tips for treating bottle rot is to remove the fluid surgically. This is similar to vein surgery to remove dirty blood. However, this method is risky, as explained earlier. If this hadeeth is saheeh, then it can be used as evidence that it is permissible to dissect the stomach to treat the edema. Wallahu a’lam.

 

 

 

 

THE PROPHET’S GUIDANCE THROUGH SOUL THERAPY AND MENTAL DEVELOPMENT

 

Narrated by Ibn Majah in his Sunan, from the hadeeth of Abu Said Al-Khudri that he narrated: The Messenger of Allah said:

 

“If you visit a sick person, then comfort them in the face of fate. It will not prevent anything, but it will improve the sick person’s mental state.” 28 This hadith contains a very noble ethic, accounting for the best way of therapy, viz: Guiding the sick person to the conditions that will naturally improve his state of mind. For example, speech that naturally strengthens the psyche, increases stamina and even stimulates the body’s natural heat so that it can help drive away the illness or at least alleviate it. That is the maximum target that a medical professional can aim for. Comforting the sick person’s soul and improving his mentality and mentioning to him things that bring him joy has a tremendous effect on curing his illness or at least alleviating it. This is because the spirit and energy of the body are strengthened by the entertainment. So the body will naturally be able to expel harmful elements in itself. People often witness some sick people whose stamina improves because they are visited by people they love and respect. By seeing, chatting and (chatting)”” with them, their condition becomes better. This is one of the benefits of visiting the sick that is related to the sick person’s condition. Because visiting the sick has four benefits: First, it benefits the sick person. Secondly, it benefits the person who visits. Third, it benefits the family of the sick person. Fourth, it benefits the general public.

 

It was mentioned earlier that among the Prophet’s instructions was that he used to ask the sick person what he was complaining about and how he was doing. He would also tell him what he wanted to eat, put his hand on his forehead and sometimes on his chest, pray for him and prescribe medicine to help him recover. Sometimes he would make ablution and splash the water of his ablution on the sick person. Sometimes he would say a prayer:

 

“It’s alright, hopefully it will be an expiation, insha Allah.” All that he did was to show how much he cared for the sick, how kind he was and how much he cared for them. ..

 

 

 

 

THE PROPHET’S GUIDANCE IN TREATING DISEASES WITH MEDICINES AND FOODS THAT ARE HABITUALLY CONSUMED, NOT THE OTHER WAY AROUND

 

This is one of the most important and beneficial medical formulas. If a medical practitioner makes a mistake in this regard, he will harm the sick person without realizing it, even if he thinks it will be useful for the patient. The doctor should not use any alternative medicine from the standard book of medical science. It is only an unwise doctor who does so. The relevance of medicine and food to the patient’s body depends on the habits and readiness of his body to accept the medicine and food. Bedouins, coastal people and others do not feel the efficacy of drugs such as Le Neuvar. fresh or cooked rose water?” because naturally these drugs have no effect on their bodies. In fact. most of the medicines of city dwellers and people who are accustomed to living a prosperous life do not benefit them. This is evidently true.

 

Anyone who looks closely at what we have mentioned – that is, the Prophet’s treatment – will see that it is all relevant to the customs of each patient and the country and environment in which he or she grew up. This is an important formula with regard to the fundamentals of medicine that must be observed. Leading medical experts have categorically stated so. Even an Arab physician, perhaps the best physician of the Arabs Harith bin Kaladah. like Hippocrates among his people, asserted, “Prevention is the essence of medicine. The stomach is the home of disease. Get used to the body consuming what it used to consume.” Another narration says, “Fasting is medicine.” What is meant by fasting here is refraining from eating, which is hunger. Fasting is the best treatment in curing stomach diseases, even better than therapy through laxatives if the stomach is not too full, there is not too much mixture of opposing food substances that cause turmoil.

 

The meaning of “the stomach is the house of disease” is that the stomach is an organ that contains nerves. it has a cavity resembling a pumpkin: it consists of three layers composed of very small young bones containing nerves called ‘ribs’. then lined with meat and tripe. One layer is long and another layer is wide while the third layer is a real organ! The mouth of the stomach is more like a nerve, while the bottom is predominantly meat, the inside containing some kind of fiber. The location of the stomach is confined to the center of the stomach but leans slightly to the right. The stomach was created that way for a very profound reason by Allah, the All-Creating and All-Wise. The stomach is the home of disease in addition to being known as the first organ of digestion and metabolism. It is in this organ that all food is processed to become ripe, and then channeled to the liver and intestines. From the stomach, there are still food dregs that cannot be digested completely. It could be because there are too many nutrients, or because the quality of the food is poor, or because of irregular eating. It could also be because of all these factors combined together. Some of these factors are often unavoidable by humans so that the stomach really becomes a house of disease. It is as if this is a suggestion to eat less food, prevent lust, and preserve the body from excess useless fiber.

 

As for the ruling on habit, that is because habit is like a disposition for humans. Hence it is said: habit is the second nature. Habits have a great effect on the body. So, if one person is analogous to several bodies with different kinds of habits, his orientation will be different. Although, for example, these bodies have some things in common. For example, there are three types of bodies that have a hot metabolism in adolescence. The first is accustomed to eating hot foods. The second, (used to eating cold foods. The third is accustomed to eating foods that are of medium temperature. The first body, when consuming honey for example, does not have a bad effect. The second body, when consuming honey, may experience disturbances.” While the third body, when consuming honey, is only slightly impaired. Habit is an important pillar in maintaining health and also curing diseases. Therefore, this prophetic therapy is presented as part of that habit, in the utilization of food and medicine or anything else. .

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON FEEDING THE SICK BY SERVING THE SOFTEST FOOD COMMONLY EATEN

 

In the Saheeh of al-Bukhari and Muslim, “From the hadeeth of Urwah from ‘A’ishah, it is narrated that when one of her relatives died, the women would gather, then disperse except for their relatives and those close to them. Then ‘Ā’ishah ordered meat curry to be prepared. Then a kind of wheat porridge was made and mixed with the cooked meat curry. Then Aisha said, “Eat. For I have heard the Messenger of Allah say, “This meat porridge can reassure the heart of the patient and take away his sorrow.” 

 

Sunan Abu Daud also states that the Messenger of Allah said:

 

“You should eat food that may not be tasty but is beneficial, namely meat curry porridge.” 

 

Aisha continued, “If there was a sick person from among his family, the Messenger of Allah would leave the curry on the stove until it ended at one end,” i.e. recovery or death.

 

Still from ‘Aisha, it is narrated that when the Prophet was told that someone was sick and would not eat, he said, “You should make meat porridge and feed it to him.” He said. “By the One in Whose Hand is my soul, this food will cleanse the stomach of one of you as it cleanses the face of dirt.” “

 

The word talbin (meat curry) itself is a type of soft curry, equivalent to fat milk. Al-Harawi points out that this curry is called talbin because it is similar to lIaban (milk). white and soft. This food is very beneficial for the sick. soft and properly cooked, not thick and raw. If we want to know the benefits of this meat curry. It is enough to know the benefits of wheat juice. In fact, this food is more nutritious than wheat germ, because it has the form of goulash made from wheat flour ground with the husk. The difference with wheat essence is that wheat essence is pressed from raw wheat while this food is cooked from wheat flour. The benefits are clearly more pronounced because of the finely ground wheat.

 

It was explained earlier that this custom had an influence on the use of food and medicine. The Arab custom at that time was to use the juice of pounded wheat, or of unripe wheat. The nutritional value was higher, the reaction was faster and the cleansing power was stronger. Indeed, most modern medical circles process it from raw wheat, so that it becomes thinner and softer, not difficult to swallow for the sick. However, depending on the habits of the townspeople and their prosperity, it also depends on the viscosity of the ground wheat juice.

 

This means that wheat essence can be digested quickly, can cleanse the stomach and is a gentle nourishing food. If taken hot, the cleansing power is stronger and the reaction is faster, and it can even increase the natural body heat to the maximum, while also reaching the bottom of the stomach.

 

The meaning of the Prophet’s words “…soothes the heart of the patient…” there are two narrations of this hadith. The meaning is the same, that this food ‘reassures the patient’s heart’. Because the word ijmaam means tranquility.

 

The meaning of what he said, “… can remove some of the sadness,” is that grief and sadness can cool down the psychological state, weakening the natural heat of the body, due to the tendency of the soul to demand this in the heart, which is the place of sadness. The meat curry can actually strengthen the natural heat in the body by stimulating it so that it can eliminate many negative elements in the body, including feelings of grief and sadness.

 

There is also an opinion – and this is more correct – that meat curry can relieve some of the sadness with its properties as one of the foods that have the property of ‘reassuring’. Because there are foods that have the power to bring joy. Wallahu a’lam.

 

There is also an opinion that the stamina of a grieving person is weakened due to the dominance of despair in all organs of his body. even specifically in the stomach due to the increasingly small portion of food. It is this meat curry that serves to provide moisture to the body, strengthening it and adding an injection of nutrients. It also penetrates the liver of the sick person. However, there is often a lot of bile, feces and even pus in the stomach of a sick person. This curry also serves to cleanse the stomach, wash, smoothen, and liquefy these bad elements. It also stabilizes it, melts the hard elements and nourishes it. This is especially true for those who are accustomed to eating coarse wheat bread. This was the custom of the people of Al-Madinah at that time. Coarse wheat bread was the number one staple food. Because fine wheat was still very rare for them to get. Wallahu a’lam.

 

 

 

 

 

PROPHET £’S INSTRUCTIONS: TO TREAT POISONING LIKE THE ONE HE EXPERIENCED

 

IN KHAIBAR FROM A JEWISH WOMAN

 

Abdu Ar-Razzag mentioned from Ma’mar, from Az-Zuhri, from Abdurrahman bin Ka’ab bin Malik: that a Jewish woman presented a cooked goat in Khaibar to the Prophet. He asked, “What is this?” The woman replied, “A gift.” She was worried that if he said “this is charity,” he would not eat it. So the Prophet ate some of the meat. The Companions also ate it. But then he said. “Stop it!” Then he asked the woman, “Did you put poison in this meat?” The woman asked back, “Who told you about that?” He replied, “This bone.” He pointed to the leg of the goat that was still in his hand. The woman said, “It is so.” He asked again, “Why did you do that?” She replied, “I want that if you lie, then people will get rid of you. But, if you are truly a Prophet, the food will not harm you.” Finally the Prophet asked to be bandaged on his shoulders at three points, and ordered the Companions to be bandaged as well. But some of them died.”

 

Another narration says, “The Messenger of Allah had his shoulder cupped to remove the poisonous effect of the lamb he had eaten. The one who performed the cupping was Abu Hind using a horn and a knife. He was a former slave from Banu Bavadhah, from Al-Anshar. After this incident, he lived for the next three years, until he finally passed away after suffering an illness that led to his death. He once said. “I still feel the effects of the food I had eaten from the Khaibar goat. So” this is when my age ends.” Then the Messenger of Allah died as a martyr.”

 

Musa bin Uqbah said, “The treatment for poison is to force out the poisonous substance in the body by using anti-toxins (antidotes), either actively or reactively. If no cure is found, then a thorough cleansing of the poison should be done. Freezing is best in this case. This is especially true in countries with hot temperatures and hot weather. Indeed, the energy of the poison can infiltrate the blood and travel through the blood vessels and veins of the body until it reaches the heart, causing death. Blood is the entry point for poison to the heart and other organs. If the person who is poisoned is willing to treat it by removing the blood immediately, then the toxic substances mixed in the blood will also be able to come out. If the ‘forcing out’ is complete, the poison will not be harmful. It can be eliminated, or at least its energy reduced so that the body’s condition becomes stronger. The reaction will disappear or be reduced.

 

When the Prophet performed cupping on the shoulder, which is the closest location to the heart where cupping is possible, the poisonous substance in the blood came out. Not all of it, because the rest of it still lingers even though the reaction has weakened. in accordance with the destiny willed by Allah to complete the entire ladder of virtue in him. When Allah had willed to give him the glory of martyrdom, the traces of the poison hidden from the poison began to appear to realize His destiny. The secret of Allah’s words to His Jewish enemies was revealed: 

 

“Does every time a messenger comes to you with something (lesson) that is not to your liking then you become arrogant: so some (of them) you have disbelieved and some (others) you have killed …” (Al-Baqarah: 87)

 

In the verse Allah mentions, “you have denied,” which is a past tense verb, meaning that it has already happened, and will definitely happen. But in the continuation of the verse Allah mentions, “… you killed …” with a mudhari’ verb, i.e. because that is what they were waiting and looking forward to. Wallahu a’lam. “

 

 

 

 

THE PROPHET’S INSTRUCTIONS IN TREATING WITCHCRAFT COMMITTED BY A JEWISH WOMAN

 

Some people reject this possibility (of the Prophet being bewitched). They say that it could not have happened to him. They think it indicates a flaw and defect for him. But the matter is not as they think. But sorcery is like other things that have happened to the Prophet such as illness, pain. Because magic is one type of disease. It works the same way as poison, there is no difference between the two.

 

It was narrated in Sahih al-Bukhari and Muslim from ‘Aa’ishah that she said:

 

“The Messenger of Allah was once affected by sorcery, so that in his hallucinations, it seemed as if he came to his wives, when in fact he did not come to them.” “That is the most severe type of magic.

 

Al-Gadhi ibn Iyyadh explained: Sorcery is a type of sickness that could have affected the Prophet like any other sickness, but it did not contaminate his prophethood. However, if it is said that he hallucinated something when he did not do it, then this is not an excuse to undermine his fat shidq, because there is evidence and consensus that he is ma’thum (protected) from wrongdoing. So it is not impossible that he experienced hallucinations of things that did not actually happen as a result of witchcraft, then afterwards his mind returned to normal.”

 

The purpose of this discussion is to explain his instructions for treating this disease. There are two reports from him: The first, and this is the most emphatic, is that he eradicated and broke the sorcery. He prayed to his Lord to help him with that. So he was guided and took out from the well the instrument of witchcraft that the culprit had inserted. It turned out to be a hairbrush, and he dried it in the sun. When he took it out, all the complaints he had felt immediately disappeared, as if he was energized after previously being shackled. This is the most optimal way of dealing with such witchcraft. The trick is similar to removing foul matter and forcibly pulling it out of the body.

 

The second is to cleanse the place where the witchcraft has taken place. This is because witchcraft affects the body and its metabolism, and even directly affects digestion. If it has affected one of the organs of the body, then there is still the possibility of removing the rot that is in that organ, it will be very useful.

 

Abu Ubaid mentioned in Gharibul Hadith with a hasan report from Abdurahman ibn Abi Laila, “The Prophet used to cup his head with a horn when he was afflicted with thubb.” The meaning of thubb is sorcery.

 

This is very difficult for people with little knowledge to understand. Some may ask, “What does cupping have to do with witchcraft?” What is the relationship between this disease (witchcraft) and the cure (cupping)? If the person asking this question had gotten this method of treatment from Hippocrates, Ibn Sina or others, he would have accepted it with trust and resignation. He might say, “The one who prescribed this is an undoubted expert in medicine.”

 

It should be noted that the element of witchcraft that attacked the Prophet lodged in his head, namely into one of the energies contained in the head so that hallucinations occurred to him, as if he was doing something. when he did not do it. That is the work of the witch doctor who attacks the body and the blood material in the victim’s body. Thus, the material takes over the front of the stomach and damages the normal metabolic system.

 

It consists of various influences of evil spirits and reactions of natural energy. It is called complementary magic. This type of witchcraft is the heaviest, especially on the organs that are subjected to witchcraft. The use of cupping to treat organs that have become diseased due to such witchcraft is among the most effective types of therapy, if it is done in the proper way. Hippocrates asserted, “A substance that must be expelled from the body must be forced out of its place of deposition by using the various methods worthy of being used to remove harmful substances from the body.”

 

Some people say that when the Prophet was affected by this disease, he experienced hallucinations as if he was doing something when he was not. This view is that the cause was material in the blood and the like that attacked the brain and then attacked the front of the stomach, damaging his normal metabolic system. The use of cupping to treat this ailment is among the best and most effective types of treatment, hence why he was cupped. This was before he was given the revelation that it was the result of witchcraft. However, when he received revelation from Allah and was told that he had been affected by witchcraft, he turned to the actual treatment, which was to remove the witchcraft and counteract it. Then he prayed to Allah. Allah showed him the place. Then he took it out of the place. Suddenly he woke up, as if he had just woken up from a stupor. The main target of this magic was his body and all its organs, not his heart and mind. Therefore, he did not believe the hallucinations he saw, when it seemed as if he was coming to his wives. Instead, he realized that it was just a hallucination and not the real thing, a condition that often occurs in some cases of illness. Wallahu a’lam.

 

Among the best remedies against witchcraft is the use of divine medicines. That is, medicines that are already substantially efficacious. Because. witchcraft comes from the influence of lower evil spirits. The way to overcome its influence is to counteract and fight it with the recitation of dhikr, verses, and prayers that will actively break the performance and influence of magic. The more powerful and evil the performance and influence of magic, the more difficult the process of removing it. It can be likened to the meeting of two units of troops. each troop is equipped with weapons and careful preparation. Whichever army is better able to dominate and overcome the other, it will win and will become the ruler. If the heart is fully with Allah, that is, always in remembrance of Allah, always facing and praying to Him by always saying dhikr and asking Him for protection as well. always reciting wirid that should be addressed to Allah, between the tongue and the heart there is harmony. then it is the best tip to reject magic, even the best way to treat the body affected by magic.

 

According to the sorcerers, their witchcraft works optimally on people who are weak and vulnerable, on human souls filled with lust, which of course is always related to despicable things. Therefore, women and children are the main victims of their witchcraft, as well as ignorant people and villagers, in addition to people who are weak in religion, have little devotion and weak in monotheism. In addition, most victims of witchcraft are people who are not accustomed to saying the wirid, supplications and isti’adzah taught by the Prophet. In short, sorcery will work optimally against a weak and easily reacting heart, which is more inclined to despicable things.

 

Some circles state: People affected by witchcraft can help themselves. This is because we see that people who are affected by witchcraft often have their hearts set on something, oriented towards it so much that their hearts are attached to it, inclined towards it and give it their full attention. Meanwhile, evil spirits can only possess the souls of people who are ready to become their victims. Magic works to lead the weak soul to follow its own inclinations, inclinations that are in accordance with its disposition, so that finally the soul is controlled by magic. The influence of magic and the like will easily overpower him. Wallahu a’lam.

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON EMPTYING THE STOMACH BY VOMITING

 

It was narrated by At-Tirmidhi in his Jami’a. from Ma’dan ibn Abi Talhah, from Abu Darda that he said, “(Once) the Prophet vomited, then he performed ablution. Then I met Isauban in the mosque of Damascus and I told him the incident. He said. “It is true that I poured the ablution water for him myself.” At-Tirmidhi commented. “This is the most saheeh narration in this chapter.”

 

Vomiting is one of the five ways of emptying the stomach: The first is defecation, vomiting, expelling impure blood, expelling body vapors and perspiration. All these methods have been described in the Sunnah. As for defecation, it is mentioned in a hadith, “The best treatment for you is Masy (laxative).” In another hadeeth, “As-Sanaa”. As for removing dirty blood, it has been explained in the hadeeths about cupping. Removing body vapors will be discussed after this, in sha Allah.

 

As for the system of cleansing the body with sweat, it is generally not done by dialysis, but by the body’s natural urge to pump sweat out to the outside body through open pores, so that sweat comes out through these pores.

 

While vomiting. is the emptying of the stomach from the upper part of the stomach.” Injections usually pass through the lower part of the stomach, while medicines generally pass through both the upper and lower parts at once. There are two types of vomiting: The first type is caused by shock or motion sickness. The second type is that which occurs because it is forced or made. The first type of vomiting is vomiting that should not be suppressed, unless it is too much and there is a fear that it could cause severe pain or death. If this is the case, it can be prevented by using various methods to stop vomiting. As for the second type, it will be very useful if needed, of course, with regard to timing and some other conditions that will be mentioned later.

 

There are ten causes of vomiting:

 

  1. Excess yellow bile that invades the upper part of the stomach.

 

  1. An excess of thick, sticky phlegm that sometimes enters and irritates the stomach and needs to be expelled.

 

  1. Due to the weakness of the stomach itself, the stomach cannot digest food properly, so it is forced to be disposed of through the upper route (mouth).

 

  1. The mixing of food with foul substances that interfere with digestion and weaken its reaction.

 

  1. Eating or drinking too much food or drink beyond the amount that can be accommodated by the stomach so that it cannot be maintained and is forced to be thrown away or expelled.

 

  1. Due to food or drink that does not suit the taste or is not suitable for the stomach, it demands to be thrown away and expelled.

 

  1. There are elements from within the stomach that agitate the food in the form of bodily reactions, infra-structural changes and the like that cause the food to be forced out.

 

  1. The presence of a ‘crust’ of food residue that causes nausea and vomiting.

 

  1. The presence of psychological factors such as a heavy burden of thought. ke. deep sadness. because the soul and body energy naturally work too hard. too much thinking such as taking care of the body processing food. ripening and digesting it. so that the stomach refuses. There can also be a shock in the stomach due to the pressure of jiwastres. The human body and soul can indeed cause a reaction in a person so that it disrupts the metabolic system in the body.

 

  1. Physical shock due to the suggestion of seeing someone vomiting so that he vomits without cause.”‘ Because, indeed, the physique is unconsciously moved by itself.

 

One of the medical experts once told the author: There is a nephew of mine who is an expert in the science of kohl. She is a “kohl doctor” by profession. When she opened someone’s eyes and saw that there was an eye disease in them, she immediately put kohl on them and they were cured. But after practicing this profession for a long time, he stopped. I asked him, “Why did you quit?” Ja replied, “Fear of infection. Because eye diseases are contagious.” My friend continued, “In another case, a man saw his friend scratching one part of his body because of scabs. He unconsciously scratched his own body in the same location. So scabs grew on that part of his body!”

 

The author emphasizes: All that happens because of the suggestion in a person. Because the material that transmits it is basically passive, inactive. It becomes active due to the presence of this element of suggestion in a person. It is the suggestion that activates the material of the disease, not the material itself that causes the problem. Since the composition of food in the body in hot countries or in summer is usually urgent and drawn to the upper part of the body (the mouth), vomiting at that time is more beneficial. However, in cold countries or in winter, the food is more hardened and clumpy, and is not drawn to the upper part of the body, so emptying the stomach is done through defecation.

 

The way to eliminate harmful elements in the body is either by drawing them out or by washing the stomach. Drawing out is of course the most distant route, while washing the stomach is the closest. The difference between the two is that if the harmful element is actively moving downwards or upwards, rather than consistently staying in one location, it needs to be drawn out at that time. If it is moving up, it can be pulled out from below. And if it is moving downward, it can be pulled from above. But if the substance is languishing in one location, a stomach wash can be carried out from a nearby route.

 

If the substance is harmful to the upper organs, it must be drawn from below. And. if it is harmful to the lower organs. it should be withdrawn from above. If it languishes in a place, it should be cleared immediately through the nearest road.

 

Therefore. The Messenger of Allah (s.a.w.) would occasionally do cupping on his shoulders. occasionally on his head. and at other times on the soles of his feet. He was indeed cleansing the body of impure blood through the closest route. Wallahu a’lam.

 

Vomiting can cleanse the stomach and strengthen the stomach, it can also sharpen the eyesight. relieve fatigue in the head, it is also useful for kidney injuries. bladder and various chronic diseases such as leprosy. edema, even toothache and stress and hepatitis / jaundice.

 

Healthy people should also use this method at least twice a month in a row without time restriction so that the second vomiting can make up for the shortcomings of the first vomiting, to get rid of the food dregs left over from the first vomiting. However, too much vomiting can damage the stomach and cause feces to come in, harming the teeth, eyesight and hearing. It can even cause dizziness. Vomiting should also be avoided by people who have laryngitis or weak lungs, weak neck bones, are prone to vomiting blood or have difficulty stopping vomiting.

 

As for the unwise practice of many people of eating as much as they can until their stomachs are full, then regurgitating it, this will obviously cause a lot of harm. Among them are accelerating the aging process and causing many dangerous diseases, and even making vomiting a habit.

 

Vomiting done when the stomach is dry or digestion is weak, the body is too thin or the body is too weak, is also dangerous. It is best to vomit in summer or spring, not winter and fall. When vomiting, it is best to close your eyes and hold your stomach tightly. After vomiting, wash your face with cold water immediately when your stomach is empty. Afterwards, drink apple juice mixed with a little mastic. Rose water is also very effective in restoring the body. Vomiting cleans the upper part of the stomach, or pulls food from the lower part of the stomach. The opposite is defecation. Hippocrates emphasized, “In summer, the process of washing the stomach should be done from the upper part (vomiting), more than the process through laxatives. The opposite, in winter, is from below.” .

 

 

 

 

THE PROPHET’S GUIDANCE IN GIVING THERAPEUTIC GUIDANCE TO THE MORE SKILLFUL OF TWO MEDICAL EXPERTS

 

Imam Malik mentioned in his Muwaththa from Zaid bin Aslam that there was a man during the lifetime of the Messenger of Allah who was injured, so that his blood coagulated The man called two men from Banu Anmar Then they examined him. He thought that the Messenger of Allah said to them, “Which of you two is better in the medical field?” The two men asked back, “Is there anyone better in medicine, O Messenger of Allah?”

 

Rasulullah Kg replied, “Allah Who sends down the disease, of course also sends down the cure. “

 

This hadeeth indicates that in every science and skill, one should strive to find someone who is more proficient, because he is closer to the truth. Thus, the person who asks for a fatwa should endeavor to find someone who is more knowledgeable to solve the problem he is facing. Because, the one who is more knowledgeable will be closer to the right. Similarly, a person who cannot know the correct Qibla direction. He should follow someone who knows better. It is on this basis that Allah created His servants. In addition, people who travel on land or sea, of course their souls will be calmer if they entrust the guidance of the road to someone who is more expert and more knowledgeable. It is that person who will be used as a guide or relied upon. This is of course in line with the instructions of wariat, fitrah, and reason.

 

The Prophet said, “… Allah, who sends down the disease, will also send down the cure. It has also been mentioned in similar narrations in many hadiths. Among them is the hadeeth narrated by Amr bin Dinar from Hilal bin Yasar who said. “The Messenger of Allah once went to visit a sick man. He then said: “Take him to the doctor.” Someone asked. “Why do you say so, O Messenger of Allah?” He replied. “Yes. For indeed whenever Allah sends down a disease, Allah also sends down a cure.” In the Saheeh of al-Bukhari and Muslim it is mentioned from the hadeeth of Abu Hurairah in martu’, “… whenever Allah sends down a disease, Allah also sends down its cure.” “4 This hadith and others like it have been mentioned before.

 

With regard to Allah sending down diseases and their cures, the scholars differed on the meaning. Some said, “The meaning of sending down here is to inform the servants of its existence.” But there is no basis for this opinion. This is because the Prophet (may Allah’s peace and blessings be upon him) said that he had sent down the disease and its cure in general terms. Indeed, most people do not know about it. That is why the Prophet said, “Some know it and some do not.”

 

Some are of the opinion that the meaning of ‘lowering’ in the hadith is to create and place on the earth. Although this opinion is better than the previous opinion, the word ‘lowering’ has a more specific meaning than the words ‘creating’ and ‘placing’. This specific meaning cannot be dismissed without any evidence to the contrary.

 

Others are of the opinion that Allah sends it down through the angels who are directly empowered to create cures and diseases and so on. This is because the angels are assigned to manage the universe, including human affairs, from the time a human being is still in his mother’s womb until he dies. Therefore, the meaning of sending down diseases and their cures is through the angels. This understanding is the closest to the truth compared to the previous two opinions.

 

Others are of the opinion that the generality of diseases and medicines come down through the medium of rain from the sky which causes the growth of food and basic foodstuffs. medicines, and diseases, the various media for the growth of all these foods, as well as all their secondary devices. This includes the precious metals that come down from the mountains. It also includes medicines, river water, and fruits. All of these are included in the general meaning of the word in a general way. This is because it is better to mention only one verb instead of two. And this method is well known in Arabic and other languages of various nations. As mentioned in the words of a poet:

 

“I feed the beast only straw and cold water so that in the morning it can find its own water anyway.”

 

Another poet mentioned: “I have seen your husband in the morning carrying a sword and spear on his shoulders.”

 

Another poet mentioned: “They smooth their eyebrows and eyes.”

 

This interpretation is the best, wallahu a’lam.

 

All of this is part of the perfection of Allah’s wisdom, including the perfection of His rububiyah. Not only does Allah test His servants with diseases, but He also helps them with something that gladdens their hearts, namely medicine. Just as Allah tests the servants with sins, He also helps them with repentance, various sin-redeeming good deeds and various trials and calamities that can undo mistakes. Allah tests them with evil spirits in the form of demons, so Allah also helps them with good spirits, namely angels. Allah tests mankind with desires, so Allah also helps them with various ways of giving vent to desires that are permissible according to Shari’ah and regulations, namely things that are appetizing, delicious, and beneficial. Whenever Allah tests His servants with something, He will certainly help them with something else to face the test and even overcome it. However, there is still a difference in the level of knowledge among the slaves regarding the anticipatory thing and in the way to obtain that thing and the path that leads to it. Wallahul musta’an. “

 

 

 

 

PROPHET’S GUIDANCE ON THE GUARANTEE OF A PERSON WHO TREATS A PATIENT WHEN HE HAS NO KNOWLEDGE OF MEDICINE

 

Narrated by Abu Daud. An-Nasa’i and Ibn Majah from the hadeeth of Amru ibn Shu’aib, from his father. from his grandfather that the Messenger of Allah said:

 

“Whoever undertakes a medical task and has not previously studied medicine is liable (for the outcome).”

 

This hadith relates to three things: etymological (language), fiqh and medical. The language issue in this hadeeth is that the word thibb (medical) in Arabic has several meanings:

 

First, repair. For example, it says, I did thibb to him, meaning: I improved his condition. The word thibb can also be interpreted as being meticulous and tactical. ” As one of the poets put it:

 

“If the tamim’s condition changes drastically then you are a medical professional to correct it with a sound opinion…”

 

Other meanings of the word thibb are: Ingenuity. Al-Jauhari asserts, “Every astute person is a thabib. according to the Arabs.” Abu Ubaid states, “The original meaning of the word thibb is ingenuity and skill in handling things, or skill in doing something. For example, saying to someone thabbun and thabib. “A man is a physician or has thibb, if he is clever or skillful, even if it is not related to the treatment of the sick. There are others who say, “Physician means a clever man. He is called a physician because of his ingenuity and ingenuity and intelligence.” Algamah hummed his verse:

 

“If you ask me about women, I am a doctor who specializes in women’s diseases.

 

If a man’s head has grayed or his wealth has diminished, he will no longer get his share of a woman’s love.”

 

Meanwhile, Antarah emphasized in his poem:

 

“If you cover the veil before me, I am indeed a doctor who used to bend the knees of knights who surrendered.”

 

That is, if you cover my veil and cover your face out of dislike for me, I am indeed a clever and skillful man who used to disarm even knights in battle dress.

 

Another meaning of the word thibb is: Habit. Commonly expressed as, “That is not my thibb.” Meaning, not my habit. Farwah bin Musaik stated, “Our custom is not to be cowards! Rather our habit is to face death and conquer others ….”

 

Ahmad bin Al-Husayn said, “Powerlessness is not my habit among them, it is just that I am hated by the ignorant and negligent ….”

 

Another meaning of the word thibb is: Magic. When it is said, “That person is affected by thibb,” it means, affected by magic.

 

In Ash-Shahih it is mentioned from the hadeeth of Aisha that when the Messenger of Allah was exposed to the magic of the Jews, two angels came and sat on the side of his head and next to his feet. One of the angels asked, “How is this man (the Messenger of Allah)?” The other angel replied, “He is affected by thibb (magic).” The first angel asked again, “Who bewitched him?” The second angel replied, “A Jew.”

 

Abu Ubaid stated. “The one who is bewitched is said to be ‘affected by thibb’, because the word thibb is a metaphor for magic. It is also used as a metaphor for someone who has been stung by an animal. Some say thibb means salim (salvation), which is an optimistic expression of being saved from harm. The Arabs also used to use the word with the expression mafazah (glory or salvation) from the desolate barren land, which has no water in it. They used the word mafazah as an optimistic expression of being free from destruction. The word thibb sometimes means the medicine itself. As Ibn Al-Aslat said. “Who will convey my news to Hassan: Is your medicine magic or madness?”

 

As for Al-Hammasi’s statement. “If I were exposed to thibb: I would still be like this, and if I were bewitched, I would not recover…” what is meant by being bewitched in this expression is being bewitched. But what is meant by being bewitched there is being affected by a disease.

 

Al-Jauhari said. “A person who is sick can also be called mashur (affected by witchcraft).” Then he hummed the above verse. That is, if what happened to me came from your love and compassion.

 

I ask Allah for her permanence, I don’t want to lose her, be it through illness or witchcraft.

 

The word thabb means one who knows in many ways. Similarly thabib is called thabb. However. when it is called thibb, it means the work of a physician or medical expert. The word thubb, on the other hand, means the name of a place. Ibn As-Sikkit said in his poem: I asked, “Have you taken your mounts to thubb, to get the best water there is?”

 

The meaning of the Prophet’s words, “… man tathabbaba (… do treatment …),” and not saying man thabba, because the wazan of the word ‘tathabba’ is the same as tafa’ala, indicates an attempt to force oneself or try to do something beyond the limits of one’s ability, when one is not an expert. For example, tahallama (forcing oneself to be patient), tasyajja’d (encouraging oneself), tashabbara (encouraging oneself) and similar words. Thus, the Arabs used to use the wazan tafa’ala to indicate coercion. As mentioned in the poem:

 

“And Qais Alayan, and anyone else who forces himself to be virtuous like Wais.”

 

With regard to the Shar’i issue in the hadeeth, it is obligatory to provide a guarantee on the part of the unskilled medical practitioner if he tries to learn medicine and practice it, and he has no knowledge of medicine. By his ignorance, he may endanger the lives of many people by recklessly practicing without knowledge. By doing so, he has deceived the patient, so he must be held accountable for his actions. This is the consensus of the scholars.

 

Al-Khattabi said. “We do not know of any difference of opinion that if a medical practitioner is negligent and causes the death of a patient, then he is liable. The doctor who practices a science or performs a medical action that he does not know, if because of his action he causes the death of a person, he is only obliged to pay diyat (fine), not to be liable, for example with gishash. (Because) he performed his duties only with the patient’s permission. In fact, his wrongdoing – according to the majority of fiqh scholars – is the responsibility of his guardian.

 

The author emphasizes: So, there are five classes of medical personnel: Firstly, the group of medical personnel who are experts and have proper competence in the medical field, have never failed in their medical practice, but by the fate of Allah and also due to the factor of the treated, while he is practicing therapy an accident occurs with the loss of limbs or even the patient’s life or at least the loss of function of the organ concerned. In this case, the medical practitioner is not liable, according to scholarly consensus. This is because it is permissible treatment. For example, if a child is circumcised, and he is of a suitable age for circumcision, and the medical personnel are qualified in the field of circumcision, but the child’s limbs are damaged or he loses his life. At that time, the doctor is not liable. Or if a person has to have an organ amputated, and the surgery is done according to procedure, but the person loses his life, the doctor is not liable.

 

This is the case in every case where the perpetrator did not commit an arbitrary act that caused an accident. This is similar to the implementation of hudud according to the consensus of scholars or the implementation of gishash according to the majority of scholars. In contrast to the opinion of Abu Hanifah and Ash-Shafi’i, who continue to impose liability, this is also the case of a judge who imposes a taar sentence on a criminal, a husband who hits his wife, a teacher who hits his young student and a tenant of a riding animal who hits his mount. Imam Ash-Shafi’i only excludes the one who hits his rented mount.

 

According to the scholarly consensus on this issue, both those that have been agreed upon and those that are still being debated, accidents caused by criminal acts are clearly liable, according to scholarly consensus. On the other hand, accidents that result from acts that are obligatory are not liable, according to scholarly consensus. There is only a difference of opinion between the two, with Abu Hanifah requiring absolute liability, while Imam Malik and Imam Ahmad consider that there is no liability at all. Imam Ash-Shafi’i gave details, if the accident can be measured, then there is no need for accountability. But if it cannot be measured, then there must be accountability. Abu Hanifah argued that there is an intention to do an act because of the guarantee of safety. Imam Ahmad and Imam Malik are of the view that the permission itself invalidates the guarantee. As for Ash-Shafi’i, he is of the view that an accident that can be measured cannot be reduced, so it is like a nash or unequivocal proof. As for those that are not measurable, such as the punishment of ta’zir and ta’dil, all of these are ijtihadiyya issues. So if there is an accident, there must be accountability, because it is the same as the actions of an enemy.

 

Secondly, medical personnel who are not skilled, but who insist on practicing medicine, causing the loss of life. In this case, if the victim knew that he was not qualified, but he allowed him to perform the treatment, then he is not liable. This case does not contradict the text of the above hadith. This is because the context and flow of the discussion in the hadeeth indicate that he was using the patient and that he was portraying himself as a medical professional, which is not the case.

 

If the patient thinks that he is a medical practitioner and allows him to treat him because that is what he knows, then the doctor is liable for his mistake. Likewise, if the medical practitioner prescribes something to him and the patient believes that he is prescribing it based on his knowledge and expertise, and the patient is harmed, then he is liable. The above hadith explicitly (zhahir) or at least zhahirly points in that direction.

 

Thirdly, a licensed medical professional who is fully competent in his field, but he makes a mistake by handling a healthy organ so that it becomes damaged. For example, if a medical worker accidentally cuts a vital part of the patient’s body, he is still liable in this case, because it is negligence. If he is liable for a diyat (fine) of one third of his wealth or more, then he is liable to his guardian. But if he does not have a guardian, should he be liable to the treasury? There are two opinions on this matter. Each opinion is narrated from Imam Ahmad. Some are of the opinion that if the doctor is a kafir dzimmi, then it is taken from his own wealth. If he is Muslim, then there are only two opinions on that.

 

If it is not available from the treasury or it is difficult to bring the cash from the treasury, is the diyat thereby waived? Or must it also be taken from the guilty party? There are two opinions on this matter, but the more common view is that the obligation is waived.

 

Fourthly, a medical practitioner who is skilled and competent in his field, then he makes an effort to prescribe to his patient, but he makes a mistake in diagnosing the patient’s illness that causes his death. In this case there are two narrations. The first is that the diyat (fine) is paid by the treasury. The second is that the fine is paid by the guardian of the medical practitioner. This opinion was also confirmed by Imam Ahmad in his book Khata’ AlImam wal Hakim.

 

Fifthly, a medical professional who is skilled and competent in his field, but he amputates a (normal) man, child or madman without the permission of the patient or his guardian, or circumcises a child without the permission of his guardian, then a medical accident occurs. In this case, some of our companions said: He is responsible. That is because it is the result of an action that was done without his permission.”

 

But if it is authorized by the person who has reached puberty, the guardian of the minor or the insane person, then the doctor is not liable.

 

There is also the possibility that the medical staff is not liable at all because they are doing the treatment out of devotion. There is no right to blame someone who does something voluntarily. Likewise, if the medical staff made a mistake because they were careless or negligent, the permission of the guardian does not absolve them of responsibility. If it is not due to negligence, there is no right to hold them responsible.

 

Some argue that if he does it without the patient’s permission, then he is negligent. If it is with the patient’s permission, it is not considered negligent.

 

The author emphasizes: Whether it is negligence or not really comes down to the nature of the action, so it has no bearing on whether it is permitted or not. This is an issue that needs to be revisited.

 

The medical personnel referred to in this hadith include those who practice medicine by giving prescriptions or simply giving treatment instructions. This is what is commonly referred to as a physician. If he specializes in eye treatment, he is called a kuhhal (eye specialist). If he specializes in surgery, he is called a jara’ihi (surgeon). If he is skilled in circumcision, he is called khatin (bang supit). If he is an expert in treatment through the method of removing blood from the nostrils and the like, he is called a fashid. Those who are experts in the field of cupping are called hajjam (cupping specialists). Those who specialize in bandaging, stitching wounds and joining torn body parts are called mujabbir. Those who specialize in treatment with hot iron and fire are known as kawwa, Those who specialize in injecting injections are called Hagin (injector). The term doctor or medic can be applied to all of them linguistically as mentioned earlier. Some medical personnel specialize in certain diseases following the development of customs, similar to the specialization of animals according to the specificity of a people.

 

A skilled medic in his medical endeavors always pays attention to the following twenty things:

 

  1. Look at the types of diseases. what category of diseases do they belong to?
  2. Pay attention to the cause of the disease. Where does the disease come from? What is the main cause of the disease?

3 Patient stamina. Is his stamina able to fight the disease or is it too weak to overcome it? If the patient’s stamina is strong, able to fight and overcome the disease, the doctor will just let the medicine work softly, no need to activate it.

  1. The patient’s metabolism is normal. what is his condition?

5, Abnormal metabolism of the patient.

  1. Age of the patient.
  2. Patient habits.
  3. Season when treating patients. what season? And what medicine is suitable in that season?

9, The country and homeland of the patient.

  1. Weather conditions at the time of the disease.
  2. Take a close look at the drugs used against the disease.
  3. Examining the efficacy and quality of the medicine, and comparison with the patient’s stamina.
  4. The target of therapy is not merely to eliminate the source of the disease, but to eliminate it in a safe manner without causing more complex effects. If the treatment is considered unsafe because it causes other more complex effects, it is better to leave it alone. The best way at that time is to try to alleviate the existing disease. For example, a disease that affects the blood vessels in the mouth. If it is treated by amputating it or blocking it, it is feared that it will cause even more severe diseases.
  5. Treatment should be started with the simplest method possible. If possible, healthy food should be used instead of medication. Unless it must be cured with medicine. When it is possible to treat with a single medicine, there is no need to treat with concoctions. Unless the simple medicine does not cure the disease. Among the joys of a doctor is when he is able to treat an illness with healthy food, not with medicine, or just with a single medicine, without potions,
  6. Research the disease first, is it treatable or not? If it is not treatable. It is sufficient to maintain the patient’s stamina and body condition, and not to force the patient to be cured if it cannot give any results. If the disease is treatable, it should be investigated whether it can be eradicated one hundred percent or not. If it cannot be eradicated, it must also be studied, can it still be alleviated or minimized or not? If it is not possible to minimize it, at least stop it from working so that it does not get worse, but the focus should be on that, by strengthening the stamina and weakening the reaction of the disease.
  7. Not to confuse the burning of sickness with gurah or washing the stomach. The disease is burnt first, and when the burning process is complete, it is then pushed out.
  8. A medical practitioner should also have experience of psychological illnesses, diseases of the heart and their therapy. This is a great foundation for the treatment of physical illnesses. The reactions that appear in the human body are the result of the reactions of the person’s mind and heart. This is something that can be clearly seen and proven. If a doctor is sufficiently familiar with psychology and liver diseases and their therapies, he can be said to be a perfect doctor. On the other hand, a doctor who has no knowledge of psychology, even if he is an expert in the treatment of physical illnesses, can be called half a doctor. Any doctor who does not try to treat illnesses by paying attention to psychological conditions, examining the health of the heart and the condition of the body as a whole, while also trying to strengthen his mental and inner power by encouraging being honest, doing good and ihsan, and facing Allah and the Last Day, he is not a true doctor, but only a self-doctor who lacks competence. Among the most important foundations of treating the sick are encouraging good deeds and virtues, dhikr, supplication, submission to Allah, supplication and supplication, and repentance to Him. All of these things go a long way in warding off sickness and bringing about a cure, more so than ordinary medicines. However, it all depends on the readiness of the heart, belief and submission in an effort to reject the disease.
  9. Be gentle and polite with the sick, just as we would with a child.
  10. Attempting to use all types of ordinary medicine and divine medicine, in addition to suggestion. This is because many medical experts use suggestion or placebo and produce amazing results that cannot even be achieved with the use of medicine. A good doctor will try to use all means of treatment to cure an illness.
  11. This is the weapon of the doctors, which is that in making efforts to heal and treat should rely on six things: Preserving existing health, restoring lost health as much as possible, eliminating the disease or minimizing it as much as possible, finding the least harmful alternative and eliminating the more harmful one, abandoning the lesser benefit in favor of the greater benefit. These six things are the pivot of the treatment process. A doctor who does not make these six things the basis of his medical knowledge is not a doctor. Wallahu a’lam.

 

Diseases have four states: Beginning, increasing process, culminating process and remaining decreasing process. A medical professional can look at each of these conditions by using various methods that are appropriate to each condition. In each of these phases, a medical professional also uses all the things that must be used. If, during the symptomatic phase of the disease, a medical practitioner sees that the patient’s body requires stirring up the remains of food, so that they can be burnt and expelled from the body, he should do so immediately. If the process is missed at the onset of the illness for some reason, or because the body’s stamina is weak and it is not possible to perform the stomach wash, or because the body’s joints are too cold or too weak to bear the pain, the process should be avoided and done only when the illness begins to increase. Because if it is forced to be done, the body’s condition will be even more confused because it is busy chewing medicine so that it loses the opportunity to face and fight the disease optimally, For example, it is like we come to a knight who is busy fighting enemies and then occupy him with old affairs It is better in such conditions to try to help increase stamina as much as possible.

 

When the disease has stopped and has not reacted temporarily, a stomach wash can be performed and the disease can be removed from the roots. When the disease begins to decline, it is even better if efforts are made. It can be likened to when the enemy is losing its strength and not holding its weapons, it will certainly be easier to conquer. If the enemy is retreating from the battlefield, it will be even easier to defeat him. The enemy looks fierce and dangerous when it first appears, when it is depleted of stamina and when its strength is at its peak. This is also the case with medicine and disease.

 

One of the signs of a medical professional’s ingenuity is the ability to use the “easiest” remedies, before moving on to more difficult ones. Gradually use drugs that have a mild effect and then heavy ones. Unless there is a concern that the body has already lost energy, stronger drugs can be used. Do not use only one method of treatment that is difficult for the patient to accept physically and the reaction is minimal. Do not use high-acting drugs in the hot summer months. We have previously discussed that if possible therapy using healthy foods, there is no need to use drugs. If the disease is stubborn and difficult to guess whether it is hot or cold, do not immediately give the prevention before the condition is clear. Do not try any drugs that could be fatal, but try drugs that are not harmful.

 

If complications occur, three specific criteria must be observed: Firstly, if the cure of one disease depends on the other, such as swelling and scabs, then it is advisable for the medical staff to treat the swelling first. Secondly, one of them may be the cause of the other. Such as blockage of the nasal cavity, fever and flu. That cause should be removed first. Thirdly, one of the diseases is more important than the other. Such as a common disease with a chronic disease. The former should be dealt with first without neglecting the latter.

 

If a disease is complicated by a symptom, the disease must be treated first. Unless the symptom is more severe than the disease, such as influenza, then the pain should be treated first, and then the blockage of the nasal cavity should be treated. If the therapeutic process with stomach washing can be replaced by emptying the stomach, fasting, or sleeping, there is no need for stomach washing. Because the health of the body, which can be maintained, must be maintained in a commensurate or at least balanced way. If it needs to be changed to a more optimal condition, then it should be done even with the use of antidotes or anti-disease drugs.

 

THE PROPHET’S GUIDANCE ON PREVENTIVE MEASURES AGAINST VARIOUS INFECTIOUS DISEASES AND THE RECOMMENDATION THAT HEALTHY PEOPLE AVOID SICK PEOPLE

 

It was narrated in a saheeh hadeeth from Jabir b. ‘Abd Allah that among the envoys of Tsaqif there was a man who was afflicted with leprosy. So the Prophet immediately sent someone to him to give the command, “Go home, we have pledged allegiance to you.” ? ” ?

 

It was narrated by al-Bukhari in his Saheeh in mua’allaq from the hadeeth of Abu Hurairah, from the Prophet that he said:

 

“Flee from a leper as you would from a lion.”

 

 In Sunan Ibn Majah it is narrated from the hadith of Ibn Abbas that the Prophet said:

 

“Do not look too long at a leper.”

 

In the Saheeh of al-Bukhari and Muslim it is narrated that the Prophet said:

 

“Let not the sick eat with the healthy.” “

 

It was also narrated from the Messenger of Allah that he said:

 

“Speak to a leper at a distance of about a spear or two between you and him.” “

 

Leprosy (juzaam) is a type of malignant disease in which a black virus spreads throughout the body and damages the metabolic system of the organs concerned, and can even damage the segments and ends of the organs, so that the organs are destroyed and fall off piece by piece. Also known as lion’s disease. Naming this disease as lion’s disease has three reasons according to medical circles. Firstly, because this disease also affects many lions. Secondly, because this disease attacks the face of its victims so that the sufferer’s face turns red and makes him look like a lion.” Third, because this disease preys on anyone who approaches it or comes close to it with the seeds of the disease like a lion attacks its prey.

 

According to medical experts, this disease is a type of infectious disease that is also a hereditary disease. People who come in close proximity to lepers and tuberculosis sufferers can be infected by their smell alone. And because of his affection for his people, and in order to advise them, the Prophet forbade them from approaching the various factors that could cause them to get diseases and damage to their bodies and hearts?” It could be that sometimes the body has a latent readiness to receive the disease. So sometimes the body naturally reacts easily, easily accepts the actions of other people’s bodies that are close to it and touches it, immediately reacting. Sometimes fear and worry in a person can be a major factor in a person getting the disease. Because the weakness of the soul is very reactive, it can overpower the body’s natural power and strength. Sometimes the mere smell of a sick person’s body can cause a healthy person to contract the disease. This is something that has been proven in some cases of illness. Indeed, odor is one of the factors of transmission. However, there must still be a readiness of the body to accept the arrival of the disease. The Prophet once married a woman, and when he was about to have intercourse with her, he found a white spot on her skin, so he said, “Go back to your keluArq.”

 

Some people think that all of these hadeeths are contradicted by other hadeeths that nullify or contradict them. Among them is the hadeeth narrated by At-Tirmidhi from the hadeeth of ‘Abdullah ibn ‘Umar that the Messenger of Allah held the hand of a man with leprosy, then put it in the food tray and said, “Eat by mentioning the name of Allah, believe in Him and put your trust in Him.” It was narrated by Ibn Majah from the hadeeth of Jabir ibn ‘Abdillah, based on the report in Ash-Shahih from Abu Hurayrah, that the Prophet said:

 

“There is no infectious disease and no prophecy.” ??

 

We state that there is no contradiction between any of the saheeh hadeeths, alhamdulillah. Even if there is a contradiction, it may be that one of the hadiths is not actually a hadith of the Prophet, due to the mistake of some of the narrators, even if they are trustworthy and have a strong memory. Because even trustworthy narrators can sometimes make mistakes. Or it could be that one hadith supersedes or nullifies the ruling on the other hadith, if indeed the law of naskh can be applied in that case. Or it could be that the contradiction is only limited to the understanding of the person who heard it, not the substance of the Prophet’s words. One of these three possibilities must exist in this case. As for two hadiths that are both saheeh, both explicit, but contradict each other from any angle, where one of them does not supersede the ruling of the other, this has never happened. Glory be to Allah, there can be no contradiction in the words of the truthful and trustworthy Prophet (peace and blessings of Allaah be upon him). The problem arises from a lack of understanding of the narration or hadeeth, of the distinction between saheeh and unsayable hadeeth, or from a lack of understanding of the meaning of the hadeeth so that it is not understood as it should be. Or it could be both of these factors at once. Hence the difference of opinion and the corruption of understanding that has evidently occurred. Wa billahittaufik.

 

Ibn Qutaibah in his book Ikhtilaful Hadith mentions a story about the enemies of hadith and Hadith experts, where they stated, “There are two contradictory hadith. You narrate from the Prophet that he said: “There is no contagious disease and no divination.” A Companion asked: “Isn’t the disease in the camel’s body, and then because it comes into contact with another camel it becomes infected?” He replied by asking, “Then who infected the first camel?” Then you narrate also from the Messenger of Allah, “Do not eat with a healthy person who has a disease,” as well as the hadith, “Flee from a leper as you would flee from a lion.” There was also a man with leprosy who came to pledge his allegiance to Islam. He sent someone to take his allegiance and told him to leave immediately and not allow him to meet him. He said, “Bad luck can be in women, houses, and animals.” They explained that all of these are different, not to be confused with one another.

 

Abu Muhammad said: We emphasize that there is no difference of opinion concerning this matter. Each of these definitions has its own context and place. Once each of them has been put in its proper place, the difference of opinion disappears.”

 

There are two kinds of transmission. The first is the transmission of leprosy. A person who has leprosy will emit a pungent odor that can cause people who have been hanging out and talking with him for a long time to catch the disease. The same applies to the wife of a leper. During intercourse, there is direct interaction so that the disease infects her, and she can even get leprosy immediately. Likewise, his children can inherit the disease when they grow up. The same is true for people with tuberculosis, shortness of breath or lung disease. Many medical experts strongly recommend that we do not associate with people with tuberculosis and leprosy. But what they mean is not that these diseases are contagious, but that because of the foul odor they cause, people who breathe in the foul air for too long may end up getting the same disease. Medical circles, of course, are not very familiar with the terms bad luck and luck.

 

This is also the case with ringworm that affects camels, known as wet eczema. If a camel mingles with other camels with eczema, rubs its body against each other or is in a location where the sick camel is languishing, then the water from the disease can be transferred to it and it becomes infected.

 

that is the same. That is what is meant by the Prophet’s saying, “Let not the sick person eat with the healthy person”. This is because it is undesirable for the sick person to mix with the healthy one, so that scurvy and the like will not spread to him.” The second contagion is as in the case of bubonic plague that broke out in a country, so that some people left the country for fear of contracting it. The Prophet said:

 

“If there is plague in a country while you are in that country, do not go out. (While) if the plague is in a country while you are outside it, do not enter it.”

 

This means that if the disease is in a country, we should not leave that country. It is as if you think that running away from Allah’s fate will save you from Allah’s calamity. But the meaning of “If there is a plague in a country, then do not enter that country” is that staying in a place where there is no plague is more soothing to the soul and better for your life. It is in this sense that sometimes a woman or a house can be said to be unlucky, so that the husband of the woman or the owner of the house is afflicted with calamity or misfortune. It can be said that the woman transmitted her bad luck to me. That is the meaning of the Apostle’s saying, “There is no contagious disease…”

 

Others argue: The reason for staying away from lepers and avoiding them is only a recommendation, as an effort and guidance. As for eating with lepers, the Prophet’s own actions show that it is permissible and not forbidden.

 

Another group argues: The expression with the two recommendations is partial, not comprehensive. Each was said by the Prophet according to his condition. Some people have such strong faith and trust that they are able to resist infectious diseases with the strength of their faith, just as strong body strength can also resist diseases and abort them. Some people do not have such strong faith and trust, so the Prophet ordered them to be vigilant and cautious. Likewise (he) did these two things in order to be a role model for his people. The strong among his people could take his method of trust and faith in Allah, while the weak could be watchful and introspective. Both are the right way. One is for the believer who is strong in faith, while the other is for the believer who is weak in faith. So that each of the two groups of believers has a proof and an example according to their condition and according to their character. The Prophet (peace and blessings of Allah be upon him) used to treat people with hot iron and praised those who did not use this method of treatment, and he even associated the attitude of those who did not use this method of treatment with reliance and rejection of divination. There are many other examples. This is a careful and excellent method. Whoever masters this method, and is given sufficient understanding of fiqh, will be able to resolve many of the problems that he faces with the sound teachings of the Sunnah.

 

Another group is of the opinion that the command to avoid and stay away from lepers is due to a natural problem, namely the transfer of the disease through touch, association, and smell to the body of a healthy person. This happens because of repeated mixing and touching.” As for eating with him for a short period of time for an urgent need, there is nothing wrong with that, and there will be no contagion with a single gathering in a short period of time. The Prophet (may Allah’s peace and blessings be upon him) forbade this as a precaution against harm and to protect the health of the body. It is permissible to mix and gather for a purpose, and there is no contradiction in that.

 

Another group of medical experts states that a leper who eats with someone is a special leper who is different from other lepers. Not every leprosy is the same. The contagion also does not happen to everyone. There are people who are not exposed to the dangers of leprosy and are not infected. These are people who have mild leprosy, from which the leprosy virus is spread, then it is not sustained, and their condition returns to what it was, and does not spread throughout the body. Of course the disease is less capable of infecting others.

 

Some medical scholars claim that the people of the pre-Islamic era believed that the plague was contagious on its own, without attributing it to Allah. So the Prophet overthrew their beliefs and deliberately ate with lepers to explain to them that it was Allah who gave the disease and cured it. He also forbade approaching lepers to explain to his people that all the causes of leprosy were created by Allah to transmit the disease by Allah’s decree to its victims. His prohibition was aimed at establishing the rule of cause and effect. By eating with the lepers, he wanted to explain that the disease does not work by itself at all. It is only Allah who, if He wills, removes the disease so that it cannot have any effect. And if He wills, He will preserve the disease and strengthen it so that it can have an effect.

 

Some other medical scholars stated: Some hadiths are nasikh (abrogation of the ruling) and some are mansukh (abrogation of the ruling). So it is necessary to look at the historical period. If it is known which of the two hadiths came earlier, then that is the nasikh. If it is not known, then we take the hadiths as they are.

 

Another group of medical experts stated: The truth is that some of the hadiths are memorized, while others are not. They also thoroughly reviewed the hadeeth, “There is no contagious disease….” They asserted that Abu Hurayrah narrated the hadeeth first, then he doubted and left it. Please refer back to what they said in this regard. Some of Abu Hurayrah’s companions asked him, “We heard you narrate the hadith, but he refused to narrate it again. Abu Salamah said: “I do not know whether Abu Hurayrah forgot, or whether one hadeeth supersedes the ruling of another hadeeth.” As for the hadeeth of Jabir, which relates that the Prophet took the hand of a leper and invited him to eat with him on a tray, this hadeeth is not authentic. The most emphatic statement regarding the status of this hadeeth is what Imam At-Tirmidhi said: “This hadeeth is gharib.” But he did not declare it saheeh or hasan. Shu’bah and others stated, “Avoid hadeeths that are gharib.” Imam At-Tirmidhi also stated, “It was also narrated from the action of ‘Umar, and that is more saheeh.”

 

This is the case with two controversial hadeeths that contradict the prohibited hadeeths. One of them has apparently been corrected by Abu Hurayrah and he no longer wants to narrate it, while the other hadeeth is not saheeh from the Messenger of Allah. Wallahu a’lam.

 

We have discussed this issue in full in Miftah Dar As-Sa’adah, and there is a longer narration than this, so may Allah guide us.

 

 

 

 

THE PROPHET’S GUIDANCE ON THE PROHIBITION OF TREATMENT WITH HARAM GOODS

 

It was narrated by Abu Daud in his Sunan from the hadith of Abu Darda that the Messenger of Allah 8 said:

 

“Verily, Allah sends down a disease and sends down its cure and makes a remedy for (every disease), but do not seek treatment with that which is unlawful.”

 

Imam Al-Bukhari mentioned in his Saheeh from Ibn Mas’ud’? that the Messenger of Allah said:

 

“Verily, Allah does not make your recovery in that which is forbidden to you.”

 

In Sunan, Abu Hurairah narrates that the Messenger of Allah forbade the use of impure medicines.

 

In Saheeh Muslim from Tharig bin Suwaid Al-Ja’fi, it is narrated that he once asked the Prophet about alcohol, so the Prophet forbade him or displeased him to make that drink. He argued that he made it for medicine. The Prophet responded, “Alcohol is not a medicine, but a disease.”

 

In As-Sunan, it is narrated that the Prophet was asked about alcohol mixed with medicine. He said: “Alcohol is a disease, not a cure.” Narrated by Abu Daud and At-Tirmidhi.

 

In Saheeh Muslim it is narrated from Tharig bin Suwaid AlHadhrami that he once asked, “O Messenger of Allah, there are many grapes in our country which we make into wine and drink.” He replied, “Do not!” He replied, “No!” I repeated the question and explained that we used to give it as medicine to the sick. He said, “Verily, wine is not a medicine, but a disease.”

 

Sunan An-Nasa’i narrates, “There was a doctor who mixed frogs into his medicine, and the Prophet saw it. So he forbade the doctor to kill the frog.”

 

It is stated that the Prophet said:

 

“Whoever seeks treatment with alcohol, Allah will not grant him healing.”

 

Treating oneself with something that is haraam is bad both according to reason and according to sharee’ah. In sharee’ah we have explained the hadeeths above and many others. According to logic, Allah has forbidden something because it is bad. Allah has never forbidden good things to this ummah as a punishment for them, as He forbade the Children of Israel, as in His words:

 

“Because of the tyranny of the Jews, We have forbidden them (to eat) the good things (that were formerly) lawful for them …”. (An-Nisa’: 160)

 

Allah has only forbidden something to this ummah because of its evil. Allah has forbidden it to protect them and to prevent them from eating it. So it is not appropriate to use haraam things to treat illnesses and the like. This is because even if the haraam item has the property of removing the disease, it will surely cause an even worse disease in his heart because of the evil power that the haraam item contains. This means that the patient is trying to get rid of a physical illness at the risk of liver disease.

 

Something that is haraam means that it must be shunned and avoided at all costs. Making it a medicine means giving motivation to seek it out. That clearly contradicts the principle of ‘the purpose of Shari’ah’.

 

Likewise, since the ‘Creator’ of this Shari’ah has made it clear that alcohol is a disease, it cannot be used as a medicine. It can also create bad temper in the body and mind. This is because the body naturally reacts to the structure of alcohol in a very real way. If it’s already performing poorly, the body will respond poorly too. So what if the alcohol itself is already substantially bad? That is why Allah has forbidden His servants all kinds of bad food, drink and clothing, because they will have a negative effect on the body and psyche.

 

In addition, if these illicit drugs are allowed, especially if they are highly favored by the lustful desires, they will inevitably lead a person to indulge in lust and pleasure. Moreover, if a person’s heart believes in the efficacy of these illicit drugs, they will cure him of his sickness. Thus, these illicit drugs become his favorite thing to do. The teachings of sharee’ah will, of course, block that path as much as possible. There is no doubt that there is a contradiction and controversy between closing the way to their consumption and opening the way to their consumption.

 

In addition, these illicit drugs do not actually add up to the cure that they are claimed to be. Take, for example, the ‘mother of all corruption’, namely alcohol, which has no medicinal properties at all that Allah has created in it. Liquor is extremely harmful to the brain, which is the center of the human mind, according to the medical community, as well as many jurists and theologians. The philosopher Hippocrates himself emphasized when discussing various malignant diseases, “The danger of intoxicants to the head is very great. Because liquor very quickly rises to the center of the head by carrying certain substances. That is what will ultimately disturb a person’s thinking.” While the author of Al-Kamil emphasized, “One of the characteristics of alcohol is its danger to the brain and nerves.”

 

As for haram drugs other than intoxicants, there are two types: The first is that which is not pleasing to the soul, and which is not so appetizing that it helps the body to ward off sickness. Such as poison and snake meat and other disgusting foods. At that time, the drug will become a burden to the body naturally so that it will only be a disease, not a cure. Secondly, that which is favored by one’s soul such as drinks often consumed by pregnant women for example. The dangers outweigh the benefits. Logic alone would dictate that such items are necessarily haram. Reason and fitrah are always in line with the teachings of Shari’ah in this matter.

 

There is a very subtle secret here regarding the substance of various haram objects that cannot be used as medicine. This is because one of the criteria for medicine is that the thing to be used as medicine must be acceptable, indeed believed to be efficacious and contain the blessings created by Allah in it. Because something that is beneficial is one that has a blessing. The most beneficial thing is the one with the most blessings. A person who is full of blessings, wherever he is, is a person who can always be benefited from where he lives. And it is understandable that a Muslim’s belief that something is haram will inevitably preclude the belief that it contains blessings and benefits, along with optimism that it can be accepted by his body naturally. In fact, the thicker a person’s faith, the more he will hate the haraam thing and the more he will lose faith in it, and the more his body will become allergic to it. If he is forced to consume it, it will become a disease for him, not a cure. Unless the belief that something is forbidden disappears, so does his pessimism and aversion to it. But that would be contrary to the concept of faith and one might just accept it as a disease. Wallahu a’lam.

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON TREATING HEAD LICE AND REMOVING THEM

 

In Sahih Al-Bukhari and Muslim it is mentioned from Kaab bin Uzjah that he narrated: I once had a headache. I was brought to the Messenger of Allah, while head lice were scattered on my face. He said, “I have never seen anyone more afflicted than you are today as I myself have witnessed.” Another narration says that he ordered him to shave his head, then feed six poor people, or slaughter a sheep, or fast three days.”

 

Lice appear on the head and body in two ways: First, from outside the body. Second, from inside the body. The external factor is the dirt and grime that adhere to the surface of the body. The second factor is from within the body, which is from the composition of foul substances and odors that evaporate out from the location between the skin and the flesh. With the moisture in the blood, the odor spreads out of the skin through the pores. That is what causes the appearance of lice. It usually occurs after recovering from an illness due to fecal matter. The heads of young children are more likely to be infested with lice due to the moisture of their heads and the many factors that cause them to have lice. That is why the Prophet used to shave the heads of the children of Banu Ja’far. The method of therapy is to shave the head so that the pores open and all the harmful substances evaporate out, so that the attack power is reduced. After that, the head should be rubbed with a medicine that can eradicate lice and prevent them from reappearing.

 

There are three kinds of shaving the head. One is shaving the head in order to worship and draw closer to Allah. Second, shaving the head which is an innovation and shirk. The third is shaving the head for a therapeutic purpose. The first, it is done during Hajj or Umrah. The second is shaving the head for other than Allah, as students of Sufism do for their teachers. For example, one of them said, “I shaved my head for so-and-so. And you shave your head for so-and-so.” That is the same as saying, “I prostrate myself to so-and-so.” Because shaving the head implies submission, humiliation, and worship.

 

Shaving the head is one of the pillars of Hajj, and according to Imam Ash-Shafi’i, Hajj is not complete except by shaving the head. Shaving the head means putting the crown of the head before his Lord, submitting to His majesty, humbling himself before His glory. Shaving the head is one of the highest manifestations of worship. That is why the Arabs used to shave their heads when they wanted to humiliate a prisoner or free him. Then came the shaykhs who taught misguidance and opposed the teachings of Allah, and the basis of their teachings was polytheism and innovation. They wanted their students to worship them. So they obliged the disciples to adorn themselves (by shaving their heads for them) as well as prostrate to them, a prostration that was given another name, namely placing the head in front of the Shaykh! By Allah, that prostration is only addressed to Allah, as well as placing the head in front of Him They also obliged the disciples to make vows and repentance to them, in addition to swearing by mentioning their names. That is what is meant by taking them as Rabb, even worship.

 

Allah said:

 

“It is not befitting for a man to whom Allah has given the Book, wisdom and prophethood, to say to the people, ‘Be my worshippers and not Allah’s worshippers'”. But (he said): “Be ye rabbinical, because ye have taught the Book, and because ye have continued to study it. And it is not proper for him to tell you to make angels and prophets your Rabb. Is it proper for him to tell you to disbelieve when you have embraced Islam?” (Ali Imran: 79-80)

 

The most honorable act of worship is prayer. Many shaykhs, fake scholars and dictators try to take parts of this prayer for themselves. The shaykhs take the most important part of the prayer, which is prostration. The fake scholars take the other part, which is bowing. When one of them meets the other, they will bow as they do to Allah in prayer. While the dictators took the ‘standing’ part of the prayer. The free people and the slaves all stood to honor their dictators as befits worship, while the dictators sat on their chairs.

 

The Messenger of Allah has prohibited these three acts in detail. Doing these three acts is a clear offense, so the Prophet forbade prostrating to other than Allah when he said, “It is not proper for one of you to prostrate to another.”

 

He also blamed Muadz when he prostrated to him, saying, “Huh!” The prohibition of such prostration is axiomatic in the teachings of this religion. To allow people to prostrate themselves to one another is to defy Allah and His Messenger, and that is the highest form of ritual worship. If (a polytheist) allows prostration to fellow human beings, then he is allowing worship of other than Allah. It is reported that a man asked the Messenger of Allah: “Is it permissible for a person to bow to another person?” He replied. He replied. “No.” “How about hugging and kissing him?” He replied, “No.” The man asked again. “How about addressing him?” The Prophet replied, “Yes, you may.”

 

The same applies to bowing down when paying homage, which includes prostration. This is mentioned in the words of Allah: “And enter the door prostrate …” i.e. by bowing down. Because it is not possible to enter through the door while prostrating oneself, placing one’s forehead on the ground?”

 

It is saheeh reported from the Prophet that he forbade the Companions from standing up when he sat down as non-Arabs do out of respect for others. He also forbade it in prayer. He ordered the Companions to pray sitting, if he led them in prayer sitting, even if they were in good health and had no excuse for praying sitting. This was so that they would not stand behind him when he sat. But they are standing for Allah. What if they are standing for other than Allah, to worship and honor Him?

 

The point of this discussion is that the ignorant and misguided souls of people often nullify the worship of Allah by associating partners with Him, bowing and prostrating and standing up to Him as they do during prayer. Or swearing by other than Allah, making vows to other than Allah, shaving the head for other than Him, slaughtering and circumambulating other than Allah, i.e. not circumambulating the House of Allah. Or venerating other than Allah with love, fear, hope and obedience as one would venerate Allah, or even more than that. Equating the worship of other creatures with Allah, the Lord of all creatures. They are the opponents of the messenger’s da’wah. They are the ones who deviate from the worship of Allah. They are the ones who say, while they are in hell arguing with their gods.

 

“By Allah, indeed, we were once in manifest error: for we equated you with Rabbul “alamin…”

 

They are the ones that Allah commented on

 

“There are those among men who seek to make partners for Allah and love them as they love Allah. But those who believe love Allah more.” (Al-Bagarah: 165)

 

All of these are acts of polytheism against Allah. Allah does not forgive the sin of shirk.

 

This is the discussion relating to the Prophet’s instructions on shaving the head. Perhaps this is the most important commentary on this issue that is the most important in this discussion. Wallahu a’lam.

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON THE TREATMENT OF PATIENTS WITH “AIN

 

It was narrated by Muslim in his Saheeh from Ibn Abbas that he said: The Messenger of Allah said:

 

“The disease of ‘ain does exist. If there was something that could precede fate, it would be ‘ain.”

 

In Saheeh Muslim it is narrated from Anas that the Prophet recommended ruqyah for hummah, ain and namlah.”

 

In Sahih Al-Bukhari and Muslim it is mentioned from the hadeeth of Abu Hurairah that the Messenger of Allah said:

 

“The “ain disease really exists.”

 

In Sunan Abu Daud it is narrated from the hadeeth of ‘Aa’ishah that she said, “People with ‘ain at the time of the Prophet were ordered to do wudoo’, then this person with ‘ain took a bath. “

 

In the Saheeh of al-Bukhari and Muslim it is narrated from ‘Aisha that she said: “The Messenger of Allah (may Allah’s peace and blessings be upon him) ordered me or commanded us to recite ruqyah to ward off the disease of ‘ain.”

 

Imam At-Tirmidhi narrated from the hadith of Sufyan bin Uyainah, from Amru bin Dinar, from Urwah bin Amir, from Ubaid bin Rifa’ah Az. Zuragi that Asma bint Umais asked: “O Messenger of Allah, the Banu Ja’far have ‘ain. Can I make duqyah for them?” He replied, “You may. If there is anything that can precede destiny, it is ‘ain.” At-Tirmidhi said: “The hadeeth hasan saheeh.”

 

Narrated by Imam Malik from Ibn Shihab, from Abu Umamah? bin Sahal bin Hanif narrated that he said: Amir bin Rabi’ah once saw Sahal bin Hanif taking a bath. He said, “By Allah, I have never seen anything like what I see today: good skin like that of a virgin.” Suddenly Sahal slipped and fell. Then the Messenger of Allah came to him and scolded him. He asked, “On what basis does a Muslim kill his own brother? Why don’t you pray for blessings and take a bath for him?” Amir immediately washed his face, hands, elbows and knees and toes, then the inside of his sarong with water in a basin, then poured the water over his body. Then he went out with the people.” .

 

It was also narrated by Imam Malik from Muhammad ibn Abu Umamah ibn Sahal, from his father (who narrated this hadith). It is mentioned there:

 

“Verily, the sickness of ‘ain exists. Make ablution to deal with it. So he did ablution.” Abdurrazzaq also narrated from Ma’mar, from Ibn Thawus, from his father) by way of martfu’:

 

“The disease of ‘ain is real. If there is anything that can precede fate, it is certainly “ain. If one of you is required to take a bath, he should take a bath.”

 

The hadith is saheeh.

 

At-Tirmidhi explains, “The one who does ‘ain (i.e. the one who performs ‘ain or a type of hypnosis) is ordered to take a bath using water in a basin. Then put the palm of his hand over his mouth and rinse his mouth, then spit it into the basin. Only then did he wash his face with the water in the basin, then put in his left hand and splashed water on his right knee with the basin water. Then he puts in his right hand and splashes the basin water on his left knee. Then he washes the body behind the cloth, but the basin does not need to be placed on the ground or floor. After that, the remaining water is poured over the head of the affected person (‘ain) from behind in one stroke.

 

There are two types of ‘ain: ‘ain insi (‘ain of human origin) and ‘ain jinni (‘ain of jinn origin). It was narrated saheeh from Umm Salamah that the Prophet once saw a slave girl in his house whose face looked dull. He said, “Ruqyah this woman, she has ‘ain.”

 

Al-Husayn ibn Mas’ud al-Farra said: As for his saying “sa’fatun” (dull), it means “nadzratun” (affected by the ‘ain of the jinn). It is said that he has ‘ain on him due to the sight of the jinn, which is faster than the release of an arrow.

 

Narrated from Jabir in marfu :

 

“Verily, ‘ain can put a man in the grave and a camel in the quarters.”

 

Abu Sa’id narrated that, “The Prophet once sought protection from the temptation of the jinn and from the ‘ain of people.”

 

Some narrow-minded people, lacking insight and intellect, deny the existence of “ain.” They state, “It’s just a hallucination, not reality. They declare, “It is just a hallucination, not reality.” They are the most ignorant of human beings, the most lacking in insight and intellectual ability, and can even be said to be the most conservative, the most rigid in disposition and the furthest from the knowledge of the spirit, the soul and its attributes, actions and influences.

 

Intellectuals from various nations and religions do not deny the existence of ‘ain, although they differ in their opinions about its causes and other effects. Some are of the opinion. “The person who performs ‘ain magic, when he performs a certain evil ritual, will have a poisonous power emerge from his eyes that will directly touch the victim of ‘ain and cause him harm. They say that this is not impossible, just as we do not deny that the venomous power of a snake can also touch a human being and destroy him. This power is well known in certain types of snakes, which, if they fix their eyes on a person, can cause his death. This is also the case with a master of “ain or hypnosis.

 

Others have a different opinion. They said that it is not impossible for the eyes of some people to emit ether, which is invisible to the naked eye, and then it touches the victim and penetrates his pores, causing him harm.

 

Others argue: Allah has exercised His destiny to create whatever He wills, including harm, which is when the eyes of the one who performs ‘ain or hypnosis are fixed on his victim even though he himself is essentially devoid of any substantial energy, talent or influence.

 

The latter is the opinion of those who deny the existence of the laws of cause and effect, energy and various influences on nature. They have closed the door to reciprocity, influence and cause and effect. They are in opposition to all intellectuals. There is no doubt that Allah has created in the body and soul different energies and characteristics. Many of these energies and characteristics have special features and offensive energies. A reasonable person cannot deny the influence of the soul on the body because it is a concrete reality. The human face, for example, can look very red when it sees something or someone that makes it reluctant and embarrassed. It can also turn pale yellow when it sees something or someone it fears. It is even common for people to become sick and weak in body energy when they see certain things. All of this is due to the offensive reaction of the human spirit. Because of the close relationship of the energy with the eye, it is finally attributed to it (‘ain). It is not the eye itself that generates the energy, but the influence of the spirit. The spirit itself varies in character and strength of energy, nature and specialty. The soul of the envious person will be able to harm the person he envied in a real way. Hence Allah commanded His messenger to seek protection from the harm of the envious person.

 

The effect that the envious person has on the envied one in terms of repercussions is something that cannot be denied except by one who has gone beyond his human nature. That is the essence of the attack power of ‘ain. This is because a corrupt and envious soul can use evil tricks and deal with the person it is envious of in a way that has a unique effect on him. The most similar to this case is the snake. Snake venom contains the force of an energy. When it faces its enemy, it displays anger and prepares itself with dangerous evil tricks. Among other things, the process of energy upheaval intensifies, which can cause miscarriage of the fetus. Sometimes it can also cause blindness. As the Prophet said regarding a type of snake called “al-abtar wa dzu aththufiyataini (the type of snake that destroys and the owner of two venoms), “Both types of snakes are capable of blinding the eyes and aborting the womb.” There are also those who are able to affect people merely by sight without touching because of the evil of the soul contained in their bodies, and because of the great influence of the process of their decay.

 

This influence does not depend on physical contact alone, as people with little knowledge of natural sciences and Shari’ah might think. However, the influence sometimes occurs through physical contact, and sometimes it can occur by just facing each other, and it can even occur through visions or by spirit attacks on the victim. Sometimes it can also be through incantations, prayers, ruqyah and ta’awudz. Sometimes it can even happen through suggestion and hallucination.

 

The hypnotist himself is also influenced not only by sight, sometimes he is even blind. It is enough that he is given a description of something, then his soul can immediately influence him, even though he does not see the person in question. There are many experts in ‘ain or hypnosis who can influence their hypnotized victims without seeing, just hearing the description of the figure.

 

Allah has said about him:

 

“And the disbelievers came very close to harming you with their eyes…” (Nun: 51)

 

And also in His words:

 

“Say: “I seek refuge in the Lord of the dawn, from the evil of His creatures, and from the evil of the night when

and from the evil of the sorceress who blows on the reed, and from the evil of the envious when he is envious.” (Al-Falaq: 1-5)

 

So, everyone who does ‘ain is a covetous person. However, not every envious person is capable of committing ‘ain. Since envy is more general than ‘ain, seeking refuge from an envious person includes seeking refuge from one who commits ‘ain. Hasad or malice is like an arrow that glides from the spiteful person or the one who commits ‘ain towards the spiteful person and the one who is attacked by ‘ain. Sometimes the arrow hits the target and sometimes it misses. If it hits the target and the target does not have a shield, it will definitely have an effect on him, it cannot be helped. If it is on target, but the target is introspective, has a warding weapon that cannot be penetrated by any arrow, then the arrow will not have any effect. In fact, the arrow may even turn back to the thrower. These actions are like real arrows. ‘Ain is an arrow that comes from the soul and spirit, while the real arrow comes from concrete matter and the gross body. Its origin is when the perpetrator of ‘ain is in awe of something, followed by the emergence of an evil process in him then to launch his poison, he uses his eyes towards the person he is attacking with ‘ain.

 

Sometimes a person can direct ‘ain to himself, sometimes he can direct it without his will, but by itself. The one who does this is one of the most evil of people. Our companions among the fuqaha’ said: “If a person is found to have done that, then the ruler should put him in jail and provide for him until the end of his life.” Of course this is the most appropriate course.

 

The subject here is the Prophet’s treatment of this disease. There are several methods:

 

It was narrated by Abu Daud in his Sunan from Sahal ibn Hunaif that he said, “We once passed by a river, and I entered and bathed in it. I came out wet and feverish. This was brought to the attention of the Messenger of Allah (may Allah’s peace and blessings be upon him), who said: “Command Abu Tsabit to do the ta’awudz.” I asked, “O Prophet, is ruqyah good?” He replied, “The only real ruqyah is for mental illness, fever and animal stings.” 287 The sickness of the soul here is the sickness of ‘ain. The Arabs used to say, “So-and-so has a mental illness,” i.e. he has “ain”. Nafis means the perpetrator of “ain. The stings referred to in the hadith are the stings of scorpions and the like.

 

Among the forms of ta’awudz (self-protection) and ruqyah is to recite Surah Al-Falag and An-Naas, Al-Fatihah and the verse Al-Kursi. Another form of ta’awudz is to use the Prophet’s method, which is to recite:

 

“I seek refuge with the complete words of Allah from the evil of His creatures.” Also another reading:

 

“I seek refuge with the complete words of Allah from the harm of the devil and animals and from the terrible harm of ‘ain.” Or other recitations such as:

 

“I seek refuge with the complete words of Allah, which no righteous man, let alone the unrighteous, can pass through, from the evil of all His creations, to be free and safe from all the evil that descends from the heavens or rises above the heavens and the evil on this earth and the evil that comes out of the earth, from the evil of the calamities of the day and night, and from the evil of the guest who comes at night and during the day, except for the guest who comes with good, O Rahman ….” Another way of ta’awudz is prayer:

 

“I seek refuge with Allah’s complete words from His anger and punishment, from the evil of His servants and from the whispers of the devil when he comes to disturb me.”

 

Or another prayer:

 

“O Allah, I seek refuge with Your glorious face, with Your perfect words, from the ugliness of the moment you take my life. O Allah, surely you will reveal the secret of sins and debts. O Allah, surely your army will never be defeated, your promise will never be denied, Glory be to you, and all praise be to you. ….”

 

Other ta’awudz prayers are:

 

“I seek refuge with Your Most Glorious Face of which there is nothing greater than Him, with His complete sentences that cannot be passed by the righteous let alone by the unrighteous, with the Asma Allah Al-Husna, of which I know some and do not know others, from the evil of all His creations, so that I may be free and safe from the evil of every evil that I am unable to deal with, and from every evil that you will also take away its life. Verily my Rabb guides to the straight path.”

 

Other ta’awudz prayers are:

 

“O Allah, You are my Rabb, there is no god but You who is rightly worshipped. Only to You do I put my trust, and You are the Great Lord of the Throne. Whatever Allah wills will happen, and whatever Allah does not will will not happen. There is no power and no strength except with the help of Allah. I know that Allah is omnipotent over all things and that Allah’s knowledge encompasses all things, and calculates all numbers. O Allah, I seek refuge in You from the evil of myself, from the evil of the devil and his army, and from the evil of every creature from whom You will take life. Verily, my Lord guides to the straight path.” It can also be added:

 

“I fortify myself with the help of Allah whom no one can rightly worship but Him, my worshiper and the worshiper of all things. I cling to the power of my Rabb. The Lord of all things. I put my trust in the One who lives and does not die. I ask for the removal of evil only by the power and strength of Allah. Allah is the best of helpers and my representative. Sufficient is the Rabb of all His servants. Sufficient is Allah, the Creator of all creatures, sufficient is Allah, the Provider of all those who are provided for. Allah is sufficient for me, and He is sufficient for me. Sufficient for me is Allah in whose hand is the kingdom of all things, and He is the One who saves, and He is the One who saves and sufficient is Allah, and only Allah is sufficient for me. Sufficient for me is the help of God who rules over all things, who gives protection and needs no protection. Enough is God for me, enough is God’s hearing for all who pray, there is no one else to turn to after God. Sufficient for me is Allah, whom no one has the right to worship except Him; to Him alone I put my trust, the Lord of the great Throne.”

 

Anyone who has tried these supplications and ta’awudz will know how beneficial they are and how much we need them. Because they can prevent the effects of ‘ain from reaching us, and even ward them off after they have reached us, depending on the level of faith of the one who says them, as well as the strength of his soul and his preparedness, resilience and steadfastness. Because these supplications and ta’awudz are weapons, and the weapon depends on the one who uses it.

 

If the one who commits ‘ain is worried about the harm that ‘ain will cause to himself and to the person who is affected by ‘ain, he should hasten to avert that harm by praying:

 

“O Allah, grant him blessings.”

 

As the Prophet once stated to Amir bin Rabi’ah – after he had performed ‘ain on Sahal bin Hunaif – “Why don’t you wish him blessings …” i.e. say, “May Allah grant him blessings.”

 

Among the tips for preventing ‘ain is speech:

 

“Masya Allah (Whatever Allah wills), there is no power except with Allah’s help…”

 

Hisham ibn Urwah narrated from his father that when he admired something he saw, or entered one of his gardens, he would say, “Masha Allah, there is no power except with the help of Allah…”

 

Another way is like Jibril’s ruqyah on the Prophet as narrated by Muslim in his Saheeh:

 

“With the blessing of Allah’s name I quench you from every disease that troubles you, from the evil of every self and the “ain of those who are spiteful towards you. In the name of Allah, I make duqyah for you.”  Many of the As-Salaf were of the opinion that it is better to write down the verses of the Qur’an, then form a motivation. Mujahid stated, “It is permissible to write verses of the Qur’an, then wash them and give the sick person water to drink.” The same narration is mentioned from Abu Qilabah. It is narrated from Ibn Abbas that he once ordered two verses of the Qur’an to be written for a woman who was having difficulty giving birth, and then they were soaked and the water was drunk to her. Abu Ayyub commented, “I saw Abu Qilabah writing verses of the Qur’an, then he soaked them and gave them to a man who was sick.”

 

Another method is to order the ‘ain to wash his body, fingers and the inside of his sarong. There are two opinions on this matter. Firstly, what is meant by the inside of the sarong here is the private parts. Secondly, it means that the inside of the sarong touches the body from the right side. Then the water is used to water the head of the person who has ‘ain directly. This is a methodology that will not be possible to achieve by modern medicine from medical experts. It will also not work for people who deny its validity, disparage it, doubt it or just try it out, not believing in its efficacy.

 

If in the universe there are many characteristics whose diseases are completely unknown to the medical community, even according to them, they are beyond the analogies of nature that work in a special way. So, what else are the zindig and the ignorant trying to deny about the special characteristics of the Shari’ah? In addition, this method of treatment with Qur’anic verse immersion also contains things that can be accepted by common sense and recognized for their relevance. It should be noted that the antidote to the snake’s venom is found in its flesh. The treatment of the influence of the soul that is out of control of its emotions in order to extinguish the fire of anger, by placing the hand and rubbing it over the body until the anger subsides. It is similar to someone who carries a burning ember and wants to throw it at us, so we pour water on it while it is still in his hand until it is extinguished. Hence, the perpetrator of ‘ain is commanded to say, “O Allah, grant him blessings,” to ward off this evil performance with a supplication that is a favor to the one who is the victim of his ‘ain. For, the cure for something is its antidote. Because the evil performance is evident in some vulnerable places on the body, and because the evil performance has a penetrating effect, and there is no weaker opening than the holes of the body and the inner parts of the clothes – especially the figurative expression for the private parts. So, when washed with water. that influence and process will cease.

 

(Likewise) that all places for evil spirits have specific characteristics that correspond to the nature of the devil. This means that washing them with water will remove the fire element of the demon and remove the poison. There is another problem, which is that the effect of the bath reaches the heart, which is the most immediate and penetrating organ of the body, so that the fire and poison are extinguished by the water, and the person is cured. This is like the case of poisonous animals, after they have stung with their poison, the poison of the sting will be reduced in the prey itself, so that the prey’s body will be comfortable. Because the life of a poisonous animal will continue to exert a disturbing influence on the prey it stings. If the animal is killed, the pain will be reduced. This is a concrete reality. Although among the contributing factors are the excitement in the bitten prey and the suggestion that it has succeeded in killing its enemy. The body’s condition will naturally strengthen so as to repel the pain. In conclusion, the water used to bathe the one who performed “ain is to eliminate the evil performance that emerges from his body. Of course, the water becomes efficacious when aided by the motivation of the person who performs “ain”.

 

If someone asks: If the perpetrator is told to take a bath, that is relevant. But what is the relevance of pouring the water from the bath onto the victim’s body? The answer: The water serves to extinguish the fire element in the “ain, eliminating the evil performance of the perpetrator. If the element of fire that develops in the perpetrator of “ain is extinguished, then the influence of the element of fire can also be suppressed in the victim after the victim has skin contact with the perpetrator. The water used to extinguish the iron coals can be categorized as the natural remedy mentioned by the medical community. So the water used to extinguish the fire element in the body of the perpetrator of ‘ain is also undeniably a suitable medicine.

 

In summary, any form of man-made therapy when compared to Prophetic medicine, can be analogous to their methods of treatment compared to traditional medicine, even lower. The level of difference that exists between them and the prophets is of course very far, further than the level of difference between them and the Bedouins. Its size is unknowable to humans. We have seen for ourselves that when the brotherhood contract was made between wisdom and shara’ (between the Muhajirin and the Ansar), there was no contradiction between the two. Allah will guide whoever He wills to the truth, and open the door wide to anyone who continually tries to knock on the door of His guidance. Allah is the One who has the ultimate pleasure and the highest proof.

 

One of the ways to treat ‘ain is to take preventive measures against it, such as covering the good aspects of the person who is feared to have ‘ain with something that will ward off ‘ain. As narrated by al-Baghawi in Sharhus Sunnah: “Uthman ibn Affan (may Allah be pleased with him) once saw a very capable little boy. He said: “Paint the part of his chin black so that he will not get ‘ain.” Then he explained what it means: “Blacken the cleft of his chin, i.e. smear with something black the center of the chin that divides the child’s face.” Al-Khattabi mentioned in his book. It is narrated that ‘Uthmān saw a child with ‘ain, so he said: “Blacken the cleft of his chin.” Abu Amr said: I asked Ahmad ibn Yahya about the meaning of this report, and he said. “What is meant by the cleft of the chin is the cleft in the middle of the chin. To blacken it means to smear it with something black, i.e. to smear the part of the chin that is split in order to reject the ‘ain.” Among other examples is the hadeeth of ‘Aa’ishah that the Messenger of Allah used to preach while wearing an imamah (turban worn on the head – ed.) that was dyed black, i.e. pitch black.” This hadith is used as evidence for the use of the word dasm (black). With this understanding, the poet uses these words in his poem:

 

There is no disgrace that the perfect person needs more to preserve him from “ain

 

Among the ruqyahs to ward off “ain is the one narrated from Abu Abdillah At-Tayyahi: Once on his Hajj journey or in a war, he was riding a very fine camel. Among the group accompanying him was a man who was an expert in ‘ain who almost every time he looked at something, it would be damaged or destroyed. Someone said to Abu Abdillah, “Guard your camel from the attack of ‘ain.” He responded, “He will not be able to do anything to my camel.” The ‘ain was immediately informed of his words. So he looked for an occasion when Abu Abdillah was not with his camel. As he left, the ‘ain came to his camel and stared at it so that it trembled and then collapsed. When Abu Abdillah came, he was told of the incident, that an expert in ‘ain had done ‘ain to his camel so that it was as he had seen it. He said, “Show me where the man is!” He was shown the place. He immediately stood before the man and said:

 

“In the name of Allah, what is held back will be held back, the rocks will still dry up, the tailed star will still shine, I: return the ‘ain to its owner and to the one who likes the ‘ain the most (Allah’s Word), “So look again and again, do you see anything unequal? Then look again, and your sight will turn back to you without finding any defect, and your sight will be in a state of distress.” (Al-Mulk: 3-4)

 

Both of the man’s eyeballs suddenly popped out, and the camel stood up in good health. ..

 

 

 

 

THE PROPHET’S GUIDANCE IN THE GENERAL TREATMENT OF ALL COMPLAINTS (DISEASES) WITH DIVINE WISDOM

 

It was narrated by Abu Daud in his Sunan from the hadith of Abu Darda that he said: I heard the Messenger of Allah say:

 

“Whoever among you complains about something or has a complaint from one of his brothers, he should say: O Allah, our Rabb who is above the heavens, indeed Glory be to Your name and Your religion in the heavens and on earth,” just as Your mercy is above the heavens, so make Your mercy be on earth. Forgive our sins and mistakes: You are the Rabb of the righteous. Send down mercy from Your side, healing from Your healing of this complaint.’ Undoubtedly with Allah’s permission it will be cured.”

 

While in Sahih Muslim it is narrated from Abu Sa’id AlKhudri that Jibril once came to the Prophet and said. “O Muhammad! Are you sick?” He replied, “Yes.” Gabriel said:

 

“With the Asma of Allah I make duqyah for you from all the diseases that plague you, and from the evil of every spiteful soul or “ain. May Allah grant you healing. With the Asma of Allah, I make duqyah for you.”

 

If someone asks, “What do you think of the hadeeth narrated by Abu Daud, “There is no ruqyah except for the disease of ‘ain or the sting of a venomous animal,” meaning a poisonous animal?”

 

The answer is that the Messenger of Allah did not deny that ruqyah is permissible for anything else. But what the hadeeth means is that there is no ruayah that is better and more beneficial than ruqyah for ‘ain and venomous animal stings. That is indicated by the flow of the discussion in the hadeeth. For when Sahal ibn Hunaif was afflicted with ‘ain, he asked, “Is ruqyah good?” The Prophet replied, “There is no ruqyah except for “ain or the sting of a venomous animal.” This meaning is also indicated by many hadeeths about ruqyah that are both general and specific. It was narrated by Abu Daud from the hadeeth of Anas, who said: The Messenger of Allah said:

 

“There is no ruqyah except for ‘ain, venomous animal stings or blood that does not flow.” ?!

 

In Saheeh Muslim, it is mentioned:

 

“The Messenger of Allah gave permission for ruqyah for ‘ain, venomous animal bites and ant diseases.”

 

 

 

 

THE PROPHET’S GUIDANCE IN RUQYAH FOR VENOMOUS ANIMAL STINGS WITH AL-FATIHAH

 

It is reported in the Saheeh of al-Bukhari and Muslim from the hadeeth of Abu Sa’id al-Khudri, who narrated:

 

“There were some companions of the Prophet who were on a journey. They stopped at a hamlet in Arabia and paid a visit to its people. But the people refused to accept them as guests. Suddenly the leader of the people was stung by a venomous animal. They tried everything but nothing came of it. Some said, “Go and meet some of these men. Perhaps some of them have healing skills.” The people went to them and said, “Our leader was stung by a venomous animal and we tried everything, but all failed. Is there anyone among you who has healing skills?” One of them replied, “Yes, I can do the quqyah. But we asked to be your guests and you refused. I will not treat him unless you compensate me.”

 

Finally they made peace with the promise of giving him some of their flocks. He came, spat on the village leader while reciting Al-Fatihah. Suddenly the man stood up as if he had just been released from his bonds. He got up and walked, as if he had never been sick. Finally they fulfilled their promise by giving him half of the people’s goats. Some of them said to others, “Share it.” The one who performed the ruqyah said, “Don’t do anything before we see the Messenger of Allah.

 

Let us tell him and see what he says.” They came to the Messenger of Allah and told him all that had happened. He asked, “How did you know that it was a ruqyah?” Then he continued, “You have done the right thing. Divide the goats and give me my share.”?

 

Ibn Majah narrated in his Sunan from the hadith of Ali, who said: The Messenger of Allah said, “The best medicine is the Qur’an.”

 

It is understood that some speech may have special features and efficacy. This is the case with the speech of Rabbul ‘alamin, which takes precedence over all speech, just as Allah takes precedence over all His creatures. The speech of Allah is the perfect medicine, the optimal protection, the guiding light, the vast mercy, which if it were to be sent down on a mountain, the mountain would be broken into pieces because of the majesty and glory of this speech.

 

Allah said:

 

“And We have revealed from the Qur’an a remedy and a mercy for the believers.” (Al-Isra’: 82)

 

The word min (of) in this verse has the meaning of describing types, not describing parts. That is the more correct opinion, as in the words of Allah:

 

“Allah promises those who believe and do righteous deeds from them forgiveness and a great reward.” (Al-Fath: 29)

 

They are all from the believers and the righteous. Moreover, Surah Al-Fatihah, which Allah has not revealed a Surah in the Qur’an or the Torah or the Zabur or the Gospel that is equal to this Surah: a Surah that contains all the meanings covered in the Scriptures of Allah, covering all the bases of the Asma Rabb and its main keys, namely in the words: Allah, Ar-Rabb, Ar-Rahman, Ar-Rahim, the establishment of the Day of Judgment, the mention of two kinds of tawhid: Tawheed Rububiyah and Tawheed Uluhiyah.

 

This Surah also mentions the servant’s need for Allah, to ask Him for help, to ask Him for guidance, and to specialize all requests to Him. It also mentions the most important supplication in general in terms of benefit and obligation. Who is the servant who does not need guidance? Guidance to the straight path, which includes the perfection of realization and monotheism, and the worship of the servant himself. That is, by obeying His commands and avoiding His prohibitions and walking straight on this concept until death comes.

 

Al-Fatihah also includes an explanation of the classification of mankind into those who are blessed (Islam) because they recognize the truth, practice it, love it and put the interests of Allah first, and those who are wrathful to Allah: those who deviate from the truth after recognizing it. The third is the group that goes astray because it does not recognize the truth. All three are groups of mankind. Al-Fatihah also contains the declaration of destiny and the teachings of the Shari’ah, Allah’s attributes and attributes, the Last Day and the message of prophethood, the purification of the soul, the rectification of the heart, and the story of Allah’s justice and mercy, and the refutation of all innovators and falsehoods. We have also mentioned this in our book al-Kabir on the Syarah of al-Fatihah. So with some of the features that we have mentioned, it is enough that Al-Fatihah is a cure for many diseases, and can be used to relieve the sting of venomous animals.

 

In conclusion, Al-Fatihah contains the sincerity of worship, praise of Allah, referring to Him alone, trusting in Him and asking Him wholeheartedly for all pleasures: guidance that brings all pleasures and repels all dangers. Al-Fatihah is the most perfect and best medicine. Some argue that the location of the ‘healing element’ in Al-Fatihah is in the verse:

 

“Only to You do we worship and only to You do we seek help.”

 

There is no doubt that the two clauses in the verse are the strongest part of the cure. For they constitute absolute submission and submission, a plea for protection and help, an indication of need and demand, and a combination of all forms of the purpose of worship: to offer worship to Allah alone. The best means of worship is to ask Allah for help to worship Him. None of this is found in any other verse of Surah al-Fatihah.

 

One day in Mecca. the author was stricken with an illness. The author tried to find medicine and also a medical person. While waiting for the author to treat himself with Surah Al-Fatihah. take Zamzam water and drink it?” while continuing to read the letter over and over again. It turned out that the author could recover completely. From then on the author relied on reading the letter to treat various complaints, it turned out that its efficacy was very effective.

 

The efficacy of ruqyah with Surah Al-Fatihah and others in treating various poisonous animals is very miraculous. Because various venomous animals exert their influence through the rotten process of their already evil souls as explained earlier. Their weapon is the venomous “antup” (stinger) used to sting their prey. Usually they only sting when they are angry. If they are angry, the venom in their bodies will flare up and come out. Allah has created the cure for every disease and the opposite or anti of everything. The soul of the person making the duqyah will affect the person being duqyah, causing action and reaction as occurs between the medicine and the disease. The soul of the person being quenched becomes strong and his stamina increases because of the ruqyah to face his illness so that the illness is rejected with Allah’s permission. The axis of the effect of medicine on disease is also action and reaction. Just as it can happen with every form of natural medicine and disease, so it can happen with spiritual medicine and disease. Blowing and blowing can help the process of humidification and air circulation and benefit the soul that is being ruqyah directly with dhikr and supplication. This is because the ruqyah comes from the heart of the seeker and from his mouth. If the recitation comes out of his mouth accompanied by something in his body in the form of air, breath and ripples or saliva, then the effect will be more optimal, more effective, and more effective. The combination of the two is a more reactive performance, similar to the process of concoction of medicines.

 

To summarize, if the person making the duqyah is directly confronting the evil spirits, they will be able to overpower them. During the ruqyah, it is necessary to blow air to remove the influence. The greater the strength of the soul of the person making the ruqyah, the more perfect the ruqyah will be. The use of blowing in ruqyah is like evil spirits using their poisonous stings. This use of blowing has another secret. This trick is often used by good spirits and evil spirits. Hence witches or witchcraft du-kun often use this method, as do believers. Allah says:

 

 

“…. and from the evil of the sorceresses who blow on the moon …” (Al-Falaq: 4)

 

For, the blasts can undergo a process in accordance with their magic, (attitudes of) anger and attack. Then, the puffs send arrows, released through blowing and spitting that carry a little saliva to make the effect stronger. The weaver women used to use blowing to maximize the power of their magic, although it did not directly touch the victim of the magic, but the blowing was directed to the buhulan and then blown with incantations so that it would affect the victim of the magic through the medium of the evil spirit. The good spirit will deal with it by the same process through ruqyah which also uses blowing. Whichever of the two spirits is stronger, he will win. The feud between one type of spirit and another and the resistance that occurs from both is like the feud and resistance between visible bodies, the attacks and tools are the same. In fact, the origin of feuds and wars is between human souls. The body is only the soldier and the instrument of war. However, the person who is defeated by his senses will not feel the influence, action and reaction of the spirit because his senses have so dominated him and the physical dimensions of the spirit realm and its laws and movements. This means that if the spirit is strong and follows the process of the meaning of Al-Fatihah with the help of blowing and spitting, it will definitely be able to overcome the evil spirit so that it can be eliminated. Wallahu a’lam…

 

 

 

 

THE PROPHET’S GUIDANCE IN TREATING SCORPION STINGS WITH RUQYAH

 

Narrated Ibn Abi Shayibah in his Musnad from the hadeeth of ‘Abdullah ibn Mas’ud, who said:

 

“When the Messenger of Allah prayed, as he was prostrating, suddenly a scorpion stung his finger. So the Messenger of Allah came out and said: “May Allah curse the scorpion. It makes no distinction between one prophet and another.” Then the Messenger of Allah ordered a vessel filled with water and salt, and the part that was stung by the scorpion was soaked with the water and salt while reciting: qul huwallahu ahad and muawwidzatain until the pain subsided.”  This hadith contains instructions for therapy using a combination of natural medicine and divine medicine. In Surah Al-Ikhlas there is an explanation of the perfection of monotheism, knowledge, and belief, the establishment of the Oneness of Allah, which consequently excludes all kinds of associations with Him, the establishment of Allah as the definite place of dependence for every creature, to establish all the completeness for Allah. because all creatures depend on Him in all their needs. All creatures depend on Him for all their needs. That is, all creatures in the heavens and the earth look to Him.

 

This Surah also denies that Allah has a father and a son, and establishes that Allah has no partner. It also denies that Allah has a father and a son, and establishes that Allah is free from all partners and counterparts, which is unique to Allah. Thus, this Surah equals one-third of the Qur’an. His Asma Ash-Shamad (one of the Asma of Allah) establishes all His perfections, denies any partners for Allah, and sets Allah free from any partners and rivals. His Asma Al-Ahad, on the other hand, denies any form of partner to Allah, the Exalted. These three foundations are the core of the teaching of tawhid.

 

The two surahs called mu’awwidzatain (Al-Falag and An-Naas) contain requests for protection from all dangers in general and in particular. This is because seeking refuge from the evils of Allah’s creation includes seeking refuge from all forms of evil that one fears, be it in the body or in the soul. Seeking refuge from darkness, which is the night, and the sign of Allah’s power at night, which is the moon when it is not visible. This verse contains a plea for protection against all evil spirits whose light is obscured by the sunlight and the life of other creatures during the day. When the night becomes dark and the moon does not shine, evil begins to run rampant and wreak havoc. The request for protection from the sorceresses who blow the moon includes the request for protection from the evil of all sorcerers with all kinds of magic. The request for protection from the evil of the spiteful includes the request for protection from the rotten souls who with their spite and glances can harm us. The second Surah, (An-Naas) contains a request for protection against the evil of the devils from among humans and jinn. These two Surahs combine to seek protection against all kinds of evil. These two Surahs have a high position in guarding and protecting oneself against various evils before they occur. Hence, the Prophet advised Uabah bin Amir to always recite these two surahs after the (obligatory) prayers. This was mentioned by At-Tirmidhi in his Jami’book. This teaching contains a great secret about self-protection between one prayer and another. He said, “There is no better request for protection than requesting protection with these two surahs. It is narrated from the Messenger of Allah that he was once bewitched with eleven months. Then Jibril came down with these two surahs. Every time he recited these two suras, one moon was cut off, and so on until all the moons were cut off, as if he had just been released from his bonds.

 

The natural medicine element in this hadeeth is that salt is indeed useful for many types of poison, especially scorpion stings. The author of Al-Qanun asserts, “Salt can be used with powdered linen (flax) to treat scorpion stings.” This was also mentioned by other medical experts.

 

Salt has siphoning and solvent energy so it can suck up and dissolve the poison. Since the scorpion’s sting contains the element of fire, it needs to be cooled down, sucked out and expelled. The composition between water, which cools the heat of the sting, and salt, which has the ability to suck up and remove the poison, is the most optimal, easiest and simplest way of therapy. This hadith also contains a warning about the treatment of this disease, which is by cooling, suctioning, and removing the existing poison. Wallahu a’lam.

 

Imam Muslim narrated in his Saheeh, from Abu Hurairah, who said, “A man came to the Messenger of Allah and said, “O Messenger of Allah, I was stung by a scorpion last night!” He said, “If in the evening you say:

 

“I seek refuge in Allah with the complete words of Allah from the evil of the creatures He created,” surely the sting will not harm you.” ?”

 

It should be noted that divine medicines can work against a disease that has already struck or prevent it before it comes. Even if the disease comes, it will not cause any harm, even if it causes pain. As for natural medicines, they are only effective against the disease that has already come. Ta’awwudz and dhikr can prevent sickness from coming, or they can prevent the effects of sickness from coming, depending on the level of perfection of the person doing ta’awwudz, his strengths and weaknesses. Ruayah and ta’awudz can be used to maintain health and eliminate disease.

 

As for the first function (preventing disease), as mentioned in Ash-Shahihain from the hadeeth of Aisha, she narrated:

 

“It used to be that when the Messenger of Allah would go to sleep on his bed, he would blow into the palms of his hands, saying Qul huwallahu ahad and muawwidzatain, then wipe them over his face and all over his body that his hands could reach.”

 

Mention is also made in the hadith of Abu Darda’s ta’awudz by marfu’:

 

“O Allah, You are my Rabb, there is none worthy of true worship but You. Only to You do I put my trust, and You are the Lord of the great Throne.”

 

Earlier it was discussed in which it was said, “Whoever says it in the morning will not be harmed until the afternoon. And whoever says it in the afternoon will not be harmed until the evening.”

 

It is also mentioned in Sahih Al-Bukhari and Muslim:

 

“Whoever recites two verses from Surah Al-Bagarah in one night, they are sufficient for him.”

 

It is also mentioned in Sahih Muslim from the Prophet that he said:

 

“Whoever stops at a house (place) and says:

 

‘I seek refuge in Allah with His complete words from the evil of every one of His creatures’, he will not be harmed until he leaves the house (place).”

 

It is also mentioned in Sunan Abu Daud: that when the Messenger of Allah wanted to travel, he would say it at night:

 

“O earth! My Lord and your Lord is Allah. I seek refuge in Allah from your evil and the evil of all that is upon you and the evil of all creatures that creep upon you. I seek refuge in Allah from the harm of lions and jinn, from the harm of snakes and scorpions, from the harm of the people of the land, from the harm of father and son.”

 

As for the second function (treating diseases), it has been mentioned before in the form of ruqyah with Al-Fatihah, ruqyah against scorpion stings and other venomous animals which will be mentioned later.

 

 

 

 

THE PROPHET’S GUIDANCE IN RUQYAH AGAINST ‘ANT DISEASE’

 

In the hadeeth of Anas in Sahih Muslim, it is stated that the Messenger of Allah gave permission to perform ruqyah for witchcraft, ‘ain and ant diseases.

 

In Sunan Abu Daud, it is narrated that Shifa bint Abdullah said, “The Messenger of Allah once came to see me. At that time I was with Hafshah. He asked, “Why don’t you teach her ruqyah against ants like you taught her to write?”

 

Ant disease is a type of scab that appears between the foreheads. This disease was well known at that time. It was called ants’ disease because the person affected felt a tingling sensation in the affected area, as if they were being swarmed and bitten by ants. There are three types of this disease.

 

Ibn Mwutaibah and other scholars stated: The Majusians believed that the pounded bodies of ants could be a cure for a child affected by ant disease. As one poet said:

 

“We have done nothing wrong except for the disease of ants that affects some of the noble people, and we are not accustomed to killing ants.” It is narrated by Al-Khallal that Shifa bint Abdullah used to perform ruqyah for the disease of ants in the days of jahiliyyah, When she emigrated to meet the Prophet earlier in Mecca she had taken allegiance – she said, “O Messenger of Allah, in the days of jahiliyyah I used to perform ruqyah for the disease of ants. And now I want to hand over this knowledge to you.” He shared his knowledge with the Prophet:

 

“In the name of Allah ‘shalt’.”

 

So that it comes out of his mouth without harming anyone. O Allah, take away this pain. “O Lord of all mankind.” He performed the ruqyah with a piece of wood seven times, then pointed the wood at a clean place and rubbed the wood on a stone with vinegar, then rubbed it over the body affected by the ants.” This hadith indicates that it is permissible for women to teach writing.

 

 

 

THE PROPHET’S INSTRUCTIONS ON REMOVING SNAKE STINGS

 

Earlier it was mentioned that the Prophet said: “There is no ruqyah except for ‘ain or witchcraft.” In Sunan Ibn Majah it is mentioned from the hadeeth of ‘Aisha, “The Messenger of Allah gave permission to make ruqyah for snake bites and scorpion stings.” It was narrated from Ibn Shihab Az-Zuhri that he said: “One of the companions of the Prophet was bitten by a snake. So the Prophet said. “Is there anyone who is good at duqyah?” They said: “O Messenger of Allah, the Hazm family used to perform ruqyah to treat snake bites. Since you forbade ruqyah, they abandoned that custom.” He said, “Call Umarah bin Hazm.” They called him and he offered to perform ruqyah. The Messenger of Allah said, “It is okay.” So he did so with the permission of the Messenger of Allah, making the man’s ruqyah.”

 

THE PROPHET’S GUIDANCE IN HEALING SCABS AND WOUNDS

 

It is narrated in Sahih al-Bukhari and Muslim from ‘Aisha , who said: “During the time of the Messenger of Allah, if someone complained of scabs and sores, he would do this with his finger!” (Sufyan gave an example by placing his index finger on the ground and then lifting it up) and said: –

 

“In the name of Allah, the land of our land with the saliva of some of us, may this disease be cured with the permission of our Rabb.” “02 This is a simple and easy form of treatment that is very effective and multifunctional. It is a gentle treatment that can be used to treat all kinds of scabs and fresh wounds, especially when there are no other medicines available. The ingredients can be found all over the country. It is well known that the nature of pure earth is cold and dry, which can serve to dry out the moisture of scabs and wounds to prevent them from growing larger and from oozing pus, especially in hot countries. Those who have a hot metabolism usually get scabs and sores, often followed by their poor digestion and heat, so that the complication between the hot metabolism and the hot country and the hot sores, meets the cold and dry pure earth that is colder than any single form of cold medicine. The cold soil can overcome hot diseases, especially when the soil has been washed and dried. Scabs usually also have unhealthy moisture and white discharge. All of these can be dried by the soil, as its structure is dry and rough, which helps to overcome the unhealthy moisture that often hinders wound healing. In this way, the metabolism of the diseased organs can be stabilized. When it is stabilized, his stamina will also increase so that his illness can be overcome, with Allah’s permission.

 

The meaning of the above hadith is that the Prophet took his own saliva and put it on the tip of his index finger, then placed it on the ground so that some of the soil adhered to it, and then applied it to the wound. He also recited the words of blessing (by mentioning the name of Allah), committing his affairs to Him, and putting his trust in Him, so that the two types of treatment could be combined and their effect would be stronger.

 

Did the Prophet mean by “… the land of our country,” the land of the whole earth? Or specifically the land of Al-Madinah? There are two opinions in this regard. There is no doubt that the soil has properties that many other medicines do not have, useful in treating various chronic diseases. Galenius states. “In Alexanderia I have seen many people who were afflicted with liver disease and edema. They used Egyptian clay to smear on their calves, thighs, arms, backs and ribs. It turned out to be very effective.” He continued, “Through the same process, a balm like this can also be used to treat festering swellings, sore throats and beriberi.” He continued, “I know of a group of people whose bodies are afflicted with a kind of beriberi because they bleed profusely from the rectum, which is miraculously treated with this soil. Another group of people who were suffering from starvation due to prolonged hunger so that many of their organs were severely affected, were also cured through this therapy and the disease disappeared completely.”

 

The author of the book Al-Kitab Al-Masihi states, “The earth energy originating from the Kunus region, including the Mushthaki islands, is a cleansing and draining energy, can stimulate the growth of flesh on wounds and dry out scabs.”

 

If this is the case with these lands, what about the best land on earth, the land most filled with blessings, the land that was touched by the saliva of the Messenger of Allah, accompanied by ruqyah by mentioning the Asma of his Rabb and leaving affairs only to Him. It has previously been explained that the strength of the energy of ruqyah and its effect depends on the strength of the person doing the ruqyah as well as the reaction of the person to the ruqyah. This reality is not denied by any medical professional, as long as he is a reasonable Muslim. If one of these criteria is missing, who knows what else can be said. ‘.

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON TREATING PAIN WITH RUQYAH

 

It was narrated by Muslim in his Saheeh, from Uthman bin Abil Ash, that he once complained to the Messenger of Allah about the pain he had felt in his body since he entered Islam. So the Prophet said:

 

“Place your hand over the part of your body that hurts, then say bismillah three times, and say the following prayer seven times: .

 

“I seek refuge with the glory and power of God from the evil of what I see and fear will happen.”

 

In this therapy there are several things, including: Calling upon the name of Allah, surrendering one’s affairs to Him, and seeking refuge with His glory and power from pain. All of these methods can relieve pain, then repeatedly so that it is more effective and more effective. It is the same with taking medicine, which must also be repeated over and over again in order to remove the material of the disease. The number seven times has a special feature that is not found in other numbers. In Sahih Al-Bukhari and Muslim it is narrated that the Prophet once visited his sick family, he wiped his body with his right hand while saying:

 

“O Allah, Rabb of all mankind! Take away his pain, grant him healing for You are the Healer, there is no healing except by Your help: a healing that is not accompanied by another pain.”

 

In ruqyah there is tawasul to Allah with the perfection of rububiyah and His mercy in order to get healing. Because, indeed, it is Allah who gives healing. Indeed, healing only comes from Him. So this ruqyah already contains tawasul to Allah with tawhid, ihsan, and His Rububiyah.

 

 

 

 

THE PROPHET’S GUIDANCE ON DEALING WITH THE BITTERNESS AND PAIN OF CALAMITY

 

Allah swt said:

 

“And give glad tidings to the patient ones, (those) who, when afflicted with calamity, say: “Inna lillahi wa inna ilaihi raji’un”. They are the ones who receive complete blessings and mercy from their Lord, and they are the ones who are guided.” (AlBagarah: 155-157)

 

In Al-Musnad it is narrated that the Messenger of Allah said:

 

“Whoever is afflicted with a calamity and says, “Innaa lillahi wa inna ilaihi raji’un (We belong to Allah and to Him we shall return), O Allah, reward me for this calamity that has befallen me and give me a better compensation for it,” he will surely be rewarded by Allah for the calamity and get a better compensation for it.”

 

The phrase istirja’ (saying inna lillahi wa inna ilaihi raji’un and the supplication mentioned above) is the most effective utterance for treating pain due to calamity. It is very effective for people who are afflicted with calamity in this world and in the Hereafter. This is because it contains two important points that, if a person knows them well, he will surely be comforted from his calamity.

 

First point: That a servant, his family, and his wealth truly belong to Allah. They are given to him as a loan only. If Allah takes them back, it is like a lender taking back his loan from the borrower.

 

Similarly, everything is sandwiched between two times of non-existence: it was non-existent before and will again become non-existent. A servant’s property is only borrowed for a temporary period of time. He is not the one who created it from its previous non-existence so that he can claim it as his real personal property. Nor is he the one who preserves the item from deterioration after its existence; he cannot preserve its existence. He does not have any real influence or ownership over it; he can only manage it as one who is ordered and forbidden to do so, not as one who is the real owner. Therefore, he can only take care of his property in accordance with the commands of the real Owner, Allah.

 

Second point: The place of return and homecoming of a servant is only to Allah, the Lord of the Hag. He will certainly leave this world behind his back, to return to Allah alone, just as he was created, with no relatives, no wealth and no family. Yet all he carries with him are virtues and vices. If such is the beginning of a servant’s existence and the end of his existence, how should he rejoice so much over the existence of something, or grieve so much over the loss of something! A servant’s suggestion at any time is also the most essential thing to treat this disease.

 

Among the tips for healing is to realize with certainty that whatever befalls him will never miss. And that what will not hit him will never hit him.

 

Allah said:

 

“There is no calamity that befalls the earth or yourself except that it was written in the Book before We created it. Surely such is easy for Allah. (We have explained this so that you may not grieve for what has escaped you, and that you may not be overjoyed for what He has given you. And Allah does not like anyone who is proud and boasts.” (Al-Hadid: 22-23)

 

Another tip is to look at the calamity itself so that he realizes that his Rabb provides something more eternal and better than the calamity, but saves it for the Hereafter, if he is patient and content, of course, something that is many times greater than the calamity itself. In fact, if Allah wills, He can create something even greater than that.

 

Another tip is to extinguish the fire of calamity by responding to it like the attitude of the righteous in the face of calamity. He should realize that in every valley there are Bani Saad'” (a metaphor that means, every life must experience calamities – etc.). He should look to his right and see the same calamity. And if he looks to the left, he will see the same calamity”. If he searches the whole world, he will surely see people who are afflicted with calamities, perhaps by losing a loved one, or being exposed to danger. For the joys of the world are but a dream in sleep, or like a vanishing shadow. If it makes us laugh a little, it will eventually make us cry for a long time. If it brings joy for a day, it will bring sorrow for a century. If it gives pleasure for a moment, it will obliterate the pleasure of a long time. Whenever one fills a house with goodness, he will surely fill it with trials. Whenever it fills a day with joy, it will also give it badness.

 

Ibn Mas’ud stated, “Every joy is bound to harbor distress. Every house that is filled with joy will also be filled with sorrow.”

 

While Ibn Sirin stated, “Whenever there is laughter, it will be accompanied by crying as well.”

 

Hindun bint An-Nu’man stated, “I once looked at ourselves when we were the noblest of people and had the most power, but before the sun went down, we found ourselves transformed into the poorest of people. All that is Allah’s right, for whenever Allah fills a house with good, He will also fill it with trials.”

 

There was someone who asked Hindun to tell him about her situation. She said, “At that time, everyone in the land of Arabia would have wished us well. But in the evening, everyone in the land of Arabia would pity us.”

 

His sister Hurgah bint An-Nu man was crying one day when she was still an honorable person. Someone asked her, “What caused you to cry? Perhaps someone has harmed you?” She replied, “No. But I see luxuries in my house. But I saw the luxuries in my house. For whenever a house is filled with joy, it is bound to be filled with sorrow.”

 

Ishaq b. Talhah said. “I met Hurqah one day and asked him, “How do you view the life stories of the kings?” He replied, “Our situation today is no better than our situation yesterday. We find in the book that every family that enjoys good is followed by hardship. Whenever an age reveals to a people what they like, it still hides a day that they hate.” He went on to say in his verses:

 

“When we were leading the masses and we were the rulers, it turned out that we were just stirring with the flow. Hus, woe to the world whose pleasures do not last forever, like a spinning wheel taking us and leading nowhere.”

 

Another tip for curing this disease is to realize that mere grief will not be able to repel, or even intensify. In fact, grief is just a process of increasing the disease.

 

Another tip to cure this disease is to realize that losing the reward of patience and surrender is the greatest calamity in the true sense of the word. The reward itself is the prayer, mercy and guidance that Allah promises to those who are patient and say istirja’.

 

Another tip is to realize that grief will make the enemy happy and annoy his fellow Muslims in addition to incurring the wrath of Allah, provoking people to lose control, nullifying merit and weakening the soul. If a Muslim is patient and seeks reward, he will be able to distance himself from the devil, make the devil despair, please his Lord, please his friend, trouble his enemy, help his brothers and comfort them before they comfort him. That is the greatest steadfastness and perfection. Instead of slapping his cheeks, tearing his clothes, swearing and cursing at fate.

 

Another tip is to realize that patience and the hope of reward lead to delights and pleasures that follow later, far more than what one could have gained by not having the calamity take away what he had.

 

It is enough for him to get Baitul Hamdi”” built in His Heaven for his praise of Allah and the istirja he utters when afflicted with calamity. Let’s see, which calamity is greater: the temporary calamity of this world or the loss of Baitul Hamdi in the eternal Paradise?

 

In Sunan At-Tirmidhi it is mentioned as marfu’:

 

“There will be a group of people on the Day of Judgment who will wish that their skins had been skinned with a skinning knife in this world, because they will see how great the reward is for those who suffer calamities in this world.”

 

Some of the scholars of the As-Salaf said, “If there were no calamities in this world, we would come on the Day of Judgment bankrupt.”

 

Part of the cure for this illness is to reassure the heart by hoping for a substitute from Allah. For everything has a substitute, except Allah, and nothing can replace Allah. As mentioned in the poem:

 

“Everything has a substitute even if it is lost from our hands, but there is no substitute for God when we waste His rights.”

 

Another tip is to realize that the ration we receive from the arrival of calamity is our attitude towards it. If we approve of it, we will get the reward of approving. If we curse it, we will get the sin of cursing it. We only get something from our attitude, we just have to choose the best of that attitude or the worst. If the calamity causes a person to be disappointed and even leads him to disbelief, then he will be written in the Record of those who perish. If it causes sadness and causes a person to neglect his obligations, or causes him to fall into forbidden acts, he will be recorded among the negligent. If the calamity causes one to lose patience and complain constantly, he will be recorded among the losers. If it causes a person to oppose Allah or criticize His Wisdom, then he has knocked on the door of dhindigan or entered it. But if the calamity causes patience and endurance, then he will be counted among the patient ones. And if it causes him to be content, then he will be listed) among those who are content. If it causes praise and gratitude, then he will be listed among those who are grateful. He will stand under the banner of Al-Hamdu with those who praise much. If it causes love and longing to meet Allah, it will be listed among those who love Allah and are sincere to Him.

 

In the Musnad of Imam Ahmad and Sunan At-Tirmidhi, it is narrated from the hadeeth of Mahmud ibn Labid:

 

“Verily, if Allah loves a people, He will surely give them a trial. Whoever is pleased (with the trial), then for him is the pleasure of Allah. And, whoever is not pleased, then for him is the wrath of Allah.”

 

Imam Ahmad adds:

 

“And whoever is distressed, for him is distress.” Another tip is to realize that even if one grieves to the point of grief, eventually one is forced to be patient as well. But such patience is neither praiseworthy nor rewarded.

 

Some wisdom experts state: A reasonable person can do on the first day of the calamity what an ignorant person does a few days later. The one who does not endure with the patience of the noble ones will rejoice like the rejoicing of cattle.”

 

In Ash-Shahih it is narrated marfu’:

 

“True patience is at the time of the first impact of calamity.” Al-Ash’ats bin Qais stated, “If you are patient with faith and hope for reward, it will be good for us. Otherwise, we will only rejoice like livestock.”

 

Among other healing tips is to realize that the most effective medicine for a person is to do everything in accordance with what Allah likes and is pleased with. The hallmark and secret of love is doing what is in accordance with the will of the beloved. If a person claims to love another person but hates the things that the person he loves likes, and he loves the things that the person he loves hates, then he has proven to himself that his love is false, and in fact he hates that person.”

 

Abu Darda stated, “When Allah decides a matter, He is pleased if the decision is accepted with pleasure.”

 

Imran bin Hushain states in Al-Illah, “The one I love the most is the one most loved by Allah.” This was also stated by Abu Al-Aliyyah.

 

All of these remedies and therapies are only useful for those who love Allah, not everyone can use them as therapies and medicines.

 

Another therapeutic tip is to weigh up two pleasures and two delights, which of them is greater and which is more lasting: the delicacy of something lost because of the calamity he is experiencing, or the delicacy of Allah’s reward for him if he is patient. If he believes that one of the two is stronger, he should praise Allah for His knowledge. If he chooses the lesser in all respects, then realize that his calamity to his mind, heart and religion is greater than the calamity he experiences in this world.

 

Another tip for dealing with calamity is to realize that the one who gave him the calamity is Allah, the All-Wise, the wise Rabb of all creatures, Ar-Rahman, the merciful Rabb of all creatures. And also realize that Allah sends the calamity to him not to destroy him, not to torture him and also not to hurt him. But Allah gives these trials to test his patience, pleasure and faith. So that Allah hears his prayers and surrenders to Him, so that he kneels at His door, hoping for His mercy, surrenders his brokenness before Him, and complains to Him.

 

Shaykh Abdul Qadir advised, “O my son! Hu’s calamity does not come to destroy you, but appears to test your patience and faith. Destiny is like a wild animal, and the wild animal does not want to eat the carcass.”

 

This means that calamity is like a blacksmith’s fire blower in the hands of a servant to melt his deeds, which will either turn into reddish yellow gold or turn into useless rotten objects. As said in the poem:

 

“We had melted what we thought was precious metal, but the fire blower proved that it was just rotten iron.”

 

If the fire blower is of no use to him in this world, there is still the greatest fire blower waiting for him ahead. If a person knows that his inclusion in the furnace of this world and the melting pot of his deeds in this world is better, and that he will definitely get one of the two blowers, in this world or in the Hereafter, then he should realize the degree of Allah’s pleasure with the furnace of this world for him.

 

Another remedy is to realize that if it were not for the calamities and trials of this world, a servant would be afflicted with the disease of ujub and takabbur, which can even lead to Fir’aunism and freezing in his heart. All of these are the causes of his destruction sooner or later. One of the mercies of Allah, the Exalted, towards His servants is that He monitors them through various calamities as ‘medicine for the heart’ so as to prevent them from various diseases, maintain the health of their worship of Allah and remove various rotten, ugly and deadly elements from their hearts. Glory be to Allah who always gives mercy through His trials, giving trials through His pleasures, as mentioned in the poem:

 

“Sometimes through trials Allah gives pleasure, no matter how great the trial. But sometimes through enjoyment Allah gives his test to certain people.”

 

If Allah did not heal His servants through trials and tribulations, they would go beyond their limits, acting arbitrarily and unlawfully. If Allah wants good for His servants, He will pour out medicine on them in the form of trials and tribulations according to their conditions, to get rid of the various deadly diseases they have. When a servant has been forged, washed and cleansed by various trials, he is worthy of the most honorable position in this world, namely as a true servant, even getting the greatest reward in the hereafter, namely seeing the face of Allah and being close to Him.

 

Another tip for curing the disease of calamity is to realize that the bitterness of the world itself is the sweetness of the hereafter. This is how Allah reverses the two. The sweetness of this world will become the bitterness of the hereafter. Moving from the bitterness of the finite to the sweetness of the eternal is better than the opposite.

 

If it is still not clear. we can look at the words of the honest and trustworthy Prophet Muhammad:

 

“Paradise is supported by the things that lust hates, while Hell is supported by the things that lust loves.”

 

To understand this context, the human intellect is stratified, and to understand it reveals the true nature of a human being. Most people prefer temporary pleasures to eternal, uninterrupted happiness, so they are unable to endure a moment’s bitterness for a moment’s pleasure, a moment’s humiliation for eternal glory, or a moment’s trial for infinite salvation. Because what is visible to the eye is all there is according to them, while what is to come is only a mirage. This is because their faith is weak and their lust has taken over them. Hence the tendency to prioritize the life of this world and reject the life of the hereafter.

 

That is the case of looking at reality only from the various manifestations seen in many things from the basics to the principles. But a keen eye that can penetrate all limited realities will surely be able to reach the various effects and purposes of all realities, so the conclusions will be different.

 

We should ask ourselves to look for what Allah has prepared for those who are obedient in the form of eternal pleasure and true happiness as well as the greatest glory, and then look for what Allah has also prepared for those who are negligent and lacking in practice in the form of humiliation and punishment and prolonged disappointment. After that, choose between the two things that suit us best. “Each one will do the deed according to his skill.” Each person will pursue what suits his character or what is more appropriate for him. So don’t underestimate this form of therapy, because both the medical staff and the patients themselves really need to clarify this issue. May Allah provide His taufiq.

 

 

 

 

THE PROPHET’S GUIDANCE IN OVERCOMING DISTRESS, ANXIETY, AND SADNESS

 

In Sahih Al-Bukhari and Muslim there is a hadith of Ibn Abbas that the Prophet when afflicted with distress used to pray:

 

“There is none worthy of true worship but Allah, the Great and the Gentle. There is none worthy of true worship but Allah, the Lord of the great Throne. There is none worthy of true worship but Allah, the Lord of the heavens (the “seven”), the Lord of the earth and the Lord of the glorious Throne.”

 

In Jami’ At-Tirmidhi it is narrated from Anas that the Messenger of Allah when he felt sad because of something, he said:

 

“O Allah Al-Hayyu (the Living), Al-Qayyum (the Watchful), by Your mercy I seek salvation.”

 

Another narration from Abu Hurairah that when the Prophet was upset about something, he looked up at the sky and said: 

 

“Glory be to Allah, the Most High.”

 

But when he was very serious in his prayer, he said:

 

“Ya Hayyu ya Qayyum.”

 

In Sunan Abu Daud it is narrated from Abu Bakr Ash-Shiddiq that the Messenger of Allah said:

 

“The prayer for dealing with calamities is as follows:

 

“O Allah, it is only Your mercy that I hope for, so do not leave my affairs to myself even for the blink of an eye. Make all my affairs right, there is none worthy of true worship but You.”

 

In the same matter it was also narrated from Asma bint Umais that she said: The Messenger of Allah once said to me, “Would you like me to teach you some useful words to say in times of distress or in the midst of calamity:

 

“O Allah, O Rabbi, I will not associate Him with anything.”

 

In another narration it is mentioned that the sentence is repeated up to seven times. In the Musnad of Imam Ahmad, Ibn Mas’ud narrated that the Prophet said:

 

“When a servant is afflicted with grief or sorrow, and he says, “O Allah, I am Your servant (and the son of Your servant”), and the son of Your handmaid: my head is in Your hand, walking on Your law, which You are the Justifier of Your destiny: I ask You through every name of Yours that You have mentioned Yourself or included in Your Book, or taught to one of Your servants, or hidden in the realm of the unseen, that You make this Qur’ān a comfort to my heart, a light in my chest, a relief to my sadness, a relief to my anxiety. When a servant does that, surely his sorrow and grief will vanish and be replaced by joy.”

 

In At-Tirmidhi narrated from Saad bin Abi Waggas said: The Messenger of Allah said, “The prayer of Dzun Nun (Prophet Yunus) while still in the belly of the whale is as follows:

 

“There is none worthy of true worship but You, Glory be to You: surely I am of the wrongdoers.”

 

Whenever a Muslim prays with this supplication, it will be answered.” In another narration, “Indeed I know a saying that whenever a calamity-stricken person utters it, Allah will surely relieve him from the calamity. It is the saying of the Prophet my brother Yunus.”

 

In Sunan Abu Daud”? narrated from Abu Said Al-Khudri narrated that he said: (The Messenger of Allah entered the mosque one day. Suddenly he saw an Al-Anshar man known as Abu Umamah. He said:) “O Abu Umamah, why do I see you in the mosque outside the time of prayer?” Abu Umamah replied. “I am tormented by grief and debt, O Messenger of Allah!” The Messenger of Allah said, “Would you like me to teach you the words that if you say, Allah will remove your sorrows and settle your debts.” Abu Umamah replied, “I will, O Messenger of Allah.” The Messenger of Allah said, “Say them in the morning and evening:

 

“O Allah, I seek refuge with You from being weak and lazy. I seek refuge with You from cowardice and miserliness. I seek refuge with You from debt and the tyranny of others.”

 

Abu Umamah said, “So I made that supplication, and Allah removed my sorrow and debt.”

 

In Sunan Abu Daud narrated from Ibn Abbas, he said: The Messenger of Allah said:

 

“Whoever always makes Istighfar, Allah will provide a solution to all his difficulties, and a way out of every narrowness and provision from an unexpected direction.”

 

Al-Musnad states that when the Prophet was sad about something, he would pray. For Allah says, “… take help from patience and prayer …”

 

In As-Sunan it is narrated that the Messenger of Allah said:

 

“You should strive, for jihad will open the door to Paradise. And with jihad, Allah will take away the sorrow and grief of the heart…”

 

In As-Sunan it is narrated from Ibn Abbas, from the Prophet that he said:

 

“Whoever grieves and mourns a lot should recite Laa haula wa laa quwwata illa billah.”

 

It is also narrated in the Saheeh of al-Bukhari and Muslim that it is one of the treasures of Paradise. Sunan At-Tirmidhi states that it is one of the doors of Paradise.”

 

The following are some of the fifteen types of medicine. If the disease of sadness and sorrow does not go away with these medicines, then it means that the disease is chronic and deeply rooted and needs to be completely drained:

 

  1. With the tawhid of Rububiyah.
  2. With the tawheed of Uluhiyah.
  3. With Ilmiyah and I’tiqadiyah tawheed (scientific and faithful belief in tawheed).
  4. By purifying Allah from the belief that He mistreats His slaves or tortures them without any cause from the slaves themselves.
  5. With the confession of a servant that he has done wrong.
  6. By supplicating to Allah through the things that He likes the most, namely through His asmas and attributes. Among the asmas and attributes that best encompass this understanding are Al-Hayyu and Al. Qayyum.
  7. By seeking help from Allah alone.
  8. With a servant’s recognition of Allah through hope in Him.
  9. Realizing tawakal. surrender to Allah and acknowledgment to Him that his life is in the hands of Allah. It is Allah who has the right to treat him as He wishes. Allah will still decide everything and a servant will only follow His destiny.
  10. Calming his soul in the garden of the Qur’an, making the Qur’an like a cool spring for living beings, illuminating himself with the light of the Qur’an (facing darkness”) from lust and shubhat. Also consoling himself through the Qur’an from all losses, from all calamities, then making the Qur’an a medicine in his chest so that it becomes clean from sadness, becomes gone all grief and anxiety.
  11. Beristighfar.
  12. Repent.
  13. Jihad.
  14. Perform the prayer.
  15. Rescuing oneself from all forms of power and force and surrendering them to Allah in whose hands all forms of power and force are.

 

 

 

 

 

EXPLANATION OF THE EFFECT OF DRUGS ON DISEASE

 

Allah created mankind and their limbs with each having its own perfection. If that perfection disappears, someone will definitely feel pain. In addition, Allah also created perfection in the driving organ of the body, the heart. When the perfection of the heart disappears. then there is pain and even disease itself, such as feeling upset, sad, and gloomy.

 

If the eye loses its potential to see, or the ear loses its potential to hear, and the tongue loses its potential to speak, the whole organ loses its perfection.

 

The heart was created to be able to know its Creator, a sense of love and monotheism towards Him, joy with Allah, joy because of love for Allah, feeling pleased with Him, trusting in Him, giving love and hate for His glory, antagonizing anyone for Him and always remembering Him. To make Allah more beloved than all things, more desirable than all things, more exalted in one’s heart than all things, and there is no pleasure, joy, and delicacy and life except with His help.

 

They are like food, health and life itself. A person who loses his food, health or life is bound to be assailed by grief, sorrow and depression from every direction. It is even as if his soul is mortgaged.

 

The worst diseases for the heart are shirk, sin, negligence, or underestimating the love and pleasure of Allah, reluctant to put their trust in Him and rely on Him very rarely, more inclined to other than Him, disappointed in His destiny, or doubtful of His promises and threats.

 

When we look at the various forms of heart disease, we find that these and other similar problems are the cause of these diseases. In fact, they are the only cause. So the only cure is that which is contained in the prophetic therapy in the form of things that are its antidotes. Because diseases can be eliminated by their antidotes while the health of the body can be maintained by things that are compatible with the value of health. Health can also be maintained through various prophetic therapies. Meanwhile, diseases must be fought with their antidotes.

 

Tawhid can open the door to virtue, joy, delicacy, cheerfulness and fondness in a servant. Repentance can deplete all forms of material and harmful elements that cause diseases, and provide prevention against other diseases. The door to happiness and goodness will be opened for a servant with tawhid, and the door to evil will be closed through repentance and istighfar.

 

Classical medical experts often stated, “Whoever wants to be healthy in body, should eat and drink little. Whoever wants a healthy heart should give up sins.”

 

Tsabit bin Qurrah said, “The body will be comfortable with a little food. The soul will be at peace with a little sin. While the tongue will feel good if it speaks little.”

 

Sin is like poison to the heart. even if it doesn’t kill it. at least it weakens it, and that’s for sure. If the stamina of the heart is weak, it will not be able to resist disease. Abdullah bin Mubarak, the Islamic psychiatrist, stated: “I see that sin is deadly to the soul, addiction to sin will make the culprit become contemptible. Abandoning sin means reviving the culprit’s heart, so it is best to abandon all forms of sin.” Basically, lust is the most severe disease of the heart. Fighting lust is the most effective cure. The human soul thinks that healing can be achieved by indulging in lust, whereas it is the cause of corruption and evil. In fact, it is the cause of damage and destruction of the soul. With its tyranny, the soul cannot accept the advice of a doctor anymore. In fact, it makes the disease like a medicine that it ends up deliberately consuming, and then makes the medicine like a disease so that it is shunned. By choosing disease and avoiding medicine, various diseases and epidemics arise that make medical circles dizzy and even almost incurable. What is worse, the incident is used as an excuse to scapegoat fate, consider oneself holy and indirectly criticize one’s own condition and even the criticism becomes more and more so that one openly criticizes Allah.

 

If a patient has reached this state, then he should not hope for a cure, unless he receives mercy from his Lord, who gives him a new life and bestows upon him a good method of healing. Therefore, the hadeeth of Ibn ‘Abbas in praying against calamities contains the value of Uluhiyah and Rububiyah monotheism as well as the mention of the attributes of Allah as the Great and the Gentle. The two attributes are indeed complementary because of Allah’s omnipotent power, because of Allah’s mercy, ihsan and forgiveness, as well as the mention of Allah’s Rububiyah nature towards the universe in macro or micro form including the Arsh which is the roof of all creatures as well as the largest creature. The perfect nature of Rububiyah implies that no one has the right to be worshipped, loved, feared, hoped for, exalted and obeyed except Allah. The absolute majesty of Allah requires the establishment of all the attributes of perfection for Allah and rejects all forms of shortcomings and likeness of Allah with His creatures, Allah’s gentleness requires the perfection of mercy, kindness and ihsan towards His creatures.

 

Knowledge of the heart is when the heart recognizes these things, which leads to love, reverence and monotheism towards Allah. Eventually, it can attain happiness, delicacy and joy. All of that can reject the pain of calamity, sadness and depression. We can see sick people who when they get things that are joyful, pleasant and strengthen their souls, it turns out that their bodies become strong in resisting physical illness. Then the healing of the disease of the heart itself is certainly more likely.

 

If we compare the narrowness of the calamity and the breadth of all the above descriptions contained in the essence of the supplication to endure calamity, we will surely find a correspondence in an effort to ease the calamity and bring out the heart into a spacious, cheerful and happy atmosphere. All these things can be believed by a person whose heart is illuminated by light, whose soul has truly recognized the essence.

 

In addition, the prayer: “O Living One, by Your mercy I seek salvation” has the effect of curing illnesses miraculously. This is because the attribute ‘life’ contains a description of all the perfections that the ‘living’ must possess. Therefore, the greatest asma of Allah, which when used in prayer makes it easier for the prayer to be answered and when used in supplication makes it easier for the supplication to be fulfilled, is A/l-Hayyu Al-Oayyum. A perfect life is, of course, the opposite of sickness and disease. Therefore, because the lives of the people of Heaven are perfect, they do not experience sadness, melancholy and distress, nor do they suffer from any disease. A life that is less than perfect, will jeopardize one’s “activity” as well and cause the ability to stay awake to diminish. While the perfection of one’s ability to stay awake also shows the perfection of one’s life. One who lives perfectly and absolutely will certainly not lose any other qualities of perfection. One who is always awake will have no difficulty in performing all possible actions. Taking means or intercession from the attributes of Allah Al-Hayyu and Al-Jayyum certainly has the effect of eliminating that which is contrary to life and endangers activity.

 

A similar case is when the Prophet supplicated to his Lord with His Rububiyah attributes towards Jibril, Mikail and Israfil to give him guidance in a matter that mankind disputes with His permission. Allah assigned these three angels to manage life. Jibril was given the task of delivering revelation, which is the life of the heart. Mikail was given the task by Allah to take care of the rain which is the life of humans and animals. While Israfil was given the task of blowing the trumpet which is the cause of the life of all creatures and the return of spirits to their bodies. Trusting Allah with His Rububiyah nature towards the three angels who were given the task of taking care of life certainly has an effect on realizing what someone is asking for.

 

The target of the discussion here is that the asma of Allah Al-Hayyu Al-Qayyum has a special influence in the fulfillment of one’s prayers and the prevention of various disasters.

 

In As-Sunan and Sahih Abi Hatim, it is narrated that the greatest of Allah’s asmas is found in the following two verses:

 

“And your god is the One God: There is no god but He, the Most Gracious, the Most Merciful.” (AlBagarah: 163)

 

And also at the beginning of Surah Ali Imran:

 

“Alif laam miim. Allah, there is no god but He. Who lives eternally, and continues to take care of His creatures … ” (Ali Imran: 1-2)

 

At-Tirmidhi said: “This hadeeth is saheeh.” As-Sunan and Sahih Ibn Hibban also narrate the hadeeth of Anas: –

 

“There was a man who prayed: “O Allah, I ask You that all praise is due to You, there is none worthy of true worship but You, the Bestower of bounty, the Creator of the heavens and the earth, O Most Glorious, O Al-Hayyu Al-Gayyum.’ So the Prophet said: “He prayed to Allah by means of the greatest of Allah’s asmas, which when used for supplication, his prayer will be answered, and when used for supplication, his supplication will be fulfilled.”

 

That is why when the Prophet was earnest in prayer, he would say, “O Al-Hayyu Al-Qayyum.”

 

His words in prayer:

 

“O Allah, it is only Your mercy that I hope for, so do not leave my affairs to myself even for the blink of an eye. Make all my affairs right, there is none worthy of true worship but You.”

 

The prayer contains evidence of the attitude of hoping from the One who has all goodness in both hands, not leaving the servant to himself. but leaving affairs only to Him by worshiping Him, which of course all of it has a strong influence to reject disease.

 

The same applies to prayer:

 

“Allah is my Lord, I do not associate Him with anything.”

 

As for the hadith of Ibn Mas’ud which means, “… verily I am Your servant and the son of Your servant.” This hadeeth contains many divine meanings and secrets of human servitude that cannot be explained in this book. It contains a servant’s acknowledgment of his own servitude, the servitude of his father and mother, and that even his head is in the power of Allah and can be moved by Allah at His will. A slave does not have the ability to control it without His permission, to benefit, harm, kill, revive or resurrect. Because when one’s head is in the hands of Allah, it means that the servant does not have the ability to manage his own affairs, on the contrary, he is always in the grasp of Allah, subject to His power.

 

As for what he said. “… following Your decree, which You are the Most Just in Your destiny.” This includes two important things that are the axis of Tawheed: First: Recognition of destiny, and that Allah’s ruling or decree will definitely apply to His servant, will definitely happen to him, will not be separated at all and there is no way to avoid it.

 

Second: That Allah is the Most Just in all of His decisions, not the least bit unjust to His servants. Allah is never out of consequence as the Most Just and the Most Beneficent. Because the factor that causes injustice is because the person who does injustice feels the need to do injustice, or because he is stupid and clever. And this factor cannot be possessed by Allah, the All-Knowing. He is the All-Knowing One and does not need anything, rather everything always needs Him. This factor also does not apply to the All-Wise, where not a single zarrah of all creatures under His destiny can get out of wisdom and even always praise Him. all of them will also not be able to get out of His destiny and will. Allah’s law will definitely apply according to His will and destiny. Hence Prophet Hud emphasized when his people frightened him of their gods:

 

“We do not say but that some of our worshippers have brought madness upon you”. Hud said: “Verily, I testify to Allah and you all testify that I renounce what you associate with Him, from other than Him, so execute all your deceit against me and do not give me any respite. Verily I put my trust in Allah my Lord and your Lord. There is no creeping thing but He holds its head. Verily my Lord is on the straight path.” (Huud: 54-56)

 

That is, even though Allah controls the servants and treats them as He pleases. Allah remains on the straight path, acting only with justice and wisdom. with ihsan and mercy. As for his statement, “… always following Your decree.” it is in accordance with the words of Allah above. “There is no creeping thing except that He holds its head …”

 

While the statement. “… always fair in Your destiny…” corresponds to His words, “Verily my Lord is on the straight path.”

 

It is the best and most favored means by which Allah, the Almighty, can accomplish what is asked of Him, some of which are known to His servants and some of which they do not know, and some of which Allah has kept in the realm of the unseen so that even the closest angel or the Prophet sent as an apostle does not know them. These are the best and most favored means by Allah, and even the easiest to achieve what is requested.

 

Then a servant can invoke Allah by reciting the Qur’ān, which is a comfort to the heart, just as spring is a comfort to living things. Thus, the Qur’ān is a comfort for the heart, making the Qur’ān a cure for its melancholy and sadness. So that its function can be a medicine that expels disease and restores stamina, health and stability to the body. It can function to sterilize the soul from sadness like a cleaning agent that sterilizes goods from rust and dirt or the like. This healing will be optimized if the patient believes in its efficacy to eliminate his illness and provide him with complete healing, health and excellent stamina. May Allah provide His guidance.

 

While the above supplication of Dzun Nuun (Prophet Yunus) contains the perfection of monotheism and the sanctification of Allah, the Rabb and a servant’s acknowledgment of his own injustice and sin. It is the best remedy to ward off calamity, sadness and depression, and it is also the best means to Allah to resolve His needs. Because tawhid and the sanctification of Allah include establishing all forms of perfection for Allah, rejecting all forms of disgrace and deficiency for Allah or the likening of Allah to anything. Recognition of one’s own injustice also implies a servant’s faith in the teachings of Shari’ah, reward and punishment, which leads to a sense of submission to Allah and return to Him, as well as recognition of all mistakes, recognition of one’s servitude and need for Allah. So here there are four things that can be used as tawasul: Tawheed, purification of Allah, self-subservience and confession of sins.

 

As for the hadeeth of Abu Umamah, “O Allah. I seek refuge with You from depression and sadness,” this supplication contains eight things, every two of which are paired: Depression and sadness, like two brothers. Weakness and laziness, also two brothers. Fear and stinginess or miserliness, also two brothers. Being in debt”” and being under someone else’s power, are also two brothers. When something bad enters the heart, if it is due to past factors, it can cause huzn (sadness). And if it is due to factors that have not yet happened, it will cause hamm (melancholy). With these two calamities a servant can lose the benefits that he should get. It could be because he is incapable or weak. It could also be due to lack of desire or laziness. The barrenness of his goodness and potential so that it is not useful for himself and his community. may be due to personal factors, namely fear or financial factors, namely stinginess. Meanwhile, the power of others over a person may be due to debt, which is a mistake, or it may be due to the injustice of others. The hadith includes a request for protection from all these evils.

 

As for the effect of istighfar in warding off melancholy and sadness, and the narrowness of the heart, this is based on the axiom known to the religious and reasonable people of every nation that disobedience and corruption cause sadness and melancholy, fear and grief, and even narrowness of the heart, as well as other diseases of the heart. In fact, some of the sinners, when they feel that they have committed enough sin or are bored, will commit other sins to reassure their souls and relieve their hearts from their depression and sadness. A prominent sinner said:

 

“I sip the cup of immorality with relish, while I use the other cup to cure the disease of the heart.”

 

If such is the effect of sin and sinning in the heart, then the cure is only repentance and istighfar. As for prayer, its function is only to reassure and strengthen the soul, in addition to facilitating, delighting and achieving delicacy. The greatest function of prayer is the communication of the heart and soul to Allah, obtaining pleasure by dhikr, delighting oneself by seeking Him, and facing Allah by using all the limbs, strength and organs available for the sake of servitude to Him, that is, by putting every organ of the body in its position and being busy with prayer so that it no longer depends on fellow creatures, chatting and chatting with them. The strength of the heart and all its limbs are driven to approach their Rabb and Creator, and rest from their enemies while praying. So prayer for them is truly the best medicine and entertainer and even the healthiest food that matches the condition of their healthy hearts. A sick heart, on the other hand, is like a sick body that cannot possibly be compatible with healthy food.

 

Prayer is the best helper to obtain various benefits in this world and the Hereafter, and to ward off various dangers in this world and the Hereafter. It prevents sins, prevents diseases of the heart and expels diseases from the body, illuminates the heart and whitens the face, creates enthusiasm in the limbs and soul, facilitates provision, rejects injustice, helps those who are wronged, reduces lust, preserves pleasure, rejects danger, brings down mercy, prevents anxiety, and is also useful in treating various stomach diseases.

 

Narrated by Ibn Majah in his Sunan, from the hadeeth of Mujahid, from Abu Hurairah he said: “The Messenger of Allah once saw me when I had a stomachache. He said, “O Abu Hurairah! Do you have a stomach ache?” Abu Hurairah replied, “Yes, O Messenger of Allah.” The Messenger of Allah said. “Pray, for prayer contains medicine.”

 

It was also narrated mauquf from Abu Hurayrah that he was the one who said this to Mujahid, and it sounds similar. He used Persian terms when asking, “Do you have a stomachache?”

 

If the heart of the pagan medical community is not satisfied with this method of treatment, invite him to speak in medical language: Prayer is mental exercise and exercise at the same time. Because prayer is composed of various forms of movement and bodily exercise, standing upright (straightening the back), bowing, prostrating, sitting on the knees, moving from one movement to another and various other bodily activities so that all joints move, while all internal organs also pulsate, such as the stomach, intestines, all respiratory organs, and metabolic organs. There is no doubt that all these movements serve to strengthen the body and expel harmful elements, especially through the emanation of mental energy and peace of mind when praying, because by doing so the body naturally becomes strong and the disease is eliminated.

 

But the disease of disbelief and the disease of turning away from the truth taught by the apostles and replacing it with the belief of atheism are diseases that have only one cure, namely Hell:

 

“…. a blazing fire. None enter therein but the most wretched, who deny (the truth) and (turn away) from faith…” (Al-Lail: 14-16)

 

As for the effect of jihad in rejecting sadness and depression, it is something that can be understood and felt by one’s instincts. Because if a person’s soul has left falsehood, leaving the grip and power of falsehood, his soul will feel sad and gloomy. will be miserable and full of worries. But if it is fought for the sake of Allah, surely Allah will replace it with joy and enthusiasm.

 

Allah said:

 

“Fight them, surely Allah will torment them by your hands, and Allah will humiliate them and help you against them, and relieve the hearts of those who believe, and remove the heat from the hearts of those who believe.” (At-Taubah: 14-15)

 

There is nothing that is more capable of dispelling sadness, depression and anxiety than jihad. Wallahul musta’an.

 

The effect of saying La haula wa laa guwwata illa billah in relieving sadness is that it implies surrender to Allah, and detachment from all power and strength except with the help of Allah alone. Plus the surrender of all affairs to Allah without challenging Him in anything. All of this applies to all forms of change from one state to another in the universe, both micro and macro, as well as the power that exists in each of these changes. All of this comes from the help of Allah alone. So there is no word that can replace this sentence.

 

In some atsar or narrations it is mentioned that no angel can descend from heaven and then return to heaven without Laa haula wa laa quwwata illa billah. It turns out that this sentence is indeed a powerful function to drive away the devil. May Allah provide His help.

 

 

 

 

THE PROPHET’S GUIDANCE ON TREATING FEAR AND INSOMNIA

 

Narrated by At-Tirmdizi in his Jami’from Buraidah, he said: Khalid once complained to the Prophet and said, “O Messenger of Allah, I have difficulty sleeping.” The Messenger of Allah replied. “When you want to sleep in your bed. you should say the following prayer:

 

“O Allah, Lord of the seven heavens and all that they contain, Lord of the seven earths and all that they contain, Lord of all the devils and whoever they lead astray: make me a savior from all the evils of all Your creatures, so that none of them oppress me, violate my rights. How glorious is Your help, how great is the praise for You, there is none worthy of true worship but You alone.”

 

Still in Jami’ At-Tirmidhi it is narrated from Amru bin Shu’aib, from his father, from his grandfather that the Messenger of Allah taught them to overcome fear or surprise:

 

“I seek refuge in Allah with His complete words from His wrath, punishment and evil of His servants: His servants, and from the blowing of the devil. I seek refuge in You, O Rabbi, from the devils that come to me.”

 

Abdullah ibn ‘Umar “taught the supplication to his children who were able to reason (tamyiz). For those who were not yet able to reason, he would put the supplication around their necks after writing it down on paper and the like.”

 

Surely such ta’awudz serves to cure the disease.

 

 

 

PROPHET’S GUIDANCE ON FIRE TREATMENT AND HOW TO DEAL WITH IT

 

 It was narrated from Amru bin Shu’aib, from his father, from his grandfather that the Messenger of Allah said: 

 

“When you see a fire, say takbir. Because takbir can put out the fire.”

 

Since fire is the causative factor, and fire itself is the basic material of Satan’s creation, fire contains the element of destruction or total destructiveness that is relevant to Satan and his actions, to help and facilitate Satan’s mission. Thus, fire by nature is always soaring and has a destructive character. Both (soaring and destructive) mean soaring from the earth and destructive of life on earth. Both are Satan’s way of life, the provocation that Satan preaches. It is with these two characteristics that Satan destroys mankind. Whether it is Satan or fire, both always want to be on top and always want to cause damage. But Allah’s Omnipotence will silence and dampen all of Satan’s actions.

 

That is why takbir has a great effect on putting out fires. This is because the greatness of Allah cannot be matched by anything. If a Muslim says takbir to his Lord, his takbir will have the effect of dampening the fire and dampening the energy of Satan who is also created from fire, so that the fire will be extinguished. We and many other Muslims have practiced this method, and we have had the results we expected. Wallahu a’lam.

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON MAINTAINING HEALTH

 

The stability of the body, its health and fitness can only be achieved through the element of moisture that can counteract heat. The moisturizing element is the basic material. Meanwhile, heat serves to ripen this material and expel useless metabolic waste, then repair and stabilize it. However, if it does not work, it will damage the body, making it unable to stand upright.

 

Likewise, moisture is the food for the heat. If there was no moisture, the body would have become burnt, dry and damaged. The two elements must complement each other, because the body can only stand upright with both elements. Each becomes useful material for the other. Heat becomes the basic material for moisture, preserving it so that it is not easily damaged and contaminated.

 

Meanwhile, moisture is the basic material for heat, nourishment and endurance. If one of these two elements dominates one’s body too much, there will be irregularities in the body’s metabolic system according to the degree of excess. Heat will forever contaminate the cold element so that the body will need to replace the substances lost after the body undergoes the combustion process to stay in top shape, namely through food and drink. If the cold temperature exceeds the heat energy’s ability to burn, the power of heat will be weakened so that it is unable to burn the body’s useless substances so that they are contaminated into harmful rotten matter, and eventually damage and decay a person’s body and cause various diseases according to the type of material produced by the contamination, and also depending on the body’s resistance to dealing with it. These are the lessons to be learned from Allah’s words, “Eat and drink but do not overdo it…”

 

Allah guides His servants to consume food and drink to be able to process the body to be excellent, to replace the elements lost due to the combustion process and natural contamination, of course in accordance with the levels needed by the human body itself, both in terms of quality and quantity of food and drink consumed. Overdoing it means overdoing it. Both are detrimental to health and can cause illness. This means that abstaining from food and drink, or being excessive in eating and drinking, are both detrimental to health.

 

Maintaining the health of the body as a whole can be taken from the two verses above. Because there is no doubt that the body is forever undergoing cellular changes and contamination of the elements contained in it. The more frequent the process of change and combustion, the more the heat element weakens because it loses its material. Because of the frequent combustion process, the cold element will also disappear. If the heat element weakens, the metabolic process also weakens, until it finally eliminates the cold element on the other side and extinguishes the body’s heat completely. That is when a servant’s death is determined by Allah in accordance with the destiny that applies to him.

 

At the most, humans can only do medical treatment for themselves or for others in order to maintain the body until eventually it will inevitably reach its peak as well. The purpose of medicine is not to perpetuate the elements of heat and cold so that one can remain young, healthy and strong forever. This is a condition that cannot be achieved by mankind in this world. At most, a medical professional can only keep the body moist from destructive elements such as decay and the like, as well as keep the heat element from overflowing, and then stabilize the human body in various ways so that one’s body can become excellent, just as the condition of the heavens and the earth can remain upright, or also various other creations of Allah, all of which can also be upright with the stability system.

 

Anyone who delves into the Prophet’s guidance will surely find it to be the most important guidance that can be used to maintain health. This is because the preservation of health depends on the preservation of food, drink, clothing, shelter, air, sleep, wakefulness, activity, rest, sex, defecation, and body care. If all of these things are organized in a stable manner, and adjusted to the condition of the body, country, age and habits, the health, safety and prime condition of the body will be better maintained until the end of life.

 

Because health is the greatest pleasure of Allah for His servants, the most valuable gift of Allah, the gift of Allah’s high value. even health and safety are absolutely greater than all other pleasures. then people who get Taufiq from Allah will undoubtedly try to maintain their body’s health and maintain it from everything that can interfere with their health.

 

It was narrated by Al-Bukhari in his Saheeh from Ibn Abbas that the Messenger of Allah said:

 

“Two forms of enjoyment that are often overlooked: Health and leisure.”

 

Sunan At-Tirmidhi and others narrate from the hadith of Abdullah bin Mihshan Al-Anshari that the Messenger of Allah said:

 

“Whoever wakes up in the morning in good health, with enough food and clothing for the day, is like getting the whole world.” While still in Sunan At-Tirmidhi from the hadith of Abu Hurairah mentioned from the Prophet “The first pleasure that will be held accountable from a servant on the Day of Judgment will be, “Have we not made your body healthy? Have we not given you cool water?”

 

On this basis, some of the As-Salaf said: “That is the meaning of what Allah says :

 

“Then you will certainly be questioned on that day about pleasure.” (At-Takatsur: 8).

 

What is meant by pleasure is health.

 

In the Musnad Imam Ahmad narrated from the Prophet that he once said to Abbas, “O Abbas, uncle of the Messenger of Allah, ask for health and well-being in this world and the next.” Another narration from Abu Bakr Ash-Shiddig that he narrated: I heard the Messenger of Allah (s) say:

 

“Ask Allah for confidence and salvation. For a servant will not find anything more precious after belief than salvation.”

 

This narration combines two forms of salvation, this world and the Hereafter. Because the benefit of a servant in this world and in the Hereafter will not be perfect except with belief and afiat (salvation). Belief will be able to prevent him from various punishments in the Hereafter. While salvation means releasing himself from various forms of worldly diseases. heart disease or physical disease.

 

In Sunan An-Nasa’i it is narrated from the hadith of Abu Hurairah that the Prophet (may Allah’s peace and blessings be upon him) said:

 

“Ask Allah for forgiveness, health and safety. Because after belief, nothing else is more precious to a servant than health.”

 

These three factors can eliminate various past, current and future evils. With mu’afat or salvation from Allah. a servant is guaranteed to be able to consistently and continuously be in a state of safety.

 

In Sunan At-Tirmidhi it is also narrated:

 

“There is nothing that Allah loves more when a servant asks for it, than salvation.”

 

Abdurrahman ibn Abu Laila narrated: Abu Darda narrated: I once said to the Messenger of Allah, “O Messenger of Allah, if I get salvation and then I am grateful, that is more to my liking than if I get calamity and then I am patient.” The Messenger of Allah responded, “The Messenger of Allah himself also likes to be safe with you.”

 

It was narrated from Ibn Abbas that a Bedouin man came to the Messenger of Allah and said, “What should I ask from Allah after performing the five daily prayers?” The Prophet replied, “Ask for afiyat.” The man repeated his question, but the Prophet gave the same answer. After repeating the question three times, he said, “Ask Allah for affliction in this world and in the Hereafter.”

 

These are the issues of health and safety according to the Prophet’s guidance, how he maintained them, so it becomes clear to anyone who examines it that Allah perfected the guidance absolutely. In that way, a servant will attain both physical and mental health. Only to Allah do we seek help, and only to Him do we rely. There is no power and no strength except with the help of Allah.

 

As for food and drink, it was not the Prophet’s custom to refrain from eating only one type of food, without eating other types of food. Naturally, such a habit would be harmful. Sometimes he might not be able to eat the food he likes, and if he refuses to eat other foods, his body will become weak or even die. If he insists on eating other foods, his body naturally cannot accept them at all, so it can be harmful. The habit of eating only one type of food, even if it is the best food, will still be harmful.

 

He used to eat all the foods that were commonly eaten in his country. be it meat. fruits. dates or other foods as mentioned in the various eating instructions of the Prophet. please refer back to them. If one type of food has a texture that needs to be smoothed or stabilized. then he stabilizes it with food that has the opposite texture. Like when he stabilized hot dates with cold watermelon. If it is not available, he eats it as much as he needs and is inclined to, without overdoing it, so as not to harm the body naturally. If he disliked a certain food, he would not eat it, but he would not show his displeasure with it. This is a very important rule for maintaining good health. If a person forces himself to eat food that he does not like, the consequences can be harmful, more than the benefits that can be derived from the food.

 

Anas recounted, “The Messenger of Allah never despised food. If he liked it, he ate it. But if he did not like it, he did not eat it and left it alone.” When a roasted monitor lizard was served to him, he did not eat it either. Someone asked, “Is this food haram?” He replied, “No, but it is not available in my country, so I do not like it.” He always paid attention to his habits and preferences. If he was not accustomed to eating a food in his country, and he did not like it, then he refrained from eating it, but did not forbid others who liked it, i.e. those who were accustomed to eating it.

 

He loved meat. His favorite meat was the arm and back of the goat. For this reason, he was once poisoned by eating these parts of the animal (which had been poisoned by a Jewish woman).

 

In Sahih Al-Bukhari and Muslim narrated, “The Messenger of Allah was once served meat. Then the arm of the meat was given to him. He was very fond of it.”

 

Abu Ubaidah and others also narrated from Dhaba’ah bint Az-Zubair that she once slaughtered a sheep in her house. Then the Messenger of Allah sent someone to her to order her to give some of the meat to him. Dhaba’ah replied, “All that remains is the neck”, We are ashamed to give it to the Messenger of Allah.” The messenger returned to the Messenger of Allah and told him what Dhaba’ah had said. He said. “Go back to him and tell him to send the rest of the meat. Because it is the good part of the animal, better and further away from the bad elements.”

 

Undoubtedly the lightest meat of the goat is the neck, arm meat and the base of the shoulder. This means it is lighter on the stomach and easier to digest. It is a way of keeping food so that it covers three functions: First, it has many benefits and has the effect of increasing stamina. Second, it is light on the stomach and does not burden it. Third, it is easy to digest. That is the best kind of food. Eating such food in small portions is better than eating other types of food in larger portions.

 

The Prophet 3z also loved sweets and honey. These three types of food – meat, honey and sweets – are the best and most beneficial types of food for the body, heart and limbs. Eating such food is very beneficial in maintaining health and stamina, and is not harmful, except for people with certain diseases.

 

He used to eat bread with side dishes, sometimes meat. He once commented, “This is the favorite food of the people of this world and the Hereafter.” Narrated by Ibn Majah and others. Sometimes he ate it with watermelon as a side dish, sometimes with dates. He once mixed dates with pieces of rye bread and said, “These (dates) are a side dish for this (bread).” In terms of nutrition, wheat bread is cold and dry. Dates are hot and moist, according to the correct view. Using dates as a side dish for bread is one of the best ways of nourishing food, especially for those who are used to eating them, such as the people of Al-Madinah. Sometimes he would eat them with vinegar as a side dish. He commented, “The best side dish is vinegar.” This was the Prophet’s praise of this side dish in relation to the situation he was facing, not to favor vinegar over other foods, as some ignorant people understand. The reason for the hadeeth is that the Prophet entered his house one day and his wife served him bread. He asked, “Do you have any side dishes?” They replied, “We only have vinegar.” He said, “The best side dish is vinegar.”

 

This means that eating bread with a side dish is a way to maintain good health. It is different if we only eat one of them. Because the side dish is called idaam (harmonizer) because it balances the bread so that it can be in accordance with the concept of maintaining health. Just as when the Prophet commented on the permissibility of looking at the woman to be proposed to, “Verily it is better to be an idaam for both of you.” That is, to be more compatible and harmonious. This means that a husband marries his wife really knowing her, so that he will not regret it.

 

He used to eat freshly picked fruits from his own country and never avoided them. And that is one of the best health care tips that can benefit you directly. Indeed, Allah, in His wisdom, has created in every country a type of fruit that can benefit its inhabitants when the harvest season arrives. Eating such fruits is one of the factors that keep the body healthy and stable, more so than the benefits of medicines. It is rare for a person to avoid the fruits of his own country for fear of getting sick, unless his body is very sick, or he is very unhealthy and lacks stamina.

 

Fruits have moisture. The hot temperature, as well as the hot condition of the stomach, will process the fruits to ripen and lose their harmful substances, if they are not consumed in excess and do not force the body to accept more input than it can handle, and the fruits have not been damaged before consumption, nor have they been damaged by drinking a drink after eating them, or by eating other food after eating them, because this often causes inflammatory bowel disease. When fruits are consumed in equal portions, at the right time and in the right way, they can be a powerful medicine.

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON HOW TO SIT WHILE EATING

 

It is saheeh reported that the Messenger of Allah said:

 

“I will not eat while reclining.” He also said:

 

“Verily, I sit as a servant sits. I also eat as a servant eats.”

 

Narrated by Ibn Majah in his Sunan:

 

“The Prophet once forbade someone from eating while face down.”

 

The meaning of leaning in the hadeeth above is interpreted (by some scholars) as cross-legged. Others interpreted it as “leaning on something.” Others interpreted it to mean leaning to the side. One of the three meanings, leaning to the side, is what is harmful when eating, because it can hinder the natural entry of food under reasonable conditions so that it will be difficult to reach the stomach and can even result in pressing on the stomach so that the stomach is not ready to receive food. Likewise, because the body position is tilted and not upright, food will not easily reach the stomach.

 

As for the other two interpretations, they include the sitting of the arrogant, as opposed to the sitting of a servant. Hence the Prophet said, “I eat as a servant eats.” He ate while sitting ig’a. It is also reported that he used to sit tawarruk, on his knees, while he ate, the sole of his left foot resting on the back of his right foot. He did this out of humbleness towards his Lord, out of respect for Him, and out of respect for the food and the people with whom he ate. This way of sitting is the most beneficial and best way of sitting when eating. Because all the organs of the body are in their natural position as created by Allah, in addition to the content of this way of sitting towards noble manners. Food will be consumed in the best condition if one eats it in the most natural position possible. That can only happen if one sits upright. The worst way to sit while eating is to lean sideways, for the reasons mentioned above. This is because the small intestine and various metabolic organs are constricted in this condition, while the stomach itself is not in its natural position, as it is pressed against the floor, while behind it is the back with several metabolic organs and respiratory organs.

 

If what is meant by leaning here is leaning on a pillow or mattress that is below the hips when one sits, then it means that the Prophet did not sit on pillows and the like when he ate, as is done by arrogant people and those who are fond of eating. Rather, he ate sitting down as a servant would do.

 

He used to eat using his three fingers. That was the best way to eat. Eating with two fingers or one finger is very uncomfortable for the eater, unpleasant and will take a long time to get full. The digestive organs are also uncomfortable as they take mouthful after mouthful of food, which they are forced to swallow with difficulty, just as if one were to take one piece at a time and the like. On the other hand, eating food with five fingers, let alone the palm of one’s hand, will cause food to invade the stomach and digestive organs. It is possible that all these organs will be exhausted and cause death. Or at least suffocate the stomach and other digestive organs so that the stomach itself is unable to withstand it, no longer feeling good and comfortable. The best way to eat is the way the Prophet ate or whoever followed his way. eat with three fingers!!!

 

Anyone who looks at the food and everything that the Messenger of Allah ate every day will find that he never combined milk with fish, milk with yogurt, or two foods that are hot or cold, sticky, fibrous, laxative, thick or liquid. He also never mixed two foods that could not be mixed, or two foods that had opposite characteristics, such as fibers and laxatives, hard-to-digest foods and easy-to-digest foods, baked foods and cooked foods, fresh foods and jerky or dried foods, milk and eggs, or meat and milk. He also refuses to eat food while it is still hot, or yesterday’s food that is reheated the next day, or food that smells fishy and is too salty, such as preserved foods. pickles and salted fish or meat. Because all these types of food are indeed dangerous and can interfere with health and excellent body condition.

 

He sometimes enhanced the nutrition of some foods with other foods, as long as he was able to do so. He would supplement hot foods with cold foods and dry foods with moist foods. For example, he would eat cucumber with dates or eat dates with ghee. He also used to drink date juice to neutralize sharp foods.

 

He also commanded that we eat dinner even if it is just a handful of dates. He stated, “Abandoning the evening meal hastens aging.” At-Tirmidhi mentioned this in his Jami’, and Ibn Majah in his Sunnah.

 

Also mentioned by Abu Nu’aim: The Messenger of Allah & forbade sleeping after eating. He stated that it is one of the causes of hardening of the heart. Therefore, among the medical advice is that if a person wants to maintain his health, after he eats dinner, he should walk a few steps, if necessary up to a hundred steps, and then sleep afterwards. Do not go straight to bed, as this is very dangerous. Even Muslim doctors recommend that after dinner, one should pray first so that the food reaches the lower part of the stomach so that it can be digested and processed properly.

 

He was also not in the habit of drinking with meals, so the metabolic process was damaged. especially when the water was cold or hot, it was very damaging. As stated by a poet:

 

“Never when eating hot or cold food or when entering the bathroom do you drink water If you violate it, do not blame anyone if the disease attacks your own stomach…”

 

Drinking water when tired or after exercise is also not good, as well as after intercourse, after eating or before eating directly, or after eating fruits. although with some foods it is almost not a problem. The same applies after getting out of the shower or upon waking up. All of these things can be detrimental to health. Habit is no excuse at all, as it is a bad habit that can be changed.

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS WHEN DRINKING

 

His instructions for drinking are one of the best ways to maintain good health. He used to drink honey mixed with cold water. This is one of the tips for maintaining good health that cannot be achieved by the knowledge of medical experts. Drinking honey mixed with saliva removes phlegm, washes the stomach and removes the sticky stool of the stomach and removes its impurities, warms the body to stabilize it, removes various blockages in the body and improves the condition of the liver, kidneys and bladder. Honey is better for the stomach than any other form of sweet. However, honey is dangerous for people with jaundice because it is sharp, if the jaundice is already very severe, it may even make it worse. To neutralize it, it can be mixed with fruit vinegar, because in that way honey becomes very useful and efficacious again.

 

Drinking honey is far more beneficial than consuming many other beverages that are processed from sugar (or mostly from sugar), especially for those who are not used to consuming these beverages or are not accustomed to receiving them in their bodies. If they are forced to drink them, they will not be as harmonious as honey, nor will they even come close to its benefits. Indeed, the basis here is the habit factor. Habits can build foundations but they can also destroy them.

 

Drinks that are composed of sweet and cold are very good for the body, and are even one of the best tips for maintaining health, maintaining stamina, body energy, liver and heart. Such beverages can be very harmonious with the body, and even become the backbone of the body’s health. If a drink has these two properties, it can also serve as a supplementary food and at the same time help the process of food entry into all parts of the body optimally.

 

Cold water is moist, can reduce heat and maintain the body’s natural moisture while also replacing lost body elements, softening food and allowing food elements to penetrate the blood vessels.

 

The medical community has a different opinion: Can the body be injected with nutrients? There are two opinions.

 

Some medical circles claim that the body can indeed receive nutritional injections, on the basis of the reality that they have witnessed that the body can grow. increase in size and increase in stamina, especially at times when the body really needs nutrition.

 

There is a common ground between animals and plants in many ways, including the ability to reproduce, receive nutritional injections and experience stability. Plants have the power of irritability or sensitivity and harmonious activity. Therefore, plants are sufficiently nourished with water. It is undeniable that animals also have a kind of plant food, or even the most perfect food.

 

They emphasize that they do not deny the nutritional energy that is mostly found in food. But what they deny is the statement that water does not contain nutrients. Even food itself can supply nutrients from the element of water as well. Without water, the supply of nutrients would not work.

 

They emphasized: Because water is the material of life for animals and plants. There is no doubt that anything that is closer to the matter of an animal is more likely to be its food. What if that matter is the basic element of the animal?

 

Allah said:

 

“And from water We made every living thing…” (Al-Anbiya: 30)

 

So how can it be denied that the nutritional elements of food are contained in the matter from which all living things are absolutely created?

 

They emphasize: We witnessed a thirsty person feeling satisfied after taking a sip of cold water. his stamina, vigor and energy came back. he was even able to not

 

He can benefit from even a small sip of water. But we can find that a thirsty person cannot benefit from food even in large quantities. They are not even able to regain stamina and nutritional injection from the food. We cannot deny that water can help food nutrients penetrate to all organs and limbs, and that the supply of nutrients can only be completed with the help of water. We disbelieve those who think that water has no nutritional content at all. In our opinion, this is more like a denial of instinct.

 

Another segment of the medical community denies the nutritional value of water. They cite various reasons. One of them is that water alone is not enough, it cannot replace food. Water also cannot help the growth of limbs, cannot replace body cells lost due to the combustion process and various other things that are not denied by all nutrition experts. The nutritional supply of water is understood according to the type of ether in water, which is soft and light. The nutritional supply of water is of course in accordance with the capacity of the water itself. In fact, reality also proves that even moist and cold, soft and delicious air can provide nourishment, according to its level. A fragrant odor can also be a type of nourishment. The nourishment of water is more visible and obvious than all that.

 

The point of this discussion is that cold water mixed with sweeteners such as honey, raisins, dates or sugar, can become more beneficial for the body, maintaining its health. That is why the drink most favored by the Prophet was cold and sweet. Fresh water can only give the opposite reaction.

 

Water that has stood overnight is more efficacious than that which is drunk immediately. When he entered the garden of Abul Haitsam bin Taihan, he asked, “Is there any water left overnight in the ghirbah of the skin?” Someone got it for him and he took a sip. Someone brought him the water and he took a sip.””” This hadith was also narrated by Al-Bukhari with the wording. “If you have water that has been cooled overnight in a leather ghirbah, if not. we will drink it directly from the mouth of the ghirbah.”

 

Water that has been refrigerated overnight is like dough that has been leavened. While water that is drunk immediately when obtained is like mold. In addition. various elements of soil and earth do separate from water when it has been deposited overnight. And in the past when looking for water. Prophet 4: chose water that had been refrigerated overnight. Aisha said that fresh water was often taken from the sugya well.

 

Water that is in a ghirbah or leather ghirbah is more delicious than water in a jug or stone container and the like, especially water in a leather ghirbah. That is why the Prophet searched for water that was deposited overnight in a leather ghirbah, not deposited in other vessels. Water deposited in leather ghirbahs and the like has subtle properties, because leather ghirbahs have pores that allow water to seep into them. Hence water in a porous jug is more palatable than water in ceramic and is also cooler. May Allah shower His blessings and peace upon His creation, the most perfect, the most noble and the most guided of all creation. For he has guided his Ummah to the best and most beneficial things for them, both for their bodies and souls, in this world and in the Hereafter.

 

Aisha relates. “The drink that the Prophet liked the most was cold and sweet.”

 

It is likely that he meant cold fresh water, like the water in springs and clear wells, which does taste sweet. Because he liked to ask for fresh water. But it may be water mixed with honey, or mixed with crushed dates or raisins. There is an opinion that the latter is more appropriate. But it can actually include both.

 

While the Prophet’s words in the hadith are saheeh:

 

“If anyone has water that has been chilled overnight in a leather ghirbah, I want to drink it, otherwise we will drink it straight from the mouth of the ghirbah.”

 

This indicates that it is permissible to drink from the mouth of the ghirbah, i.e. to drink directly from the mouth of bottles, ghirbahs and the like. That may happen-wallahu a’lam-when the need is so great that one is forced to drink directly from the mouth of the bottle. It may also indicate that it is permissible to do so. Because some people consider it makrooh. In fact, the medical community has almost forbidden it, because it is considered harmful to the stomach. It is narrated in a hadith – the author does not know the circumstances of this hadith – from Ibn Umar that he narrated: The Prophet (peace be upon him) forbade us to gulp water directly into our stomachs (from the mouth of the ghirbah). He also forbade us to sip with one hand. He once said:

 

“None of you should lick water as a dog does. He should not drink at night from a vessel unless he is certain of its condition, unless it is sealed.”

 

Al-Bukhari’s hadith is the most saheeh in this regard. Even if this report is saheeh, there is no contradiction between the two reports. It could be that gulping down the drink using the hand was not possible at that time, hence the Prophet said, “… otherwise we would have drunk directly from the mouth of the ghirbah …” Drinking water directly from the mouth of the ghirbah is indeed dangerous if the water is spilled on the face and stomach of the person drinking it, not unlike someone drinking water from a fast flowing river. If a person drinks it upright, from a high place of water and the like, it makes no difference whether he drinks it by scooping it up with his hands or directly with his mouth.

 

One of the ways the Prophet drank was sitting. That is a clue to his natural way of drinking. In fact, it is reported that he forbade drinking while standing. It is also saheeh that the Prophet ordered those who drank standing up to spit out their drink. But it is also saheeh that he himself drank while standing. Some people claim that this second narration supersedes the first.”

 

Some groups stated: This indicates that the Prophet (may Allah’s peace and blessings be upon him) did not intend to prohibit it, but rather to guide him, and it is better to refrain from doing it.

 

Another group of scholars stated that there is no contradiction between the two reports. This is because he drank while standing in a situation of urgency. He brought Zamzam water when people were trying to get water from the well, so he went to get it. Some of them gave it to him and he drank it standing up. So he did that when it was really necessary.

 

Drinking while standing can cause many dangers, including: Drinking water cannot flow optimally, cannot stay in the stomach quietly and then be circulated by the liver to all organs of the body. The water descends directly into the stomach, causing a confrontation with the heat in the stomach and interfering with the combustion process, too quickly to the lower part of the body rather than gradually. All of these will harm the person who drinks it. But if it is done occasionally or out of necessity, it is not harmful.

 

It cannot be countered by habit. Because custom is a static characteristic, it has its own ruling. It can be equated with matters that fall outside of giyas or analogies according to the fuqaha’.

 

In Sahih Muslim narrated from the hadith of Anas bin Malik, he said, “The Messenger of Allah used to breathe three times when drinking water while saying:

 

“It’s more satisfying, tastier and healthier.”

 

The word syarab (drink) according to Shariah and scholarly terminology is water. The meaning of the Prophet breathing while drinking is that he took the cup of water away from his mouth for a moment, breathed out, and then continued drinking, as is explicitly stated in another hadeeth:

 

“When one of you drinks, let him not breathe in the water, but let him first take the cup away from his mouth.”

 

This way of drinking has many important wisdoms and principles. The Prophet (peace be upon him) summarized these lessons in the words, “… it is more satisfying, tastier and healthier.” More satisfying means more filling, more appetizing and more beneficial. Healthier means that it is more likely to cure thirst, because the water goes down the stomach several times. The second flush makes up for what the first flush lacks in quenching thirst. The third flush enhances the second flush even more. Likewise, it is safer to deal with the heat of the stomach. It is also safer, so that the stomach is not attacked by the cold all at once.

 

In addition, the above method also does not quench thirst because cold milk spontaneously contrasts with hot milk, spontaneously forcing thirst to disappear. In fact, the thirst that is attacked frontally will not disappear at all. It is different if it is attacked slowly and gradually.

 

The above method of drinking is also safer and more secure from the possible consequences of the spontaneous onslaught of thirst, which is feared to extinguish the natural combustion process due to the strong coldness of the water, or at least weaken the process, resulting in damage to the metabolic processes in the stomach and liver and also causing various diseases, especially for residents of hot countries such as Hijaz, Yemen and others. Or in times of heat such as the dry season. Drinking in one go at that time is very worrisome. Because the body’s natural heat in summer is very weak.

 

The meaning of the Prophet’s statement “… more delicious …” is that because the water enters easily, it is more enjoyable and beneficial. “Eat with pleasure and enjoyment.” Delicious when eating it and delicious after eating it. There are also those who state that the meaning of the word marii in the hadith is that it flows more easily because of its lightness, unlike when the amount of water is too much. it will be difficult to flow into the body.

 

Among the calamities that can be caused by drinking all at once is the fear of blocking the esophagus due to too much water entering it, making it difficult to breathe. But if a person breathes first and then continues drinking, he will be saved from that possibility. Another benefit of the Prophet’s way of drinking is that when one takes the first sip of water, the vapor from the heart and liver of the person drinking rises up due to the cold water entering the body so that the hot vapor is naturally pushed out. If a person takes a sip of the drink all at once, then the descent of the cold water will simultaneously occur with the rise of the vapor upwards so that they push and push against each other. That is what eventually causes people to choke, so they do not feel the pleasure of drinking the water, it does not satisfy and does not quench their thirst optimally.

 

Abdullah bin Al-Mubarak, Al-Baihagi and other scholars narrated from the Prophet that he said:

 

“When one of you drinks, he should gulp it down like one sucks, not like one pours water. The liver disease is partly due to this way of drinking.” ‘”

 

Hepatitis, which is Kubaad in Arabic, is a type of liver disease. Experiments have shown that drinking water at once in such a way that it directly hits the liver can cause illness or weaken its natural heat. The reason for this is the direct confrontation with the heat due to the introduction of a certain quantity of cold water. If the water had been gradually brought down little by little, the confrontation would not have occurred and would not have weakened the liver. For example, if you pour cold water into a hot pot, there will be a small explosion. But if it is poured little by little, it will not be harmful.

 

It was narrated by At-Tirmidhi in his Jami’i from the Messenger of Allah that he said:

 

“Do not drink all at once like a camel, but take two or three sips. Mention the name of Allah when you drink. Praise the name of Allah when you finish drinking.”

 

Reciting bismillah before eating and drinking and saying alhamdulillah after eating has an amazing effect, especially in its capacity to benefit, repel harm and increase pleasure. Imam Ahmad emphasized. “If food fulfills four criteria, then it is perfect food: If bismillah is recited before eating, alhamdulillah is recited after eating, it is eaten by many people and it is halal food.”

 

Narrated by Muslim in his Saheeh from the hadeeth of Jabir bin Abdullah, he said: I heard the Messenger of Allah say:

 

“Cover the vessels and close the drinking vessels, for there is one night in the year when the plague descends. Whenever the plague passes through an uncovered vessel or an uncovered drinking vessel, it will surely deposit its seeds in that place.”

 

This is what the brains of medical experts and their knowledge cannot understand. It can already be understood by anyone who knows the matter from amongst reasonable people through experience and experimentation.

 

Laits ibn Saad – one of the narrators of the hadeeth – said, “The commoners among us fear that night in one year, in the month of Kanun al-Awwal.”

 

It is narrated that the Prophet ordered the vessel to be covered even with a branch. The twig has its own wisdom, which is to familiarize a person not to forget to cover his vessel, even if it has to be with a twig occasionally. It could also be that a fly was about to fall, but eventually it landed on the branch and did not fall because the branch served as a bridge for it.

 

It is also narrated with authenticity from the Prophet that he once ordered closing a vessel by reciting bismillah. This is because reciting bismillah when closing a vessel can ward off the devil. Closing the vessel itself prevents insects from entering. Hence he commanded reciting bismillah in these two contexts, for these two purposes.

 

It was narrated by al-Bukhari in his Saheeh from the hadeeth of Ibn Abbas that the Messenger of Allah forbade drinking directly from the mouth of a drinking vessel.

 

This prohibition contains a lot of manners and etiquette. One of the reasons for this prohibition is the fact that many times a person’s breath blows into the drinking vessel, leaving a foul odor and smell that others do not like. Another is that the water that enters the stomach of the person who drinks it may be too much and cause him harm. Another manners is that there may be animals in the place that can harm the person who drinks from it directly without realizing it. Another manners could be that the water contains dirt and the like that is not visible when drinking it, so it enters the stomach. Another manners is that this way of drinking may allow the air to enter the stomach, thus narrowing the space for the water to enter, then it will repel each other and eventually harm him. And there are many other wisdoms.

 

If someone says: What do you think of the narration in Jami’ At-Tirmidhi that the Messenger of Allah at the battle of Uhud asked for a water skin. He said, “Open the lid.” Then he drank from the mouth of the bag?

 

Answer: We can answer this with the words of At-Tirmidhi himself: This hadith is not saheeh. Abdullah ibn ‘Umar al-Umari has been declared weak because of his memorization. In fact, I am not sure whether he heard this hadith directly from ‘Isa or not. It was ‘Isa ibn ‘Abdullah who narrated this hadeeth from one of the men of AlAnshar.

 

In Sunan Abu Daud, it is narrated that Abu Said Al-Khudri said, “The Messenger of Allah forbade drinking from the broken part of the cup and forbade breathing in drinking water.”

 

This is one of the etiquettes taught for the benefit of the drinker. This is because drinking from a cup with a lid has some dangers:

 

  1. Dirt that is usually on the surface of the water will gather on the sompel part of the cup, unlike the edge of the cup that is still smooth.

 

  1. It can be annoying when drinking. Drinking through a sompel or broken part of the cup cannot be optimal and good.

 

  1. Dirt and the like usually collect on the broken part of the cup, as it does not get cleaned during washing, just like the good part of the cup.

 

  1. The sompel is the bad part of the cup, i.e., the least good location that should be avoided, rather than looking for the good part. Because the bad part of anything is definitely not good. One of the scholars of the As-Salaf saw a man buying goods that were of poor quality. The scholar said, “Don’t do that. Don’t you know that Allah takes away the blessings from everything that is bad?”

 

  1. It could be that the broken part has a split or pointy part that could hurt the mouth of the person drinking through it. And many other dangers.

 

As for breathing in drinking water, the risk is that it will cause a foul odor in the drinking water that others will not like, especially people whose bad breath has changed badly. Anyway, in general, the breath of the person drinking will be mixed into the water.

 

Therefore, the Messenger of Allah combined the prohibition against blowing into water and the prohibition against breathing into water in the hadeeth of At-Tirmidhi, which he declared saheeh, from Ibn ‘Abbas, who reported: The Messenger of Allah forbade blowing into water and breathing into drinking water.

 

If someone asks, “How do you understand the hadith of the Prophet that he breathed three times in a vessel?”

 

The answer: We accept the context of the hadeeth, but there is no contradiction between it and the hadeeth above. The meaning of the hadeeth is that he breathed three times while drinking. There is mention of a vessel, which is a drinking vessel. It is mentioned in a hadeeth that Ibrahim, the son of the Messenger of Allah, died in a udder, that is, during the period of breastfeeding. Sometimes the Messenger of Allah drank pure milk, and sometimes he drank milk mixed with water.

 

Drinking milk that has been sweetened in hot countries, especially mummy’s milk or mixed with water, has many benefits in terms of maintaining stamina, moisturizing the body, and invigorating the liver, especially milk that comes from livestock from the regions of Shaih, Qaisham, Al-Khuzami and the like. This is because the milk is nutritious, drinkable and medicinal.

 

In Jami’ At-Tirmidhi it is narrated that the Messenger of Allah said:

 

“Whoever among you is about to eat, let him say, “O Allah, bless this food of ours and give us something better.””

 

When he is given a drink, he should pray:

 

“O Allah, bless this drink of ours, and add another drink for us. For there is nothing that can replace food and drink at the same time, except milk.” ” At-Tirmidhi commented, “This hadith is hasan.”

 

In Sahih Muslim it is narrated that the Messenger of Allah made nabiedz water at the beginning of the night, and he drank it only in the morning of the next day or the next night, or the next day or the next night, or the next day in the evening. If there was any left over, he would give it to his servant or throw it away.”

 

The meaning of nabiedz is water in which dates are added until it turns sweet. It is a food as well as a drink. It has enormous benefits for increasing stamina and keeping the body healthy. He never drank it for more than three days after it had settled, fearing that it might become intoxicating.

 

 

 

 

HOW THE PROPHET DRESSED

 

He was known as the best in dress, the most beneficial in dress, the simplest, and the easiest to take off or put on.

 

What he often wore was a sarong and turban. Because it is the most simple to wear on the body compared to others. He also liked to wear a gamis, in fact it was his most favorite outfit.

 

His way of dressing included wearing clothes that were most beneficial to the body. He never made his sleeves too long or too wide. His sleeves came to the wrists only, nothing more, so that they would not be difficult to wear, preventing one from moving swiftly and deftly or from striking. But he also did not wear clothes with shorter sleeves, so that they would have to endure cold and heat.

 

The end of the Prophet’s cloth and robe was to mid-calf, not past the ankles so that it interfered with walking or slowed him down as if his legs were shackled. He also did not wear shorter garments that would have to endure cold and heat.

 

His turban was not so big that it distracted the head, weighed it down or weakened it, causing it to tire easily and be susceptible to illness, as we see with many of our friends today. But it is also not so small that it is not enough to protect the head from heat and cold. It was of a moderate size. He often tucked the ends of the turban into the back of his shirt. It also has many benefits and is more stable, especially when riding horses and camels, when running here and there. Many people deliberately make a kind of igal instead of tucking the turban behind the neck. The difference between the two methods is immense, and the benefits and aesthetic value of both are very different!

 

If we look at the way he dressed, we will find it to be the most efficient and effective way of dressing in an effort to maintain stamina and health. far from being a nuisance and torture to the body.

 

He would wear a khuff when traveling, and all the time, or at least most of the time, because his feet needed protection against cold and heat, and sometimes even when he was not traveling.

 

His preferred color of clothing is white or grey, which is like the color of gunpowder. He was not accustomed to wearing red, black, artificial colors or metallic colors. The red hullah he wore was a long cloth from Yemen that contained red, black and white, as well as green hullah. He sometimes wore a red hullah and sometimes a green one. This has also been explained previously. Those who think that what he wore was a plain red garment are mistaken. The previous explanation is sufficient.

 

 

 

 

 

THE PROPHET’S GUIDANCE ON RESIDENCE

 

The Prophet realized that he was in the middle of a journey. This world is a mere journey, only a moment of rest throughout one’s life. then continue the journey to the hereafter. So that the Prophet and his companions did not have great concern for building and beautifying the residence, beautifying, beautifying and extending it. The best shelter for a traveler is one that protects him from heat and cold, protects him from the sight of others, keeps animals and insects from entering it, does not worry about collapsing because the roof and walls are too heavy, does not become a place for animals to live because it is too spacious, does not become a nest for dangerous winds because it is too high. It is also not under the ground so that it disturbs the inhabitants, but it is not too high either. Just moderate.

 

That is the most standard dwelling. the most efficient and the most comfortable, not stricken by cold and heat. not too cramped for the occupants to be crammed in, nor too big to be less useful and excessive and end up becoming a mere nest of animals or insects because many are empty. No part of the house has a foul odor that disturbs the inhabitants. Instead, there is a fragrant smell. Because the Prophet liked to wear fragrance, he always wore fragrance. The fragrance he wore was the most fragrant and the most fragrant. In his house there is no garbage that causes foul odors. There is no doubt that it is the best house, the most efficient and most beneficial house, more harmonious for the body and more capable of maintaining the health of its inhabitants.

 

 

 

 

HOW PROPHETS MANAGE SLEEP AND ACTIVITY

 

Anyone who pays attention to his way of sleeping and activity will find it to be the best and most beneficial way of sleeping for the body, for all organs and stamina. He slept at the beginning of the night and woke up in the middle of the second night. He would get up and take a toothbrush, then perform ablution and pray until the time allowed by Allah. The body and its organs and energies get their due right to sleep and rest, but also get enough exercise, in addition to reaping the rewards. That is the most beneficial way for the human heart and body in this world and in the Hereafter.

 

He never slept more than necessary, nor did he refrain from sleeping only what was needed. He did it in the best way: sleeping when he needed to by tilting his body to the right, while remembering Allah until his eyes felt heavy. not in a state of fullness from eating and drinking, and not directly in contact with the ground and not lying on a mattress that was too thick. He had a leather mattress filled with coir. He also laid his head on a pillow. Sometimes he would put his hand under his cheek.

 

Here we will make a sub-discussion on beneficial and harmful sleep. We emphasize: Sleep is a condition where the body is enveloped by natural heat and energy to the interior of the body to rest.

 

There are two kinds of sleep: Natural and unnatural sleep. Natural sleep is when the energy of the soul prevents any form of bodily activity, namely the energy of the senses and the movements of the heart. When these energies prevent the body from moving, it is like the body is stretched out. All the moisture and vapors of the body, which when the body is active all scatter to follow the activity, but when sleeping all gather in the brain, which is the source of energy, then hide in the brain and are stretched out. That is natural sleep. Unnatural sleep, on the other hand, is that which one experiences due to illness or some other condition. It is when moisture overcomes the brain to such an extent that it is unable to stay awake or conscious. Or because the elements of moisture and vapor peak – such as when one is full or bloated from drinking too much – so that the brain becomes weak and ceases to move. At that time the energy becomes hidden and the soul energy also ceases to operate. Sleep occurs.

 

Sleep has two great faidah: first, the rest of the whole body so that it is free from fatigue, the five senses also become comfortable, regardless of heavy work while awake, all fatigue also disappears. Secondly, the food metabolism and combustion process is perfected. Because the body’s natural heat during sleep bubbles up throughout the body, it helps the process. Therefore, the body becomes physically cool, and people who sleep tend to need blankets.

 

The most efficient sleep is to lie on the right side so that food can be in the right position in the stomach, settling proportionally. Because the stomach tends to tilt slightly to the left. Then switch to the left side briefly so that the food digestion process is faster because the stomach leads to the liver, and then continue to lie on the right side only so that food is supplied more quickly from the stomach. So lying to the right is done at the beginning of sleep and the end of sleep. Too much lying to the left harms the heart and causes all organs to point to the heart, even many elements of the body that attack the heart.

 

The worst sleep is on your back. Lying on your back is fine just to rest for a while, not to sleep. Sleeping face down is even worse. In Musnad and Sunan Ibn Majah it is narrated from Abu Umamah that he said: The Prophet once passed by a man who was sleeping face down, so he kicked him with his foot and said, “Get up-sit up-that is the way the dwellers of Jahannam sleep.”

 

Hippocrates mentions in the book At Tagdimah, “If a sick person sleeps on his stomach when he is healthy, it indicates that his brain is not right, or that there is a disease in his stomach.” Those who explained the book emphasized. “Because it is contrary to good habits. Instead, it is trying out bad habits without any physical or mental cause.”

 

Standard sleep gives natural energies a chance to perform their activities, reassures the soul. multiply body cells. so that it can be that a person falls asleep so soundly that it does not give the evil spirit a chance to enter him.

 

Napping is not good, because it can cause various diseases due to the dampness of the body. it causes many plagues, damages the pigments of the body. causes bile disease. relaxes the nerves. causes laziness, exhausts desire, except in summer at midday. The worst is sleeping at the beginning of the day. But even worse is sleeping at the end of ‘Asr. When Ibn Abbas saw one of his sons sleeping in the morning, he said, “Wake up. Do you sleep when the blessings are distributed?”

 

Some say that there are three kinds of naps: Khulug, khurug and humug. Khulug is sleeping in the middle of the day. It is called khulug (morality). because it is the habit of the Prophet . Khuruq (destroyer) is sleeping at Dhuha time, thus disrupting the activities of this world and the hereafter. While humug (ignorance) is sleeping at Asr. There are scholars of the As-Salaf who emphasize, “Anyone who sleeps after Asr, then his mind is taken away, he should only berate himself.”

 

A poet stated:

 

“Indeed, sleeping at dawn causes laziness in the youth, and sleeping at ‘Asr causes insanity.”

 

Sleeping early in the morning can deny you good fortune. That is because it is the time when wealth is sought, and when wealth is distributed. So sleeping at that time may ward off blessings, unless it is for a reason or because of an urgent need. In addition, sleeping in the morning is very harmful to health, because the body is pampered and the muscles become damaged, which must be repaired through exercise. Such sleep leads to aches and pains, fatigue and weakness, and if it is done before relieving oneself, doing activities and exercise, the stomach is busy processing food. Of course, this can lead to chronic diseases that can give birth to various other diseases.

 

Sleeping under the sun can also provoke hidden diseases. Sleeping between sunlight and shade is also not good. Narrated by Abu Daud in his Sunan from the hadith of Abu Hurairah, he said: The Messenger of Allah said:

 

“If one of you is in the sun, and suddenly there is shade so that part of his body is in the sun and part in the shade, then he should get up.”

 

In Sunan Ibn Majah and others, it is mentioned from the hadeeth of Buraidah ibn al-Husaib that the Messenger of Allah forbade sitting between sunlight and shade. This is a warning against sleeping between these two times.

 

In Sahih Al-Bukhari and Muslim it is narrated from Al-Barra bin Azib that the Messenger of Allah said:

 

“When you go to your bed, you should perform ablution as you would for prayer, then lie down on your right side, then say, “O Allah, verily I surrender to You, turn my face to You, submit my affairs to You, lean my back to You: out of a sense of suggestion and fear of You: There is no refuge” and no place to seek safety but in You alone. I believe in Your Book which You sent down, the Prophet whom You sent.” Make all these prayers the end of your speech. If you die that night, you will die on the fitrah.”

 

In Saheeh Al-Bukhari from the hadeeth of ‘Aisha it is narrated that after the Messenger of Allah prayed the Fajr prayer, he would lie down on his right side.”

 

There is an opinion that the wisdom of lying on the right side is that one should not sleep too soundly. Because a person’s heart is slightly tilted to the left. If a person sleeps on the right side, the heart will automatically search for its position which should be on the left. This condition of course causes a person to not be able to sleep too soundly. Another case when someone lies on the left side. That is the most comfortable position of the heart so that it causes the body to feel very comfortable. but as a result a person will sleep very soundly in his sleep, feel heavy to wake up so that he will lose a lot of his worldly and afterlife interests.

 

Because the one who sleeps is like the one who dies, because sleep is the twin brother of death. so it is impossible for Allah to sleep. And that is why the inhabitants of Jannah also do not sleep in Heaven. Because people who sleep need people who guard and maintain themselves from all the disasters that can befall them. Keeping his body from all forms of ugliness that might hit him. Allah as his Rabb and Creator, will certainly always take care of his needs. Therefore, the Prophet taught people who want to sleep to say a few sentences that indicate surrender. request for self-protection, a sense of suggestion and fear of Allah, namely in order to get optimal care from Allah and maintenance of their souls and bodies, then in addition to that the Prophet also guided “so that a person remembers his faith and sleeps with his faith and makes the expression of faith as the end of his speech before going to bed. This is because it is possible that Allah may pass over him in his sleep. If he ends his speech with an expression of faith, he will enter Paradise.

 

This way of sleeping benefits the heart, body and soul, both during sleep, while awake, in this world and in the Hereafter. May peace and blessings be upon the people of the Prophet who always seek virtue.

 

The meaning of saying, “I surrender to You,” is to make yourself a Muslim who surrenders like a slave who surrenders himself to his master and owner.

 

Surrender to Allah includes surrendering to Allah in totality, making the intention and purpose of worship only to Him, and giving recognition by submitting, surrendering and surrendering to Him.

 

Allah said:

 

“Then if they argue with you (about the truth of Islam), then say: “I commit myself to Allah and (so do) those who follow me.”” (Ali Imran: 20)

 

The verse mentions the word ‘wajhi’ (myself), which originally means my face. The face is the noblest part of the human being, the center of the five senses. In addition. face also implies ‘facing’ and directing the goal. as in a poem:

 

“Rabb of all servants. to Him every “face! and deed is addressed.”

 

Surrendering affairs to Him. means returning all affairs to Him. The consequence is that the heart becomes comfortable and at ease, full of contentment with what Allah chooses and destines, with what Allah loves and is pleased with. The submission of all affairs to Allah is among the noblest levels of worship. But there is no rational reason for this level of worship, because it is a special level, unlike those who think it is a matter of khilafiyah.

 

Leaning on Allah implies the power of trusting in Allah, feeling at ease towards Him, always trusting in Him. Just like a person who leans his back on a sturdy pillar, will not worry if the pillar collapses.

 

When the heart has two powers, the power of supplication which contains hope or suggestion, and the power of avoidance which contains fear of Allah so that the servant always pursues what is beneficial and avoids harm. then it means that he has gathered two things: surrender and confrontation with Allah, then he said, “… because of suggestion and fear of: Mu…

 

Then in that supplication a Muslim praises his Lord that there is no refuge for him except in Allah, and there is no place to seek safety except in Him as well. Allah is the servant’s refuge and the place to seek safety, as mentioned in another hadith. “I seek refuge in Your pleasure against Your wrath, with Your forgiveness against Your punishment. I seek refuge with You from You.” It is Allah who gives refuge to His servant, saving him from His punishment, which also comes by His will and power. All disasters come from Allah, and all help also comes from Him. To Him is all salvation and to Him is all refuge. Only to Him is refuge from all dangers that also come from Him. Only to Him can one seek safety from calamities that also come from Him. Allah is the Lord of all things, nothing happens except by His will.

 

Allah said:

 

“If Allah inflicts any evil upon you, there is none to remove it but Himself….” (Al-An’am: 17)

 

Allah said: 

 

“Say: “Who can protect you from (the destiny of) Allah if He wills calamity for you or wills mercy for you.”” (Al-Ahzab: 17)

 

Then the above prayer is closed with faith in His book and His Messenger which is the key to salvation and victory in this world and in the hereafter. That is the Prophet’s guidance in sleep, “Even if he did not say: I am the Messenger of Allah, the guidance of his life is enough to speak …”

 

As for his instructions while awake, he woke up in the morning when the rooster-cock-crowed. Then he would glorify Allah, say Takbir, say Tawheed, make du’a and clean his toothbrush. Then he would make ablution and stand up to pray before his Lord. He would seek Allah by reciting His Book, praising Him, and wishing Him with great suggestion and fear. Is there any other way to maintain a healthy heart, body, spirit and stamina in this world and the Hereafter that is better than this?

 

As for the way of organizing movements and activities – exercise – we mention here a chapter of discussion in which we will find the harmony of his guidance in that regard. This is because his method is the best and most appropriate. We emphasize:

 

It is understood that one’s body needs food and drink to survive. Food does not all become part of the body. Every digestive process will still produce waste which, if too much for a long time, will accumulate in large quantities. At that time with a large quantity and heavy quality, the waste will be dangerous. It can cause blockages or cause obesity, as well as cause some internal diseases. When pumped out, laxatives are often harmful to health. Because they are mostly toxins. The pumping out process itself often also removes food substances that are still beneficial. Meanwhile, the process of settling the dregs itself can heat up the body, causing stale substances to heat up, or cool down the body, weakening the natural heat and inhibiting the combustion process.

 

These waste products are undoubtedly very harmful when left in the body and equally harmful when forced out. Exercise is the best way to prevent the birth of these food dregs. Because exercise heats up the body, it liquefies the remaining dregs so that they do not languish for too long. In addition, exercise can also accustom the body to move lively and vigorously, increase appetite, harden joints, strengthen muscles and tendons, and even save oneself from various chemical effects as well as most digestive diseases, if used proportionally and at the right time and of course with the right system as well.

 

The best time to exercise is after you have finished digesting your food. Proportionate exercise is when it causes reddening of the skin, shortness of breath and freshness of the body. If you have to sweat, it is too much. Any part of the body that is exercised properly will become strong, especially if it is matched with the right type of exercise. Even every form of energy is trained in the same way. People who memorize a lot will be strong in memorization. A person who thinks a lot will have a strong mind. Each limb has a specific exercise that suits it. Brain exercise is reading. Starting with reading slowly to out loud gradually. Hearing exercise is to listen to speech also gradually, from light talk to heavy talk. Likewise, tongue exercise is done by speaking. Eye exercise is also done by looking. Foot exercise (walking) is also done gradually. little by little.

 

As for horseback riding, javelin throwing, wrestling, running, these are all physical sports. All these types of exercise can eliminate various forms of chronic diseases, such as leprosy, starvation and constipation.

 

Meanwhile, mental exercise is done through learning and studying manners. by being happy and joyful, being patient. being firm, being brave, forgiving, doing good deeds and the like that can cultivate the mind. The best mental exercise is being patient. cultivating love, being courageous and doing good. The person who does these mental exercises little by little will have all these qualities really take root in him and become a very strong character.

 

If we look closely at the Prophet’s instructions 4: in this regard, we will find that his instructions are an optimal safeguard of health and stamina, very useful in life in this world and in the Hereafter.

 

There is no doubt that prayer alone is a way of keeping the body healthy. Prayer contains the best composition of movements for him in addition to other things to maintain the health of faith and happiness in this world and the hereafter. The same applies to night prayers. Night prayer is the best way to maintain health and the best way to resist various chronic diseases as well as being a way to increase the spirit of a person’s body and soul and heart. As mentioned in Sahih Al-Bukhari and Muslim from the Messenger of Allah that he said:

 

“Satan ties three knots on a man’s head when he sleeps. On each of them Satan gives a blow and says: “Enjoy the long night, sleep”. When he wakes up and remembers Allah, one knot is untied. When he performs ablution, a second bond is opened. And when he prays, all the bonds are opened so that he turns into a person who is energized. Otherwise, he will turn into a lazy and rotten person.”

 

Fasting that is prescribed is also among the factors that maintain health. as an exercise for the body and soul of a person. That is something that cannot be denied by people who are healthy fitrah.

 

As for jihad with all the totality of bodily movements contained in it, it is among the best factors in building stamina, maintaining health, strengthening the heart and body and expelling various useless food dregs, even eliminating sadness, anxiety and grief. All of these are things that only those who have a role in jihad know about. The same applies to Hajj with its various rituals, as well as horse races and arms races, traveling for a purpose or to meet relatives, fulfilling their needs, visiting the sick, accompanying their corpses, walking to the mosque to perform Friday prayers and congregational prayers, performing some movements during ablution, taking a bath and so on.

 

Thus, all these forms of worship are at least an inner exercise in maintaining health and expelling useless dregs. As for the other content in the form of a way to gain the good of this world and the hereafter and reject the various evils of this world and the hereafter, then that is another matter.

 

Thus we know that the guidance of the Prophet is above all guidance, in terms of caring for the condition of the body and heart, maintaining their health and warding off diseases. There is nothing more that needs to be explained to a person of sound understanding. May Allah grant him guidance. “

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON INTERCOURSE

 

As for the matter of intercourse, the Prophet’s instructions are the most perfect in the context of maintaining health, to get optimal pleasure and happiness so that the target of intimate relationships can be achieved. Because basically the intercourse was created for three purposes: First, to maintain offspring and the continuity of the human species until the completion of the process of human creation that Allah has set in this world. Second: To expel water (semen) which if it remains in the body will be harmful to the body itself. Third: Fulfilling desires, achieving pleasure and enjoying Allah’s bounty. This last pleasure is a true pleasure that can only be obtained optimally in Heaven later. Because in Heaven there is no regeneration and there are no elements in the body that must be removed.

 

Leading medical experts emphasize: Intimate relationships are one of the most important factors in maintaining good health.

 

Galenius stated, “The dominant elements in sperm are fire and air. Its composition is hot and moist, because sperm comes from pure blood, which is the real food of the whole body.”

 

If it is clear that the sperm content is high, then it is not appropriate to ejaculate other than for the purpose of procreation or simply to remove the excess substance from the body. Because if it stays in the body for too long, it can cause various dangerous diseases, including stress, madness, epilepsy, and various other diseases. The release of sperm from the body can help cure these diseases. Because if sperm settles in the body for too long. it will become damaged and turn into toxic substances, causing various dangerous diseases as mentioned above. Therefore, the body will naturally expel it too when it is too much. even though a person does not have intercourse.

 

Some of the As-Salaf said, “A person should take care of three things in himself: Do not avoid walking. If one day he needs to walk a lot, he will have no difficulty in doing so. Secondly, one should not neglect eating, because the intestines may become narrowed. Thirdly, one should not neglect intercourse, because if one does not use the water from the well, the water will run out.”

 

Muhammad ibn Zakaria said. “Whoever does not have intercourse for a long time, the strength of his organs will weaken, his nerves will stiffen and his blood vessels will become clogged. besides that, his penis will also shrink.” He continued, “I have seen many people who deliberately abstain from intercourse with the intention of celibacy, then their bodies become cold, their movements become stiff and they become often gloomy for no reason. Their appetite is diminished, and their digestion is impaired.”

 

Among the benefits of intercourse are keeping the eyes open, curbing lust, being able to keep oneself pure so as not to commit haram. This also applies to women. Intercourse is beneficial for both men and women in this world and in the Hereafter.

 

Therefore, the Prophet always had regular intercourse and even liked it. He once said:

 

“Of your world my favorites are women and fragrances…”

 

In the book Az-Zuhd by Imam Ahmad, in mentioning this hadeeth, there is also an addition that has a profound meaning:

 

“I can tolerate not eating and not drinking, but I can’t tolerate staying away from women.”

 

He also encouraged marriage to his people:

 

“Marry, for surely I will be proud of your large numbers in the presence of the ummah.”

 

Ibn Abbas emphasized, “The best person among this Ummah is the one with the most women (wives or daughters).”

 

The Prophet once said”:

 

“I myself also marry women. eat meat, sleep and pray at night, fast, and eat. Whoever does not like my sunnah is not among my people.”

 

He also said:

 

“O youth! Whoever among you is biologically capable should get married. Because marriage is more capable of protecting the eyes and more capable of guarding the private parts. Whoever is not able to get married should fast. Because fasting is a cure.”

 

When Jabir married a widow, the Prophet asked him:

 

“Why don’t you marry a girl so you can joke around with each other?”

 

It was narrated by Ibn Majah in his Sunan from the hadith of Anas bin Malik that the Messenger of Allah said:

 

“Whoever wishes to meet Allah in a pure and purified state should marry free women.”

 

It is also narrated in As-Sunan from the hadeeth of Ibn ‘Abbas:

 

“We’ve never seen a couple that loves each other as romantically as a married couple.”

 

In Sahih Muslim it is narrated from the hadith of Abdullah bin Umar that the Messenger of Allah said:

 

“This world is pleasure and the best pleasure of the world is a righteous woman.”

 

The Prophet himself always emphasized his followers to marry women who are still young, good and have sufficient religious understanding.

 

In Sunan An-Nasa’i from Abu Hurairah it is narrated that the Messenger of Allah was asked about what kind of woman is the best? He replied:

 

“One who is always pleasing to the eye (of her husband)!”, who always obeys her husband’s commands and never disobeys what he likes in her and her property.

 

In Sahih Al-Bukhari and Muslim it is narrated that the Messenger of Allah said:

 

“A woman is married for her wealth, or for her offspring, or for her beauty, or for her religion. If you are lucky with her religion, you will be protected from evil.”

 

The Prophet also encouraged a man to marry a fertile woman and he disliked barren women as explained in Sunan Abu Daud, from Ma’gil bin Yasar narrated that a man came to the Prophet The man said, “I like a woman who has good offspring and is beautiful, but she is barren. Should I marry her?” He replied, “No.” The man came a second time, but the Prophet still forbade him. When he came a third time, the Messenger of Allah said: “Marry a woman who is fertile and loves children. For I will be proud of your numbers before the people on the Day of Judgment.” In Sunan At-Tirmidhi it is mentioned as marfu’:

 

“There are four things included in the sunnah of the prophets: Getting married, shaving the head, using perfume and applying inai.”

 

Al-Jami’ also states:

 

“… and shyness (instead of using incense)…”

 

The author once heard Abul Hajjaj al-Hafizh state, “The correct word is khitan (circumcision) not henna. The letter nuun is not included in the hashiah. This was also narrated by al-Muhamili from Shaykh Abu Isa At-Tirmidhi.

 

One thing that needs to be done first before having intercourse is to tease the female partner, kissing and tongue-twisting her. The Prophet himself used to tease and kiss his wife. It was narrated by Abu Daud in his Sunan that the Messenger of Allah kissed Aisha and sucked her tongue.”

 

It was narrated from Jabir bin Abdullah that the Messenger of Allah forbade having intercourse with a wife without first performing a sofcore. The Prophet himself sometimes had intercourse with all his wives in one bath. And sometimes he would take a bath every time he had sex with one of them.

 

It was narrated by Muslim in his Saheeh from Anas bin Malik that the Prophet used to rotate his wives with one bath.

 

It was narrated by Abu Daud in his Sunan from Abu Rafie’, a former slave of the Messenger of Allah that the Messenger of Allah used to rotate his wives in one night, then he would take a bath every time he finished having sex with one of them. I asked, “O Messenger of Allah, why don’t you take a bath once?” He replied, “It is purer and better.”

 

For those who have intercourse and then want to repeat the act, it is prescribed to do wudoo’, as narrated by Muslim in his Saheeh from the hadeeth of Abu Said al-Khudri that the Messenger of Allah said:

 

“When one of you has sexual intercourse with his wife, and he wants to have sexual intercourse with her again, he should perform ablution.”

 

Bathing and ablution after intercourse can increase vigor and clear feelings in addition to replacing the ions lost after intercourse, in addition to being purer and cleaner. In addition, it also serves to collect natural body heat that during intercourse spreads throughout the body in addition to of course creating cleanliness that is favored by Allah, because Allah does not like dirty things. All of this makes it the best management of intercourse, maintaining health and stamina.

 

Jima’ or intercourse is best done after the body’s metabolic processes have stabilized in terms of heat and cold, dryness and moisture, volume and emptiness. Intercourse can be harmful when the stomach is full. And when the stomach is very empty, it is less harmful than when it is full. Intercourse is also less harmful when the body is moist than when it is dry. When the body is hot, it is also less harmful than when the body is cold.

 

Intercourse should be done when desire is aroused and flows throughout the body without coercion, without imagining something, and not because of looking at the haram repeatedly.

 

Lust should not be forced or contrived, forcing oneself to have intercourse. Rather one should have intercourse as soon as one’s lust is aroused by the accumulation of sperm and one’s arousal is at its peak. People who are too old or too young should not be forced to have sex as well as those who are old enough. The same applies to a person who is deprived of sexual desire, such as a sick person, or a person who is ugly or disgusting. Intercourse with such people will weaken stamina and weaken sexual libido in particular.

 

It is a misconception in some medical circles that having intercourse with a widow is better than having intercourse with a girl, and is more likely to maintain good health. This is a false analogy that has led some people to misunderstand. It contradicts the view of reasonable people and what seems to be the consensus of natural law with the teachings of sharee’ah. Having intercourse with a girl has its privileges, mainly because there is a deeper attraction between the girl and the one who has intercourse with her, because a girl’s heart is more full of love, and her love is not divided. That is something a widow does not have. The Prophet said, “Why don’t you marry a girl?”

 

Among the perfections of Paradise life that Allah has created is the hurun ‘ien (angels) that no one has ever touched before among the other inhabitants of Paradise. Aisha once asked the Prophet, “When you pass a tree that has been climbed many times and another tree that is virgin, which tree do you tether your camel to?” The Prophet replied, “Of course the virgin tree.” What ‘Aisha meant was that she was the only virgin the Prophet married.

 

A woman who meets the criteria to be loved by someone will weaken the body very little because it causes a lot of sperm to be discharged from the body. Conversely, women who are disliked or repulsive can weaken the body, weakening stamina because they are less able to excrete sperm that is not needed by the body.

 

It is forbidden to have sexual intercourse with a menstruating woman, both according to the teachings of the Shari’ah and based on natural reality, because it is very dangerous. The medical community is unanimously against it.

 

The best way to have intercourse is the position of the man on top of the woman using the woman as his ‘mattress, of course after making out and kissing each other first. Therefore

 

Women are also referred to as firaasy (mattresses), as mentioned in the hadith, “The child is the right of ‘the mattress’ (woman).”

 

It is to realize the value of a man’s leadership over women, as mentioned in the word of Allah:

 

“The man is the leader of the woman.” (An-Nisa’: 34) It is also mentioned in verse: “When I am in need, he can be a comfortable bed to sleep on, but when I am idle, he is like a servant who curries favor with his master.”

 

Allah also said:

 

“They are your clothing, and you are their clothing.” (Al-Bagarah: 187)

 

The best clothing is the most perfect or the most complete. In this context, the mattress for men is also their clothing. Likewise, the blanket for the woman is also her clothing. This feature is adopted from the meaning of Al-Guran. Hence the use of the word “clothing as a metaphor for husband and wife towards each other is very good.

 

There is yet another point of view: Namely that the woman can also take the opposite position once in a while and thus function as a garment for the man. As mentioned in a poem:

 

“When the man who was lying down turned over, suddenly the woman swayed and turned into clothes on his body…”

 

What is meant is the position of the woman on top of the man and the man penetrating her from behind her back. This is an unnatural position, which is not in accordance with the nature of men being above women, or even with the nature of men being above women. Among the damages that can be caused by this is that it is difficult for the sperm to come out, and it is possible that some of it may remain in the sexual organ, so that it becomes rotten and harmful to health. In addition, some of the feminine fluid may spill down from the vagina. Another danger is that in that position the uterus does not have the ability to accommodate sperm to mix with the woman’s semen in an effort to create a child.

 

In addition, the woman is the object of sexual intercourse both according to natural law and according to the teachings of Sharia. If the woman is the subject, then she is violating religious and natural law. The People of the Book used to approach their wives from the side and they reasoned that this was more convenient for women.

 

While the Quraysh and the Al-Anshar used to approach women directly from the front of their genitals The Jews mocked their way of intercourse, so Allah said:

 

“Your wives are (like) the ground in which you cultivate, so come to the ground in which you cultivate how you wish…” (Al-Bagarah: 223)

 

In Sahih Al-Bukhari and Muslim it is narrated from Jabir, who said: The Jews used to say, “If a man comes to a woman from behind – but stays in her vagina – then the child born will be cross-eyed.” So Allah revealed His word:

 

“Your wives are like the ground in which you cultivate, so explore the ground in which you cultivate as you please.” (Al-Bagarah: 223)

 

While in Muslim’s recitation it is mentioned:

 

“If they want to do it in the ijba position, that’s fine. If they want to do it in other positions, that’s fine too, as long as the target is still on one hole (the penis).”

 

The meaning of ijba is upside down. One hole means that it remains in the vagina, which is the child’s hole and the place of cultivation. As for the anus, it is never permissible to enter it according to the teachings of all the Prophets. Whoever attributes this opinion to some of the scholars of the Salaf, that it is permissible to have intercourse with a woman through her anus, is greatly mistaken.

 

In Sunan Abu Daud, Abu Hurairah narrated that the Prophet said:

 

“Indeed, cursed is the one who has intercourse with a woman in her anus.”

 

Imam Ahmad and Ibn Majah recited:

 

“Allah will not look upon a man who has intercourse with his wife through his anus.”

 

In the narration of At-Tirmidhi and Ahmad, it is mentioned:

 

“Whoever has intercourse with a menstruating woman or has intercourse with his wife through her anus, or goes to a witch doctor and believes his words, has disbelieved in what Allah has revealed to the Prophet Muhammad.”

 

In the recitation of Al-Baihagi:

 

“Whoever has intercourse with anyone – male or female – through his anus is a disbeliever.”

 

While in Mushannaf Waki’ narrated that Zum’ah bin Shalih narrated from Thawus. from his father, from Amru bin Dinar, from Abdullah bin Yazid that Umar bin Al-Khatthab narrated: The Messenger of Allah said, “Verily, Allah does not feel reluctant” to speak the truth. Do not sodomize women.” Another time he said, “Do not have intercourse with a woman through her anus.”

 

Meanwhile, it was narrated by At-Tirmidhi from Talq bin Ali that he said: The Messenger of Allah said:

 

“Do not sodomize women. Verily, Allah is never reluctant to speak the truth.”

 

In Al-Kamil by Ibn Adi it is narrated by Ibn Adi – from the hadith of Al-Muhaimili, from Said bin Yahya Al-Umawi – that he narrated: Muhammad ibn Hamzah narrated from Zayd ibn Rafie’, from Abu Ubaidah, from ‘Abdullāh ibn Mas’ud by marfu’:

 

“You shall not sodomize women.”

 

We have narrated the hadeeth of al-Hasan ibn ‘Ali al-Jauhari from Abu Dhar in a narration:

 

“Whoever has intercourse with anyone – male or female – through his anus is a disbeliever.”

 

Ismail ibn Iyasy, from Shuraik ibn Abu Shalih, from Muhammad ibn Al-Munkadir narrated from Jabir by marfu’:

 

“Be ashamed of Allah, for Allah is never reluctant to speak the truth. Do not have intercourse with women through their rectums.”

 

Narrated by Ad-Daruguthni through this route, but it reads:

 

“Verily, Allah is never reluctant to speak the truth. It is not permissible to have intercourse with women through their rectums.”

 

Al-Baghawi narrated: Hudbah related a narration to us. He said: Hammam related a narration to us. He said: Qatadah was asked about a man who had intercourse with his wife through the anus. Qatadah commented: Amru bin Shuaib told me from his father from his grandfather that the Messenger of Allah said: “That is the seed of homosexuality.”

 

Imam Ahmad himself mentions in his Musnad: Abdur-Rahman narrated a report to us and said: Hammam narrated a report to us and said: We heard a narration from Qatadah, from Amr ibn Shu’aib, from his father, from his grandfather, “… etc.”

 

In Al-Musnad it is narrated from Ibn Abbas that he said: The following verse was revealed: “Your wives are like the ground in which you cultivate, so visit the ground in which you cultivate however you wish” (Al-Bagarah: 223), concerning a group of Al-Anshar who came to the Prophet and asked him about the verse. He explained, “Have intercourse with a woman in any way you wish, as long as the object remains the penis.”

 

Still in Al-Musnad it was narrated from Ibn Abbas that he said, “Umar bin Al-Khatthab once came to the Messenger of Allah and asked, “O Messenger of Allah! Wretched me.” He asked back, “What made you wretched?” Umar replied, “Last night I turned my mount (changed position during intercourse), but there was no response to my action.” So Allah revealed His words, “Your wives are (like) the ground in which you plant, so come to the ground in which you plant how you wish.” (Al-Bagarah: 223), please have intercourse from the front or from behind, but avoid menstruation and avoid the anus.”

 

In Sunan At-Tirmidhi narrated from Ibn Abbas in marfu :

 

“Allah will not look upon a man who has intercourse with a man or a woman through her anus.”

 

We have also narrated the hadeeth of Abu ‘Ali Al-Hasan ibn al-Husayn ibn Duuma from al-Barra ibn Azib by marfu:

 

“There are ten groups of people who disbelieve in Allah, the Most High: Murderers, sorcerers, dayyuts, men who sodomize women, people who do not pay zakat, people who can afford it but do not perform Hajj until they die, drinkers of alcohol, people who like to fight, sellers of weapons for unlawful wars, and people who marry women who are still mahrams.”

 

Abdullah bin Abdul Wahhab stated: Abdullah (bin Lahi’ah) narrated to us from Misyrah bin Ha’aan, from Ugbah bin Amir that the Messenger of Allah said: “Cursed is the one who has intercourse with a woman through her anus.” That is, through the anal opening.

 

In the Musnad of Al-Harts bin (Abi)’ Usamah, from the hadith of Abu Hurairah, from Ibn Abbas it is narrated that they both narrated: Before he died, the Messenger of Allah delivered a sermon to us, which was his last sermon in Al-Madinah until his meeting with Allah. In that sermon he gave us advice:

 

“Whoever has intercourse with a woman through her anus, or has intercourse with a man or a child, on the Day of Judgment he will be gathered in a state that stinks more than the stench of carrion. People around him will be bothered by his body odor. This will continue until he enters Hell, or at least his reward is canceled by Allah. Allah will not accept the reward of his obligatory or voluntary prayers. He will be put into a chest from Hell that is closed with nails from Hell.”

 

Abu Hurayrah “” said, “That is for those who have not repented.” Abu Nuaim al-Ashbahani narrated this from the hadeeth of Khuzaymah ibn Tsabit:

 

“Verily, Allah is never reluctant to speak the truth. You should not have intercourse with women through their anus.”

 

Imam Ash-Shafi’i narrated”: My uncle Muhammad bin Ali bin Shafi’ informed me: He said: Abdullah bin Ali bin As-Sa ib informed me. He said: Amr b. Uhaihah b. Al-Qallah reported from Khuzaimah b. Tsabit: A man asked the Prophet about the ruling on having intercourse with a woman from behind. He replied, “It is permissible.” When the man turned to leave, he asked him, “What did he mean by that? From which orifice (pubic or anal)? Is it from behind or from the anus? If it was from behind but in the genitals, then it is permissible.” But if it was from behind and through the anus, it is not permissible. Verily, Allah is never reluctant to speak the truth. Do not have intercourse with a woman through her anus.”

 

Ar-Rabi’ relates: Someone asked Imam Ash-Shafi’i: Then what is your own opinion? He replied: “My uncle is a trustworthy person. Abdullah b. ‘Ali is also trustworthy. Amru b. Al-Jallah once praised this Ali Al-Anshari”. Khuzaimah himself is a man of undoubted credibility. So I myself do not give any leniency. This act (having intercourse with a woman in the anus) is haraam.”

 

The author emphasizes: From this comes the mistake of the scholars who are reported to have permitted the above method of intercourse from among the scholars of the Salaf and the Imams. In fact, the scholars allowed the anus as a way to penetrate the penis, so it means having intercourse through the rectum (back), not in the anus. So the listener will feel confused who has been thinking that this method of intercourse is not haram, or those who cannot distinguish between the two methods. This is what the scholars of the Salaf and the Imams allowed. Those who understand otherwise are clearly mistaken.”

 

Allah said:

 

“So mix with them where Allah has commanded you.” (Al-Bagarah: 222)

 

Mujahid narrated: I asked Ibn ‘Abbas about the interpretation of the verse, and he explained: “We may have intercourse with a woman in the direction that Allah has previously commanded us to avoid, that is, during menstruation.”

 

‘Ali ibn Talhah narrated: “Ibn ‘Abbas explained that what he meant was the private parts, not anywhere else.”

 

The noble verse above indicates that it is forbidden to have intercourse with a woman through her anus. This is from two perspectives: First: The permissibility of having intercourse with a woman is in the area of cultivation – the place where the child comes out – not in the anal area, which is a den of filth. The place where the child comes out is what is meant in Allah’s words, “… then mix with them where Allah has commanded you …” (Al-Bagarah: 222). Allah also says, “… then come to the land of your cultivation as you please …” (Al-Bagarah: 223).

 

The permissibility of having intercourse with a woman from behind, so long as it is in her private parts, can be understood from the verse: “… however you wish…” (Al-Bagarah: 223), i.e. from the front or from behind. Ibn ‘Abbas explained: “The meaning of what Allah says: “… then come to the land where you cultivate …” is the private parts. Allah has forbidden intercourse even through the private parts when there is an impurity on them (menstruation), so what about the place of excrement, which is certain, not to mention the consequences of the breakup of offspring, then from sodomizing a woman’s anus to sodomizing young children?

 

In addition, a woman also has the right to be fucked by her husband in her private parts. To have intercourse with a woman through her anus is to deprive her of this right, so that her biological needs are not fulfilled and the purpose is not achieved.

 

In addition, the rectum or anus is not prepared for the purpose of intercourse. it was not created for the purpose of penetration. What is prepared for that purpose is the vagina. Those who switch from the vagina to the anus during intercourse are deviating from the wisdom and laws of Allah at the same time.

 

In addition, sodomy is also harmful to the man himself. That is why the medical geniuses and even philosophers and other groups forbade it. Because the vagina is specialized in sucking out the pent-up sperm, to give pleasure to the man. Anal intercourse does not help to suck out the sperm completely because it violates the rules of nature.

 

In addition, sodomy is also harmful in another way, namely because the process requires very tiring movements, unlike natural intercourse. In addition, the rectum is a place of feces and excrement. When performing sodomy, a man must inevitably face it and come into contact with it. Sodomy is also very dangerous for the woman, because it is very strange, very far from natural habits, very far contrary to instinct. Sodomy can also cause sadness and grief, creating a bad impression of the perpetrator and the object of sodomy.

 

Sodomy can blacken the face, darken the chest. extinguish the light of the chest, envelop the face with aridity so that it turns into an identifying mark. will be easily recognized by people who have the slightest inkling. Sodomy breeds intense hatred and enmity, leading to the severance of the relationship between the perpetrator and the object of sodomy, and that is certain. Sodomy can damage the condition of both the perpetrator and the object to the extent that there is no hope of recovery, unless Allah wills them to repent sincerely.

 

Sodomy can also take away the good qualities of both of them and cover them with the opposite. Sodomy can also take away love and turn it into hatred and contempt.

 

Sodomy is also the main factor that causes the loss of many pleasures and the emergence of many calamities. Because sodomy causes the curse and wrath of Allah to descend upon the one who commits it, and causes Allah to turn away from the one who commits it. What good can be expected after that?

 

What bad things can be avoided after that? What will a servant’s life be like when he has been cursed by Allah. Wrathful and shunned by Allah, even Allah is no longer willing to look at him?

 

Sodomy can also totally eliminate shame. Shame is the pulse of life for the heart. If the heart has lost its sense of shame, then it will consider good things bad and consider bad things good. At that point, the heart is completely corrupted.

 

Sodomy also hinders a person’s instinct to do what is in accordance with his nature, but it diverts a person from his nature to a nature that Allah never created for any living creature. Because it is an inverted instinct. If the instinct is reversed, then the heart, deeds and way of life also become reversed. At that time, a person will consider good deeds and bad habits, so that both his condition, deeds and speech flow without proper effort.

 

Sodomy can lead to insolence and recklessness that no other act can. Sodomy can also lead to humiliation, lowliness and loss of self-esteem that no other act can.

 

In addition, sodomy can also cover the perpetrator in a garment of wrath, hatred and humiliation in the eyes of people and cause many people to look down on him and belittle him. That is the reality. May Allah send peace and blessings on the Prophet who brought salvation in this world and the Hereafter through his guidance, by following his teachings. Woe in this world and in the Hereafter to those who violate his way of life and teachings.

 

There are two kinds of harmful intercourse: First, those that are harmful according to sharee’ah. Secondly, that which is harmful according to natural law.

 

Harmful intercourse according to sharee’ah is haraam intercourse. And it comes in stages, some of which are more haraam than others. What is haraam on an incidental basis is less haraam than what is permanently haraam. For example, intercourse is forbidden during ihram, fasting, i’tikaaf, when committing zhihar before paying expiation, when a woman is menstruating and the like. Hence, there is no hadd punishment for having intercourse in any of these cases.

 

With regard to intercourse that is permanently forbidden, there are two types: Firstly, that which cannot become permissible forever, such as intercourse with women who are mahrams. Intercourse with a mahram is the most dangerous form of intercourse. The perpetrator must be killed according to a group of scholars such as Ahmad ibn Hambal and others. In fact, a saheeh and marfu’ hadeeth was narrated in this regard. The second is that which may be permissible, such as a foreign woman (not a wife but not a muhrim). If the woman has a husband, then two rights are violated if she has intercourse with him. First, the rights of Allah. Second, the rights of her husband. If she is raped, three rights are violated. If she has family and relatives, all her family and relatives will share in the shame, so four rights are violated. If the woman is related to the one who raped her, five rights are violated. So the harm of this kind of intercourse depends on the degree of prohibition.

 

As for intercourse that is harmful according to natural law, there are also two kinds: Those that are harmful because of their qualitative value, as explained earlier, and those that are harmful because of their quantitative value, such as having intercourse a lot or too often. It can undermine stamina, harm the nerves, cause the body to shiver, turn pale and the skin to wrinkle, in addition to clouding the eyes and all the body’s energy and also extinguishing the body’s heat, loosening the blood vessels so that they have the opportunity to accommodate various harmful food dregs.

 

The best time to have sex is after the food is well digested in the stomach, at a stable air temperature, not when you are hungry. Because if done when hungry, it can weaken the natural body heat. But also do not do it when the stomach is full, because it can cause various blockage diseases in the body. It should also not be done when the body is exhausted, after bathing, after vomiting or defecation, or after experiencing psychological shock, such as sadness, anxiety and stress, or perhaps too much excitement.

 

 The best time to have sex is at night, when the food digestion process is complete. Then take a shower or ablution, and afterwards sleep, so that the stamina is restored. Avoid exercise or strenuous activity after sex. This can be very dangerous.

 

 

 

 

 

THE PROPHET’S INSTRUCTIONS FOR TREATING THE DISEASE OF ROMANCE

 

Romance is one of the diseases of the heart that is different from all other diseases, both in cause and cure. When it is deep-rooted and long-standing, it is difficult for any doctor to cure, and the pain will be very difficult for the sufferer.

 

Allah in the Qur’an tells us about two groups of people, women and lolita’s lovers. Allah tells of the wife of a nobleman in the story of Joseph. Allah also tells of the people of Luth, when they were visited by angels:

 

“And the inhabitants of the city came (to Luth’s house) with joy (because) of the arrival of the guests. Lot said: “Verily, they are my guests: so do not disgrace me, and fear Allah and do not bring me into disgrace”. They said: “And have we not forbidden you from sheltering people?” Lot said: “These are my daughters (lands) (marry them), if you wish to do (lawfully) (Allah said): “By your life (Muhammad), indeed they are tossed about in drunkenness (misguidance).” (Al-Hijr: 67-72)

 

As for the prediction of some people who have absolutely no respect for the Messenger of Allah that he was once seduced by Zainab bint Jahsh. that he once looked at her body then said, “Glory to Allah who turns hearts!. so that he was pierced by an arrow of romance. what an incorrect prediction. Moreover, it is mentioned that later the Prophet said to Zaid. “Take good care of her.” So Allah said:

 

“And (remember) when you said to the one on whom Allah has bestowed favors and you have bestowed favors, “Hold fast to your wife and fear Allah”, while you conceal in your hearts what Allah will reveal, and you fear men, while Allah is the One whom you should fear…” (Al-Ahzab: 37) They assumed that this was a case of love arrows. Some of them even ended up writing a book on romance, in which they described the romance of the prophets, including the above (false) incident. That is clearly ignorance. The one who says that is accusing the Messengers and understanding the Qur’an incorrectly, attributing to the Prophet actions that he never did. Because Zainab bint Jahsh was the wife of Zaid bin Harithah. The Messenger of Allah had adopted Zaid as a son, so he was sometimes called. “Son of Muhammad.”

 

Zainab at that time was haughty and arrogant in front of Zayd. So Zaid consulted the Prophet to divorce her.

 

The Prophet said to him, “Hold on, don’t divorce your wife, fear Allah.” He concealed within himself his desire to marry Zainab when Zayd had divorced her (based on Allah’s command). He feared the gossip of the people that he was marrying his own son’s wife. Because Zayd was already known as his son. That is what the Prophet hid in his heart.

 

Such was his real worry that he experienced. That is why Allah, the Almighty, mentioned in this verse some of the blessings He had given him, not criticizing him. Allah informs him that he should not fear mankind in matters that Allah has made permissible for him. Allah has more right to be afraid of him. He should not feel bad about doing what Allah has permitted him to do just because he is afraid of the people’s condemnation. Then Allah told him that He would marry Zainab after Zayd had fulfilled his intention of divorcing her, so that his actions would be emulated by his people.” This means that it is permissible for a person to marry the ex-wife of his adopted son, not the ex-wife of his own biological son. That is why Allah mentions in the Qur’an the women who are forbidden to marry:

 

“… (and forbidden to you) are the wives of your natural children (daughters-in-law) …” (An-Nisa’: 23)

 

This is also the case in Surah Al-Ahzab:

 

“Muhammad is not the father of any man among you…” (Al-Ahzab: 40)

 

This is also mentioned in the beginning of the Surah:

 

“And He has not made your adopted children your own. That is only the words of your mouth …” (Al-Ahzab: 40)

 

Take a look at how Allah defended and preserved the Prophet’s good name against the criticism of the people at that time. May Allah give you His guidance.

 

It is true that the Prophet loved his wives. The most beloved of his wives was Aisha. But his love for her, or for anyone else besides Allah, did not reach the peak of love. In fact, it is reported that the Prophet said, “If I could take one of the people of this world as a close friend, I would certainly take Abu Bakr as a close friend.”

 

In another narration it says, “And this companion of yours (the Messenger of Allah) is the khalil (lover) of Ar-Rahman.”

 

The arrow of love for a particular person is a disease that afflicts a heart empty of love for Allah. A heart that turns away from Allah, replacing Him with others. Hence Allah. says about Joseph:

 

“Thus, that We may turn away from him evil and abomination. Verily, Joseph was among Our sincere servants…” (Yusuf: 24)

 

The above evidence shows that sincerity is a factor in rejecting the arrows of romance and its various consequences, such as evil deeds, which are the result and fruit of romance. Once Allah diverts the cause, it means that Allah also diverts the disease, which is the arrow of romance.

 

That is why some of the scholars of the As-Salaf stated. “The disease of the arrow of romance is the activity of an empty heart.” That is, (empty) of anything other than the person he loves.

 

Allah said:

 

“And the heart of Moses’ mother became empty. Indeed, she was about to reveal the secret of Moses…” (Al-Qashash: 10)

 

That is, her heart was empty of everything except the memory of her son Moses, because of her love for him, because her heart was so dependent on him. The disease of the arrow of love consists of two things: A favorable opinion of the person one loves and a strong desire to obtain him. When one of these two is missing, it is no longer called the arrow of love.

 

Because the emergence of this love sickness has confused many smart people. Some of them have tried to review it with only negative connotations. So we emphasize: It is the clear wisdom of Allah in His creation and His teachings that there is harmony and compatibility between people of similar temperaments, and that everyone is attracted to the one who is compatible with him, the one whose temperament is compatible with his.

 

In addition, there is incompatibility and hatred towards individuals who are not compatible in character. The secret of collaboration and two-way communication in the macro and micro worlds is none other than compatibility, similarity and likeness of character. Meanwhile, the secret of repulsion and disinteraction between various things in this world is none other than the existence of incompatibility and differences in character. It is with this reality that Allah’s creation and teachings become perfect. Something will tend to something else that resembles itself. Something will move away from something else that is contrary to its character.

 

Allah said:

 

“It is He Who created you from one self, and from that one He created his wife, that he may be pleased with her.” (Al-A’raaf: 189)

 

Allah has made the reason for a man’s delight in a woman’s company the unity of kind or species as well as the unity of basic matter. The reason for all this compatibility is that the woman also comes from the man. So it is clear that the reason is not a beautiful appearance, nor the similarity or uniformity of goals and desires, nor in morals and ways of life. Although these are also factors that give rise to tranquility and love.

 

It is saheeh reported from the Prophet that he said:

 

“The spirits are like a well-ordered army: those who know each other harmonize, while those who do not know each other hate each other.”

 

In the Musnad of Imam Ahmad and others, the reason for the above hadith is mentioned: There was a woman in Mecca who was very funny. She came to the city of Al-Madinah, then stopped at the house of a woman who also liked to be funny. So the Prophet said, “… the spirits are like an army …”

 

The Shari’ah of Allah has determined that the position of something is equal to the position of something else of the same character. Shari’ah has never forced two compatible things apart, nor has it ever forced two opposites together. Whoever thinks that this is possible is simply ignorant of the teachings of sharee’ah, or does not know which two things are similar and which two things are different. As for the teachings of sharee’ah itself, it never gives any reason for rejecting and disinteracting between things in this world other than the existence of incompatibilities and differences in character. It is with this reality that Allah’s creation and teachings become perfect. Something will tend towards something Jain that resembles itself. Something will move away from something else that is contrary to its character.

 

Allah said:

 

“It is He Who created you from one self, and from that one He created his wife, that he may be pleased with her.” (Al-A’raaf: 189)

 

Allah has made the reason why a man can enjoy being with a woman to be the unity of kind or species as well as the unity of basic matter. The reason for all this compatibility is that the woman also comes from the man. So it is clear that the reason is not a beautiful appearance, nor the similarity or uniformity of goals and desires, nor in morals and ways of life. Although these are also factors that give rise to tranquility and love.

 

It is saheeh reported from the Prophet that he said:

 

“The spirits are like a well-organized army: those who know each other harmonize, while those who do not know each other hate each other.”

 

In the Musnad of Imam Ahmad and others, the reason for the above hadith is mentioned: There was a woman in Mecca who was very funny. She came to the city of Al-Madinah, then stopped at the house of a woman who also liked to be funny. So the Prophet said, “… the spirits are like an army …”

 

The Shari’ah of Allah has determined that the position of something is equal to the position of something else of the same character. Shari’ah has never forced two compatible things apart, nor has it ever forced two opposites together. Whoever thinks that this is possible is only ignorant of the teachings of sharee’ah, or he does not know which two things are similar and which two things are different. As for the teachings of sharee’ah itself, it never gives any reason for that. If anything, it is only human opinion. By His wisdom and justice, His creation and teachings are seen. By His justice and scales, the benefit of His creation and the teachings of His Shari’ah is established, namely, by the creation of the union of two things that are compatible and the separation of two things that are opposite to each other. This is evident in the life of this world and will also be true in the life of the Hereafter.

 

Allah said:

 

“Gather the wrongdoers together with their companions and the worshippers they have always worshipped besides Allah: then show them the way to Hell.” (Ash-Shaffat: 22-23)”

 

Umar bin Al-Khatthab, followed by Imam Ahmad, once stated, “Their spouses are those who are like them and similar to them.” Allah says:

 

“… and when the souls are brought together…” (At-Takwir: 7)

 

That is, when each person who does good deeds is reunited with the one who is similar and in line with him. Two people who love each other in the way of Allah will be reunited in Paradise. Two people who love each other in the way of Satan will also be reunited in Al-Jahim Hell. A person will be gathered with his idol, whether he wants to or not. In Sahih Al-Hakim and others it is mentioned:

 

“Whenever a person loves a certain person, he will definitely be reunited with him (on the Day of Judgment).”

 

Love itself comes in many forms. The noblest and most important is love in the way of Allah and love for the sake of Allah. This love entails loving whatever Allah loves, and it also entails loving Allah and His Messenger.

 

Others are love because they share the same way of life or religion, love because of a particular madehab or sect. Love because of kinship or partnership in business, or for any other purpose. Another kind of love is because you want to get something from the person you love, maybe honor, wealth, teaching, guidance or just to fulfill your needs. It is a momentary love that can disappear when the demand disappears. Therefore. whoever causes us to love him for a reason, our love for him will disappear with the disappearance of that reason.

 

As for love because of the harmony and compatibility between the one who loves and the one who is loved, it is a permanent love that will not be lost for any reason. The love of the person affected by the arrow of romance is of this kind. Because his love arises from mental impulses and psychological reactions, all other types of love will not experience the specific things that are only experienced by the love of the person affected by the arrow of romance, such as anxiety, feelings of longing for revenge, a chaotic heart, and the like.

 

If someone asks: If the cause of the arrow of romance is as you described, namely the compatibility and compatibility of souls, why is it that love sometimes does not last on both sides? In fact, do we find that it is not lasting in the one who loves? If the cause is mental compatibility and mental reaction, surely the love will be bound in such a way between the two parties.

 

Answer: Sometimes a cause may disappear due to the loss of something that is a condition for it or due to a certain obstacle. On the other hand, it can lose love. This must be due to one of three factors: First, a defect in the love itself, namely that the love is only a momentary love, not true love. In momentary love, there does not have to be unity, but in fact it sometimes causes hatred. Secondly, there is a barrier on the part of the one who loves that prevents him from loving the one he loves. It could be because of physical factors, character factors, way of life, deeds, figures and the like. Thirdly, there is a barrier on the part of the beloved that prevents him from reciprocating the love of the one who loves him. Had it not been for this barrier, the love would have been reciprocated by the other party.

 

If all these barriers are not there, and love is genuine, it will come from both sides.

 

Had it not been for the arrogance, jealousy, power-madness and hostility of the disbelievers, the apostles would have been the ones they loved more than themselves, their wealth and their families. Because the barrier was removed from the souls of the followers of the apostles. then the apostles became people whom they loved more than themselves, their property and their families.

 

This means that love arrows are a type of disease that also has a chance of being cured, and there are even some treatments that can be done for it. If the one who has been stabbed by the arrow of love has a Shariah-compliant and reasonable way of finding his beloved, then that is the cure. As mentioned in Sahih Al-Bukhari and Muslim from the hadith of Ibn Mas ud – that the Messenger of Allah said:

 

“O young men! Whoever among you is biologically capable should get married. For marriage is better able to protect the eyes and better able to guard the private parts. Whoever is not able to get married should fast. For fasting is a cure.”

 

He instructs the person hit by the arrow of romance to do one of two things: First, is the actual method. The second is a substitute or temporary method. He ordered the actual method as a cure for the illness. As long as he is able to do so, there is no other way.

 

It was narrated by Ibn Majah in his Sunan, from Ibn Abbas that the Messenger of Allah said:

 

“We don’t see the best way for two people who love each other to get married.”

 

That is the target to which Allah alludes after declaring the permissibility of free women as well as slave women when needed as partners. Allah said:

 

“Allah wants to give you relief, and man is made weak.” (An-Nisa: 28)

 

Allah mentions His leniency in this context but He also tells us that man is weak?” That is an indicator that man is weak. unable to fulfill his desires. Hence Allah allows him in the matter of women. to choose the best women, two. three. or four. Allah allows men to marry any woman, including slave girls that he owns, so that he can marry her when necessary, to cure his lust. or at least as a relief for the weak servant of Allah and as a mercy for him.

 

If a person who is struck by the arrow of love has no way of getting the one he loves according to the rules of sharee’ah or according to his ability, or it could be both, and this disease is a malignant disease, then the therapy is to impress upon his soul the hopelessness of his hopes. Because if a person’s soul feels hopeless, he will feel comfortable, no longer chasing his quarry too much.

 

If, in desperation, the disease of cupid’s arrow has not disappeared, one’s character will be severely disturbed, so another method of therapy is needed, namely on the part of the mind. That is, by instilling the realization that the heart’s dependence on something unattainable is insanity. A person who thinks so is like a person who wants to catch the sun. His spirit will continue to depend and soar, continuing to rotate with his wishful thinking in the center of its orbit. For reasonable people, that only happens among the insane.

 

If it is not possible to obtain one’s beloved in the prescribed way and according to one’s ability, one’s therapy is to put oneself in the position of the one who has an excuse. This is because Allah has not allowed him to obtain it. So the treatment for this disease for a servant who wants salvation is to stay away from this wishful thinking. Give him the impression that what he is looking for does not exist or is impossible to achieve. not unlike all things that are impossible.

 

If his anger does not accept this method, he should abandon his wish for two reasons: Out of fear of Allah, or out of the belief that the loss of what he loves is better for him, more useful and beneficial, and will even lead him to gain something more delicious and more joyful. Because a reasonable person will make a comparison between the loss of something he loves that is perishable and the loss of something that is of greater value, more lasting, more beneficial and more enjoyable. The difference between the two will be clear. Let us not sell an eternal pleasure that has no risk whatsoever to buy a momentary pleasure that will turn into pain. In essence, the momentary delights are a sleeping dream or illusion that has no reality at all. When the delicacy is gone, the pain remains. When lust is gone, only misery remains.

 

Moreover, he may find something more distressing than the loss of something he loves. It is even possible that he will be hit by two calamities at once: The loss of something greater than the loss of the beloved, and the occurrence of something more distressing than the loss of the beloved. If a person is convinced that pursuing his beloved will bring him these two calamities, then it will be easy for him to abandon his desire. He will find the loss of his beloved easier to bear with patience. His intelligence, religion, self-respect and humanity instruct him to endure the relatively lesser harm which then quickly turns into pleasure, joy and cheerfulness to ward off the greater harm. While his ignorance, lust, madness and disdain will continue to command him to give precedence to his mortal lover with all that he has, at all costs. Indeed, the one who is preserved is the one who is preserved by Allah.

 

If a person’s soul is still not receptive to this remedy, then it is not compatible with him, and he should consider what consequences and damages in this world are caused by indulging in his desires, and how many benefits will be lost because of it. Indulging in the lust of amorous arrows can cause the greatest damage in this world, the greatest factor that can eliminate various benefits. This is because it prevents a person from using his intellect, which is the basis of his ability and the foundation of his benefit.

 

If this remedy is also unacceptable to his soul, he should remind himself of the bad qualities of his beloved and all the things that could cause him to hate her. If she continues to think and ponder on them, she will find that the bad things about her will outweigh the good things that make her love her. Ask your neighbors about his hidden faults. For if all his good things lead him to love his beloved, then all his bad things lead him to hate her and dislike her. Try to make a comparison between these two sides. Then he should choose which side of the door is open to him first. Do not be one who is deceived by outward beauty alone which looks better than a skin full of leprosy and leprosy. Look beyond mere external beauty to the ugliness of his deeds. Cross over from her outward beauty to the rottenness of her heart and soul.

 

If this therapy still does not cure him, all that remains is total surrender to Allah who always answers the prayers of those who pray to Him in a state of urgency. He should prostrate himself before Allah, at His doorstep: begging for salvation, in submission, resignation and humility.

 

If a person has the opportunity to do this, then he has knocked on the door of taufik. However, one should be aware that it is not so easy to call one’s lover names and criticize him in front of people, thereby harming his self-esteem. If he does so, he has acted unjustly and overstepped his bounds.

 

Do not be deceived by the false hadith in the name of the Prophet which was narrated by Suwaid bin Said, from Ali bin Mushir, from Abu Yahya Al-Qattat, from Mujahid, from Ibn Abbas, from the Prophet, also narrated from Ionu Mushir from Hisham bin Urwah from his father from Aisha from the Prophet. It was narrated by Az-Zubayr ibn Bakar, from Abdul Malik ibn Abdul Aziz ibn Majisyun, from Abdul Aziz ibn Hazim, from Ibn Abi Najih, from Mujahid, from Ibn Abbas from the Prophet – that he said:

 

“Whoever is pierced by an arrow of romance, then he keeps his chastity, then he dies, then he will be martyred.”

 

Another narration states:

 

“Whoever is pierced by the arrow of love, then hides his feelings, protects himself and is patient, Allah will forgive his sins and will admit him into His Paradise.”

 

But this hadeeth is not saheeh, and it did not come out of his mouth. The shahid is a high position in the sight of Allah, equal to that of the righteous, and must be attained through certain actions and conditions, which are essential. There are two kinds of shahid: general shahid and specific shahid. Special shahid is shahid fi sabilillah. There are five general shahids mentioned in a saheeh hadith, but dying after being stabbed by an amorous arrow is not one of them. Because the arrow of love can be an act of shirk towards Allah in love, it is the result of negligence towards Allah and letting the heart, soul and love belong to other than Allah. So how can it be among the positions that lead to martyrdom? Impossible. The danger of amorous arrows to the heart is greater than anything else. In fact, the arrows of romance can be called spiritual alcohol, which can cause the soul to become so intoxicated that it prevents it from remembering and loving Allah, from feeling the pleasure of remembering Allah and praying to Allah. It can even cause the heart to worship other than Allah. Because the heart of the person who is romantically involved will become the servant of his lover. In fact, “love” is the brain of servitude. Love is what optimizes a sense of submission, love and deep submission. So how is it possible that submission of the heart to other than Allah can bring a person to the noblest position among the Tauhid, among the leaders and special people among them? Even if the chain of transmission of this hadith were as clear as the sun, it would still be an erroneous and misguided narration; it is not possible to narrate from the Prophet the expression ‘romance’ in a saheeh hadith. It is simply not possible.

 

Romance itself is both lawful and unlawful. How can it be understood that the Prophet (peace and blessings of Allah be upon him) condemned anyone who is stabbed by the arrow of romance, then hides his feelings and guards himself that he must be a martyr? What if someone loves someone else’s wife, or is fond of small children or prostitutes, then with his love he achieves the status of a martyr? This is certainly contrary to the axiomatic teachings of the Prophet’s religion. This is because romance is one of the diseases for which Allah has created a cure according to Shariah and to the extent of one’s ability. Meanwhile, the treatment itself can be obligatory, if the arrows of romance are haram. It can also be recommended or recommended.

 

If we look closely at the various diseases for which the Prophet promised martyrdom, we will find that they are incurable, such as stabbings, bubonic plague, hard objects, burning, drowning, and women who die in childbirth. All of these are trials from Allah, not of the servant’s own doing, nor can they be cured, so they are not forbidden factors, nor do they cause corruption of the heart and worship of other than Allah as can arise from the stabbing of an amorous arrow.

 

If this is not enough to disprove the falsehood of attributing this hadith to the Prophet, then please follow the attitude of the scholars of hadith and its intricacies. None of the Imams known as hafizh have acknowledged the authenticity of the hadith or at least declared it to be hasan.

 

How could you not? The scholars denied Suwaid as the narrator of this hadith. So for that reason he was severely accused. Some scholars even considered him worthy of being fought or killed! Abu Ahmad bin Adi in Al-Kamil states, “This is one of the hadeeths that the scholars did not recognize from Suwaid.” Al-Baihagi also stated, “This is one of the unrecognized hadiths from Suwaid.” It was also stated by Ibn Thahir in Adh-Dhakhirah. Al-Hakim mentioned it in Tarikh Naisabur. He said. “It was mentioned by Abu Al-Faraj Ibn al-Jauzi in his book al-Maudhu’at that Abu Bakr al-Arzak narrated it originally from Suwaid, then he corrected it, then omitted the mention of the Prophet’s name, at best, up to Ibn ‘Abbas.

 

Among other dangerous things that cannot be imagined is the attribution of this hadeeth to the hadeeth of Hisham ibn Urwah, from his father, from ‘Aa’ishah, from the Prophet. Anyone who is familiar with the science of hadeeth and its defects, even at a low level, would think that this hadeeth cannot be saheeh. It cannot be the hadeeth of Ibn Majisyun, from Ibn Abu Hazim, from Ibn Abi Najih, from Mujahid, from Ibn Abbas by marfu’. Its authenticity even if it is only mauguf up to Ibn Abbas is doubtful.

 

The scholars have criticized Suwaid ibn Sa’id who narrated this hadeeth with various cruel accusations. Yahya Ibn Ma’in also denied this hadith, saying, “If I had a horse and spear, I would fight this man.” Imam Ahmad said: “He is a matruk, and his hadith is not accepted.” An-Nasa’i stated, “He is not tsigah.” Al-Bukhari stated. “At one time he became blind because he often reported hadeeths that were not his.” Ibn Hibban commented, “He relates tangled narrations from tsigah narrators. His narrations should be avoided.” What is most worth listening to here is Abu Hatim Ar-Razi’s remark, “He is a trustworthy narrator but manipulates many hadith.” Ad-Daruguthni commented on it, “He was actually trustworthy, but when he grew old he might have gotten his narration from false hadiths, so he gave a recommendation.” It would not have been appropriate for Imam Muslim to issue this hadeeth in such a case. However, Imam Muslim narrated this hadeeth saying: “If there is an accompanying narration from another narrator that he did not narrate on his own, it is neither munkar nor shadz, unlike this hadeeth.” Wallahu a’lam.

 

 

 

 

THE PROPHET’S GUIDANCE ON MAINTAINING HEALTH WITH FRAGRANCE

 

Since good smells are the food of the spirit and the spirit itself is the center of stamina, stamina is also increased through fragrance. Because a good smell cleanses the brain and heart and all internal organs, it gladdens the heart and pleases the soul and gives spiritual refreshment. Fragrance is something that is most suitable for the spirit, which is most compatible with it. The correlation between fragrance and a good soul is very close. Perfume is one of the two things that the Prophet liked the most from the things of this world’8, may peace and blessings always be upon him.

 

In Sahih Al-Bukhari it is stated, “That the Messenger of Allah never rejected perfume.” While in Saheeh Muslim it is mentioned:

 

“Whoever is offered perfume, let him not refuse it. For perfume is sweet in odor but light in weight.”

 

In Sunan Abu Daud and An-Nasa’i it is narrated from Abu Hurairah , from the Prophet that he said:

 

“Whoever is offered perfume, let him not refuse. For it is light in weight and sweet in odor.”

 

In the Musnad of Al-Bazzar, the Prophet is reported to have said:

 

“Verily, Allah is Beautiful and loves beauty, Clean and loves cleanliness, Exalted and loves honor, Generous and loves mercy. Clean your terraces and yards, do not resemble the Jews who used to keep akba?” in their houses.” Akba means garbage.

 

Ibn Abi Shaibah said: The Messenger of Allah had a kind of sukkah that he always used to put on his body.” It is also reported in a saheeh manner that the Prophet said:

 

“Verily, Allah has the right for every Muslim to take a bath every seven days. If he has perfume, he should use it.”

 

Fragrances have the property that the angels love them and the devils hate them. Because what is most favored by the devil is a foul and disgusting odor. A good spirit will like a fragrant smell as well. While a bad spirit will like a foul odor as well. Each spirit will tend to the odor that matches it. The good will be gathered with the good, and the bad will be gathered with the bad, male or female. Although the above expression applies to the human species of male and female, it also applies to all types of actions, speech, food, drink, clothing and fragrances”, with a general pronunciation or with the generality of its meaning.

 

 

 

 

THE PROPHET’S INSTRUCTIONS ON MAINTAINING EYE HEALTH

 

It was narrated by Abu Daud in his Sunan from Abdurrahman ibn An-Nu man ibn Ma’bad ibn Haudzah Al-Anshari, from his father, from his grandfather that the Messenger of Allah ordered itsmid kohl with perfume at bedtime. But he added: “The fasting person should avoid it.” Abu Ubaid narrated that the meaning of perfumed means perfumed with musk.

 

In Sunan Ibn Majah and others, it is narrated from Ibn Abbas that the Messenger of Allah (s) had a kohl holder that he used three times on the eyes. In Sunan At-Tirmidhi, it was narrated from Ibn Abbas that the Messenger of Allah, when he applied kohl, applied it three times on the right side of his eye. Starting from the right and ending on the right, while on the left only twice.

 

It was narrated by Abu Daud that the Prophet said:

 

“Whoever uses kohl should use it in odd numbers.”

 

The odd number of times can be seen in a pair of eyes, three times on the right and twice on the left, in which case the right should be given precedence, or it can be seen in each eye, so that the right has three times and the left has three times. There are two opinions in the madhhab of Imam Ahmad and others.

 

Wearing kohl can help maintain the health of the eyes, strengthen the light of vision as well as clarify it, soften the foul matter in the eyes and force it out, as well as being a decoration for certain types of kohl. When used during sleep, kohl has other benefits, as it envelops the eyelids, soothing the eyes so that they do not make harmful movements as well as maintaining their naturalness. Itsmid itself has its own specialty.

 

In Sunan Ibn Majah, it is narrated from Salim, from his father, marfu’:

 

“Use itsmid, because itsmid can clear your eyes and grow your eyelashes.” “”

 

In the Book of Abu Nu’aim, it says: “Indeed, itsmid grows the eyelashes, removes impurities and clears the vision.”

 

Sunan Ibn Majah also narrated from Ibn Abbas that the Messenger of Allah said:

 

“The best kohl for you is itsmid. Because itsmid can clear your vision and grow your hair.”

 

 

 

 

HAMZAH FIGURE

 

  1. ITSMID

A type of black stone for the base of kohl imported from Ashfahan (Persia), which is the best type of kohl, imported from the western hemisphere. The best of this type of kohl is the one that adheres most easily yet is smooth inside. contains no impurities.

 

It is composed of cold and dry elements. It has the properties of protecting and strengthening the eyes and tonifying the nerves. It keeps them healthy, removes excess flesh on scabs and ulcers on the eyes, and clears dirt, clears vision and removes dizziness. When used as an eye patch mixed with diluted honey. If pounded and mixed with fresh fat, then mixed with burnt ashes, it will prevent insect infestation. It is also good for fatigue. Itsmid is the best kohl, especially for old people with dull eyes, when mixed with a little musk.

 

  1. ATRUJI (CITRON)

As mentioned in a saheeh hadeeth from the Messenger of Allah that he said:

 

“The example of a believer who recites the Qur’an is like Atrujjah, it tastes good and smells good.”

 

Atrujjah has many properties. Atrujjah consists of a composition of four kinds of matter: Skin. flesh (content). acid and seeds. Each of these materials has its own specialty. The skin is hot and dry. The flesh or contents are hot and moist. The acid is cold and dry. While the seeds are hot and dry.

 

Among the benefits of its bark is that when applied to clothes, it can prevent them from being infested by caterpillars. Its fragrant smell can overcome foul air and even fight plague. When chewed, it can perfume bad breath and neutralize the air. When mixed in food, it will help digestion.

 

The author of Al-Qanun states. “The juice of the skin of the atrujjah is effective in treating snake bite wounds when taken orally and the pulp is applied to the wound, while the burnt ash of the skin is very useful when applied to leprosy.”

 

As for its flesh, when it is softened to suit the hot stomach, it becomes very useful for people with Hepatitis, it can reduce the hot body vapor. Al-Ghafigi states, “Its flesh is effective in treating hemorrhoids when eaten.”

 

As for the acidic substance, it is very useful for treating jaundice, can relieve the heart beating due to fever, is also useful for treating iterus when drunk and used as a kohl, and can even stop vomiting, jaundice, soften food, improve body condition, treat diarrhea, even the juice can treat vaginal discharge, eliminate fatigue and can even eliminate measles. The indicator is when the Prophet removed ink spilled on a piece of clothing with the juice of this fruit. So atrujjah has energy that can soften, cut and cool, but on the other hand it can also warm the liver, strengthen the stomach and reduce the sharpness of hepatitis, it can also help relieve sadness and quench thirst.

 

While the seeds have emulsifying and drying energy. Ibn Maswaih stated, “The efficacy of the seeds is to repel deadly poisons when drinking the boiled water of two mithgal of atrujjah seeds. When cooked, it can be used as a balsam. When pounded and placed on snake bite wounds and the like, it is also beneficial. It can soften and perfume the mouth, just like the properties mostly found in its skin.”

 

Others state, “It is effective in treating scorpion stings when a decoction of two mithgal of peeled seeds is taken with hot water. It can also be pounded and applied to the wound.”

 

Another stated, “The seeds can overcome all kinds of poisons, and can also treat the effects of all kinds of insect bites.”

 

It is said that one Emperor was angry with some medical experts so they were imprisoned and told to choose only one type of side dish, no more. Finally they chose atrujjah. They were asked. “Why did you choose this fruit?” They replied, “Because from the beginning it has a pleasant smell, its shape is pleasant, its smell is fragrant, its flesh is true fruit meat. its sourness can be a side dish, its seeds can be a decoration and it can also be used as oil.”

 

So it is fitting that something that has so many properties should be likened to a living example, namely a believer who loves to recite the Qur’an. Some of the scholars of the As-Salaf loved to look at this fruit, because it is beautiful and can delight the heart.

 

  1. ARUZZ (NASI)

There are two false and fabricated hadiths attributed to the Prophet regarding rice. First, “If rice were a person, it would resemble a gentle man.” Secondly, “Everything that grows from the earth must contain both medicine and disease, except rice, in which there is medicine and no disease.” We deliberately mention these two false hadiths so that we are careful not to attribute them to the Messenger of Allah.

 

Rice is hot and dry. Rice is one of the most suitable grains for food, after wheat, and is even the easiest to digest and compacts the stomach naturally, strengthening the stomach and washing it out so that it settles there for a while. Even the Indian medical community considers rice to be the best and most beneficial food when cooked with cow’s milk. Rice has the properties of nourishing the body, increasing hormones, improving nutrition and cleansing the body of pigments.

 

  1. ARZ (GLUTINOUS RICE)

It is also called shanaubar. The Prophet mentions in his hadith:

 

“The example of a believer is like a large blade of grass that is tossed by the wind, sometimes it stands upright and sometimes it tilts. While the example of a mundfiq is like glutinous rice: it will stand upright on its roots, but once it falls, it will fall down entirely.”

 

Glutinous rice grains are hot and moist. Has burning, softening and emulsifying properties. Slightly sticky but can be removed by soaking in water. Difficult to digest by the stomach but contains many nutrients. Good for coughing and removing lung mucus, increasing hormones, but can cause the stomach to become too dense. To overcome this, sour pomegranate seeds can be consumed.

 

  1. IDZKHIR WOOD

It is mentioned in a saheeh hadith relating to the city of Mecca, that the Prophet said. “The plants should not be uprooted.” Al-Abbas asked the Messenger of Allah, “What about AlIdzkhir, O Messenger of Allah? The plants are useful for animals and the needs of their homes?” He replied. “Yes, except Al-Idzkhir.”

 

Al-Idzkhir is hot in the second degree, dry in the first degree. It has a soft texture and can unblock blood vessels, facilitate urination and defecation, and even crush kidney stones. It can reduce inflammation in the stomach, liver and kidneys when taken orally and applied to swollen areas. Even the basic ingredients can strengthen the roots of the teeth and stomach, relieve nausea and strengthen the stomach muscles.

 

 

 

 

FIGURE “BA”

 

  1. BITHTHIKH (WATERMELON)

It was narrated by Abu Daud and At-Tirmidhi from the Prophet that he once ate watermelon mixed with ripe young dates. he said. “The heat in this fruit is neutralized by the cold element in this fruit.”

 

There are several hadeeths concerning watermelons, but none of them are saheeh except this one. What is meant here is green watermelon (green rind). It is cold and wet and cleanses the stomach. It is easier to digest in the stomach than cucumber and the like. It also dissolves easily into other food elements when it meets the stomach. Eaten hot (cooked), it is very beneficial. If eaten cold, there are mild side effects that can be neutralized with a little ginger and the like. It should be consumed before meals, i.e. immediately with meals, otherwise it may cause nausea and vomiting, Some medical circles state, “When consumed before meals, it can wash the stomach and eliminate diseases in the stomach.”

 

  1. BALH (YOUNG DATES)

Narrated by An-Nasa’i and Ibn Majah in his Sunan from the hadeeth of Hisham ibn Urwah, from his father, from ‘A’ishah that she said: The Messenger of Allah said:

 

“Eat balh with ripe dates. For when Satan sees a man eating dates with balh or young dates, he will say, “This son of Adam will be eternally good, so he can eat old things mixed with new things.”

 

Another narration states:

 

“Eat ripe dates with young dates. Verily, Satan feels sad when he sees people eating them.” Satan will say, “People have lived up to this point that they still have time to eat new things (young dates) mixed with old things (old dates).”

 

It was narrated by al-Bazzar in his Musnad, and this is the wording. The meaning of ‘baa’ (with) in the hadeeth is ‘at the same time’, i.e. eat the first type of dates at the same time as the second type of dates.

 

Some medical scholars say, “The Prophet only commanded eating balh (young dates) with ripe dates, but did not command eating busr (young dates) with ripe dates. Because busr and ripe dates are both hot, although of course ripe dates are much hotter. Medically speaking, it is not appropriate to combine two foods that are both hot or both cold, as explained earlier.

 

This hadith warns against the basic truths of medical science, namely in an effort to maintain stability in anticipation of one type of food with other foods, one type of medicine with other drugs and various other medical formulas in an effort to maintain health.

 

Balh is cold and dry, very good for the mouth, gums and stomach, but not so good for the chest and lungs. Because of its rough texture, it can be difficult to digest in the stomach, with little nutritional content. Among palm fruits, balh resembles young grapes among the common tree fruits. Both types of fruit (dates and young grapes) can cause colds, glegean (Javanese) and gas, especially if one drinks after consuming the fruit. These side effects can be counteracted by consuming aged dates, honey and cheese.

 

  1. BUSR (DATE PALM)

It is narrated in a saheeh hadith that Abul Haitsam bin AtTaihaan when the Prophet, Abu Bakr and Umar visited him, he served them bunches of young dates, called idzg. like bunches of grapes called ungud. He asked, “Why don’t you serve ripe dates?” He replied, “I want you to choose for yourself. whether you want ripe dates or bushels.”

 

The pentil date is both hot and dry, but the dryness is more dominant than the heat. It also wipes away moisture, cleanses the stomach, binds the stomach and is also useful for the gums and mouth. The best type is slightly moist and sweet. However, eating too many young dates and pentil dates can cause constipation.

 

  1. BAIDH (EGG)

It was narrated by al-Baihagi in Shu’abul Iman that one of the prophets once complained to Allah that his body felt weak. So Allah commanded him to eat eggs.” However, the validity of this hadith is questionable.

 

New eggs are better than old ones. While among all types of poultry eggs, chicken eggs are the best. It is stable, but tends towards the cold element.

 

The author of Al-Qanun states: Egg yolk is hot and moist, can increase healthy and perfect blood, provide a light injection of nutrition, in addition it is also very easy to dissolve in the stomach, that is, it can be cooked soft.”

 

Another medical expert confirms. “Egg yolk can reduce pain, can soothe the throat and bronchi, is good for treating sore throat, cough, lung, kidney, and bladder injuries. In addition, it can also reduce digestive obstruction, especially when consumed with sweet almond oil. It can also help the burning process in the chest, soften food debris and reduce obstruction in the throat.”

 

Meanwhile, egg whites, when dripped into the inflamed swollen eye, can immediately cool the inflammation and relieve the pain. When smeared on the eye mixed with ash at the first time of swelling, it will prevent it from blistering. When smeared on the face, it prevents sunburn When mixed with sandalwood powder and applied to the forehead, it prevents frowning.

 

The author of Al-Qanun regarding heart medicines asserts, “Although eggs are not among the optimal medicines, they (i.e. the yolk) are clearly beneficial for strengthening the heart. Egg yolk has three features: First, it dissolves easily in the blood. Second, it has little pulp. Thirdly, that blood also comes from it, or at least its elements can coexist with the blood that feeds the heart. In addition, the egg element is also very light. For this reason, people with digestive diseases can easily adapt to eggs so that they are easily absorbed by the body.”

 

  1. BASHAL (ONION)

It was narrated by Abu Daud in his Sunan from ‘Aisha that she was asked about shallots. Aisha replied, “The last meal eaten by the Messenger of Allah contained shallots.”

 

It is reported in Sahih al-Bukhari and Muslim that if a person eats shallots, he cannot enter the mosque. Shallots have the property of heat in the second degree, while also having the property of excess moisture. Onions prevent the harm of water that has changed its shape and taste, repel toxic odors, provoke appetite, strengthen the stomach, arouse passion, increase hormones, improve skin color, eliminate phlegm and cleanse the stomach.

 

The center can eliminate tinea versicolor, and if applied around the body parts affected by alopecia, it can be very beneficial. When mixed with salt, it can eliminate dandruff. When the smell is inhaled by people who have just taken laxatives, it can prevent nausea and vomiting and remove the odor of the medicine. If the water is used as ‘gurah’, it can clean the head. It can also be dripped into the ears when they are hard of hearing or buzzing, oozing pus or filled with water. The pungent odor that causes tears is also very useful. The center is good for make-up when mixed with honey to enhance the whites of the eyes.

 

When cooked, shallots also contain many nutrients, are useful in treating jaundice, cough and shortness of breath, can facilitate urination and soften bowel movements. It is also effective in treating dog bites (but not mad dogs) if you apply the juice plus a little salt to the wound. Even when applied to the rectum, it can help open the bawasir hole (hemorrhoid).

 

Side effects. shallots can cause migraines. headache. cause colds and darken the eyes. Consuming too much of it can cause ‘forgetfulness’ disease, damage the mind and change bad breath. in addition to disturbing fellow humans and even angels. The way to overcome this is to cook it so that all these dangers can be eliminated.

 

In As-Sunan, it is mentioned that the Prophet ordered people who want to consume onions and garlic to kill their side effects by cooking them. Onion odor can also be removed by chewing rue fruit.

 

  1. BADZINJAN (EGGPLANT)

In a fabricated hadith attributed to the Prophet, “Eggplant is efficacious depending on the intention of the person who eats it.” Such remarks are clearly unbecoming of any intelligent person, let alone one of the prophets sent by Allah.

 

There are two kinds of eggplant: Those that are slightly white and those that are slightly black. There is also a difference of opinion as to whether the element is cold or hot. The correct one is hot. Eggplant can cause measles, hemorrhoids, blockage of blood vessels, cancer, leprosy, damage the pigment of the body and even cause blackness, it can also cause the danger of bad breath. As for the white and long ones, they do not contain these dangers. .”

 

 

 

 

 

FIGURE “TA” 

 

  1. TAMR (KURMA)

It is saheeh reported from the Messenger of Allah that he said:

 

“Whoever eats seven dates in the morning (in another narration: seven Al-Aliyyah dates), on that day he will not be harmed by poison or magic.”

 

It is also narrated in a saheeh manner that the Messenger of Allah said:

 

“A house that has no dates in it will make its occupants hungry.”

 

It is also narrated that the Prophet used to eat dates with cheese, or eat them with bread, and sometimes he would just eat them.

 

The nature of dates is heat on the second level. Are they dry or wet? There are two opinions.

 

Dates strengthen the liver, soften bowel movements, increase stamina when mixed with fir wood powder, and cure sore throat. But for those who are not accustomed to eating them, such as people in cold countries, they can cause constipation, cause toothache and increase headaches. The remedy is to consume badam fruit and apiun.

 

Dates are among the most nutritious fruits that fill the body and are needed because they contain heat and moisture. When chewed and swallowed. can also kill worms. In addition to heat. this fruit also has additional energy. If we are accustomed to consuming it by chewing and swallowing directly, it can dry and weaken the worm element in the body, reduce or even completely eradicate it. Dates are fruit, food, medicine, drink and sugar.

 

  1. TIEN (TIN FRUIT)

Since the tin fruit is not found in the cities of Hijaz and Al-Madinah, there is no hadith mentioning this fruit. This is because the soil in which the fruit grows is the opposite of that in which the date palm grows. However, Allah has sworn by this fruit in the Quran because it has many benefits and uses. The truth is that the fruit mentioned in the Quran is what is known today as the tin fruit.

 

It’s hot. Whether moist or dry, or two opinions. The best is the white one. ripe to the skin. This fruit is effective in removing kidney stones and urinary stones. it can also be an anti-toxic ingredient. It is one of the most nutritious fruits. Useful for sore throat, chest and bronchi. Can be effective in washing the liver and spleen, clearing phlegm that is carried to the stomach, and providing a considerable injection of nutrients to the body. However, this fruit can cause head lice if eaten too much.

 

Dried tin fruit is useful for the nerves. If eaten with almonds and nutmeg, it will be very good. Galenius said, “When eaten together with almonds and rue, as long as one does not consume deadly poisons, it will protect the body from harmful elements.”

 

It was narrated from Abu Darda that he once presented the Prophet with a plate of tin fruits. He said, “Eat it.” So Abu Darda ate it with him. He said, “If I had said that there is a fruit that comes down from Heaven, I would have confirmed: this is the fruit. Because the fruit of Paradise has no seeds.

 

Eat it, because this fruit can treat piles and is useful for gout.” However, the validity of this narration is still questionable.

 

The flesh of this fruit is the best, because it can provoke thirst but can also reduce thirst due to salty phlegm. It also treats chronic cough, facilitates urination, unblocks the liver and spleen and is useful for the kidneys and bladder. When consumed by chewing it will be miraculously useful for opening food channels, especially when mixed with badam fruit and nutmeg. But it is not very good when mixed with heavy foods.

 

White strawberries are similar to this fruit, only they contain fewer nutrients and are somewhat harmful to the stomach.

 

  1. TALBINAH (WHEAT TAJIN)

We explained earlier that it is a kind of tajin made from wheat that has been pounded (so that it looks like curry or porridge). We have also explained that for the people of the Hijaz, this food is better than unmilled flour water. ‘..

 

 

 

 

 

FIGURE “TSA”

 

  1. TSALJ (ES)

It is saheeh reported from the Prophet that he said:

 

“O Allah, cleanse me with water, ice and dew.”

 

The fiqh issue contained in this hadith is that the disease can be treated with its antidote. Dirt or dirt has the property of burning heat so it must be anticipated with ice, dew or cold water.

 

It cannot be said that hot water washes away dirt better. This is because cold water contains elements that freeze and strengthen the body, and these are not found in hot water. Dirt itself has two effects: dirt and grime. These two effects should be counteracted by substances that cleanse and strengthen the heart. The mention of cold water, ice and dew is an indication of these two things.

 

Ice is of course cold, that’s the correct opinion. People who say that ice is hot are wrong. The confusion arises because of the appearance of living things in the ice. That is not an indicator that ice is hot. Because living things can also appear in cold fruits, and even in vinegar (fermenting bacteria). As for why it makes you thirsty, it is because ice makes you thirsty, not because of the heat element in the ice itself.

 

Ice can harm the stomach and nerves. If a person has a toothache due to excessive body heat, ice can relieve it.

 

  1. TSAUM (GARLIC)

It looks similar to an onion. The hadith says, “Whoever wants to eat these two things should cook them perfectly.” The Prophet was once given a meal containing garlic. But he sent the food back to Abu Ayub Al-Anshari. Abu Ayub asked, “O Messenger of Allah: did you dislike it so much that you gave it to me?” He replied. “Verily, I love to supplicate to the One to Whom it is impossible to supplicate if I eat that food.”

 

Thus. Garlic is hot and dry to the fourth degree, can provide a high degree of warmth and can also dry optimally and is effective for people who are cold and for people who have problems with their digestion due to phlegm, as well as for people who are almost constipated. Garlic can also drain sperm residue. unblock and unravel sitting wind, help food metabolism, quench thirst. soothe the stomach, facilitate urine, help treat venomous animal stings and various types of cold inflammation, can be used as a substitute for patches. If pounded and used as a dressing to treat wounds caused by venomous caterpillar or scorpion bites, it will be very effective and can even remove the poison. Warms the body and increases body heat, removes phlegm, removes gas or wind and clears the throat. It can also maintain the general health of the body, is useful in guarding against the dangers of deformed water and cures chronic coughs. When eaten raw, cooked or at least burnt, it can be useful in treating chest ailments due to cold, removing obstruction in the throat. When pounded, mixed with vinegar, salt and honey, and applied to decayed molar teeth, it can immediately loosen and remove them. If it is applied to a tooth that hurts, it will be able to relieve the pain. If two suings of garlic are crushed and mixed with water and honey, it can remove phlegm and worms. Even when applied to scabies, it is effective in removing it.

 

Among its side effects are that it can cause dizziness, is harmful to the brain and eyes, weakens eyesight and stamina, causes thirst and generates jaundice, causes bad breath. To anticipate this, just chew rue leaves.

 

  1. TSARID (WHEAT BREAD WITH MEAT GRAVY)

It is narrated in Sahih Al-Bukhari and Muslim from the Prophet that he said:

 

“The superiority of ‘Aisha over all women is like the superiority of tsaried over all kinds of food.”

 

Despite being a “hodgepodge” food, tsaried consists of bread and meat. Bread is the best staple food. While meat is the king of side dishes. When the two types of food with their side dishes are combined, nothing else surpasses it.

 

The medical community is still divided as to which of bread and meat is better. The truth is that man’s need for bread is more common and greater. Meat, on the other hand, is of higher value and better. Meat resembles the aura of the body more than any other material. Meat is the food of the dwellers of Heaven. To those who ask for vegetables, cucumbers, beans, fennel and onions, Allah says:

 

“Would you take something lowly in exchange for something good…” (Al-Bagarah: 61)

 

Many of the As-Salaf scholars think that the word fum (beans) in the verse means hinthah (wheat). So the verse is evidence that meat is better than wheat. Wallahu a’lam.

 

 

 

 

“JIM”

 

  1. JUMMAR (HEART OF DATE PALM)

Narrated in Sahih Al-Bukhari and Muslim from Abdullah bin Umar, he said: When we were sitting with the Messenger of Allah, suddenly the heart of a date palm was served. The Messenger of Allah said:

 

“Verily there is a tree resembling a Muslim whose leaves never fall…”

 

This jummar has cold and dry properties at the first stage. It is effective in healing scabs, and is also useful for stopping blood flow, stomachache, jaundice and high blood pressure. The enzyme content is also not bad, which can provide a mild nutritional injection, just a bit slow to digest. The whole date palm is indeed beneficial. That is why the Prophet likened this tree to a Muslim, because it contains many benefits and uses.

 

  1. JUBN

In As-Sunan it is narrated from Abdullah bin Umar that the Prophet was once given cheese from Tabuk. He asked for a knife, recited bismillah and cut the cheese.” Narrated by Abu Daud. The Companions in Sham and Iraq also used to eat it.

 

Cheese that is wet and not salty is very good for the stomach, is easily supplied to all organs of the body, can increase fat, and relieve the stomach steadily. Salted or salted cheese has less nutritional value than wet cheese, is not good for the stomach, is harmful to the intestines, and even those that have been stored for a long time will cause stomach pain. Similarly, grilled cheese is useful in treating scabs and preventing loose stools.

 

It is cold and moist. When consumed after roasting, it is better for digestion. The fire improves its structure and texture and softens its essence, improving its flavor and aroma. Old cheese is hot and dry. When burned, it is also better, because the essence is softer and the side effects can be eliminated because the fire brings some kinds of substances that are also hot and dry and suitable for cheese. Salty cheese can reduce the body, cause kidney and bladder stones, and is not good for the stomach. When mixed with softening agents, it is even worse because it facilitates the entry of the cheese into the stomach.

 

 

 

 

 

 

FIGURE “HAA”

 

  1. HINNA (INAI)

The hadeeths concerning the virtue of inai have been narrated in the previous section, so there is no need to repeat them here.

 

  1. HABBATUS SAUDAA (BLACK CUMIN)

It was narrated in Sahih Al-Bukhari and Muslim from the hadith of Abu Salamah, from Abu Hurairah that the Messenger of Allah said:

 

“You should eat black cumin. Because black cumin contains a cure for all kinds of diseases, except As-Saam.”

 

As-Saam is death.

 

Black cumin or Al-Habbah As-Sauda is also known as Syuwainiz in Persian. It is also called black Kammun or Indian Kammun. Al-Harbi narrated from Al-Hasan that black cumin is also called Khardal. Al-Harawi narrated that black cumin is also called. Al-Habbah Al-Khadra (Green Seeds) and Al-Butm fruit. However, both of these terms are wrong. The correct one is that black cumin is also called Shuwainiz.

 

Black cumin has many properties. The meaning of the Prophet’s words, “a cure for all kinds of diseases,” is like Allah’s words, “destroying everything by the command of his Lord,” i.e. everything that can be destroyed. There are many other similar expressions. Black cumin is indeed effective in treating all kinds of cold diseases, and it can also help cure various heat diseases due to temporal factors. Black cumin can channel cold and wet medicinal energy to the source of the disease very quickly, if consumed in moderation.

 

The author of Al-Qanun and other medical experts emphasize that black cumin is suitable for combination with Za’faran in tablets, because its energy is very easy to penetrate the target. There are other similar combinations known to pharmaceutical industry experts. It is not impossible for heat medicines to also treat specific heat illnesses. This is because we find many types of drugs such as Enzoate and various other medicinal ingredients mixed with it to treat eye diseases, as well as sakkarin and various other heat ingredients. Eye diseases are hot according to the consensus of medical experts. Very hot sulfur is also effective in treating itching.

 

Shuwainiz itself is hot and dry at the third level, has the efficacy of removing gas, eliminating the cause of alopecia (baldness), is also useful in treating leprosy, fever accompanied by coughing with phlegm and the like, can also unblock, expel wind, dry a wet and damp stomach. If pounded and made into a paste with honey, then drunk after mixing with hot water, it can crush kidney stones and stones in the bladder, facilitate urine, menstruation and breast milk, if taken regularly for days. If heated with fruit vinegar and applied to the stomach, it will kill bacteria. When mixed with wet flour water or cooked flour, it can expel worms more strongly. It is cleansing, cutting and breaking down. It is also effective in curing colds; if pounded and placed on a cloth and inhaled continuously, the cold will disappear.

 

Black cumin oil is very effective in treating the head, and can even remove dandruff. If you drink about a spoonful mixed with water, it can also relieve shortness of breath and the like. When applied to the head, it can also treat common dizziness. If mixed with water, it can also increase breast milk. It can also treat influenza when used as a gurah.

 

When cooked with vinegar and used for gargling, it is useful for treating toothache due to cold. When used as a gurah in powder form. it is useful to provoke the necessary tears. When used as a dressing mixed with vinegar. it can treat purulent acne and scabies. Can also treat chronic glandular swelling. even tumors!

 

Black cumin is even effective in treating Facial Paralyisis (paralysis of the face) when used as gurah in the form of oil. When taken orally about one glass or half a glass. can be effective in treating the effects of venomous wasp bites. When applied in the form of mixed with Al-Habbah Al-Khadhra oil, then dripped in the ear three times. can overcome cold, wind, and blockage.

 

If roasted (fried without oil). then pounded finely and mixed with olive oil and dripped in the nostrils three or four times. can be effective for colds accompanied by a lot of sneezing. If burned and mixed with wax melted with Sausan oil or Jesse oil, then applied to the wound on the calf after first cleaning it with vinegar, it is effective in healing it.

 

When pounded with vinegar and then applied to leprosy and blackheads and even severe hazaz, it can be effective in curing them.

 

If you pound it finely and apply two or three dabs to the bite wound of a rabid dog every day, then wash it off with water, it will be very effective and can save you from death. When used as a gurah in the form of oil, it is useful for influenza and tetanus, and can repel germs. When burned, the smoke can repel insects.

 

When diluted with Enzoate mixed with water, then applied to the lower part of the abdominal circle and then topped with Shuwainiz, it will become a kind of balm that is very efficacious in treating bawasir or piles. The benefits are even more than what we have described here. It should be consumed regularly with two spoons only. Some medical circles claim that consuming too much can be deadly.

 

  1. HARIR (SILK)

It has been explained previously that the Prophet allowed Zubayr and Abdur-Rahmān ibn Auf to wear silk because of their itching. It has also been explained previously about its benefits, uses and ingredients, so there is no need to repeat it here.”

 

  1. HURF (WATER CRESS/CELERY).

Abu Hanifah (Ad-Dinauwari) stated, “Hurf is a kind of seed used as medicine. It is similar to the land celery that was reported by the Prophet. This plant is called hurf. Some of the common people call it Rashad seed. Abu Ubaidah said, “Its name is tsifa or hurf.”

 

We emphasize: The hadeeth referred to therein is the hadeeth of Abu Ubaidah and others from Ibn Abbas, from the Prophet, who said:

 

“What are two foods that contain healing? Water celery and dates.” (Narrated by Abu Daud in Al-Marasil)

 

Its energy is hot and dry in the third degree. It can warm and soften the abdomen and expel worms and germs that cause baldness, and even deflate inflammation of the liver and spleen, increase sex drive, and eliminate purulent scabies and impetigo.

 

If used as a dressing mixed with honey, it can deflate. And if cooked together with inai, it will be able to remove dirt in the chest. When taken orally, it can be effective against insect venom and wounds caused by their bites.

 

When burned and the smoke is exhaled, it repels insects and keeps hair from falling out. When mixed with wheat flour and vinegar, and then wrapped, it is effective in treating irg annasa (lumbago) and reducing inflammation.

 

When used for bandaging mixed with water. can ripen boils, can eliminate aches all over the body. increase stamina, increase appetite. efficacious to overcome asthma, shortness of breath and spleen disorders, clean the lungs and facilitate bowel movements. It is also effective in treating irgun nasa (a kind of gout/lumbago). diseases behind the hips. It can also remove body waste when drunk or injected into the body and cleanse the chest and lungs of phlegm and sticky fluids.

 

If the flour, about five spoonfuls, is mixed with hot water, it can facilitate bowel movements. dispels wind. treats a type of constipation (folded intestines) caused by the cold. When pounded and drunk, it is effective against leprosy.

 

If applied to whiteheads after mixing vinegar, it can cure them. It is also effective for dizziness caused by cold or flu. If roasted (fried without oil) and drunk, it can stop diarrhea, especially if not pounded, because it is sticky when fried without oil. If the water is used to wash the head, it can cleanse it of dirt and stickiness.

 

Galenius asserts, “Its energy is similar to that of mustard seeds. Hence it is commonly used as a whipped param to treat lumbago, headaches and any ailment that requires a warming remedy. Sometimes it is also mixed in medicines used to treat asthma through a popular method, namely the fact that it is able to remove heavy impurities very strongly, just like mustard seeds. Because it is similar in every way.”

 

  1. HULBAH (FENUGREEK)

It is narrated from the Prophet that he visited Saad bin Abi Waqqas in Mecca. He said, “Call the thabib.” Al-Harith bin Kaldah was called. He examined Saad, then said, “It is nothing. Just get some fariqah, which is fenugreek mixed with ripe ajwah dates, cooked and made into curry.” The food was quickly made and given to him until he recovered.

 

Hulbah energy is hot at the second level. and dry at the first level. When stirred with water. it can smooth the throat, chest and stomach. it can also relieve cough and laryngitis as well as asthma and shortness of breath. in addition to increasing stamina. Suitable for expelling wind. phlegm and hemorrhoid. Can also help the discharge of enzymes found in the intestines. dilute sticky phlegm in the chest. can also overcome bronchial and lung diseases. When taken about five spoonfuls mixed with sugar, it can help menstruation. When cooked and used to wash the hair. can curl the hair as well as eliminate dandruff.

 

The flour, when mixed with natron and vinegar and applied as a bandage, can reduce inflammation of the spleen. It can also be used for bathing by a woman if it is first boiled to treat the pain of a swollen uterus. When used to compress tumors, it is effective in treating and deflating them. If the water is drunk, it is effective in relieving stomach pain due to colds, and can even smooth the intestines.

 

If eaten after boiling, mixed with dates, honey and tien fruit and chewed and swallowed, it can remove sticky phlegm in the chest and stomach, and can even resolve a prolonged cough. It is effective in relieving lumbago and expanding the stomach. When applied over cracked nails, it can restore them. The oil is also effective in relieving cracks in the skin caused by the cold, when mixed with wax. Its benefits are far more than what we have mentioned here. It was narrated from Al-Oasim bin Abdurrahman that the Prophet said:

 

“Seek treatment using the hulbah.”

 

The medical community said, “If people knew its benefits, they would buy it even at the price of gold.”

 

 

 

 

“KHA”

 

  1. KHUBZ (ROTI)

It is saheeh reported from the Prophet that he said:

 

“On the Day of Judgment, the earth will be like bread: Allah Al-Jabbar will knead it with His hand to welcome the dwellers of Paradise into their Paradise.”

 

It was narrated by Abu Daud in his Sunan from the hadeeth of Ibn Abbas that the food most favored by the Prophet was porridge made from bread and also porridge made from a mixture of dates and bread.”

 

It was narrated by Abu Daud in his Sunan from the hadith of Ibn Umar that he said: The Messenger of Allah said:

 

“I would love to have a hunk of white bread, made from brown wheat, filled with ghee and milk.”

 

One of the people in the assembly got up and went and made the bread and gave it to him. He asked, “Where did this samin come from?” The man replied, “From a monitor lizard.”

 

He said, “Just throw away the samin.”

 

Narrated by al-Baihaqi from the hadeeth of ‘Aa’ishah in martfu :

 

“Honor the bread. Among the honors of bread. when you have it, don’t wait for side dishes.”

 

The mauquf report is similar, but the marfoo’ report is incorrect, and so is the previous one. As for the hadeeth about the prohibition of cutting bread with a knife, it is a false hadeeth that has no basis in the Prophet (may Allah’s peace and blessings be upon him). What is narrated from him is the prohibition of cutting meat with a knife, but it is also not saheeh.

 

Muhanna said: I asked Ahmad about the hadeeth of Abu Ma’syar. from Hisham ibn Urwah. from his father, from Aisha, from the Prophet that he said:

 

“Do not cut meat with a knife. For that is the work of the ajam (non-Arabs/ disbelievers).”

 

The narrator says: “This hadeeth is not saheeh and is not known.” The hadeeth of Amr ibn Umayah contradicts this, as does the hadeeth of Al-Mughirah. Amru’s hadeeth is as follows: The Messenger of Allah used to cut mutton with a knife. Al-Mughirah’s hadeeth is: “When he entertained the Messenger of Allah, he ordered him to take some bread and burn it. Then he took a knife and slaughtered a sheep.”

 

The best kind of bread is the most fluffy and perfect dough. And among the types of bread that rise well, the best are those that are baked in a kiln, and then open bread, and then bread that is baked with coals. The best breads are those made from the newest wheat. The most nutritious bread is coarse bread, although it takes a little longer to digest, due to the small amount of mixture. Then comes huwwara bread (finer), and khisykaar bread (red wheat bread).

 

The best time to eat bread is at the end of the day it was made. Fine bread will be softer, more filling, wetter and easier to digest, the opposite is true for coarse bread. The composition of gangum bread is mid-second-grade heat, almost stable in moisture and dryness. The fire-burnt part is predominantly dry, but the other parts tend to be wet. Wheat bread contains the property of being easy to fatten the body. While combed bread creates a lot of heavy dregs. Dry bread, on the other hand, is slower to digest. Bread mixed with milk can cause constipation, although it has many nutrients, it is difficult to digest. Coarse wheat bread is cold and dry at the first level, and its nutritional value is lower than that of fine wheat bread.

 

  1. KHALL

It was narrated by Muslim in his Saheeh from Jabir bin Abdullah that the Messenger of Allah asked one of his wives one day if there was any side dish? She replied, “We only have vinegar.” He ordered her to get the side dish and then started eating, saying, “The best side dish is vinegar”. He ordered her to get the side dish and then started eating the food while saying, “The best side dish is vinegar. (The best side dish is vinegar)”

 

Sunan Ibn Majah narrates from the hadith of Ummu Said, from the Prophet that he said:

 

“The best side dish is vinegar. O God, bless this vinegar. A house with vinegar cannot be considered poor.”

 

Vinegar is composed of a hot element and a cold element, but the cold element is stronger”. It is dry to the third degree, has a high degree of desiccation, and can prevent the scattering of food elements in the body, as well as facilitate bowel movements.

 

Vinegar is very useful in treating inflammation of the stomach, preventing jaundice and preventing the dangers of deadly chemical drugs, and can even dilute mother’s milk and blood when there is clotting in the body. It is also useful for the spleen, moistens the stomach, strengthens the abdominal muscles, quenches thirst, prevents swelling when it will occur, helps metabolism, fights phlegm, softens heavy foods and facilitates blood.

 

When taken with a mixture of salt, it is effective in treating poison caused by deadly fungi. When made into curry, it can cut the tonsils that grow at the end of the palate. And when used to gargle in a warm state, it is effective for toothache and strengthening the gums.

 

Vinegar is also useful for treating agnails (festering sores around the nails), when applied to the affected area, treating ant bites, hot swelling, burns, appetite enhancement, soothing the stomach, especially useful for young people, as well as for summer in hot countries.

 

  1. KHILAAL (TOOTHPICK)

In relation to the khilaal (toothpick) there are two hadeeths that are incorrect. First, it is narrated from the hadith of Abu Ayyub Al-Anshari in marfu. “How wretched are those who pick at food! Verily there is nothing that Allah loves more than food that remains in the mouth.” Wasil bin Saib is in the chain of transmission of this hadeeth. Al-Bukhari and Ar-Razy said. “Wasil is a narrator whose hadith is not accepted.” An-Nasa’i and Al-Azdy said. “Wasil’s hadith is abandoned.”

 

Narrated from Ibn Abbas, Abdullah bin Ahmad said: I once asked my father (Ahmad bin Hambal) about the old man who was the source of the narration of Shalih Al-Wuhaazhi who was known as Muhammad bin Abdul Malik Al-Anshari: Atha narrated to us from Ibn ‘Abbas that the Messenger of Allah forbade picking out the debris between the teeth with a sharp instrument and ais wood. He stated, “They will transmit leprosy.” Abdullah continued: I have seen for myself that Muhammad bin Abdul Malik is a blind man who likes to tell lies and fabricate hadiths.”

 

Picking out dental debris is very useful for the gums and teeth. It can maintain health and is useful in preventing the creation of bad breath. The best ones are those made from palm wood, olive wood and khilaf wood. Picking out dental debris using bamboo, ais wood, sandalwood and badur wood is very dangerous.

 

 

 

 

 

“DAL”

 

  1. DUHN (HAIR OIL)

It was narrated by al-Tirmidhi in Ash-Shama’il from the hadeeth of Anas ibn Malik that he said:

 

“The Prophet used to use quite a lot of hair oil, trimming the beard often using a rag, as if his own clothes were made of oilcloth.”

 

Hair oil serves to clog the body’s pores, blocking other substances from entering them. When used after a warm bath, it is also useful for smoothing the skin and moisturizing the body. When used to oil the hair, it can beautify and lengthen it as well as increase its fertility, and can even repel various hair disorders. In Sunan At-Tirmidhi it is mentioned from the hadeeth of Abu Hurairah in marfu’ that the Messenger of Allah said:

 

“Eat with olive oil, and use it to oil your hair.”

 

Hair oil (especially with olive oil or vaseline-pent.) in hot countries such as the Hijaz and others is effective in maintaining health and improving the skin of the body. Hair oil becomes like a primary need for them. As for the cold countries. the people do not need it. Too much of it on the head can even be harmful to the eyesight.

 

The best simple hair oil is from Olive oil, then from ghee, then from Vaseline. The composition of hair oil is cold and moist, such as violet oil. It is effective in treating dizziness due to fever, can also be used as a sleeping medicine for people with sleeplessness, moisturizing the brain. It can also treat chapped, overly dry or wrinkled skin. It is also effective in treating itching and dry eczema. In addition, it is also useful for lubrication, very good for people whose metabolic system is hot in the dry season.

 

With regard to this olive oil. there are two false and fabricated hadiths in the name of the Messenger of Allah (s). One of them is as follows, “The superiority of violet oil over all kinds of oil, is like the superiority of myself over all human beings.” Second. “The superiority of violet oil over all types of oil is like the superiority of Islam over all religions.”

 

There are also hot and moisturizing types of hair oils, such as ben oil (Ben Tree Oil). However, the oil is not produced from the flowers of the ben tree, but instead from the grayish white seeds like peanut oil. seeds that contain a lot of oil and fat. efficacious to overcome nerve spasms and normalize them. It can also treat fungus, freckles and tinea versicolor. dilutes thick phlegm and relaxes tense and dry veins and warms the nerves.

 

It was narrated in a false hadith that has no basis in fact: “Use ben oil, for it will make you more desirable to your wives.”

 

Among the benefits of olive oil is that it whitens teeth and makes them shiny and keeps them from becoming crusty. When applied to the face and head, it does not cause wrinkles or chapping. When applied to the waist, pubic area and surrounding areas, it can be used to bring cold to the kidneys and stop urine dripping at the tip of the pubic area.

 

 

 

 

“DZAL”

 

  1. DZARIRAH (DZARIRAH FRAGRANCE OIL)

It is narrated in the saheeh reports of al-Bukhari and Muslim from ‘Aa’ishah that she said: “I perfumed the Messenger of Allah with the perfume of dharirah that was in my hand on Hijjat al-Wadaa when he entered ihram and when he exited ihram.”

 

Previously, we have reviewed the various properties of this fragrant oil and the substances contained in it, so there is no need to repeat it here.”

 

  1. DZUBAAB (FLY)

Earlier we mentioned the hadith of Abu Hurairah, narrated simultaneously by Al-Bukhari and Muslim, when the Prophet ordered that flies entering food be drowned because one of its wings contained medicine. So that it can serve as an antidote to the poison contained in the other wing. Previously we have explained the various properties of this fly.

 

  1. DZAHAB (GOLD)

It was narrated by Abu Daud and At-Tirmidhi that the Prophet granted relief to Arfajah bin As’ad when his nose was cut off. to replace it with a golden nose. With regard to this story of Arfajah, the hadith scholars have only this one hadith.

 

Gold is the adornment of the world and the beauty in this world, the enlightenment of the heart, the strengthening of the appearance, and even the secret of God on this earth. The composition of gold with its various types is hot and smooth, can be melted into any other metal mixture that is equally smooth, can also be used as a counterweight. Gold is the most stable and noblest type of metal.

 

Among the features of gold is that if it is buried in the ground, it will not be damaged by the elements of the earth and will not decrease at all. The cold element, when mixed with medicines, also has the effect of treating heart weakness and shocks caused by certain elements. It is also effective in treating mental turmoil, sadness, depression, fear and love sickness. Other benefits include fattening and strengthening the body, eliminating jaundice and beautifying the skin. It is also effective for leprosy and all types of diseases caused by the black element. It is also effective when mixed with medicine for civet disease and snake disease when taken orally and applied topically. It can also strengthen and cleanse the eyes, treat many types of eye diseases and strengthen the organs of the body.

 

If left in the mouth for a while, it can overcome the foul vapors. If one suffers from a disease that must be treated with kayy. kayy can be done using gold. It will not leave a mark and will heal quickly. If the powder is used as kohl, it can strengthen and clear the eyes. If it is used as a ring with the gold as the eyes. then heated and ironed onto the wing bone of a dove. the bird will be tame and easy to train, will not go anywhere.

 

Gold also has special features and miraculous properties to strengthen the soul. Hence it is allowed to be used in war and to be used as part of weapons. Narrated by At-Tirmidhi from the hadith of Buraidah Al-Ashri “On the day of the conquest of Mecca, the Messenger of Allah entered the city with a sword partly made of gold and silver.”

 

Gold is something that everyone loves. Whoever gets it, his heart will be happy, more than if he gets other things in this world. Allah says:

 

“It is beautiful in the sight of man to love what one desires, viz: women, children, great wealth of gold, silver, choice horses, cattle and fields.” (Ali Imran: 14)

 

In Sahih Al-Bukhari and Muslim. from the Prophet that he said:

 

“If one man has a valley of gold, he will want to have another such valley. If he had a second valley, he would ask for a third. Yet all that will fill the son of Adam is mere earth. Allah will grant repentance to whomever He wishes.”

 

Thus, actually gold can also be the biggest barrier between a servant and his greatest glory on the Day of Judgment, can be the biggest thing that leads to disobedience to Allah. Because of gold, friendship can be broken, blood can be spilled, forbidden acts are committed, other people’s rights are taken away and there are various injustices among fellow servants, making people love the world. causing a person to dislike the hereafter and everything that Allah has prepared there for His guardians. How many rights are lost because of fighting over gold jewels? And how much falsehood is brought to life because of it? Because of gold, the wrongdoer can rule and the wronged can be further oppressed. It is good what Abu Qasim Al-Hariri mentioned:

 

“What a wretched thing is that deceitful thing, yellow and two-faced like a mundfik It has two characters for the eyes that look at it, jewelry, love and colors that attract the soul The romance it contains causes those who are fond of it, to resort to various things that anger the Creator

 

Were it not for the gold jewels, no thief’s hand would be cut off, no injustice would be done by the wicked.

 

If it weren’t for the miserly owners who refused their guests, there wouldn’t be rich people who refused to help their neighbors.

 

There will be no envy to worry about, no evil to fear from fellow human beings.

 

Gold will not make us rich when the need arises, unless we run with it like a slave runs from his master.”

 

 

 

 

 

FIGURE “RA”

 

  1. RUTHAB (RIPE DATES THAT HAVE NOT BEEN DRIED)

Allah said to Maryam:

 

“And shake the base of the date palm tree toward you, and it will bring forth ripe dates to you; so eat, drink, and be merry …” (Maryam: 25-26).

 

In Sahih Al-Bukhari and Muslim it is narrated that Abdullah bin Jafar said: I saw the Messenger of Allah eating cucumber with ripe dates.” Sunan Abu Daud narrates from Anas that he said: The Messenger of Allah used to break his fast by eating some ripe dates before prayer. If there were no fresh dates, he would eat dates that had been dried in the sun. If he couldn’t find any, he would just sip water.

 

The character of fresh ripe dates is hot and humid, can strengthen the wet stomach and is very compatible with the condition of the stomach naturally, increase stamina. fertilize body growth and are very suitable for those who have a cold metabolism as well as full of nutrients.

 

Dates are the most suitable fruits for the inhabitants of Al-Madinah as well as other cities in the land of dates. Dates are more useful for the body, although for those who are not used to them, they cause bad body odor and can even cause excess blood, and if consumed too much, they cause dizziness and darkening of vision and cause toothache. The remedy is to consume sakanjabin (a Persian drink) and the like.

 

The Prophet’s method of breaking the fast by eating dates or water contains deep wisdom. Because when fasting the stomach is empty of any food. So there is nothing that is very suitable for the liver that can be supplied directly to all organs of the body and immediately become energy. other than dates and water. The carbohydrates in dates are easier to get to the liver and are more suitable for the condition of the organ. Especially fresh ripe dates. The liver will accept them more easily, which is very useful for this organ and can also directly become energy. If fresh dates are not available, dried ripe dates are also good, as they also contain sugar and are filling. If that is not available, a few sips of water is enough to quench the heat of the stomach due to fasting so that it is ready to receive food afterwards, and one can eat heartily.

 

  1. RAIHAN (BASIL LEAVES OR RUKU-RUKU LEAVES)

Allah said:

 

“But if he (the dead) was one of those who were brought near (to Allah), then he will have sustenance and fragrance, and he will be able to enjoy the beauty of Allah.

 

jannah of pleasure.” (Al-Waqiah: 88-89)

 

“And grains with skins and flowers of fragrant odor.” (Ar-Rahman: 12)

 

In Sahih Muslim it is narrated from the Prophet that he said:

 

“Whoever is offered perfume, should not refuse it. For perfume is light to carry but fragrant in smell.”

 

Sunan Ibn Majah reported the hadeeth of Usamah from the Prophet that he said:

 

“Don’t any of you work hard to earn Paradise? Paradise contains no danger. By Heaven and the Lord of the Ka’bah, Paradise is a shining light, full of soul-stirring fragrances, full of lofty palaces. rivers that are always flowing, ripe dates, beautiful wives, clothes that are many and varied, eternal residence in a healthy place, fruits and vegetables, food and enjoyment, in a high and magnificent place?” One of the Companions said, “We want it, O Messenger of Allah. We are ready to work hard to get it.” He said. “Say: Insha Allah.” They said, “Inshallah.”

 

Raihan or ruku-ruku leaf basil is a fragrant and sweet-smelling plant. That’s why the west calls it ais. That is what is known among the Arabs as Raihan, the people of Iraq and Sham call it habag.

 

This type of leaf, called Ais, is cold on the first level and dry on the second level. It also has an opposing energy composition. Dominant in it is the cold earth element. There is also a kind of subtle heat element. Its effect is to relieve headaches, and it has a very strong drying power. Each element is almost equal in energy strength. This leaf contains the power of gripping from outside and inside at the same time (taken or applied).

 

Basil leaves are also effective in stopping loose stools. It can prevent hot and humid vapors from arising from the body, when the smell is inhaled. It also calms the heartbeat and creates excitement, and even prevents outbreaks of infectious diseases. You can also put it at home.

 

Basil leaves are also effective in deflating swelling in two ways, when mixed into food and when the leaves are pounded and bitten after mixing a little with fruit vinegar. When applied to the head, it can stop nosebleeds. If the dried leaves are pounded and then sprinkled on wet scabs, it will be very effective. These leaves are also effective in strengthening weak organs when wrapped around them. It is also useful in treating agnail disease. When sprinkled on pimples and scabs on the hands and feet, it is also effective. If the basil leaves are rubbed on the body, it can stop bleeding and suck out dirty liquids and foul odors in the armpits.

 

When cooked, one sits on the steam, it can be effective in treating hemorrhoid and hernia diseases as well as brittle bones. When the juice is poured over a broken bone that has not yet grown new flesh, it is effective in restoring it. It can also treat dandruff, boils and wounds on the scalp. Can prevent hair loss and even blacken hair. When pounded and poured with a little water, then mixed with olive oil or vaseline or rose oil and wrapped, it can treat wet wounds, tingling or burning skin and various forms of swelling, ulcers and rashes.

 

Basil seeds have the effect of stopping bleeding in the chest and lungs, and also have the effect of cleansing the stomach, but do not harm the chest and lungs themselves because of the cleansing element present in them”, It is useful for treating stomachaches and coughs. And that is rarely found in other types of medicines. It is also effective in facilitating urine, treating bladder injuries and treating the effects of venomous spider bites and scorpion stings. But don’t use the wood or root to clean your teeth, it’s very dangerous. Be careful.

 

As for the Persian type of basil called habag, its element is heat according to one of two medical opinions. When the vapor is inhaled, it can be useful for dizziness due to fever. When mixed with water, it turns cold and moist, in addition to being cold. Is it moist or dry? There are still two opinions about it. The truth is that this leaf has four kinds of character. It can also dispel drowsiness.

 

The seeds can stop loose stools. relieve flatulence, strengthen the heart, and are effective in treating various diseases due to the black element.

 

  1. RUMMAN (POMEGRANATE)

Allah said:

 

“In both there are (kinds of) fruits and dates and pomegranates.” (Ar-Rahman: 68)

 

It was narrated from Ibn ‘Abbas by mauyuf and marfu’:

 

“Every single one of your pomegranates in this world must have been grafted from the pomegranates of Heaven.”

 

While the narration of maugul is similar. Harb and other narrators narrated from ‘Ali that he said:

 

“Eat the pomegranate and its flesh at the same time, as it cleanses the stomach.”

 

Sweet pomegranate is hot and moist, very good for the stomach and useful for strengthening it with its mild suction properties. It is also useful for the throat, chest and lungs, as well as treating coughs. The water can improve the stomach, giving the body a little more nourishment, but it is very easy to slip between the teeth because it is too fine and thin, while it also produces enough heat in the stomach and wind. Therefore it can also help increase stamina, but it is not suitable for people with fever. There is another miraculous property, which is that when eaten with bread, it will preserve the bread so that it does not spoil in the stomach.

 

Sour pomegranate is cold and dry, has a mild styptic or blood-retaining power, is useful for treating intestinal inflammation, facilitates urine more than other types of pomegranate can do. It can also stabilize bile, stop bowel movements caused by laxatives, prevent vomiting, soften food dregs, reduce liver heat and strengthen all organs. It is very useful for heart palpitations as well as various heart and gastric lip diseases. It also strengthens the stomach, removes dregs and treats jaundice and stops the flow. If the water is squeezed out along with some of the flesh, then cooked for a while with honey so that it resembles balsam and then applied on the eyelids, it can remove yellow dirt on the whites of the eyes and clean the eyes of mucus. When applied to the gums, it can prevent tooth-destroying bacteria. When the juice is taken with a little flesh, it can expand the stomach and expel foul mucus in the stomach and prevent prolonged Teritian Fever.

 

As for the pomegranate that tastes astringent. of course, the nature is moderate, both the basic character and the reaction between the first type and the second type. But more inclined a little to the sour type. Pomegranate seeds mixed with honey. very useful for treating agnail disease and scabs or wet eczema, and can even heal bleeding wounds. Some medical circles state, “Whoever eats three pomegranate pistils every year. he will be saved from eye diseases for a whole year.”

 

 

 

 

 

FIGURE “ZAI”

 

  1. ZAIT (OLIVE OIL)

 

Allah said:

 

“… which is kindled by the oil of a blessed tree, (namely) an olive tree that grows neither on the east nor on the west, whose oil (alone) almost gives light, even though it is not touched by fire …” (An-Nur: 35)

 

In Sunan At-Tirmidhi and Ibn Majah from the hadith of Abu Hurairah narrated from the Prophet that he said:

 

 “Consume olive oil and use it as hair oil, because olive oil is made from a tree full of blessings.”

 

Narrated by Al-Baihagi and Ibn Majah from Abdullah (bin Umar) that the Messenger of Allah said:

 

“Use olive oil as a side dish and use it as hair oil, for it comes from a blessed tree.”

 

Olive oil is moist in the first degree. Those who claim that it is dry are mistaken. Its texture depends on the oil content. The oil produced from ripe olives is the best and most stable. That from unripe fruit tends to be cold and dry. Those made from red olives are of medium quality. Those made from black olives are able to provide warmth as well as moisture in a stable manner. It is also effective in dealing with toxins, clearing the stomach and expelling worms. The aged type is hotter and more nutritious. When squeezed with a mixture of water, the heat is reduced, softer but more efficacious. All types of olives are effective in smoothing the skin and slowing the growth of gray hair.

 

Olive juice with salt can stop flames, strengthen gums. The leaves are effective against fever, tingling, dry scabs and wet scabs (Nettel Rash), preventing excessive sweating and many other properties as we have explained before.

 

  1. ZUBDAH (BUTTER ESSENCE)

It was narrated by Abu Daud from the two sons of Busr” As-Sullamain that he said: The Messenger of Allah once met us, and we served him butter and dates. He liked dates very much with butter.”

 

Butter is hot and moist, and has many benefits, including aiding combustion and digestion, curing swelling next to the ears and urinary tracts, or swollen lips and all inflammations in the bodies of women and children when used alone. If licked, it is useful in stopping bleeding in the lungs, and can also ripen swelling in that organ.

 

Butter can serve to soften feces, relax the nerves and hard swelling that occurs in the gallbladder and esophagus, and is also effective in overcoming dryness. When applied to the baby’s gums, it is very effective in accelerating tooth growth. It is also useful for coughing caused by heat or cold, relieving scabies and rough skin, as well as softening bowel movements. However, it can take away the appetite, but it can be overcome with sweets, such as honey and dates. When the Prophet combined dates and butter, there was wisdom in the two foods complementing each other.

 

  1. ZABIB (KISMIS)

With regard to raisins, there are two hadiths that have been narrated but are not saheeh. The first is: “The best food is raisins, because they perfume the mouth and liquefy phlegm.” The second is: “The best food is raisins, because they relieve fatigue, strengthen the nerves and soothe anger, as well as beautifying the complexion and perfuming the mouth.” This second hadith is also not saheeh from the Prophet.

 

Furthermore, the best raisins are those that are large, have a lot of fat and meat or filling, have a thin skin, have been de-seeded or are very small. The material is hot and moist at the first level. While (the seeds) are cold and dry. It is similar to grapes, because raisins are made from grapes. The sweet is hot. The sour ones are cold and biting. The white ones are even more biting.

 

The flesh is very suitable for the lungs when eaten just like that. It also helps with coughs, kidney and bladder pain, strengthens the stomach and relaxes the abdominal muscles.

 

Sweet raisins have more nutritional value than grapes alone, but less nutritional value than dried tien berries. This fruit has incendiary energy and aids digestion, is able to grip and help the metabolic process in a stable manner. In general, raisins can strengthen the stomach, liver and spleen, useful for treating sore throat, chest, lungs, kidneys and bladder.

 

It is best to eat them without the seeds. Raisins provide an excellent nutritional boost and do not cause blockages like dates. If eaten with the seeds, it is more beneficial for the stomach, liver and spleen. If the chewed flesh is rubbed on the nail that has been shaken, it can quickly pull it out. Sweet raisins that have no seeds are very good for people with mucus and phlegm, and can also nourish the liver.

 

Raisins are also useful for memorization. Az-Zuhri said. “Whoever wants to memorize the hadith. he should eat raisins.” Al-Manshur narrated from his grandfather Abdullah bin Abbas. “The seed of the raisin brings disease. but its flesh is medicine.”

 

  1. ZANJABIL (GINGER)

Allah said:

 

“In the jannah they will be given a drink mixed with ginger…” (Al-lnsaan: 17)

 

Abu Nu aim mentioned in Ath-Thibb An-Nabawi from the hadeeth of Abu Said Al-Khudri that he narrated: The Roman king once gave the Messenger of Allah a sack of ginger. He gave each person one piece to eat, and I also got one piece to eat.”

 

Ginger is hot in the second degree and moist in the first degree. Ginger can warm the body. aids digestion, softening food in the stomach steadily. useful in overcoming liver blockage that occurs due to cold and dampness, as well as treating blurred eyes due to dampness when eaten and made into kohl. helps sexual ability and overcomes sitting wind that occurs in the intestines and stomach.

 

In general, ginger is very good for the liver and stomach with cold metabolism. When two pieces of ginger are mixed with sugar and then mixed with hot water, it can destroy sticky and watery food residue. It can also be mixed with phlegm mixture for easy liquefaction.

 

Ginger, which is slightly sour, is dry and hot, can arouse sex drive, increase hormones, warm the stomach and liver, help digestion, remove excess phlegm in the body, increase memory and is suitable for the liver and stomach that are cold, remove moisture from eating fruits, perfume bad breath and reject the harm of rough and cold food.

 

 

 

 

SIGNAL “SIN”

 

  1. SANA

Earlier it was explained that sana is also called sanuut. There are seven opinions about this sana. Firstly, it means honey. Secondly, it means a kind of germ in ghee that gives rise to black spots in it. Third, it means something that resembles kamun or cumin seeds but is not cumin. Fourth, it means Kirman cumin. Fifth, it means the fruit of qithmir.”‘ Sixth, it means dates. Seventh, it means fine cumin.

 

  1. SAFARJAL (QUINCE/GUAVA TYPE)

Narrated by Ibn Majah in his Sunan from the hadith of Ismail bin Muhammad Ath-Thalhi, from Shu’aib bin Hajib, from Abu Said, from Abdul Malik Az-Zubairi, from Talhah bin Ubaidillah that he narrated: I once met the Messenger of Allah, at that time he had Wuince in his hand. He said, “Stop, O Talhah! This fruit strengthens the heart.” It was narrated by An-Nasa’i through another route that the narrator said: I met the Prophet, he was with some of his companions, and he had Wuince in his hand which he was sniffing. When I sat by his side. he thrust the fruit at me saying, “Stop O Abu Dhar! Verily this fruit strengthens the heart, reassures the soul and removes chest ailments.” There are other hadeeths related to quince, but they are not saheeh. The above hadiths are examples of this.

 

Muince is cold and dry. This can vary depending on the flavor of the guava. All of them are cold absorbent, good for the stomach. Sweet quinces are somewhat less cold and less dry, tending to be more stable. The sour kind has more bite. drier and colder. But each of them can quench thirst, relieve nausea, facilitate urine. condense feces, treat intestinal wounds. stop bleeding and the like, have the benefit of relieving nausea, in addition to preventing the rise of body steam when consumed after meals. If the stems and leaves are washed, they will have the same effect as strawberry leaves.

 

When consumed before meals, it can harden the feces. However, if consumed after meals, it can soften feces and facilitate digestion of heavy foods. However, if eaten too much, it can harm the nerves and cause loose stools. It can also stop the production of excess bile in the stomach.

 

If you roast it, it will be smoother and lighter. If you cut a hole in the center and remove the seeds, then put honey in the hole, so that it forms a dough, and then turn it into hot ash, it will be very effective.

 

It is best when eaten after roasting or cooking with honey. The seeds are useful for treating lumps in the throat and even bronchial disorders and various other ailments. The oil prevents excessive sweating and strengthens the stomach. The jam from the fruit is very useful for strengthening the stomach and liver as well as strengthening the heart and reassuring the soul.

 

The meaning of strengthening the heart in the hadeeth above is to reassure the heart. There is also an opinion: To open and expand the heart. Like water that expands and becomes more and more. The covering of the heart can be compared to the clouds in the sky. Abu Ubaid emphasized, “The meaning of the word thahha is a covering or something heavy”. In Arabic it is expressed (meaning), “In the sky there is no thakhkha.” It means, “There are no clouds and no darkness.”

 

  1. SIWAK (MISWAK WOOD)

In Sahih Al-Bukhari and Muslim it is narrated that the Prophet said: “If it were not for the burden on my people, I would have ordered them to use a tooth-stick every time they pray.”

 

In another narration by Al-Bukhari and Muslim as well: “The Messenger of Allah, when he woke up at night, would brush his teeth with the miswak.”

 

In Sahih Al-Bukhari it is muallaq mentioned:

 

“The miswak is a way of purifying the mouth and earning Allah’s pleasure.”

 

In Saheeh Muslim, it is stated that when the Prophet entered the house, the first thing he did was to use the tooth-stick.” There are many ahadith in this regard.

 

It is reported that the Messenger of Allah also used a toothbrush before he died. Another saheeh narration states that the Prophet said, “I encouraged you to use the tooth-stick a lot.”

 

The best miswak is one made from araak wood and the like. It should not be made from an unknown tree, as it could be poisonous. Its use should also be simple. If it is too much, it may take away the luster of the teeth, and may even cause dirty stomach vapor to rise to the head. When used proportionately, it can clean teeth, strengthen tooth roots, relax the tongue, prevent tooth decay, perfume the mouth, clear the brain and increase appetite.

 

The best miswak wood is used while still wet mixed with rose water. The most efficacious is the root of the nutmeg tree. The author of At-Taisir says: “They thought that using the root of the nutmeg tree every Thursday of the week would cleanse the head, clear the senses and sharpen the mind.

 

Miswak has many benefits. Among them are perfuming the mouth, strengthening the gums, removing phlegm, sharpening the eyes, removing porous teeth, nourishing the stomach, clearing the voice, helping digestion. making it easier to speak. encouraging reading, dhikr and prayer, dispelling drowsiness. making Allah pleased. admiring the angels, and increasing good deeds.

 

It is recommended to use the tooth-stick at all times, especially during prayer, ablution, waking up, and when the odor of the mouth changes. It is also recommended for people who are fasting or not fasting to do so at all times based on the generality of the hadiths, and also because the fasting person needs to use a toothbrush, and because using a toothbrush can cause Allah to be pleased, and (Allah’s pleasure) is needed more than the fasting person needs food to break the fast. The miswak also cleans the mouth, and cleanliness or purity for the fasting person is best.

 

In As-Sunan, Amir ibn Rabi’ah narrates that he said: “I saw the Messenger of Allah using the tooth-stick very often, even though he was fasting.” Al-Bukhari states: Ibn Umar confirmed, “He used to use the tooth-stick at the beginning of the afternoon and at the end of the afternoon.”

 

The scholars are unanimously agreed that it is permissible for a fasting person to gargle, whether it is recommended or obligatory to do so. Rinsing the mouth is more than just using a tooth-stick. Allah did not intend for a slave to draw near to Him with a bad breath (while fasting). And the odor of the mouth is not part of the teachings that are prescribed during worship. Allah only states, “… the odor of the mouth of the fasting person will be sweet in the sight of Allah on the Day of Judgment,” as a recommendation to fast a lot, not a recommendation to let the mouth become stinky. In fact, the fasting person needs the miswak more than the non-fasting person. Moreover, the pleasure of Allah is greater than the mere thought that the mouth of a fasting person is fragrant.

 

Another reason is that a person’s love for the tooth-stick is more valuable than his love for the smell of the fasting person’s mouth. Another reason is that the tooth-stick itself does not prevent the fasting person’s mouth from smelling good in the sight of Allah on the Day of Resurrection, i.e. it will not disappear because of the tooth-stick. In fact, a person will come on the Day of Judgment with a mouth that is more fragrant than musk as a sign that they fasted, even though in this world this sign was removed with the miswak. Similarly, a wounded person will come on the Day of Resurrection with his blood clearly visible and smelling like musk, while in this world he was also commanded to treat his wounds.

 

Another reason is that the bad breath of a fasting person cannot be removed by using a toothbrush. This is because the cause of bad breath is still there, namely the empty stomach from food. What can be removed is only the external effect, which is attached to the teeth and gums.

 

In addition, the Prophet taught his people things that are recommended or recommended to them when fasting and things that are prohibited. However, the Prophet did not categorize miswak as one of the prohibited things, even though he knew that they used to do it. He even encouraged them to use the toothbrush in the most effective, general and comprehensive way. They also often witnessed him using a toothbrush when he was fasting, so often that they could not be counted. He also realized that they would imitate him, but he never said at any time. “Do not use the tooth-stick after the sun has passed the middle of the day.” It is not possible to delay his explanation from the time when it was needed. Wallahu a’lam.

 

  1. SAMN (GHEE/ANIMAL OIL)

Narrated by Muhammad ibn Jarir Ath-Thabari with his chain of transmission from the hadeeth of Shuhaib:

 

“Consume cow’s milk, because it contains medicine, the ghee also contains medicine, it’s just that the meat contains disease.”

 

Narrated Ahmad ibn Al-Hasan At-Tirmidhi: Muhammad ibn Musa An-Nasa’i related a narration to me. He said: Diffa’ bin Daghfal As-Sadusi, from Abdul Hamid bin Shaifi bin Shuhaib. from his father, from his grandfather. But this sanad is not saheeh.

 

Gamin oil is hot and moist at the first stage. It can serve to slightly cleanse the organs, is somewhat soft, and can deflate swelling found in soft parts of the body. Its energy is stronger than cheese in softening and burning. Galenius points out, “Gamin oil can treat swelling in the ears and tip of the nose.” If rubbed into the bottom of the teeth, it can make the teeth grow faster.”

 

If mixed with honey and bitter nutmeg, it can wash the chest and lungs and various mucus. It’s just that ghee is harmful to the stomach when one’s digestion contains a lot of phlegm.

 

As for cow and goat ghee oil. when taken with honey, it will be effective in overcoming pain caused by deadly poisons. due to snake and scorpion bites. In the Book of Ibn As-Sinni, it is narrated that Ali ibn Abi Talib said, “There is nothing more than ghee for absorbing vitamins.”

 

  1. SAMAK (FISH)

Narrated by Imam Ahmad ibn Hambal and Ibn Majah in their Sunan from the hadeeth of ‘Abdullah ibn ‘Umar from the Prophet that he said: “Two carcasses and two bloods are forbidden to us, the carcass of a fish and a locust, and the liver and spleen.”

 

The best fish are those that taste the best, are medium in size, have thin skin, and are not hard or dry. In addition, the fish live in fresh water that flows and is fertile, consuming vegetation, not dirt. The best place for fish is in well-watered rivers, where there are rocks for the fish to hide on, and then sandy places. in fresh water that is not full of dirt and is not too hot, not too choppy and bumpy, as well as open so that it is exposed to air and sunlight.

 

Sea fish is good, soft and delicious. Fresh ones are cold and moist, somewhat difficult to digest, may produce a lot of mucus or phlegm, except for sailors and people who are used to eating them, it provides a good nutritional mixture. Young sea fish nourishes the body, increases hormones and can improve a hot digestive system.

 

The best salted fish is freshly salted. It is hot and dry. The longer it is, the drier and hotter it gets. The type of cat fish that is salted is sticky, also known as jirri fish. Jews don’t want to eat it. When fresh, fish relaxes the stomach muscles. If it has been salted for a long time, it can cleanse the respiratory tract so that the lungs and beautify the voice. When pounded and rubbed on the outside of the body. can be effective in removing Amnion and food dregs from the body through its suction energy.

 

When running salty water is used for bathing by a person suffering from a non-severe intestinal wound, it will have the effect of healing him. It will suck all harmful matter out of the body. When used as injection water, it is effective in curing lumbago or gout.”

 

The best part of the fish is the part near the tail. Fat and fresh fish is effective in fattening the body and increasing meat and body fat.

 

In Sahih Al-Bukhari and Muslim from the hadith of Jabir bin Abdullah it is narrated that he said, “The Prophet once sent out three hundred riders with Abu Ubaidah bin Al-Jarrah as the leader among us. We came to a beach.” We were so hungry that we were forced to eat anything. Suddenly a large fish was thrown out of the sea towards us, which is known as a whale. For half a month we ate the fish, and we even used its fat as a side dish so that our bodies became strong. Abu Ubaidah took one of the ribs of the fish, then he rode a man on his camel while he stuck the bone so that he passed beside him.

 

  1. SILO (BOILED VEGETABLE)

It was narrated by At-Tirmidhi and Abu Daud from Ummi Al-Mundzir that she said, “One day the Messenger of Allah entered my house with Ali. At that time we had dates hanging by their bunches. The Messenger of Allah and Ali immediately ate them. But the Messenger of Allah said, “Hah Ali, haven’t you just recovered from illness?” I made some wheat bread with boiled vegetables.

 

The Messenger of Allah said, “O Ali! Please eat only this one. It is more suitable for you.” At-Tirmidhi said, “This hadith is hasan gharib.”

 

Stewed vegetables are hot and dry at the first stage. Some argue that it is moist. There are also those who think that it is a combination of cold, softening, aiding metabolism, and opening up the bloodstream. Dark-colored vegetables have a sucking power, useful for treating civet disease. treating lice, dandruff, and the like. If the water is rubbed into the scalp, it can also kill lice. When mixed with honey and then applied to the itchy body, it will be effective. It can also be useful for unblocking the liver and spleen.

 

The slightly blackish type is good for strengthening the abdominal muscles, especially when mixed with fennel nuts. Both are not good for digestion. While the slightly white type when mixed with fennel nuts will be able to soften the food, the water can be efficacious to overcome diarrhea. even can also treat diarrhea mixed with cumin and other spices. Indeed, the nutritional content is small and not good for digestion. can heat the blood. But it can be overcome with vinegar and the like. Eating too many vegetables can cause constipation and colds.

 

 

 

 

 

“SYIN”

 

  1. SHUNIZ (AL-HABBAH AS-SAUDA)

It means black cumin, and has been explained in the previous letter “Ha” ().

 

  1. SYUBRUM (SOYBEAN)

It was narrated by At-Tirmidhi and Ibn Majah in his Sunan from the hadeeth of Asma bint Umais that she said: The Messenger of Allah once asked her, “What medicine did you use so that you could walk again?” Asma replied, “Soybeans.” He said, “They are beans that are hot.”

 

Syubrum or soya bean is a small tree that can grow to the size of a grown man. This tree has a whitish shiny red trunk. At the end of the stems is a pile of leaves, has yellowish-white flower buds that usually fall often to be replaced by other buds. The buds have small seeds resembling red or brownish terebinth seeds. The seeds are veined and have red skins as well. The veins and milk from the tree trunk are used.

 

It is hot and dry at the fourth level. It is capable of diluting black matter, coarse dirt, yellow liquid and phlegm, and is capable of forming antibiotics and the like, but if too much is eaten, it can be deadly. If the bean is to be consumed, it should be soaked in milk for one night, and the milk should be changed two or three times a day, then the bean should be taken out and dried in a sheltered place. It is then mixed with rose water and kathira, and drunk with honey or grape juice. A slug can cost from two to four dawanig (one dawanig – one eighty-fourth of a dirham), depending on its energy content. Hunain emphasizes, “As for soya bean milk, it is not good at all. The author does not consider it a standard drink at all. The medical community has caused the death of many people because of this milk!”

 

  1. VERSE (WHEAT GREST/BEER INGREDIENT)

It was narrated by Ibn Majah from the hadith of Aisha that she said: It is said that when one of the Prophet’s family caught a fever, he ordered a kind of curry made from wheat grest. After it was made, he ordered his sick family to eat it. Then he said:

 

“This curry can soothe the heart of a sad person, gladden the heart of a sick person as one of you cleanses his face from dirt.”

 

The meaning of reassuring here is to strengthen it. The meaning of “uplifting” is to remove sadness.

 

It was also explained earlier that what is meant by “curry” is the boiled water of the shirred wheat. It is more nutritious than the wheat flour. It is very effective for coughs, sore throats, good for dealing with harmful food dregs, facilitating urine, cleansing the stomach, quenching thirst, and reducing body heat. Wheat goulash also contains cleansing energy, softening energy, and energy that helps the metabolic process.

 

To do this, just take some good sha’ier wheat, then take five times the amount of clear fresh water. Put it in a clean pot and cook over medium heat until one-fifth remains, then strain. Consume as needed.

 

  1. SHAYYY (GRILLED MEAT)

Related to the story of Ibrahim when entertaining his guests. Allah Sg said. “Soon there came a dish of hanidz goat.” Hanidz means meat that is burnt on a red-hot stone.

 

In Sunan At-Tirmidhi it is narrated from Umm Salamah that she once served the Prophet grilled meat, and he ate it, and then he prayed immediately without performing ablution. Imam At-Tirmidhi commented: “This hadith is saheeh.” Similarly, it was narrated from Abdullah ibn Al-Harts that he said: “We ate grilled meat with the Prophet in the mosque.”

 

In the same matter it was also narrated from Mughirah bin Shu’bah that he said: One night we were guests of the Messenger of Allah. He asked for grilled meat. He took a knife and cut off some of the meat. Then Bilal came and called to prayer, so he threw down the knife and said, “What is he doing? Woe to him.”

 

The best grilled meat is the meat of male goats, fat and tender female goats. It is hot and moist but a bit dry, often causing black spots. Suitable as a nutritious food for healthy people, people with stamina and sportsmen. Well-cooked meat is lighter on the stomach and more moist, as compared to fried meat.

 

The worst is meat burned in the sun. Meat burned over coals is better than that burned over a blazing fire. That is what is called hanidz (satay).

 

  1. SYAHM (GAJIH)

It is mentioned in the Musnad from Anas, “That a Jew entertained the Messenger of Allah and served him wheat bread and fat.”

 

It was narrated in a saheeh manner from ‘Abdullah ibn Mughaffal that he said, “On the day of the battle of Khaibar, there was a bag of salary hanging before me. I embraced it and said, “I will not give it to anyone.” I looked over and suddenly I saw the Messenger of Allah laughing, not saying a word.”

 

The best gajih or fat is that which comes from a perfect animal. It is hot and moist, more moist than ghee. Therefore, when ghee and gajih are burnt to melt, it is the gajih that freezes first.

 

Gajih is effective in relieving throat disorders, relieving breathing, but it can smell rancid. It can be remedied with lime, salt and ginger. Ram fat is harder than other fats. However, old mutton fat is more helpful for digestion and is effective in treating intestinal wounds. But the fat of rams (old ones) is even stronger. It can be used as an injectable medicine for blisters and tenesmus.

 

 

 

FIGURE “SHAAD”

 

  1. SALAT (PRAYER)

 

Allah said:

 

“Make patience and prayer your helpers. And surely such things are very hard, except for those who are devoted.” (Al-Bagarah: 45)

 

Allah also said:

 

“O you who believe, take patience and prayer as your helpers, surely Allah is with those who are patient…” (Al-Bagarah: 115)

 

Allah also said:

 

“Command your family to pray and be patient in doing so, we will not ask you for provision, rather We will provide for you, and the good result is only for the pious.”

 

In As-Sunan it is mentioned:

“Whenever the Messenger of Allah encountered difficulty, he would pray immediately.”

 

Previously, we have also discussed the treatment through prayer for various diseases in general before they become very severe. Prayer brings sustenance, maintains health, repels distractions, rejects diseases, strengthens the heart, whitens the face, pleases the soul, eliminates laziness, motivates the organs, increases stamina, expands the chest, injects nutrition to the soul, shines on the soul, maintains pleasure, eliminates disasters, brings blessings, keeps the culprit away from Satan and brings him closer to Allah ArRahman.

 

In conclusion, prayer has a miraculous effect on maintaining physical and spiritual health and maintaining stamina and repelling all forms of harmful elements. If there are two people who are both afflicted with calamities or afflicted with diseases, afflictions and trials, surely the one who prays between them will feel lighter, and the consequences he feels are also safer.

 

Prayer also has another effect that is also miraculous in rejecting various evils in the world, especially for those who have been able to pray perfectly physically and mentally. They are the ones who can reject various evils of the world and the hereafter, can get various goodness of the world and the hereafter. There is nothing that can be done to get all that except prayer. The secret is that prayer is the connecting link between a servant and Allah. To the extent that the servant’s relationship with his Lord is strong, the doors of goodness will be opened for him, and the doors of evil will be kept away from him. Safety, health, wealth, riches, spaciousness, enjoyment, joy, and pleasure and everything will be present before them, and run after them.

 

  1. SHABR (STEADFASTNESS)

Fortitude is half of faith. For steadfastness is a composite element of patience and gratitude as stated by one of the scholars of the As-Salaf:

 

“Faith is half patience and half gratitude.”

 

Allah said:

 

“Surely in such are signs (of Allah’s power) for every patient and thankful person.” (Ibrahim: 5)

 

Steadfastness is part of faith, it can be likened to the head which is part of the body. There are three kinds of steadfastness: The steadfastness to fulfill obligations so that they are not wasted, the steadfastness to avoid what is forbidden so that they are not done, and the steadfastness to face the destiny and gadha of Allah so that they do not regret it. Whoever possesses these three kinds of steadfastness in perfection has perfected his steadfastness, and has perfected on him the delights of this world and the Hereafter, the enjoyment of the world and the Hereafter, and the glory and victory in this world and the Hereafter. All of this can only be achieved by a servant through the bridge of steadfastness, just as a servant can only reach Heaven through a straight path. Umar bin AlKhatthab said, “The best life we can obtain is through steadfastness.”

 

If we look at some of the phases of perfection that people can achieve in this world, we will see that they are all (dependent on steadfastness. And if we look at all the shortcomings for which the culprit is reprehensible if he is still able to correct them, we will see that they are also entirely due to the absence of fortitude. Courage, self-respect, generosity and yielding, are all fortitude and patience for a moment:

 

“Steadfastness is like a spell to get the highest treasure in the sky, whoever casts the spell will surely get the wealth.”

 

Most physical and psychological ailments stem from lack of steadfastness. There is nothing that can keep the heart, body and spirit healthy except steadfastness. Steadfastness is the main ‘stamp’ for the ahlul iman as well as the most sublime decoration they have. Even though what is gained in steadfastness is only the company of Allah, namely that Allah is the helper of those who are steadfast, always loves them, that Allah always loves those who are steadfast, always gives help to them, “Verily help is obtained with steadfastness.” Steadfastness is the cause of glory.

 

Allah said:

 

“But if you are patient, surely that is better for the patient.” (An-Nahl: 126)

 

Allah also said:

 

“O you who believe, be patient and strengthen your patience and remain alert (in your borders) and fear Allah that you may be fortunate.” (Ali Imran: 200)

 

  1. SHABIR (MAYONNAISE)

It was narrated by Abu Daud in Al-Marasil from the hadith of Qais bin Rafi Al-Qaisi that the Messenger of Allah said:

 

 “There is healing in two foods: shabir and mustard.”

 

In As-Sunan from the hadith of Umm Salamah it is mentioned that she said: The Messenger of Allah came to see me when Abu Salamah died. I was making Mayonnaise for myself. He asked, “What is this, Umm Salamah?” Umm Salamah replied, “Mayonnaise, but it is not fragrant.” He said, “This food can make the face beautiful, but do not eat it except at night.” He forbade us to eat it during the day.

 

Mayonnaise has many uses, especially in Indian cakes. It is effective in removing yellow dregs of the brain and eye nerves. When applied to the forehead and temples mixed with rose water, it can be effective in eliminating dizziness. It is also effective in treating nasal inflammation and mouth ulcers as well as diluting the black element and Melancholia.

 

Persian mayonnaise can even educate the brain, strengthen the liver, clear yellow dregs and phlegm from the stomach. when taken in two spoons mixed with water. It can also eliminate excessive lust and damage. If taken cold, it is feared that it will cause nose bleeding.

 

  1. SHAUM (FASTING)

Fasting is a shield against various physical and spiritual diseases. Its benefits are too numerous to count on the fingers. its effect is also amazing in maintaining health, melting various food dregs. refrain from various harmful foods, especially when done in proportion, simple and at times that are favored fasting according to sharia. The body’s need for fasting is very clear. Fasting also contains sedatives for stamina and organs so that energy is maintained. Fasting also contains efficacious properties in calming the heartbeat directly or indirectly. It is certainly very useful for those who have cold and humid digestion. In addition, fasting also has a lot of influence in maintaining their health.

 

Fasting is a type of physical and spiritual medicine. Namely if the fasting person really keeps things that must be maintained according to sharia and natural law. The body and heart very much take faidah from this fasting. Fasting can serve to keep the body from the threat of various foreign elements and damage the body, so that the body is always ready to get rid of it. Fasting is able to expel all harmful substances produced by the elements. depending on the level of optimality of the fast. Fasting can keep the person who does it from all the things that harm him and (help the person) to carry out the purpose of the fast, the secret and the reason for doing the fast that is worth ghaib.

 

Because the goal is something different than just giving up food and drink. For this reason, fasting is given special privileges compared to other acts of worship. Because fasting serves to maintain a servant even become a shield from all things that harm the body and spirit sooner or later, then Allah said:

 

“O you who believe: it is obligatory upon you to fast as it was obligatory upon those who were before you, that you may fear Allah.” (Al-Bagarah: 183)

 

One of the purposes of fasting is as a shield. Fasting becomes an efficacious preventive tool. Another purpose of fasting is to unite the heart and desire to seek the pleasure of Allah, optimizing the body’s energy to carry out things that are loved by Allah and must be obeyed by the servant. Previously, we have discussed some of the secrets and wisdom of fasting, relating to the Prophet’s instructions on fasting.”

 

 

 

 

 

 

“DHAAD”

 

  1. DHABB (DESERT MONITOR LIZARD)

It is narrated in Sahih Al-Bukhari and Muslim from Ibn Abbas that the Messenger of Allah was asked when a monitor lizard was served to him and he refused to eat it, “Is it haram?” He replied, “No. It is just that it is not in my country, so I do not like it.” They ate the monitor lizard in front of him and on his table, while he just looked at it.

 

In the Saheeh of al-Bukhari and Muslim it is narrated from Ibn ‘Umar that he said, “I do not consider it lawful but I do not consider it unlawful either.” Lizards are hot and dry, and can strengthen the ability to have intercourse.

 

When pounded and applied to the thorn-affected area, it can remove the thorn.

 

  1. DHIFDA’ (FROG)

Imam Ahmad stated, “Frogs are not permissible as medicine, because the Prophet forbade us to kill them.”

 

What he is referring to is the hadeeth in his Musnad from the hadeeth of ‘Uthman ibn ‘Abdur-Rahman that a physician mentioned a frog as an ingredient in his medicine in the presence of the Messenger of Allah. So the Prophet forbade him from killing it.”

 

The author of Al-Qanun states, “Whoever eats frog blood or its skin, his body will swell and the color of his skin will be blackened, and his semen will keep coming out until he dies. That is why the medical community does not want to use it as medicine, for fear of its dangers.”

 

There are two types of frogs, land frogs and water frogs. Land toads can even be deadly when eaten.

 

 

 

 

 

FIGURE “THA”

 

  1. THIB

It was narrated from the Messenger of Allah that he said:

 

“Of your world, what I love is women and perfume. But the one to which my heart is attached is prayer.”

 

The Prophet often used perfume, he disliked bad odors, and even felt very tormented by them.

 

Perfume is the spiritual nourishment that is the pivot of stamina. The energy of the body can increase and increase because of perfume just as it can increase because of food and drink, joy and peace of mind, because of associating with close friends, because of the occurrence of various joyful events, because of the departure or disappearance of something that is not liked, that is, something that when present is burdensome to the soul such as burden and hatred. Hanging out with people one hates lowers one’s stamina and makes one’s heart sad and gloomy. Hated friends are like a fever to the body, or like a foul odor to one’s smell. Hence, among the things that Allah emphasized to the Companions was that they should behave in the manner prescribed when associating with the Messenger of Allah, so as not to annoy him.

 

Allah said:

 

“But if you are invited, go in, and when you have eaten, go out, without prolonging the conversation.

 

Indeed, such would annoy the Prophet, and he would be ashamed of you (to send you out), and Allah is not ashamed of the truth.” (Al-Ahzab: 53)

 

That is to say, that something fragrant is the most favored by the Messenger of Allah, its effect is very good for health and repels various kinds of diseases and their symptoms because of the natural strength that is in it.

 

  1. THIN (CLAY)

Many maudhu’ hadiths, none of which are saheeh, have been narrated concerning this clay, among them:

 

“Whoever eats clay is helping himself to death.”

 

This is also the case with the hadith:

 

“O Humaira! Do not eat clay, for it strains the stomach, yellows the skin and takes away the brightness of the face.”

 

All the hadiths related to this clay are not saheeh and have no provenance from the Prophet. It is just that clay is not good in texture, can clog the blood pathways, is cold and dry, contains a strong drying element, restrains the flexibility of the abdominal muscles, causes bleeding and causes sores on the lips (ulcers).

 

  1. THALH (CHICKEN)

Allah said:

 

“… and banana trees piled high …” (Al-Waqiah: 29)

 

Most commentators understand that the word thalh in the above verse is banana. The meaning of the word mandhud is to overlap, like a comb, i.e. to comb. There are also those who argue that thalh is a kind of thorny tree, but each of its thorns turns into a fruit, because it is combed, so it resembles a banana. This latter opinion seems to be more correct. The mention of the word banana by the scholars of the As-Salaf is only a simile, not a specialization. Wallahu a’lam.

 

It is hot and humid. The best is ripe and sweet. It is effective in relieving chest, lung and cough disorders, even kidney and bladder injuries, facilitating urination, increasing hormones, strengthening sexual desire, relaxing abdominal muscles, and should be consumed before meals. Sometimes it can harm the stomach, increase the amount of bile and phlegm or mucus. The remedy is to consume sugar or honey.

 

  1. THAL’ (MAY)

Allah said:

 

“and the tall date palms that have branches “arranged in rows…” (Qaaf: 10)

 

Allah also said:

 

“… and palm trees whose corollas are tender …” (Ash-Shu’ara: 113)

 

A date palm is a newly grown fruit. The skin is called kufri. The word nadhid means piled up or combed. It is called nadhid because as long as the fruit is still in its skin. When the skin is removed, it is no longer called nadhid. As for the word hadhiem in the verse above, it means that they are piled on top of each other, which is similar to nadhid. That is, when the husk has not been opened.

 

There are two kinds of mayang: Male mayang and female mayang. Talqieh (grafting) itself means the process of taking the male seed – which resembles wheat flour – and placing it on the female seed. It is also called ta’bier. So it can be likened to the mating of males with females.

 

It was narrated by Muslim in his Saheeh from Talhah bin Ubaidillah that he said: I once passed with the Prophet in front of a date palm tree. He saw a group of people grafting. He asked, “What are they doing?” The people replied, “They are taking male seedlings to mate with female seedlings.” He said. “I think that is not useful at all.” They heard the Prophet’s words, so they left the work. It turned out that the results were not good. The Prophet said, “That is only my prediction. If it is useful, then do it. I am only a human being. My prediction could be wrong or right. But if I tell you a word from Allah, I will not lie.”

 

Mayang dates are very effective in increasing stamina. increase sexual ability. Mayang flour when consumed by a woman before sex, can help lead to pregnancy miraculously. It is indeed very cold and dry at the second level, strengthening the stomach and drying it out. It can also calm turbulent blood, although it is a bit difficult to digest.

 

The only ones who can bear to consume it are those who have a hot metabolism. Whoever consumes them in excess should immediately eat jawarisy (stomach strengthening medicine) which is also hot. Dates can harden bowel movements, strengthening the intestines. Similar to the function of date starch. The same applies to date buds and pistils. Consuming too much date palm fruit can harm the stomach and chest, and can even cause loose stools. The remedy is to consume ghee or in the manner previously described.

 

 

 

 

 

FIGURE “”AIN””

 

  1. “INAB (WINE)

In Al-Gailaniyyat from the hadeeth of Habib ibn Yasar it is narrated from Ibn ‘Abbas that he said, “I saw the Messenger of Allah eating grapes with their skins on.” Abu Ja’far Al-Aqibli commented: “This hadith has no basis.” The author emphasizes: It does have Daud bin Abdul Jabbar Abu Sulaim Al-Kufi in its chain of transmission. Yahya stated, “He is a liar.” It was also narrated from the Prophet that he liked to eat grapes and watermelon.”

 

Allah has also mentioned grapes in six places in the Qur’an about the many pleasures that Allah gives to His servants in this world and in Paradise. Grapes are among the finest and most useful of fruits, and can be eaten wet or dry, green and ripe or fresh. Grapes become a real fruit when combined with other fruits, a staple food when combined with other foods, a side dish when combined with other side dishes, a medicine when mixed with other medicines and a drink when mixed with other drinks. It has the same character as grains, hot and humid. The best ones are the biggest and have the most water. The white ones are better than the black ones, if they are equally sweet. Those left for two or three days after picking are better than those picked on that day.

 

Because of the nature of this fruit, it contains gas and inflates the stomach. Grapes that are hung up so that the skin is wrinkled, are very good for food, strengthening the body, and even the nutritional value is the same as tien fruit and raisins. If the seeds are removed, it will facilitate bowel movements. However, if too much is eaten, it can make you dizzy. The way to overcome the danger is to eat the grapefruit. The use of grapes is to facilitate bowel movements, fatten the body, and if it is of good quality, it can provide a good injection of nutrition. Grapes are one of the three fruits mentioned as the king of fruits: Grapes, Tien, and Wet dates.

 

  1. “ORIGIN (MADU)

Earlier, Ibn Juraij mentioned the various benefits of honey: Az-Zuhri said: “Drink honey, for it helps to improve memorization.”

 

The best honey is the clearest, the whitest and the sweetest. Honey taken from mountainous areas and wild trees has a special virtue over that taken from ordinary hives. And it depends on where the bees hunt for their food.

 

  1. “AJWAH (AJWA DATES)

In Sahih Al-Bukhari and Muslim narrated the hadith of Saad bin Abi Waqqash, from the Prophet £ that he said:

 

“Whoever eats seven Ajwa dates in the morning will not be affected by poison or witchcraft that day.”

 

In Sunan An-Nasa’i and Ibn Majah from the hadith of Jabir and Abu Said, the Prophet said:

 

“Ajwa dates are from heaven. It is a cure for poison, like truffle mushrooms, its water is a cure for eye diseases.”

 

There is an opinion that what is meant in the hadeeth is the Ajwa Al-Madinah Date, which is a type of date in that city, known as the absolute best Hijaz date. They are very well shaped, firm and hard, but they are among the tastiest, most fragrant and most tender dates.

 

Previously, we have explained about dates, their characteristics and benefits in ‘taa (.). There is also a review of the efficacy of Ajwa dates against poison and witchcraft, so there is no need to repeat it.”

 

  1. “ANBAR (WHALE)”

It has been explained in Sahih Al-Bukhari and Muslim mentioned in the story of Abu Ubaidah how they ate whales for half a month. even they could make the meat as provisions to take to the city of Al-Madinah, and even sent it to the Prophet That’s one of the things that shows that what is permissible in the sea is not just ordinary fish, that the carcasses of marine animals are halal.

 

The above opinion is refuted on the grounds that when it was thrown from the sea, the whale was alive, then when the water receded, it died. So its death was due to being separated from the water.

 

That’s not true. Because they found it dead on the shore. They did not see it come out alive, and it died because it was separated from the water. Likewise, if it is said that it was alive when it was thrown by the sea, it is understood that what is thrown from the sea is only dead animals, which are not alive.

 

Moreover, even if what they say is true, it cannot be a condition of its being permissible. This is because it is not possible to judge something permissible if there is any doubt about the reason for its permissibility. Hence. The Prophet (may Allah’s peace and blessings be upon him) forbade eating game if it was found drowned in water, because the cause of its death was doubtful: was it the game or the water?

 

As for Ambar oil or whale oil, it is a good type of te after musk. Those who say that its oil is better than musk are mistaken and consider it the king of perfumes. Yet it has been narrated from the Prophet that he said about musk, “Musk is the best of perfumes.” Later, we will discuss the various features and uses of musk, so that it is referred to as the perfume of Heaven. The Kutbaan where the shiddis live is made of musk, not whale oil.

 

What may confuse those who hold this opinion is that whale oil is indeed immutable for a long time, resembling gold. But that does not indicate that it is better than musk oil. With that one feature alone, whale oil cannot match the many features of musk oil.

 

There are many types of whale oil and the colors also vary. There are white, gray, red, yellow, green, blue, black and other colors. The best is the gray, then blue and yellow. The worst is the black one.

 

Scientists differ about the elements it contains. Some believe that it comes from plants at the bottom of the sea that are eaten by some sea animals, then when they are full, they are excreted in the form of feces, and then thrown out by the sea water.

 

Some argue that it comes from the rain element that falls from the sky on islands in the middle of the ocean, then is thrown by the waves to the shore. Others say that the oil comes from the feces of a sea animal that resembles a cow. There is also the opinion that the fragrant oil is part of the foam of the ocean”!

 

The author of Al-Qanun points out: “The oil – according to the prediction – comes from the springs of the ocean. To say that it comes from the foam of the ocean or from animal dung is impossible.”

 

Whale meat is dry and hot, it strengthens the heart and brain, strengthens the five senses and all organs of the body, is useful for overcoming bubonic plague and to increase strength, to overcome various diseases due to mucus, cold stomach disease, sitting wind disease. It can also overcome blockages when taken orally or applied to the outside of the body. or burned and inhaled the smoke. It is also useful for colds. dizziness, cold migraine, and the like.

 

  1. UD (SANDALWOOD)

Indian sandalwood is of two kinds: One that is used as a medicine, called kis or gusth, which will be mentioned later in the letter qaaf. Secondly, that which is used as perfume, called Al-Uluwwah.

 

It was narrated by Muslim in his Saheeh from Ibn Umar that he once fumigated a house using Al-Uluwwah wood, as well as using camphor that was burned with it. He said, “This is how the Messenger of Allah fumigated his house. It is narrated about the enjoyment of the people of Paradise. that the tool for their fumigation and air freshener is Al-Uluwwah wood.

 

Majamir is the plural of mujmar. It is sandalwood and the like that are used for air fresheners. There are various types. The best is Indian sandalwood, then Chinese sandalwood, then Mandal sandalwood. The best types are those that are black and blue in color, hard, solid and dense. The less good ones are light and float on water. Some argue that sandalwood is a tree that is cut down and buried in the ground, then soil decomposers will eat the useless parts of the wood, so that what remains is fragrant wood that cannot be eaten by the soil. The unscented part of the bark will also rot and fall off.

 

Sandalwood is dry at the third level, and is effective in unblocking and expelling wind, removing excess moisture from the body, strengthening the intestines and normalizing the heartbeat. It is also useful for the brain, strengthening the five senses, strengthening the stomach, and treating urinary incontinence (uncontrolled urination) caused by cold temperatures in the bladder.

 

Ibn Samjun said: “There are many types of sandalwood, but they can all be called by one name, ‘Al-Uluwwah’. This wood can be used both inside and outside. It can be burned alone or mixed with other ingredients. When mixed with camphor, it has its own medical value. That is, each can complement the lack of elements in the other. This system of burning sandalwood is also a way of maintaining air circulation and a way of keeping the air better. Because air is one of the six vital things that living things need. Clean air. healthy body.

 

  1. “FENNEL (FENNEL NUTS)

Many invalid and unsound hadeeths have been narrated from the Messenger of Allah concerning fennel, and he never uttered any of them. Among them is the following hadith:

 

“With this fennel, Allah has purified seventy prophets.” Another hadith:

 

“Fennel softens the heart and makes it easier to shed tears. Fennel is the food of the righteous.”

 

The highest and most authentic hadeeth concerning fennel is the following:

 

“Fennel is the favorite of the Jews. They prefer it to honey and the quail of Heaven.”

 

Fennel can be said to be the friend of onion and garlic, the type is male but the nature is female, cold and dry. There are two opposite energies in fennel: First, the energy that hardens the dirt. Second, the energy that softens it. The skin of fennel is hot and dry to the third degree, somewhat pungent (sharp) to the stomach. But its uniqueness is precisely in that skin. Therefore it is better to eat it whole rather than ground, it is lighter on the stomach and less harmful. Because the contents are rather difficult to digest, being cold and dry.

 

It can also increase the black element in the body, is harmful to melancholia significantly, and is harmful to the nerves and eyes.

 

Fennel is very pungent to the blood, so those with excess black element should stay away from it. Consuming too much fennel can lead to various serious diseases, such as wasp, leprosy, and fever. These side effects can be minimized with boiled vegetables and spinach and plenty of fat. It is not good when consumed with nutrient-poor foods. Also avoid mixing it with sweets, as it can cause blockages in the liver. Addiction to this bean can also darken the eyesight due to its too strong drying agent, can cause difficulty urinating and cause cold swelling and sitting wind. The best types are the slightly white and fat ones and the ones that cook easily.

 

As for the prediction of some ignorant people that these peanuts were a dish given by Ibrahim Khalilullah to his guests, this is a false report. What is narrated by Allah is that he entertained his guests with grilled meat, namely young goat satay.

 

Al-Baihaqi narrated from Ishaq that he said: Ibnul Mubarak was asked about the hadith relating to fennel nuts, “A nut that was purified through the mouths of seventy prophets.” He commented, “It was never spoken by any prophet.” He commented, “It was never said by any prophet. In fact, fennel is not good, it causes colds. Who narrated the hadith to you?” They replied, “Salam bin Salim.” He asked again, “From whom?” They replied, “He said from you.” He said, “He said from me too?”

 

 

 

 

 

FIGURE “GHIN”

 

  1. GHAITS (RAIN)

It is mentioned in Al-Guran in several verses. The name ghaits is very pleasing to the ear and is also pleasing to the body and soul at the same time. By mentioning the word “ghaits’, it feels good to the ears and feels good to the heart. Rainwater is the best, softest, most useful and most blessed water, especially when it comes down through thunderous clouds and gathers in mountain lakes.

 

Rainwater is the most moist of all water types, because it has not been on the earth for long, so it has not absorbed many dry elements from the earth and has not mixed with other dry elements. Therefore rainwater is very easy to change and become ‘musty’ smelling, because it is so soft and reacts so quickly.

 

Is spring rain softer than winter rain? There are two opinions on this issue.

 

Those who favor winter rain say: Because the sun’s heat is less at that time, so only the softest part of the sea water is absorbed, while the weather at that time is also clean, without vapors and smoke and dust mixing with the rainwater. All of this makes the rain at that time softer, clearer and pollution-free.

 

Those who favor spring rains state: The heat of spring causes the evaporation of heavy vapors, causing the air to become light and soft, and consequently the rainwater to become soft, the elements of the earth to be reduced, as well as coinciding with the time of life and growth of various types of trees and plants and the presence of clean air.

 

Ash-Shafi’i narrated from Anas ibn Malik that he said, “We were with the Messenger of Allah when suddenly it rained. He uncovered his clothes so that they would be exposed to the rain and said, “This water has just come from his Lord.”

 

Earlier, we described the Prophet’s instructions in Al-lstisga about how the Prophet asked for rain, and then he took the blessing of the rainwater when it first fell.

 

 

 

 

“FAA”

 

  1. FATIHATUL KITAB (SURAH AL-FATIHAH)

Also called Ummul Qur’an, As-Sab’ul Matsaani, Ash-Syifa’ut Tam, Ad-Dawa’u An-Nafi’, Ar-Ruqyah At-Tammah. Al-Fatihah is also referred to as the key to wealth and glory. guardian of stamina, repellent of sadness, gloom. fear and sadness for people who know its glory. give its true rights, recite it with tartil to cure the disease, know how to heal and treatment through Al-Fatihah and the secret why Al-Fatihah has such efficacy.

 

When some of the Companions realized that, they used Al-Fatihah to treat people who had been stung by poisonous animals so that they recovered. The Prophet asked them, “From where did you learn that Al-Fatihah is ruqyah.”

 

This can only be done by one who is helped by taufik, and whose inner vision is opened to know the secret of this Surah and the benefits it contains in the form of tawheed, recognition of the Asma, Attributes and Af’aal (actions) of Allah described in this Surah, as well as the Shari’ah, destiny. The Day of Judgment, the purification of the tawheed of Ar-Rububiyah, the perfection of tawakkal and surrender to the One Who owns all affairs. who has all praise, in whose hands are all good things, to whom all affairs are returned. It is to Him that one seeks and asks for guidance, which is the basis of happiness in this world and the Hereafter.

 

In addition, he knows the relationship between one meaning and the next, tries to get what is useful for the life of this world and the hereafter, and removes everything that is harmful to the life of this world and the hereafter. He also knows that the real salvation, the most perfect salvation, the fullest enjoyment depends on this Surah, which depends on the application of the contents of this Surah. So it is enough for him to replace all kinds of medicine, all kinds of incantations, and open for him the doors of goodness and deny him all forms of evil.

 

It is a matter that requires the reemergence of another nature, another reasoning power, another faith. By Allah, whenever we come across a false statement or a corrupt innovation, Al-Fatihah contains a rebuttal to it, contains a reason to refute it in the most effective, most precise and most straightforward way. Whenever we find one of the doors to realization of Allah, one of the practices of the heart and the cure for a disease and the like, Al-Fatihah contains the key and the indicator leading to it. Every stopover for those who travel the path to their Lord, surely the beginning and end of the journey is in Surah Al-Fatihah.

 

By Allah, the essence of Al-Fatihah is greater than that, higher than that. If a person realizes its meaning, clings to it, and understands what it means, Allah will heal him, give him optimal care, and give him a bright light. If he understands it as it should be understood, even if he falls into idolatry, polytheism or is affected by a disease of the heart, it will only be fleeting, it will not be permanent.

 

Thus. Al-Fatihah is the greatest key to the treasures of this world and the treasures of the Hereafter. However, not everyone will be able to open the door with this key. If these treasure seekers understand the secret of this Surah, and truly comprehend its content, then make a serration at the end of this key as its eye, in addition to being proficient in using the key, surely they will obtain the treasure without hindrance, without interference.

 

We do not say this as an embellishment or a figure of speech, but as a matter of fact. But Allah has a deep wisdom in hiding this secret so that it is unknown to most of His creatures, just as He also has a deep wisdom in hiding the treasures of the earth from most people.

 

To obtain hidden treasures, sometimes the role of evil supernatural beings is often used by some humans. This, of course, can only be matched by a supreme supernatural power, a supernatural power that will overcome evil spirits with the value of faith, with various weapons that these demons will not be able to face. But most people do not have that noble supernatural power, so they are unable to deal with evil spirits, unable to overcome them and seize some of what they have. Because by law, “Whoever kills an enemy is entitled to his booty.”

 

  1. FAGHIYAH (HENNA BLOSSOM)

This flower is one of the most fragrant flowers. It was narrated by al-Baihagi in Shu abul Iman from the hadeeth of ‘Abdullah ibn Buraidah, from his father, that “Henna or henna is the king of flowers in this world and in the Hereafter.”

 

It was narrated from Anas ibn Malik that he said, “The flower most favored by the Messenger of Allah was the lotus flower.” We do not know the circumstances of these two hadeeths. We would certainly not take them as evidence by saying that they are hadiths of the Prophet without knowing their validity.

 

It is stable between hot and cold. It has a slight adhesive. If placed on the folds of woolen clothes, it can protect them from caterpillars. It is often made into a rubbing balm. The oil relaxes the organs and relaxes the nerves.

 

  1. FIDHDHAH (SILVER)

It was narrated that the Messenger of Allah (may Allah’s peace and blessings be upon him) made his rings out of silver, and the points of his rings out of the same material, and the hilt of his sword out of silver.” There is no authentic report that the Prophet (may Allah’s peace and blessings be upon him) forbade using silver or using jewelry made of silver. It is reported that he forbade drinking from silver cups. The issue of cups is of course more specific than ornaments and clothes. Therefore, it is permissible for a woman to wear clothes and jewelry that cannot be used as cups or vessels. If it is forbidden to use cups, it does not mean that it is forbidden to wear jewelry and clothing. It says in As-Sunan: “As for silver, you may use it as a toy.” A prohibition requires evidence that establishes the prohibition, either in the form of a text or explicit evidence, or in the form of consensus. If one of the two types of evidence is proven, then the prohibition applies. If it is not proven, then the ruling is the opposite: it is not forbidden for men, but it is permitted. The Prophet once held gold in his right hand and silk in his left hand and said, “These two things are forbidden for the men of my Ummah, but lawful for women.”

 

Silver is one of God’s secrets on this earth, like an incantation to fulfill needs, as a medium of exchange among people, as a friend who is always loved, highly honored in the heart, becomes the talk of various meetings, if there is silver, no house door is closed to receive it, there is no boredom people talk about and associate with it, people will not feel heavy keeping it, fingers feel happy pointing towards it, human eyes also seem to be tied to it. If he could speak, he would be heard. If he can offer intercession, it will be accepted. If he could testify, his testimony would be accepted. If he is able to speak and he speaks and stops, he will not be criticized by anyone. If he is an old man with gray hair, but is more handsome than a chosen young man.

 

Silver is a type of tranquilizer, useful for treating grief, gloom and sadness, heart weakness and palpitations, and can be mixed in the dough of quality medicines. In fact, silver has the ability to suck out the harmful elements that infiltrate the heart, especially when mixed with pure honey and za’faran.

 

It is composed of the cold elements of dryness, yet it can produce heat and moisture in such a way. The Paradise that Allah has prepared for His saints is of four kinds: Two are made of gold and two are made of silver. That is, all the cups and ornaments contained therein are made of these two materials.

 

It is narrated in the Sahih from the Messenger of Allah that he said:

 

“He who drinks from the cup of gold and silver is nothing else but stirring up the fire of Hell in his own belly.”

 

It is also narrated in a saheeh manner that the Messenger of Allah said:

 

“Do not drink from gold and silver cups and do not eat from gold or silver trays. For they belong to them (the disbelievers) in this world and to you in the Hereafter.”

 

It has been suggested that the reason why they are forbidden to be used as vessels for food and drink is because they would reduce the function of money. If they are used as vessels, the wisdom of using gold and silver for the benefit of mankind is lost. Another reason is because it is an act of pride and boasting. Another view is that this is because it would break the hearts of the poor, if they knew and saw it with their own eyes.

 

All of these reasons are just excuses. The excuse of being able to narrow the scope of the use of money means that it is forbidden to wear them as jewelry or to use them as liquids only without functioning as vessels nor as money. Pride and boasting can be done with anything, not just gold and silver. With regard to breaking the hearts of the poor, their hearts may also be broken by the sight of fine houses, fine estates, fine vehicles, fine clothes, fine food and so on, all of which are permissible. All of these are controversial reasons. There is a reason, but there is no place to relate it.

 

The correct reason-wallahu a’lam-is that these actions create a certain condition in the heart that contradicts the value of outward ubudiyah. Therefore, the Prophet gave the reason that these two objects belong to the disbelievers in this world. Because the disbelievers do not have the allotment of worship that the believers get in the Hereafter. Therefore, they are not suitable for use by the servants of Allah in this world. Those who wear it are only those who are out of worship to Him and are willing to get only a temporary world without getting the Hereafter. Wallahu a’lam.

 

 

 

 

FIGURE “QAF”

 

  1. DUR’AN (KITAB AL-QUR’AN)

 

Allah said:

 

“And We have revealed from the Qur’an a remedy and a mercy for those who believe…” (Al-Isra: 82)

 

The truth is that the word ‘of’ in the above verse is indicative of types, not indicative of ‘some’. Allah also said:

 

“O mankind, behold, there has come to you a lesson from your Rabb and a cure for the diseases of the breast…” (Yunus: 57)

 

The Qur’an is the optimal treatment for all types of physical and spiritual ailments, the diseases of this world and the hereafter. However, not everyone has the skill and taufig to be able to use it. If a patient is adept at using the Qur’an to treat his illness, and then attaches it to the illness with full trust, faith, acceptance and firm conviction and by fulfilling various conditions, the illness will definitely be expelled and will not come again forever.

 

For how can a disease challenge the words of the Creator of the heavens and the earth, who, if he descends on a mountain, will destroy it, and if he descends on the earth, will split it? At the beginning of the discussion on medicine, the noble Qur’anic guidance on the basis and essence of medicine, which includes safeguarding health and removing harmful elements, was explained. Then it was clarified by pointing out each of these types of diseases. As for the treatment of the liver, it has also been explained in detail along with a review of the different types of diseases and their cures.

 

Allah said:

 

“And is it not enough for them that We have revealed to you the Book (the Qur’an) while it is being recited to them …” (Al-Ankabut: 51)

 

So whoever the Qur’ān does not heal, Allah will not heal him, and whoever the Qur’ān does not fulfill, Allah will not fulfill him.

 

  1. DITSTSAA (CUCUMBER)

In As-Sunan it is narrated from the hadeeth of Abdullah bin Ja’far that the Messenger of Allah used to eat cucumbers with ripe dates.” (Narrated by At-Tirmidhi).

 

Cucumber is cold and wet at the second level. It has the ability to reduce the heat of an inflamed stomach, in addition to being long-lasting, it is useful in treating bladder diseases. Its smell is even effective in awakening people who have fainted. The seeds are effective in facilitating the passage of urine and the leaves, when wrapped, are also useful in treating dog bites.

 

Cucumber is rather difficult to digest in the stomach, cold, and sometimes harmful. It should be consumed with other foods that can overcome its coldness and excess moisture, as the Prophet did when he ate it with ripe dates. If consumed with dates or raisins or honey, the elements can be neutralized.

 

  1. DMUSTH (FRAGRANT BAHAR WOOD/SEA SANDALWOOD)

Also called kist. In Sahih Al-Bukhari and Muslim it is narrated from Anas, from the Prophet “The best treatment for you is freezing and gusth al-bahri.”

 

In Al-Musnad from the hadeeth of Ummu Qais, the Prophet 8£ narrated that he said, “You should use Indian sandalwood, for it contains seven kinds of healing, among which is lumbago.”

 

There are two kinds of sandalwood: The first, white in color, is called Sea Sandalwood. The second, called Indian Sandalwood”. This second type is the hottest, while the white one is softer. The benefits of both are numerous.

 

These two kinds of sandalwood are both hot and dry at the third level, and they can absorb phlegm and clear it, and stop colds. When taken orally, it is effective for liver and stomach weakness and coldness in both organs. It is also effective for certain types of fevers. It can also be used for lumbago, and is useful for poison control. If applied to the face after mixing it with water and honey, it can remove stains. Galenius said, “It is also effective in treating tetanus and lumbago, and in killing leprosy.”

 

The uninformed medical community did not know that this medicine was effective in treating lumbago, so they denied it. If they had gotten this narration from Gelenius, they would have treated it like a proof in Islam. How could they not? The medical community has known for a long time that sea sandalwood is effective against a type of mucus in lumbago! This was mentioned by Al-Khattabi, quoting it from Muhammad Ibnul Jahm.

 

Earlier it was explained that the comparison between the medical abilities of doctors and prophetic medical knowledge is like the comparison between modern medical science and orthodox medical science and the medical knowledge of incompetent doctors. Surely there is a great difference between something gained through revelation and something gained through mere experimentation and analogy, more than the difference between a noble master and a lowly slave.

 

If the ignorant medical community finds a medicine that is recommended by some of the Jews and Christians and polytheistic medical community, they will happily and trustingly accept it, and will not stop experimenting.

 

True, we do not deny that habit has an influence on a patient’s ability to benefit from the medicine he or she is taking. If a person is accustomed to eating a certain food or medicine, the medicine or food will suit him or her, will be harmonious and harmless. It may even be that a person who is not used to it will not be able to benefit from the food and medicine.

 

The opinions of many medical experts, although general in nature, depend on the metabolic system of each person, place, time and custom. However, the existence of these particulars does not detract from the credibility of their words and knowledge. For how can one reject the credibility of the most truthful and righteous person (the Messenger of Allah)? However, the human soul is equipped with ignorance and injustice, except for those who are helped by Allah with the spirit of faith, and are enlightened by Allah with the light of guidance.

 

  1. QASHABUS SUKKAR (SUGARCANE)

It is narrated in some passages of the saheeh hadeeth about al-Haudh, “Its water is sweeter than sugar.” The author is only aware of the word ‘sugar’ in the hadeeth in this narration.

 

Sugar is a new commodity, it has never been reviewed by the early medical community, in fact they were never familiar with it, so they did not categorize it as a beverage. They only recognized honey, and classified it as a medicine.

 

Sugarcane is hot and moist, useful in treating coughs, clearing mucus and bladder and esophagus. It is more effective than sugar alone. It can also help the vomiting process, facilitate urine and increase stamina. Affan bin Muslim Ash-Shaffar emphasized:

 

“Whoever smokes sugar cane after a meal will continue to rejoice on that day.”

 

Sugar cane is effective for chest and throat disorders when first burned. But it can also cause wind. It can be overcome by first peeling and washing with hot water.

 

Cane sugar itself is hot and moist, according to the correct opinion. Some argue that it is cold. The best is white and clear in color””. Old sugar is softer than new. When cooked until bubbly, it can relieve thirst and cough. However, sugar can also harm the stomach, which produces enzymes for metabolic processes. To overcome this side effect, it can be mixed with lime juice, bitter orange or laffa pomegranate.

 

Some people consider it better than honey,

 

because it is considered less hot and milder. That is a clear abuse of the properties of honey. Indeed, the benefits of honey are many times more than sugar. Because Allah has made honey a medicine and a healer,””‘ as a side dish and sweet. What properties of sugar can be compared to honey? It strengthens the stomach, softens impurities, sharpens the eyesight, treats myopia, shortness of breath, treats paralysis and minor strokes and various types of cold diseases that afflict the body because of the damp element that is sucked from the bottom of the stomach and from the whole body. In fact, it can also maintain health, heat the body, increase stamina, perform burning and cleansing, open the mouth of blood vessels, clean the intestines, destroy worms, prevent ‘kelolodan (blockage of the throat channel due to too much food entering), and decay. Besides, honey also makes a good side dish, suitable for people with excess phlegm, the elderly and those with a cold metabolism. In conclusion, there is nothing more nutritious than honey. Does sugar have all those properties, or something close to them?”:

 

 

 

 

 

FIGURE “KAAF”

 

  1. KITAB LIL HUMMA (RAJAH FOR FEVER)

Al-Mawarzi said: Abu Abdillah once heard that I had a fever. He wrote down the ruqyah for me:

 

“In the name of Allah Ar-Rahman Ar-Rahim. With the help of Allah and with the teachings of Muhammad, the Messenger of Allah” (We said, “O fire, cool down, and be safe for Ibrahim”, they wanted to commit treason against Ibrahim, so We made them the losers). O Allah, Rabb of Jibril, Mikail and Israfil: Heal the holder of this -. ruqyah with Your power and strength and power, O -. Heahul Haq. Amen.”

 

Al-Marwazi stated: The rajah was recited to Abu ‘Abdillah – and I heard it myself: Abul Munzir Amru bin Mujma’ narrated a hadith to us, he said: Yunus bin Hiban narrated to us, he said: I asked Abu Ja’far Muhammad ibn ‘Ali about the ruling on draping ruqyah. He replied: “If it is from the Book of Allah or the sayings of the Prophet, then put it on and seek healing to the extent that you can.” I said: Then write down this ruqyah to treat his fever:

 

“In the name of Allah and with the help of Allah and Muhammad the Messenger of Allah, (until finally) he answered: Yes.”

 

Imam Ahmad also narrated from ‘Aa’ishah and others that the scholars of the Salaf gave leniency in that matter. In fact Harb states. “Imam Ahmad himself did not go to the extreme of forbidding it.” Ahmad said, “Ibn Mas’ud strongly disliked this method of treatment.” Ahmad was also asked about the rajah that is put on people when they are afflicted with a calamity, and he replied: “I think it is okay.” Al-Khallal narrated: Abdullah ibn Ahmad related a narration to us, saying: I once saw my father writing a rajah for a frightened person and to cure a fever due to a calamity.”

 

* Ruqyah for Difficult Childbirth

Al-Khallal narrated: Abdullah bin Ahmad related a narration to us, he said: I once saw my father writing a rajah for a woman who had difficulty giving birth in a white ceramic jug – or perhaps something else – on which was written the hadith of Ibn Abbas

 

“There is none worthy of true worship but Allah Al-Halim Al-Karim, Glory be to Allah the Lord and the great Al-Arsh. (Praise be to Allah, the Lord of all creatures). (An-Nazi at: 46) They see the punishment that is threatened to them (feeling) as if they did not stay (in the world) but a moment during the day. (This is) a sufficient lesson, so they will not be destroyed but the ungodly. (Al-Ahaqaf: 35)”

 

Al-Khallal continued: Abu Bakr al-Marwazi reported to us that he said: Abu Abdillah was once approached by a man who asked, “O Abu Abdillah, can you make a rajah for a woman who has had difficulty giving birth since two days?” He replied, “Have her bring a large basin with Za’faran. He replied, “Tell him to bring a large basin with Za’faran.” I saw him writing a rajah not for just one person.”

 

It was also narrated from Ikrimah. from Ibn Abbas that he said, “One day Isa ibn Maryam passed in front of a cow and found that she was having difficulty giving birth.” The cow said, “O Kalimatullah! Pray to Allah that I may be relieved of this difficulty in my stomach.” Isa said, “O who creates the soul from the soul, who frees the soul from the harm of the soul! O one who takes the soul out of the soul: Save this cow.” The cow gave birth to her calf, and suddenly the calf was standing up kissing her.” Ibn Abbas pointed out, “If a woman has difficulty giving birth to her child, write a rajah for her.”

 

All the types of ruqyah mentioned above are very useful when written down. Many scholars have relaxed the ruling on writing down the verses of Al-Guran, even believing it to be a form of healing allowed by Allah.

 

Another form of ruqyah or rajah is that written on a clean vessel:

 

“When the heavens are split open and obey their Lord, and the heavens should obey, when the earth is leveled and spews out what is in it and becomes empty” (Insyigag: 1-4).

 

Then the water is drunk by the pregnant woman and sprinkled on her stomach.

 

*Ruqyah or Rajah for Nosebleed Pain

Shaykh al-Islam Ibn Taymiyyah – may Allah purify his soul – used to write on his forehead:

 

“And it was said: “O earth swallow up your water, and O heavens (rain) cease,” and the water was stilled, the command was accomplished…” (Hud: 44)

 

The author himself has heard him say, “I have often written this rajah for many sick people, and Alhamdulillah, they recovered.” But he continued, “It is not permissible to write this rajah with nosebleed blood as is done by ignorant people. Because blood is unclean.” It is not permissible to write the Kalamullah with such blood.”

 

Another form of rajah: Moses once went out wearing a cloth and when he came across a spring, he covered it with his cloth and said:

 

“Allah erases what He wills and establishes (what He wills), and with Him is the Book.” (Ar-Ra’d: 39)

 

*Rajah for Tetanus

Can be written down:

 

“So the garden was blown by a strong wind with fire, and it burned.” (Al-Bagarah: 266)

 

“By the power and strength of God.”

 

Another diagram: When the sunlight starts to turn yellow, write down the following diagram:

 

“O you who believe (in the messengers), believe in Allah and believe in His messenger, surely Allah will bestow His mercy upon you in two parts, and make for you a light” by which you can walk and He forgives us. And Allah is Forgiving, Merciful.” (Al-Hadid: 28) 

 

Rajah to Treat Triangular Fever Written on three pieces of fine paper, “Bismillah Farrat, Bismillah Marrat, Bismillahi Oallat.” Every day a piece of paper is taken and placed in the mouth, then swallowed with the help of water.

 

* Rajah for Treating Back Pain/Injury

 

((Bismillahirrahmanirrahim, Allahumma Rabba kulli syai’in wa Malika kulli syai’in, wa Khalig kulli syai’in: Anta khalagtani wa Anta khalaqta ‘irqan nasaa fiyya falaa tusallithhu ‘alayya bi adza, wa laa tusallithni “alaihi biqath’in, wasyfini shifaan laa yughadiru saqaman, laa shafiya illa Anta))

 

“In the name of Allah Ar-Rahman Ar-Rahim. O Allah, Rabb of all things. King of all things, Creator of all things: You have created me and have also created this lumbago in me. So do not give me this disease, do not give me any disease. Give me a cure, a cure that is not followed by another disease. No one can cure me but You alone.”

 

* It was narrated by At-Tirmidhi in his Jami’ from the hadith of Ibn ‘Abbas that the Messenger of Allah taught them ruqyah to treat fevers and all other diseases by saying:

 

((Bismillahil kabir, a’udzu billahil “azhim min syarri irqi “aarin wa min syarri harrin naar)) “In the name of Allah the Great, I seek refuge with Allah the Glorious from the evil of the disease of the wrong vein and from the evil of the heat of the fire.”

 

* Rajah for Toothache Just write on the cheek adjacent to the aching tooth the following phrase:

 

“In the name of Allah Ar-Rahman and Ar-Rahim. Say, “It is He who created you and made for you hearing, sight and (hearts).”

 

(But) very little do you give thanks.” If necessary, the following verse can be added:

 

“And to Allah belongs all that is by night and by day. And He is the All-Hearing, the All-Knowing.” (Al-An’am: 13)

 

* Rajah for Sore Boils Just write down the following verse:

 

“And they ask you about the mountains, so say:” My Lord will destroy them (on the Day of Resurrection) utterly, and He will make them flat; you will not see in them any low place or any high place.” (Thaha: 105-107)

 

 

  1. KAM AH (MUSHROOM TRUFFEL)

It is saheeh reported from the Prophet that he said:

 

“The truffle mushroom is part of the “Honey of Heaven”. Its water contains medicine for the eyes.” (Reported in Ash-Shahihain).

 

Ibnul Arabi states, “The word kam’ah is the plural of the word kam’un. This is contrary to the rules of word change in Arabic. Because the plural and the single are distinguished by the letter taa. The single word should have taa and the plural should not. Is it really a plural word? Or is it just a plural symbol? There are two opinions on this issue that are equally popular. They state that there are only two words that are out of order. The first is kam’ah and kam’un, the second is khab’ah and khab’un.” Ibnul Arabi, on the other hand, asserted, “This is in accordance with the rules of the language. But Al-Kam’ah is the plural, the singular is kam’un.” Another scholar asserted, “Both words can be used for the singular and for the plural at the same time.”

 

Those who take the first view argue that they usually pluralize kam’un to akmu. A poet mentioned:

 

“I have picked for you your mushrooms and white-colored mushrooms. I have also forbidden you to eat the ugly ones.”

 

This poem shows that akmu is a singular word, the plural is kam’ah. Kam’ah or truffle mushrooms appear in the ground without being planted. It is called kam’ah (lid), because it is closed where it grows. In Arabic it is expressed “The testimony is in kam’ah,” meaning: hidden. This mushroom is indeed hidden in the ground, has no leaves and no stem.

 

Its material comes from vaporized earth elements, languishing in the soil close to the surface. It hides itself from the cold of winter, then grows with the spring rains. Eventually it emerges and becomes visible on the surface of the earth in a tangible form. Hence, this fungus is called the smallpox fungus of the earth. likened to smallpox, its shape and material. Because the material is moist, contains the element of blood and appears on the surface of the ground in adolescence, when the element of heat and growth is beginning to increase.

 

This mushroom appears in spring, and can be eaten raw or after cooking. The Arabs call it the Thunder Plant, because when a lot of thunder is heard, this plant is seen more and more. It is the earth that gives rise to this plant. The truffle is a rustic food, found in many parts of Arabia. The best are those that grow in sandy soil with little water. There are various types, some are poisonous, the color tends to be reddish, it can cause shortness of breath.

 

It is cold and moist at the third level, not good for the stomach, and difficult to digest. If a person is addicted to eating it, he or she may be paralyzed, have a stroke, have gastric pain, and have difficulty urinating. Whoever wants to eat it should bury it in clay, then boil it with water, salt and thyme (a food fragrance plant). Eat it with olive oil and hot and spicy spices. Because the material comes from the clay element of the earth. Its nutrition is very poor, but it contains water, which shows that this plant is light. When used as a kohl, it is effective in treating myopic eyes and hot eyes.

 

Medical experts recognize that truffle water is effective in treating eye diseases. Among the medical experts who mentioned it were Al-Masihi, the author of Al-Qanun and others.

 

The Prophet’s saying, “Truffle mushrooms are among the honey of Paradise,” has two opinions about its meaning:

 

First opinion: That the honey that was sent down to the Children of Israel was not only sweet honey, but in addition there was much more that Allah gave them in the form of plants that simply existed without anyone making, tending, or planting them. Since the word mann (which is translated as the honey of Heaven) is a noun that means maf’ul (object, such as: taken book), it means ‘something that is given’. Anything that Allah provides absolutely without the servant’s intervention or care is a gift from Allah to him. It is not similar to the work of a servant, and it is not mixed with the sweat of a servant.

 

That is pure bounty, although all pleasures can also be called mann or bounty towards the servant. But pleasures that are not labored for and produced by a servant are given the distinction of being called mann or bounty. Because it is indeed (a bounty) without the intercession of a servant. Even Allah made their staple food when they lost the grip of this truffle mushroom, so that it replaced the position of bread. While their side dish is salwa (quail). That is, it replaces ordinary meat.

 

As for the sweetness, Allah gave them the dew that fell on the trees, which could replace the sugar. Their life became perfect.

 

Consider his words, “Truffle mushrooms are the honey of heaven that Allah sent down to the Children of Israel.” Allah made it part of the ‘Honey of Paradise’, as one of the many heavenly gifts. Since the honey that falls on the trees is part of the ‘Honey of Paradise’, or the bounty of Allah, the word mann was eventually used to mean honey according to custom.

 

Second opinion: That kam’ah is indeed like the ‘Honey of Heaven’ that comes down from the sky, because it is not collected with difficulty and labor, nor does it need to be planted or watered.”

 

If someone states, “If that’s the case with truffle mushrooms, what about the dangers or side effects? Where do they come from?

 

It should be known that Allah has created everything perfectly, has manifested everything paripuma. When He started creating things, He freed His creation from defects and flaws. All defects and flaws arise after interaction, adaptation and mixing with other creations, or for other reasons that cause damage to Allah’s creation. If the creation is left in its original form without being disturbed by things that damage it, it will certainly not be damaged.

 

Anyone who has knowledge of the universe and the basis of its creation will know that all forms of corruption, whether they occur in the air, in living beings and in the condition of their families, all occur after the completion of the creation process, of course, with various causes that lead to this corruption. The deeds of mankind and their violation of the teachings of the messengers often cause general and specific damage, resulting in the emergence of plagues, diseases, pestilence, famine and drought, and the loss of blessings on earth, the blessing of fruits and crops, the loss of their efficacy, or at least a great reduction, in addition to various other effects that come one after another.

 

If our knowledge can’t reach that, just understand the word of God:

 

“There is corruption on land and in the sea because of the deeds of men.” (Ar-Rum: 41)

 

Please correlate the meaning of this verse with the condition of the universe, match it with the existing reality, surely we will see the process of various kinds of disasters. diseases at any time, afflicting fruits, plants or other living things. We will also know the process of the occurrence of various kinds of disasters that come one after another. Whenever mankind commits injustice and wickedness, their Rabb will surely bring about various calamities and diseases in their food, fruits, valleys, water, bodies and physique, even in their form and appearance. Then Allah replaces these shortcomings and calamities with other acts of injustice and wickedness.

 

In the past, the size of wheat, millet and the like were larger than they are today. The blessings on those crops were also more than they are today. Imam Ahmad narrated that it is said that in the treasury of the Banu Umayah there was found a pot containing wheat grains the size of date palms, on which was written: “This is the crop that grew in the days of justice.” This story is narrated in his Musnad after the atsar that he narrated earlier.

 

Most diseases and plagues in general are remnants of the punishments that befell previous nations. It remains that some of these punishments continue to monitor the residue of mankind’s deeds: so that just laws and wise decisions must continue to be enforced. The Prophet had hinted at that in the case of the pes, “This is a remnant of the punishment that was revealed to the Children of Israel.”

 

Likewise, when Allah sent a whirlwind upon the people of Aad for seven nights and eight days, then Allah left a little of the torment of those days, or its equivalent, as a warning and lesson for mankind.

 

The deeds of the righteous and the wicked have been made by Allah the cause of many things in this world as a necessary consequence. The withholding of good deeds, the failure to pay zakat and alms, can lead to the withholding of rain from the sky, and the occurrence of famines and droughts. Injustice against the poor, cheating in the use of weights and measures, and mistreatment of the weak, are factors in the tyranny of kings and rulers who do not show mercy even when people ask for their mercy, who do not love even when people ask them to love them. Whereas they are essentially the work of the people themselves seen in the form of leaders. For with His wisdom and justice, Allah shows mankind the results of their deeds in various manifestations and manifestations that suit their conditions.

 

Sometimes it may be in the form of famine or drought, sometimes it may be in the form of the coming of enemies, sometimes it may be with the rise of dictatorial rulers, sometimes it may be with the rise of mass diseases, sometimes it may be with the rise of sorrow, pain or depression of the soul so that they cannot escape from it, sometimes it may be with the withholding of blessings from the heavens and the earth. Sometimes it may be with the control of Satan over them so as to lead them to the greatest punishment of Allah, so that the proof of Allah is proven for their misguidance, so that each one is led to his destiny.

 

A reasonable person will focus his eyes on all corners of nature so that he can witness it, seeing the various realities of Allah’s justice and wisdom. It will then become clear to him that the messengers and their followers in particular are always on the path of righteousness, while the rest of humanity is on the path of destruction. Allah will convey all his affairs, there will be no more patches in the perfection of his wisdom, and no one will be able to resist his commands. May Allah give you His guidance.

 

As for the Prophet’s statement, “Truffle mushroom water contains a cure for eye diseases,” there are three opinions on that:

 

First: That the water is mixed with various medicines that can treat eye diseases, not that the water alone is used as medicine. This was mentioned by Abu Ubaid.

 

Second: The water is used as medicine after first burning the mushroom and squeezing out the water. This is because the fire makes them soft and ripe and liquefies all the bad pulp and mucus, so that only the efficacious part remains.

 

Third: What is meant is the water that lands on the mushroom, like rainwater. The attribution of the water to this mushroom is not an attribution of the water that is part of it, but of the water that clings to it. This was mentioned by Ibn Jauzi. But this is the furthest from the truth and the weakest of all opinions.

 

There is also an opinion that the water is efficacious when used to cool the eyes. Mushroom water itself is medicinal. When used for other diseases, it needs to be combined with other medicinal ingredients.

 

Al-Ghafigi points out, “Truffle mushroom water is the best medicine for eye diseases, when mixed with itsmid powder and used as a kohl it strengthens the eyelids, increases the sharpness of the inner eye and repels various kinds of danger.”

 

  1. KABBATS (THE RIPE FRUIT OF THE ARAAK TREE)

In Sahih Al-Bukhari and Muslim it is narrated from the hadeeth of Jabir that he said, “We were with the Messenger of Allah reaping Al-Kabbats. He said, “Take the black one, for it is the best.”

 

Al-Kabbats is the fruit of the Araak tree, found in the Hijaz. It is hot and dry. Its properties are exactly like the properties of araak wood itself. It strengthens the stomach, improves metabolism, removes phlegm, and treats back pain and many other ailments. Ibn Juljul stated, “If taken after cooking, it can facilitate urination and cleanse the bladder.” Ibn Ridhwan said, “It strengthens the stomach and stabilizes bowel movements.”

 

  1. KATM (BLACK PEPPER TREE)

Narrated by Al-Bukhari in his Sahih from Uthman bin Abdullah bin Mauhab that he narrated, “We once met Umm Salamah. Then Umm Salamah took out a piece of the Prophet’s hair. It turned out that his hair was dyed with inai and black pepper tree leaves.” Meanwhile, in As-Sunan four narrations are reported from the Prophet that he said:

 

“The best ingredients to change the color of your hair are inai and black pepper leaves.”

 

In Sahih Al-Bukhari and Muslim it is narrated from Anas that he said, “Abu Bakr used to dye his hair with inai and black pepper leaves.”

 

While in Sunan Abu Daud, from Ibn Abbas it is narrated that he said. One day a man passed in front of the Prophet The man was wearing inai. He commented, “How handsome.” Then another man passed by wearing inai and black pepper leaves (to color his hair). He commented, “Even more handsome.” After that passed another man who dyed his hair with a type of saffron. He commented, “This is the best of all.”

 

Al-Ghafigi states, “Katm is a kind of plant that grows in low-lying areas. Its leaves are similar to the leaves of the olive tree, higher than the human body. It has fruits the size of peppercorns, but inside are seeds. When water is poured on them, they turn black. If the leaves are squeezed and then drunk a few spoons, it will cause severe vomiting, it is also effective in treating the effects of dog bites. Even when cooked with water, ink comes out, which can be used for writing.” Al-Kindi stated, “Katm seeds, when used as an apron, will absorb water from eye diseases so that the disease is cured.”

 

Some people think that katm is wasmah (Woad), which is dun nil. That is a mistake. Wasmah is different from katm. The author of “Ash-Shihah” stated: “Katm is a kind of plant which, when mixed with wasmah, can be used as a kohl.” Some say that wasmah or Woad is a type of plant whose leaves are long, bluish in color, larger than khilaf leaves, resembling cowpea leaves but larger. It is usually imported from Hijaz and Yemen.

 

If anyone states: It is narrated in Ash-Shahih from Anas bin Malik that he said, “The Messenger of Allah never dyed his hair.”

 

Answer: Such a statement has been responded to by Imam Ahmad ibn Hambal. He said. “Other than Anas, there are those who witnessed the Messenger of Allah dyeing his hair. The one who witnessed it certainly has more standing than the one who did not witness it.” Imam Ahmad admitted that the Prophet had dyed his hair. He was supported by many other Hadith scholars. But Imam Malik denied it.

 

If someone states: It is narrated in Saheeh Muslim that the prohibition of dyeing the hair black relates to the case of Abu Quhafah when he came to see the Messenger of Allah, and his hair and beard were the color of the tsaghamah tree, white. He said, “Change the color of the gray hair, but avoid black.” While katm can discolor the hair.

 

The answer can be twofold. The first side: That the prohibition is against plain black. If the color is combined with other colors such as katm and the like, there is no problem. This is because it is mixed with black pepper leaves, which makes the hair reddish-black. It is different with cowpea leaves, which makes the hair pitch black. That is the best answer.

 

The other side: The black color that is forbidden is a manipulative black color. Such as dyeing the hair of a slave girl or an adult woman black, so as to deceive the eyes of the husband or master of the slave girl. Or dyeing the hair of a decrepit old man so as to deceive the eyes of women. Because that includes manipulation and deception. If it does not involve manipulation or deception, it was narrated saheeh from Hasan and al-Husayn that they both dyed their hair black. It was narrated by Ibn Jarir in Tahdzibul Atsar that he narrated from ‘Uthman ibn Affan and ‘Abdullah ibn Ja’far and Saad ibn Abi Waggas, Ugbah ibn Amir, Al-Mughirah ibn Shu’bah, Jarir ibn ‘Abdullah and Amr ibn Al-Ash, He also narrated from some of the tabi’een including Amr ibn ‘Uthman, ‘Ali ibn ‘Abdullah ibn Ababs, Abu Salamah ibn ‘Abdur-Rahman, ‘Abdur-Rahman ibn al-Aswad, Musa ibn Talhah, Az-Zuhri and Ayub, Ismail ibn Ma’dikarib. It was also narrated by Ibnul Jauzi from Muharib bin Ditsar, Yazid, Ibn Jurajj, Abu Yusuf, Abu Ishag, Ibn Abi Laila, Ziyad bin Alaqah, Ghailan bin Jami’, Nafi’ bin Jubair, Amr bin Ali Al-Mugaddami, Al-Gasim bin Sallam.

 

  1. KARAM (VINE)

It is also called habalah. But it is makrooh to mention karam, based on the narration of Muslim in his Saheeh from the Prophet that he said:

 

“Do not call karam for grapes. For the karam (glory) is the Muslim man.”

 

In another narration: “Shipwreck is the heart of a mu’min.” Also mentioned in another narration:

 

“Don’t say shipwreck. Just say inab or habalah.”

 

It has two meanings:

 

First: Because the Arabs used to call the vine karam (tree of glory), because of its many benefits and properties. The Prophet (peace and blessings of Allah be upon him) did not like the fact that the vine was called this, i.e., by a name or designation that encourages people to love it and to love the commodity that comes from this fruit, namely the liquor called the King of Evil. He did not like the fact that the liquor was called the best and the best of all good things.

 

Second: The meaning is the same as the Prophet’s saying “A strong man is not one who is good at wrestling and a poor man is not one who likes to do tawaaf.” This means that the Arabs call the vine karam because of its many benefits, while the heart of a Muslim or a Muslim man is more deserving of that name. Because the believer is the best, and all of him is beneficial. It is a way of warning and a way of reminding what is in the heart of a believer, in the form of kindness and generosity, faith and light, guidance and piety and various other characteristics of the name that are more than a vine.

 

This is how it is. The energy of grapes is cold and dry. The leaves, stems and branches have a cooling element at the end of the first stage. When crushed and wrapped around the forehead, it can overcome dizziness, can relieve it. It can also treat hot swelling or inflammation of the stomach.

 

Vine juice, when drunk, can stop vomiting and strengthen the stomach muscles. Likewise, when chewed, it can overcome dampness. While the juice of the leaves is effective in treating stomach wounds, can improve blood circulation and overcome stomach ulcers.

 

Even the sap, which is found in the stem, resembles ordinary sap, and when drunk, can remove kidney stones. If applied, it can cure purulent scabies, and the like. Before applying it, the organ should be washed with water and orange juice. If mixed with olive oil and applied to the skin, it can remove hair or fur.

 

The burnt ashes of grape stems, when mixed with vinegar and rose oil and rue fruit and rubbed in, are effective in treating swelling in the spleen. The energy of grape flowers is even biting, like rose oil. It also has many benefits, similar to those of the date palm.

 

  1. KARAFS (CELERY/CELERY LEAVES)

It was narrated in an unreliable hadeeth from the Messenger of Allah that he said:

 

“Whoever eats celery leaves and falls asleep, his mouth will smell good, his sleep will be sound, and he will be free from tooth and molar pain.”

 

This hadith is invalid; it is not from the Prophet. However, garden celery leaves do make the mouth smell good, when licked and swallowed, and are even effective in treating toothache.

 

It is hot and dry. Some say it is wet. It can unblock the liver and spleen. The leaves are moist and beneficial for the cold stomach and liver, facilitating urination, overcoming dysmenorrhea and even destroying kidney stones. The seeds are even more powerful, capable of spurring stamina, efficacious for treating Halitosis (Bad Breath). ArRazi states. “If you are worried about being stung by a scorpion, you should avoid eating celery.”

 

  1. KURRATS (LEEK/PREI ONIONS)

In connection with this leaf, a hadeeth was also narrated that is not saheeh from the Messenger of Allah, in fact it can be said to be a false hadeeth:

 

“Whoever eats leeks and goes to sleep will sleep soundly and will be free from the wind caused by hemorrhoids. But the angels will stay away from him because of his bad breath, until the morning.”

 

There are two kinds of leeks: Water leeks and Damascus leeks. The water leek type is a kind of vegetable that is usually served with food at the dinner table. The Damascus leek type is the one with a head. It is hot and can make you dizzy. If cooked and eaten or drinking the water, it is effective for cold hemorrhoids. If the seeds are pounded and mixed with syrup, and then applied to rounded molars, it will treat and remove the worms, and even relieve the pain caused by them. If the vapor of the seeds is directed to the rectum, it can relieve hemorrhoids. These are all the benefits of water leeks. While the leaves can also damage teeth and gums, cause dizziness and nightmares, reduce eyesight, and cause an unpleasant smell, on the other hand, they can facilitate urine, eliminate bad breath, and increase stamina, although they are somewhat difficult to digest.

 

 

 

 

 

FIGURE “LAAM”

 

  1. LAHM (MEAT)

Allah said:

 

“And We supplemented them with fruits and meat of every kind they desired.” (Ath-Thuur: 22)

 

Allah also said:

 

“And the flesh of birds of what they desire.” (Al-Waaqiah: 21)

 

In Sunan Ibn Majah from the hadith of Abu Darda it is narrated from the Messenger of Allah that he said:

 

“The king of food for the people of the world and the people of Heaven is meat.”

 

The hadeeth of Buraidah states, “The best side dish in this world and in the Hereafter is meat.”

 

In Ash-Shahih it is narrated, “The superiority of ‘Aisha over all women is like the superiority of tsaried over all kinds of food.”

 

Tsaried is bread and meat. A poet states:

 

“When we eat bread with meat, it is a mandate from Allah, that is tsaried.”

 

Az-Zuhri stated, “Eating meat increases stamina by seventy times.” Muhammad bin Wasie’ asserted, “Meat improves vision.” It was even narrated from ‘Ali ibn Abi Talib that he said, “Eat meat, for it clears the color of the skin, shrinks the stomach and beautifies the body.”

 

Nafi said, “When Ramadan came, Ibn ‘Umar never left meat. If he traveled, he never forgot to take meat with him.” It was also narrated from ‘Ali that he said, “Whoever abstains from eating meat for forty days” his morals will change for the worse.”

 

The hadeeth of ‘Aa’ishah narrated by Abu Daud as marfu’ is as follows:

 

“Do not cut meat with a knife, as that is the custom of the Ajam, just bite it, it is more delicious and more satisfying.”

 

This narration was rejected by Imam Ahmad on the basis of a saheeh hadeeth from the Messenger of Allah that he also cut meat with a knife, in the two hadeeths mentioned above.”

 

Meat itself comes in many forms. Each is different depending on its origin and character. We will explain the ruling of each type, its characteristics, benefits and dangers.

 

* Lamb Meat

It is hot in the second tier, but moist in the first. The best is one year old. It has the function of supplementing clean blood that strengthens the body for people with good digestion. It can also be used to improve cold and stable metabolism, as well as for fans of strenuous exercise in various places and in various cold seasons. It is also useful for those with excess enzymes, in addition to strengthening memory and memorization. However, the meat of old and weak sheep is not healthy. Neither is the meat of female sheep.

 

The best are rams that are black in color. It is lighter, but tastier and more nutritious. The castrated ones are even better. The red and fat ones are lighter on the stomach, more nutritious. While ordinary goats are less nutritious, besides also floating in the stomach.

 

The best meat is the one furthest from the bone. The right side is softer and better quality for the stomach than the left side. The front is better than the back. The part of the goat most favored by the Messenger of Allah is the front, as well as the entire upper part other than the head, because it is lighter and better in quality than the lower part. Al-Farzdag once told a man buying meat. “Take the front part, and avoid for yourself the head and the belly, for disease is found in both.”

 

Neck meat is also delicious and good. It is very easy to digest and quite light. Arm meat is lighter and tastier, softer and more free from impurities, as well as being the quickest to digest. In Sahih Al-Bukhari and Muslim it is mentioned that the Prophet $& was very interested in thigh meat.”

 

Back meat is very nutritious. it can increase clean blood. In Sunan Ibn Majah it is narrated by martu’, “The best meat is back meat.”

 

Bandot goat meat is less hot and rather dry. The drippings are not good and not good for digestion, in addition to low nutrition. While female goats are even worse, very dry. difficult to digest and can produce blackish tetelan.

 

Al-Jahizh stated: One of the leading doctors

 

said to me, “O Abu Uthman, you should be careful about eating the meat of male goats. For it can cause – melancholy, stir up the black element, cause forgetfulness, corrupt the blood and – by Allah – it can also corrupt offspring.”

 

Some medical circles state. “What is not good about male goats is that they are old, especially those that are more than two years old. But it is not harmful for those who are used to eating it.” Galenius considered the one-year-old goat to be a stable food and able to stabilize enzymes in the stomach that are good for digestion. Female goats are better than males. It was narrated by An-Nasa’i in his Sunan from the Prophet: that he said:

 

“Take good care of the male goat and keep him away from other animals, for the male goat is an animal of Heaven.”

 

However, the validity of this hadith is still questionable.

 

The medical community justifies this type of goat as dangerous. But that is a specific justification, not a general one, which is only for weak stomachs and poor digestion, as well as those who are not used to eating fiber foods. These are the bourgeoisie of the urban population, and they are certainly a minority of the population.

 

* Young Goat Meat

It is almost stable, especially when it is still suckling, and not a newborn. The meat is easy to digest because it contains milk energy, can dilute feces, very suitable for most people in general conditions. It is softer than camel meat. The blood produced by this meat is neutral.

 

* Beef

It is cold and dry, difficult to digest, very difficult to go down into the stomach. increases black blood. but only good for people who are exhausted or too tired. Eating too much beef can cause diseases due to the black element, such as scabies, scabies. itching, even leprosy. elephant disease, cancer, and wassail, fever and various swellings. That is for people who are not accustomed to or unable to anticipate the dangers with pepper for example. or with garlic, ginger and the like. The males are cooler, while the females are drier.

 

Calf meat. especially the fat ones, is among the most nutritious and best meat. most delicious and most nutritious. It is hot and moist. If digested well, it can provide a very good injection of nutrition.

 

* Horse Meat

It is narrated in a saheeh hadeeth from Asma that she said, “We used to slaughter a horse during the lifetime of the Messenger of Allah and eat it.” It is also narrated in a saheeh hadeeth that the Messenger of Allah allowed the eating of a horse.

 

But it is forbidden to eat the meat of a donkey.” Reported by al-Bukhari and Muslim in Ash-Shahihain.

 

Meanwhile, the hadeeth of Migdam ibn Ma’dikarib is not saheeh that the Messenger of Allah forbade eating horse meat. It was narrated by Abu Daud and others from among the Hadith scholars. When horse meat is mentioned together with the meat of a bighal or donkey, it does not mean that the ruling on their meat is the same in all respects. The ruling with regard to shares in the booty is also not the same. Allah often mentions similar things together, or different things together, or even contradictory things. Allah’s words, “so that you may ride it,” do not mean that the animal is forbidden to be eaten. Just as the verse does not forbid horses to be used for anything other than riding, i.e. when they are used for other purposes. The verse emphasizes the most obvious benefit of the horse, which is to be ridden. The two hadeeths that confirm the permissibility of horse meat are saheeh; there is no other hadeeth that contradicts them.

 

So there you have it. Horse meat is hot and dry, thick and slightly black, dangerous and not suitable for delicate bodies. 

 

* Camel Meat

One of the differences between the Shi’ah and Ahl al-Sunnah, as well as one of the differences between the Jews and the Muslims, is that both the Jews and the Rafidhah denounce camels and refuse to eat them. Yet it is axiomatic in Islam that camels are halal. The Prophet – and his companions – used to eat them for long periods of time, when traveling and when not traveling.

 

Camel meat is one of the most delicious and nutritious meats, and even the most nutritious, of course, for those who are used to eating it. It is the same with lamb. It is completely harmless and does not cause any diseases. However, the medical community considers it unfavorable for those who are accustomed to living in luxury, i.e. city dwellers who are not used to eating camel meat. This is because camel meat contains dry and hot elements, which can increase black blood, as well as being rather difficult to digest.

 

Camels contain energy that is not good. That is why the Prophet told us to perform ablution after eating camel meat in two saheeh hadiths, and there is no hadith that contradicts these two hadiths. It is also incorrect to interpret ablution as “washing the hands”. This contradicts the standard definition of ablution according to the Prophet’s words, because the Prophet also distinguished between camel meat and mutton. If you eat goat meat, you can do wudhu or not, you can choose. However, when eating camel meat, ablution is obligatory. If wudhu is interpreted here as ‘washing the hands’, then this is certainly the interpretation of the Prophet’s words:

 

“Whoever touches his private parts should perform ablution.” Moreover, eating camel meat is not always done with the hands, for example when being fed. If one still has to wash one’s hands, then it would be an exercise in futility, as well as interpreting the Prophet’s words in a way that is not in their natural and customary sense!

 

It is also incorrect to conflate the above two hadeeths with the hadeeth. “The end of the Prophet’s two habits was not to perform wudoo’ after eating meat cooked over fire.” This is based on several things:

 

First: Because this hadeeth is general, while the command to do wudoo’ after eating camel meat is specific.

 

Second: That the target is different. The command to do wudoo’ relates to eating camel meat, whether raw or cooked, even jerky. So the fact that it has been touched by fire does not affect it. As for not doing wudoo’ after eating meat that has been cooked with fire, it is clear that the touch of fire is not a factor that necessitates wudoo’. So what is the relationship between the two? The first case contains a factor that necessitates wudoo’, which is eating camel meat, while the second case negates the factor that necessitates wudoo’, which is the presence of meat that has been cooked with fire. There is no contradiction between the two.

 

Thirdly: The hadeeth does not contain a general statement from Allah, the Almighty, specifying the Shari’ah, but only reports the occurrence of two actions, one of which was done before the other, as is explained in the hadeeth itself: “They served meat to the Prophet £, so he ate it. Then the time for prayer came, so he made ablution and prayed. Then they served the meat to the Prophet again, so he ate it. Then he prayed without making ablution. So the last thing he did was not to make wudhu after eating meat that had been cooked with fire.”

 

This is what is mentioned in the hadeeth, but the narrator of the hadeeth mentioned it briefly, in order to take only part of it as evidence. So how can this hadeeth be used as evidence that supersedes the command to do wudoo’? Even if it were true that the evidence is general and was narrated last, it would not be valid as evidence that supersedes it. The specific evidence must take precedence. That is something that is very clear.

 

* Padang Pasir Lizard Meat

Previously mentioned hadiths that justify it, The nature of this monitor lizard meat is hot and dry, it can increase sex drive.

 

* Deer Meat

Antelope is the best game animal, the most delicious meat, hot and dry in nature. Some say it is very neutral. beneficial for a stable and healthy body. The gazelle calf is the best of this animal.

 

* Venison

This meat is hot and dry at the first stage, drying out the body, which is suitable for bodies that tend to be moist. The author of Al-Qanun emphasizes, “Among the wild animals whose meat is best is deer, although it tends to be blackish.

 

* Rabbit Meat

It is narrated in Sahih al-Bukhari and Muslim from Anas ibn Malik that he said, “We once lost a rabbit, so we sent people to look for it until we caught it. Abu Talhah sent the hips of the rabbit that had been cooked, and the Prophet accepted it.”

 

Rabbit meat tends to be hot and dry. The best part is the hips. It is also best when roasted. It can strengthen the abdominal muscles, facilitate urination, and destroy kidney stones. If you eat the head, it can help with cold.

 

* Wild Donkey Meat

It is narrated in the Sahih of al-Bukhari and Muslim from the hadeeth of Abu Watadah , that they were with the Messenger of Allah on one of the Umrah journeys. The Prophet hunted a wild donkey. Then he ordered them to eat it, even though they were in ihram. However, Abu Qatadah himself was not in ihram.”

 

In Sunan Ibn Majah it is narrated from Jabir that he said, “We used to eat wild horses and donkeys at the battle of Khaibar.” The meat is dry and hot, contains a lot of nutrients, and can make the blood thick and red, but the fat can also be useful when mixed with sandalwood oil to treat toothache, sitting wind and wind that disturbs the kidneys. The fat is actually good for skin diseases when lubricated. In general, the meat of all wild animals can increase blood. The best is deer, followed by rabbit.

 

* Livestock Fetal Meat

This meat is not good. because a lot of blood settles on it. But it is not haram, because the Prophet said, “The slaughter of the fetus is included in the slaughter of its mother.”

 

The people of Iraq refuse to eat this meat unless it is found alive and slaughtered first. They interpreted the hadeeth as meaning to slaughter it as one would slaughter his mother. They said: The hadeeth above is proof that it is forbidden.

 

That is a faulty reason. Because the beginning of the hadeeth is that the Companions asked the Messenger of Allah, “O Messenger of Allah, we slaughtered a sheep, and suddenly we found a fetus in its stomach, can we eat it?” The Messenger of Allah replied, “Eat it if you want.” The Prophet replied, “Eat it if you want. Because the slaughter of the fetus is included in the slaughter of its mother.”

 

Likewise, the qiyas method carries the consequence that the fetus is halal, as long as it is in the womb, because it is part of the mother, so the slaughter of the mother applies to all parts of her body. This is what the Messenger of Allah (may Allah’s peace and blessings be upon him) indicated in his words. “The slaughter of the fetus is included in the slaughter of its mother.” Just as the slaughter of the mother applies to all of its organs. Even if there is no explicit Sunnah, sound qiyas are sufficient to establish its permissibility. May Allah give us His guidance.

 

must still come first. That is something that is very clear.

 

*Desert Lizard Meat

Previously mentioned hadiths that justify it, the nature of this monitor lizard meat is hot and dry, can increase sex drive.

 

* Deer Meat

Antelope is the best game animal, the most delicious meat, hot and dry in nature. Some say it is very neutral. beneficial for a stable and healthy body. The gazelle calf is the best of these animals.

 

* Venison

This meat is hot and dry at the first stage, drying out the body, which is suitable for bodies that tend to be moist. The author of Al-Qanun emphasizes, “Among the wild animals whose meat is best is deer, although it tends to be blackish.

 

* Rabbit Meat

It is narrated in Sahih al-Bukhari and Muslim from Anas ibn Malik that he said, “We once lost a rabbit, so we sent people to look for it until we caught it. Abu Talhah sent the hips of the rabbit that had been cooked, and the Prophet accepted it.”

 

Rabbit meat tends to be hot and dry. The best part is the hips. It is also best when roasted, as it strengthens the abdominal muscles, facilitates urination, and destroys kidney stones. When eaten with the head, it can help with cold.

 

* Wild Donkey Meat

It is narrated in the Sahih of al-Bukhari and Muslim from the hadeeth of Abu Watadah , that they were with the Messenger of Allah on one of the Umrah journeys. The Prophet hunted a wild donkey. Then he ordered them to eat it, even though they were in ihram. However, Abu Qatadah himself

 

* Meat jerky

In As-Sunan it is mentioned the hadeeth of Bilal that he said, “We once slaughtered a sheep with the Messenger of Allah . At that time we were traveling. He said, “Preserve the meat.” I continued to eat the meat until I reached Al-Madinah.”

 

Jerky is one of the best preserved foods, it can strengthen the body but can also cause itching. To overcome the side effect is cold and moist abazir. Jerky can also improve the hot metabolic system. Preserved foods are hot, dry, and crunchy. Whether mixed with ghee, it is dangerous because it can cause loose stools, but it can be overcome by cooking it with milk and oil. It can be effective in improving the hot and humid metabolic system.

 

  1. BIRD MEAT

Allah said:

 

“And the flesh of birds of what they desire.” (Al-Qaadiah: 21)

 

While in Musnad Al-Bazzar it is mentioned as marfu :

 

“In Heaven you will see a bird and your appetite will be whetted. At that very moment, the bird will swoop down and be laid out in a roasted state in front of you.”

 

Some bird meat is halal and some is haram. The haram ones are those with talons that snatch prey such as eagles, garuda, eagles, and the like. The same applies to birds that eat carrion, such as vultures, herons, storks, magpies, black crows, and the like. These are also birds that are forbidden to be killed, such as the Hud-hud and Suradi. In addition to birds that must be killed, such as vultures and crows themselves. Halal birds themselves are various, including chickens.

 

In Sahih Al-Bukhari and Muslim it is narrated from the hadeeth of Abu Musa that the Prophet once ate the meat of a hen.

 

The nature of this poultry or bird meat is hot and moist in the first degree, light in the stomach, easy to digest, good for digestion, increases marrow and hormones. clears the voice, improves skin color, strengthens intelligence, increases fresh blood. It tends to be moist. Some argue that eating chicken too often can cause gout. But that is not proven.

 

Rooster meat is hotter in composition, but somewhat less moist. The older ones are effective in treating diarrhea, asthma, sitting wind, when cooked with saf (Safflover) flower, (cinnamon), pellicle. Rooster meat that has been castrated is very high in nutrition, easy to digest. Broiler breeds are even easier to digest, can soften feces. The blood produced by this meat is also very soft and good.

 

* Duraj Meat

It is hot and dry at the second level, very mild, easy to digest, produces neutral blood, but eating too much of this meat can weaken eyesight.

 

* Quail Meat

It can replenish blood and is easy to digest.

 

* Goose Meat

Hot and dry, nutrient-poor. not good except for those who are used to it. But the pulp is not much.

 

* Duck Meat

It is hot and dry, has little nutritional value, is rich in fiber, but is difficult to digest, not good for the stomach.

 

* Turkey Meat

In As-Sunan it is narrated from the hadeeth of Burayah ibn Umar ibn Safinah, from his father, from his grandfather that he narrated,

 

“I once ate turkey meat with the Messenger of Allah.”

 

It’s hot and dry, a bit hard to digest, but it’s good for sports enthusiasts and people who are tired.

 

* Gull Meat

It is dry and light. Whether it is hot or cold is debatable. It can increase black blood, suitable for people who are exhausted or heavy workers. After slaughtering, it should be left for a day or two, then eaten.

 

* Bluefish/Chicken Meat

It was narrated by An-Nasa’i in his Sunan from the hadith of Abdullah ibn Umar that the Prophet said: “Whoever kills even a young bird or anything smaller than that without right, then he will surely be questioned by Allah.” Someone asked, “O Messenger of Allah, what is his right?” He replied, “Its right is that you should slaughter it and eat it. Do not cut off its head and throw it away.” 

 

In his Sunan it is also mentioned from Amru bin Ash-Shuraid. from his father that he narrated: I heard the Messenger of Allah say: “Whoever kills a bird for fun, the bird will appear before Allah and say: “So-and-so killed me for fun, not for any purpose.” “

 

The meat is hot and dry, which can harden feces and increase stamina. The soup can soften the stools and strengthen the bones and joints. If eaten with ginger and shallots, it can strengthen desire. But the tetel is not good.

 

* Pigeon Meat

It is hot and humid. Wild pigeons are less humid. But pigeon chicks are more humid, especially those kept in cages. New pigeons are lighter in meat and better in nutrition. Male pigeon meat even contains medicine for Anesthesia (loss of irritability/sensitivity), stroke and cold. Also, simply inhaling the breath of this bird is already efficacious. Especially for pigeon chicks, it is also beneficial for women, good for the kidneys and blood.

 

It is narrated in the same vein that a false hadith with no provenance from the Messenger of Allah was reported that a man came to him complaining that he was lonely. The Messenger of Allah said, “Just find a pair of pigeons.” The best hadith in this regard is that the Messenger of Allah once saw a man following a dove. He said, “The male devil follows the female devil.”

 

Uthman bin Affan himself in his sermon once ordered killing a pack of dogs and slaughtering pigeons.

 

* Songbirds

It is hot and dry. It can produce black elements in the blood, making bowel movements difficult. This meat is among the least nutritious. However, it is effective in treating hunger pangs.

 

* Sumana meat (a type of turkey bird)

Hot and dry in nature, it is effective in improving joints, but harmful to hot liver. Fruit vinegar and coriander can be consumed to overcome the danger. Poultry from muddy areas or dirty places should be avoided.

 

Poultry meat is easier to digest than other types of animals. However, the more digestible the meat, the less nutritious it is, such as the neck and wings. Poultry brains are better than the brains of other farm animals.

 

* Locust Meat

In Sahih Al-Bukhari and Muslim it is narrated from Abdullah bin Abu Awfa that he said:

 

“We fought with the Messenger of Allah in seven battles, during which we ate locust meat.”

 

While in Musnad Ahmad it is mentioned:

 

“Two kinds of carrion and two kinds of blood are permitted to us. Fish carcasses and locust carcasses, liver and spleen.”

 

This hadith was narrated marfu’ and mauquf from Ibn ‘Umar .

 

The nature of locust meat is dry and hot, with little nutritional value. Eating too much locust meat causes thinness. When burned for air freshener, it can be effective in facilitating urination or treating incomplete defecation, especially for women. It can also be used to treat hemorrhoids. Fat grasshoppers (those without wings) when burned and eaten can be effective in treating scorpion stings. But it is very dangerous for people who have sawan disease (Epilepsy) or have poor digestion.

 

With regard to the permissibility of eating the carcasses of locusts if they die without a specific cause, there are two opinions: The majority of scholars regard it as permissible. However, Imam Malik forbade it. There is no difference of opinion regarding the permissibility of locusts if they died for a specific reason, such as being crushed, burnt and the like. It is best not to eat the meat continuously, as it may cause high blood pressure, obesity or severe fever. ‘Umar ibn al-Khatthab said, “Beware of eating meat. Meat can be as harmful as liquor. Allah dislikes the inhabitants of a house filled with meat.”

 

Narrated by Imam Malik in Al-Muwaththa. Hippocrates mentioned, “Do not make your stomachs the graves of animals.”

 

  1. MILK

Allah said:

 

“And indeed in the cattle there is a lesson for you. We give you to drink from what is in their bellies (in the form of) milk that is clean between the dung and the blood, which is easy to swallow for those who drink it.” (An-Nahl: 66)

 

With regard to Paradise, Allah says:

 

“Therein are rivers of water that does not change its taste and smell, rivers of milk that does not change its flavor…” (Muhammad: 15)

 

In As-Sunan it is narrated as marfu:

 

“Whoever is given food by Allah, let him say, “O Allah, grant us blessings in this food and grant us better provision from it.””

 

And whoever Allah gives a drink, let him say:

 

“O Allah, bless us with this drink, and add more than this.” I don’t know of anything that can take the place of both food and drink, except milk.” 

 

Milk, although very simple in concrete terms, is actually a natural composition of three types of elements: biological elements, oil elements and water elements. The biological element in milk is cold and moist. It provides an injection of nutrition to the body. While the oil or fat element is neutral between heat and moisture, suitable for a healthy human body. contains many properties. The water element is hot and moist, can facilitate bowel movements, moisturize the body. In general, milk is cooler and more moist than neutral. Some argue that its energy when milked is hot and moist. There are also those who argue that its nature is neutral between hot and cold. The best milk is freshly milked. After that, its quality will continue to decline within a few hours. When freshly milked, milk is cooler and more moist. Acidified milk is the opposite. Milk is the first choice for women who have just given birth for forty days. The best is the whitest, most fragrant, and delicious tasting, which contains a slight sweetness and a balanced level of fat. It is also stable in consistency. milked from animals that are young and healthy, not too fat. grazed where the grass and water are good”? Such milk can produce good fresh blood, moisturize a dry body, give an injection of good nourishment, and relieve a person from gloom. anxiety and various diseases due to the black element in the body. When taken with honey, it can cleanse internal wounds of foul matter. When taken with sugar, it can improve skin color.

 

Milk can improve the ion of the body after intercourse, is very suitable for people with chest and lung diseases, is good for those with tuberculosis, but is not good for the head, stomach, liver, and spleen. If too much milk is drunk, it can damage teeth and gums. Therefore, after drinking milk, one should rinse the mouth with water. In Sahih Al-Bukhari and Muslim it is mentioned that the Prophet used to drink milk, then asked for water to rinse his mouth. He said, “Milk contains fat.” Milk is not good for people who are suffering from fever and dizziness, it is harmful to the brain and weak head. Drinking too much milk can cause darkening of vision and can lead to night blindness, pain in the joints, blockage of the liver, and cause colds in the stomach and intestines. The remedy is to mix it with honey and ginger that has been made into jams and the like. That’s all for those who are not used to it.  Sheep’s Milk

 

Sheep’s milk is the thickest and most moist type of milk. It contains fat and protein, more than that of goats and cows. But in addition it can cause phlegm and fiber dregs. can cause panic when consumed too often. Therefore, it should be drunk with a mixture of water so that the body does not take it too hard, and it is also easier to quench thirst and better able to cool the body.

 

* Goat Milk

It is gentle and neutral, can relax the abdominal muscles, moisturize the dry body. It is also useful for treating sore throat, dry cough and bleeding.

 

Milk in general is a nutritious drink for the human body, because it contains nutrients and blood, because humans are also accustomed to consuming milk in childhood, besides that it also suits the needs of nature naturally. In Sahih Al-Bukhari and Muslim it is narrated that the Messenger of Allah was served a cup of milk and a cup of wine one night when he was dispatched for Isra. he looked at the two drinks, then took the cup containing milk. dibril said, “Praise be to Allah who has shown you to fitrah. Had you taken the cup of wine, your people would have gone astray.”

 

Acidified goat’s milk (Yoghurt) is a little difficult to enter the stomach, it is dense in composition, but the hot stomach will easily digest and take advantage of it.

 

* Cow’s Milk

Cow’s milk is nutritious and nourishing, and it can also relax the abdominal muscles in a stable manner. This type of milk is among the most stable and even the best compared to goat’s and sheep’s milk: namely in fat content and viscosity.

 

In As-Sunan from the hadeeth of ‘Abdullāh ibn Mas’ud it is narrated that the Prophet (may Allah’s peace and blessings be upon him) said: “You should consume cow’s milk, because the cow eats the leaves of every tree.”

 

* Camel Milk

The benefits of camel’s milk have already been mentioned at the beginning of this book, so there is no need to repeat them here.

 

* Luban/Olibamun/frankincense

Also called kundur, it was narrated from the Prophet that he said, “Perfume your homes with Luban/olibanum and bunga lawang.” This narration is not saheeh.

 

But it is narrated from ‘Ali that he once said to a man who complained of forgetfulness. “You should consume luban. This drink will energize your heart and remove forgetfulness.”

 

It was narrated from Ibn Abbas that he said that drinking luban mixed with sugar and swallowing it, will help to facilitate urine and eliminate forgetfulness.”

 

Anas reported that a man complained to him of forgetfulness. He said, “You should eat luban. In the morning, just take a spoonful and drink it, and it will help with forgetfulness.”

 

The causative factor is natural and obvious. Because forgetfulness can be due to a cold and damp metabolic system that suddenly overwhelms the brain. As a result, the brain is no longer able to store data. For this disease, luban is very effective. But if the forgetfulness is caused by external factors, it may be removed quickly by eating wet foods. The difference between the two is that the dry element causes people to stay awake and remember things that have happened in the past, but forget what is happening now. While the moist element is the opposite.

 

There are many things that can specifically cause forgetfulness, such as freezing the middle of the back of the head, eating wet coriander or sour apples, feeling gloomy and sad, looking at water that does not flow for a long time or urinating in the water, looking at the cross, reading too many billboards or writing on grave headstones, walking between two camels that are wet, throwing lice into a pond, eating the leftovers of rats. Most of these things can be known through experience and experimentation.

 

This means that the luban serves the function of warming the body at the second level, and contains a drying element at the first level. There is also a slight suction element. In addition, gray hair also has many benefits and few dangers. Among its properties are that it is very effective in stopping bleeding and cleansing it, overcoming stomach pain and heartburn, aiding digestion, expelling wind, treating eye pain, growing flesh on scars, strengthening a weak stomach and warming it, drying phlegm and clearing mucus in the chest, clarifying vision and preventing scabs from widening.

 

When chewed and mixed with Persian luban, it can remove phlegm, treat tongue stiffness, increase thinking power and educate the brain. If burned to scent the room. useful to repel disease, and can make the air fragrant.

 

 

 

 

“MIM”

 

  1. MAA (AIR)

Water is the material of life, the king of drinks and even one of the pillars of this universe, even the most basic pillar. For the heavens were created from water vapor, while the earth is made from water froth. Allah has created everything that lives from water.

 

It is debatable whether water contains nutrients or simply melts into nutrients? There are two opinions in this regard, which have been previously explained. We have explained which is the more correct of the two opinions and its evidence. Water is cold and moist; it reduces heat, keeps the body moist and replaces damaged cells, as well as softening food so that it can penetrate the blood vessels.

 

Water quality can be seen in ten ways: First, by its color. Good water is clear in color. Second, through the smell. Good water has no odor. Third, through its taste. Good water is fresh and tastes slightly sweet, like the water of the Nile and Euphrates rivers. Fourth, by its specific gravity, good water is light and soft. Fifth, from its location. Good water is from a location that flows well. Sixth, by its source. Good water comes from deep springs. Seventh, the water should be exposed to the wind and sun. That is, it should not be hidden underground, so that it is not touched by air or sunlight. Eighth, through the movement of the water. Good water flows swiftly and quickly. Ninth, through its quantity. Good water that is large in quantity so that it can remove the bad mixture. Tenth, the place where the water is spilled. Good water is shed from north to south, or from west to east.

 

If the various sides of the review are examined, we will not find water that meets all these requirements except for the water of four rivers: Nile, Euphrates, Saihan and Jaihan. In Sahih Al-Bukhari and Muslim from the hadith of Abu Hurairah it is narrated that he said: The Messenger of Allah said:

 

“Saihan, Jaihan, Nile, and Euphrates are all rivers of Paradise.”

 

Water can be said to be light when it fulfills the following points: First, it is easy to get hot or get cold. Hippocrates said, “Water that is easily heated and easily cooled is the lightest water.” Second, with a scale. Third, two pieces of cotton of equal weight are moistened with two different types of water. Then they are dried and weighed. Whichever of the two cotton pads is lighter, the water that wet it is lighter.

 

Although water is cold and moist at its origin, its energy can move and change due to various factors that cause reactions to change the energy of the water. Water that is open in its northern part while the other part is closed, will turn cold, and will even contain dry elements due to the north wind. This is also the case with water that is open only in certain other parts. Water sourced from a location that contains metal elements will have a character in accordance with the metal, even affecting the body in accordance with its content.

 

Fresh water is very beneficial for the sick and the healthy.

 

Cold fresh water is more effective and more enjoyable. However, it is not good to drink it by swallowing it straight away, or to drink it after intercourse, after regaining consciousness from fainting, after waking up after coming out of the bathroom, or after eating fruits, as explained earlier. As for taking it after meals, there is nothing wrong with that if it is absolutely necessary, in fact it should be, but not too much. It is enough to take it in moderation, and it will not do any harm, rather it will strengthen the stomach, increase appetite and quench thirst.

 

Water that has no flavor has the opposite reaction. Precipitated water is better than fresh water Earlier it was explained that cold water will provide benefits from the inside of the body more than the benefits provided from the outside. Hot water is the opposite. Cold water is also effective in preventing blood odor and the rise of stomach vapor to the head as well as preventing foul odor, compatible with the metabolic system and teeth, especially in hot times and places. However, cold water is harmful in conditions where the body needs burning and structural changes, such as during a cold, when there is heavy swelling or cold, so cold water can cause toothache. Consuming too much of it can also cause churning of the blood and a drop in pressure in addition to chest pain.

 

Water that is too hot or too cold is harmful?” to the nerves and to most parts of the body. Because water that is too cold can change the metabolic system, while water that is too hot can thicken the blood.”

 

Hot water can relieve the sting of various hot materials, can help the metabolic and combustion processes, expel various food dregs, provide moisture and warmth at the same time, but when drunk, it can damage digestion, make food float in the upper part of the stomach, is not easy to relieve thirst, dilutes body elements, causes many diseases, and is even harmful to many diseases. Only hot water is good for the elderly, people with epilepsy, cold dizziness, and eye diseases. It is best to use it from the outside.”

 

There are no saheeh hadeeths or ahaadeeth concerning water that is hot from the sun. In fact, none of the earlier medical doctors forbade it or disliked it. Extremely hot water can melt kidney fat.

 

We have also previously discussed rainwater in the discussion of letters (ghin).

 

*Ice Water and Dew Water

It was narrated saheeh in Sahih al-Bukhari and Muslim from the Prophet that he used to say it in the istiftah prayer and others:

 

“… O Allah, wash me from my sins with ice water and dew water…”

 

Ice itself is separately sharp and contains vapor. Ice water is the same. Earlier it was explained about the wisdom of why washing uses water, namely because the liver needs cooling, needs to be given immunity and strengthened. From this, a rule can be drawn as the basis for medical or physical and spiritual treatment and how to cure it by using antinya. Dew water is smoother and more delicious than ice water, while water that freezes then it depends on its origin.

 

Regular ice draws energy from the mountains and the earth during snowfall, so its quality depends on its location. Avoid drinking water mixed with ice after bathing, after intercourse, after exercise, and after eating hot food, as well as for those with coughs. chest pain, liver pain, and for those who have poor digestion and cold.

 

* Well Water and Sewer Water

Well water is not so light. While sewer water stored in the bowels of the earth is very heavy. Because well water settles in the ground for a long time, it cannot avoid decay. Meanwhile, sewer water is not exposed to sunlight. Both types of water should not be drunk directly, until it has been exposed to air and settled overnight. The worst sewer water is that whose channels are polluted by lead. The same applies to well water that has not been used for a long time, especially if the soil is not good. Such water can give rise to severe epidemics.

 

*Zamzam water

It is the king of water, the best and highest grade of water, the most favored, the most expensive and the most precious to mankind. Zamzam water is dibril’s ‘mortar’ and Ismail’s ‘drink.

 

 It is narrated in Sahih Al-Bukhari and Muslim from the Prophet that he said to Abu Dhar who at that time had stayed in Makkah for forty days and forty nights, without having any food. The Prophet said to him, “Verily the water of Zamzam is food for the hungry…” In a narration other than Muslim it is added, “… and a cure for diseases…”.

 

In Sunan Ibn Majah from the hadeeth of Jabir bin Abdullah, the Prophet said:

 

“Zamzam water works according to the intention of the person who drinks it.” Some scholars regarded this hadeeth as weak because a narrator named ‘Abdullah al-Muammal narrated it from Muhammad ibn Muslim (Al-Makki).

 

We have a report from ‘Abdullāh ibn Al-Mubarak that he performed Hajj and went to the well of Zamzam and said: “Ibn Abil Maula” narrated a report to us from Muhammad ibn Al-Munkadir from Jabir from the Prophet that he said:

 

“Zamzam water is efficacious depending on the intention of the person who drinks it. I deliberately drink it to deal with thirst in the hereafter.”

 

Ibn Abul Mawali was a trustworthy narrator, so this hadeeth is hasan, and some scholars regarded it as saheeh. Some of them regarded it as a maudhu’ hadith. Each of these two opinions (whether it is saheeh or fabricated) is an extreme opinion.

 

The author himself and many other Muslims have tried drinking Zamzam water with the intention of obtaining various miracles. The author once drank it with the intention of getting cured of some diseases, with the permission of Allah all the diseases were cured. The author has also witnessed many of those who take Zamzam water as food for days to half a month or more, but they do not feel hungry, and can even participate in tawaaf with others. One person even told the author that someone lasted forty days in top condition, could have sex with his wife, could fast, and continued to do tawaaf only by drinking zamzam water.

 

* Nile Water

The Nile is one of the rivers of Paradise behind the mountains of Al-Qamar at the end of the country of Habashah, originating from the rainwater that stagnates there, coupled with various complementary streams so that Allah flows on the surface of the barren earth that has no vegetation, finally because of the river grows a variety of plants for animals and mankind.

 

Because the land into which the river flows in Eplisia is notoriously hard, despite frequent rains, it remains barren, unable to grow crops. If it rained too much, it would harm the people and many activities and benefits would be disrupted. So Allah sent down rain in distant lands, then channeled it into the land through a great river. At certain times, Allah increases the amount of water flowing there, according to the needs of the country sufficiently. When the water had met the needs of all the inhabitants Allah allowed the river to diminish and go downhill so that crops could grow properly. The water of the Nile River fulfills the ten characteristics that the author has previously described! The water of the Nile is the lightest, softest, freshest, and sweetest kind of water.

 

* Seawater

It is saheeh reported from the Prophet that he said in relation to sea water: “Sea water is pure and purifying, and its carcass is lawful.”

 

Allah has made the sea water very salty and even bitter, all for the needs of mankind who live on land as well as land animals. Because sea water is still and does not flow, it contains many animals, many of which die and are not buried. If the sea water were fresh and sweet, it would become fishy because of the dead animals, and the universe would be polluted because the dead animals would languish in the ocean with other living things. The air in this world would also be polluted by the carcasses, and the whole world would be polluted. But Allah’s wisdom requires the sea water to be salty, so that if all the carcasses in the world were drowned in it, it would not change it at all. The sea water will never change from the time it was created until Allah rolls up the world. This is the main reason why sea water is made salty. As for the reactive cause, it is because the soil where the sea water is located already contains salt.

 

Bathing in sea water is very beneficial for preventing various skin diseases. But when drunk, it is very dangerous for the outside and inside of the body, because it can make the stomach bloated and make thin, it can also cause itching and scabies, can cause gas and make thirsty.

 

If one is forced to drink it, one can do some tricks to avoid the danger: Among other things, the water should be put in a pot, on top of which are placed some bamboo sticks with a woll freshly pulled from the sheepskin at the end, and cooked so that the steam rises and clings to the wool. When there is a lot of it, it is squeezed out. Just keep doing this until the desired amount of water is collected. The distilled water is collected in the woll, leaving only the pulp in the pot.

 

Alternatively, dig a deep hole in the beach so that seawater can be absorbed into the hole. Make another hole next to it, so that the water in the first hole can enter the second hole. Make a third hole and so on until the water turns fresh.

 

If one is forced to drink murky water, the method is to put an apricot kernel in the water, or a piece of teak wood, or a hot coal extinguished in the water. You can also put clay, wheat flour in the water. Surely the murky part will gather at the bottom.

 

  1. MISK (KESTURI)

It was narrated in Sahih Muslim from Abu Sa’id Al-Khudri that the Prophet said, “The most fragrant perfume is musk.”

 

In Ash-Shahihain it is narrated from ‘Aa’ishah that she said: I used to perfume the Messenger of Allah before entering ihram, on the day of slaughter and before circumambulation with a fragrance containing musk.”

 

Musk is the king of fragrances, the best and most fragrant. It is often used as a simile. Other things are often compared to musk, but musk itself cannot be compared to anything. It is the fragrance of Heaven.

 

It is dry to the second degree, soothing and strengthening the soul, and strengthening the internal organs when taken orally or inhaled. Externally, when applied to the body, it is beneficial for the elderly and those afflicted with cold (dampness), especially in winter; it is especially good for people afflicted with night blindness, palpitations, and weakness by naturally stimulating their body heat. It can also beautify the whites of the eyes and remove moisture, remove “wind” from the eyes and from all other organs, and repel toxins. It is also effective in treating the effects of venomous snake bites. There are many other benefits. Even musk is the best sedative.

 

  1. MARZANJUSY (MARJORAM/CANDY-SCENTED PLANT)

 

In relation to this plant, a hadith was narrated which we do not know the authenticity of:

 

“You should use marjoram. This herb is good for colds.”

 

It is hot in the third degree, dry in the second degree. When inhaled, it can treat dizziness caused by cold or by the influence of phlegm, black element, cold and sitting wind. It can also be effective in unblocking blockages that occur in the head and nostrils, can deflate cold swelling, is also useful in treating most swelling or pain due to cold or dampness.

 

If applied, it can also facilitate bowel movements and help with labor. If the dried leaves are pounded and then applied to the eyes, it can remove blood marks that appear under the eyes. If applied after mixing with vinegar, it is effective for scorpion stings.

 

The oil is also effective in relieving back pain, dengkul and relieving fatigue. People who are used to inhaling marjoram will never have watery eyes. When the water is used for gurah mixed with bitter banana oil, it can overcome nasal congestion, it is also useful to expel wind from the head.

 

  1. MILH (SALT)

It was narrated by Ibn Majah in his Sunan from the hadith of Anas, “The king of your side dishes is salt.” It is said to be the king, because it can improve the quality and can solidify the taste. Because most side dishes only become delicious when mixed with salt.

 

In Musnad al-Bazzar it is mentioned:

 

“You in this society will soon be like salt in food. The food will not taste good without salt.”

 

It was narrated by al-Baghawi in his Tafsir from ‘Abdullah ibn ‘Umar (may Allah be pleased with him):

 

“Verily, Allah sends down four blessings from the heavens to the earth: Iron, fire, water and salt.”

 

There is also a hadith mauguf that is similar to that.

 

Salt can indeed increase the quality of the human body and the quality of their food, and it can even increase the quality of everything mixed with it, such as gold and silver. This is because salt contains energy that makes gold more yellow and silver more shiny white. Salt contains cleansing elements, emulsifying elements, heavy mucus removers, absorbents and elements that strengthen the body and prevent foul odors and corruption. It is also effective in treating festering scabies.

 

When used as a kohl, it can remove excess flesh on the eyes, can remove yellow dirt. British salt is even better for this purpose. It can also prevent scabs from spreading. It can also facilitate bowel movements. If applied to the stomach of a person affected by hunger pangs, it will undoubtedly be effective. It can also clean teeth or deodorize teeth, strengthen and strengthen gums. And there are many (very) other benefits.

 

 

 

 

“NUN”

 

  1. NAKHL (DATE PALM)

 

It is mentioned in the Qur’an in several verses. In Sahih al-Bukhari and Muslim it is narrated from Ibn Umar that he said:

 

“When we were with the Messenger of Allah (i.e. sitting together). Suddenly a bunch of dates was served. So the Prophet said, “Verily among the trees” there is a tree that is likened to a male Muslim, the leaves of which never fall. Tell me, what kind of tree is it?” The people who were there thought it was a tree in the countryside. But in my heart I said, “It is a date palm tree.” I wanted to say that it was a date palm tree. But when I looked around, I found that I was the smallest person there, so I kept quiet. The Messenger of Allah said, “It is a date palm tree.” I told this to Umar and he said, “I think it is better for you to just say it, than to end up saying such and such.”

 

This hadeeth contains the lesson that it is permissible for a scholar to ask questions of his peers in order to train them and seek their opinions. The hadeeth also contains a lesson on the permissibility of making similes. There is also a lesson in this hadeeth that the Companions also had a sense of shyness towards those who were bigger and more senior, and guarded their speech in their presence. The hadeeth also contains the lesson that parents should be happy with their children’s success in answering questions. Another lesson is that it is not a disgrace for a child to answer a question according to what he knows even in the presence of his parents, even if the parents themselves do not know the answer. It is not something that dishonors the parents. This hadith also contains the lesson of likening a Muslim man to a date palm tree because it has many virtues, always provides shade, good fruit and is available all the time.

 

Dates can be eaten when they are ripe, when they are dry, when they are unripe and even when they are still young. Dates are both fruit and medicine, staple food and sweets, drinks and fruits. The trunk of the date tree is useful for making buildings, carpentry tools and vessels. The leaves can be used to make mats, vessels, and fans, among other things. The fiber can be made into rope, mattress fillings, and others. Then finally, the seeds can be used as camel food and even include good medicine and kohl. In addition, the fruit is good. good plants. good appearance and pleasing to the eye. The good shape of the fruit also reassures the heart when seen. When looking at it, one is reminded of the Creator. The maker, the beauty of His creation, the perfection of His power and the perfection of His wisdom. There is nothing more similar to that tree than a believer, even a believer is better than a date palm and more useful physically and mentally.

 

The date palm is the tree whose trunk once complained to the Messenger of Allah when he left it, because it missed being close to him, missed hearing his words. It was also the tree that Maryam took shelter under when she gave birth to Isa.

 

It is narrated in a hadith whose sanad is doubtful, “Honor your aunt, the date palm tree. Because it was made from the clay from which Adam was made?”

 

Medical experts differ on the merits of dates inside the bunch, are they better, or are they better outside the bunch? Allah has paralleled the two types of dates in several verses in His Book. So how similar they are.

 

Even if one of the two types of dates is still in the possession of the principal power and the appropriate place of growth, it is certainly better and more efficacious.

 

  1. NARJIS (NARCISSUS/LILY)

In an unreliable hadeeth it says, “You should sniff the lily. Because in the heart are the seeds of madness. leprosy and leprosy that can only be removed by smelling the lily.”

 

Lilies are hot and dry in the second stage. Its basic nature can ripen festering wounds that have attacked the nerves. It has strong cleansing, siphoning and drawing energy”! When cooked and drunk or eaten after boiling, it can stimulate vomiting and suck up mucus in the stomach center. When cooked with a mixture of honey and ervil or lentil flower, it is effective in cleaning scabs and ripening scabs that are difficult to ripen.

 

The pistil is heat-stable and soft, has the efficacy of treating colds, has high contamination power, and can unblock the brain and nose. It is also effective in treating mucus and black matter, but it makes the already hot head dizzy. When burned and the hard seeds are removed and planted, it will grow many times over. People who are accustomed to smelling it in spring will be relieved from delirium in summer. It is also effective for headaches caused by ripples and most enzymes. This flower also has a fragrant aroma that can strengthen the heart and brain. efficacious in treating many diseases. The author of At-Taisir says, “When inhaled, it can help treat epilepsy in children.”

 

  1. NURAH (BLOSSOM)

It was narrated by Ibn Majah from the hadeeth of Umm Salamah that the Messenger of Allah, when he applied makeup to his body, would start with blossom and then apply it to the rest of his body.” Several similar hadeeths were narrated in this regard. Some argue that the first person to enter the bathroom with blossom was Sulaiman bin Daud.

 

Originally, blossom came from two parts lime mixed with one part arsenic, then stirred with water, and then left in the sun or in the bathroom until it cooked and was solid blue, and then applied to the body. After that, wait for one hour until it reacts, do not touch it with water first, then wash it off. Afterwards, the blossom is applied again with inai to remove the heat.

 

  1. NABQ (RHAMNUS)

It was narrated by Abu Nu’aim in his book Ath-Thibbun Nabawi in a marfu manner:

 

“When Adam came down to earth, the first thing he ate was the fruit of rhamnus.”

 

The Prophet mentioned this nabg or rhamnus fruit in a hadith narrated by Al-Bukhari and Muslim, “The Prophet saw Sidratul Muntaha during Isra and Mi’raj. It turned out that the rhamnus fruit was as big as Qilal Hajar.”

 

This rhamnus fruit is the fruit of the sidr tree, it is effective in strengthening the stomach muscles, useful in treating loose stools, lining the stomach. relieves yellow vomiting, gives an injection to the body, creates an appetite, but also causes phlegm and is effective in treating severe dysentery. Indeed, this fruit is difficult to digest. Its starch can strengthen the intestines and improve the metabolic system. But the danger can be overcome with royal jelly.

 

It is still debated in medical circles whether the nature of this fruit is moist or dry. There are two opinions in this regard. The correct one is that wet fruits are cold and moist, while dry ones are cold and dry.”

 

 

 

 

FIGURE “HAA”

 

  1. HINDIBA (A TYPE OF VEGETABLE)

Regarding this type of vegetable, there are three hadiths narrated, but not saheeh, from the Messenger of Allah, although they are marfu’: “Eat the fruit of the hindiba and do not throw away the pulp”. For every day there will be drops of the water of Paradise poured on it.” Another hadith: “Whoever eats the hindiba fruit and then goes to sleep will not be affected by poison or witchcraft.” Another hadith:

 

“Each of the leaves of the hindiba tree, must contain drops of water from Heaven…”

 

Thus. This fruit is a mystery to the digestive system, as it can fluctuate depending on the four seasons of the year. In winter it is cold and moist. In the dry season it is hot and dry, in the spring and fall it becomes neutral. The fruit has binding and cooling properties, which is good for the stomach. When cooked and mixed with vinegar, it can strengthen the stomach muscles, especially the western hindiba, which is better for the stomach and more binding, and is also effective for weak stomach. When applied topically, it can relieve inflammation in the stomach; it is also effective for nigris (gout), various types of hot eye swelling; and when applied topically, the leaves and roots can be used to treat scorpion stings.

 

It is also useful for strengthening the stomach, unblocking the liver, clearing hot and cold pains, unblocking the spleen, blood vessels and intestines, and cleansing the kidneys. The best for the liver is the most bitter. Its juice is effective in curing congested jaundice, especially when mixed with young dates. When pounded with its leaves, and then applied to certain inflammations. can cool and contaminate the inflammation. It can also cleanse the chest and reduce blood heat and hepatitis. It is better to eat without washing and cleaning. Because if washed or cleaned. the energy will be released. In addition, this fruit also contains additional energy as an antidote.

 

If the water is used as an aphrodisiac, it can treat night blindness, The leaves include additional energy, which is effective as an antidote to scorpion poison and even an antidote to most poisons. If the water is squeezed out and mixed into olive oil, it can cure many deadly diseases; if the water is squeezed out and drunk, it can overcome the effects of scorpion and centipede bites. Its milk can cleanse the whites of the eyes.

 

 

 

 

“WAWU”

 

  1. WARS (A TYPE OF SESAME)

It was narrated by At-Tirmidhi in his Jami’ah from the hadeeth of Zayd ibn Arqam, from the Prophet that he once described olive oil and wars as a cure for lumbago. Qadatah explained: “It is poured on the lumbago sufferer from the direction of the lumbago.” It was narrated by Ibn Majah in his Sunan from the hadeeth of Zayd ibn Arqam that he narrated:

 

“The Prophet once described the cure for lumbago as wars, sea sandalwood and olive oil being poured on the sick person.”

 

It was narrated in a saheeh manner that he said: At the time of the Prophet (peace and blessings of Allaah be upon him), women used to stop performing certain acts of worship for forty days during puerperium. Some of us even applied wars to our faces because they were reddish-black.”

 

Abu Hanifah, a master of the Arabic language, said: “Wars are commonly grown and are not land plants,” and as far as I know, they do not exist except in the land of Arabia, or except in the land of Yemen.”

 

Its hot, dry energy is at the start of the second tier. The best ones are red and soft to the hand” with little grain. It is useful for itching, eczema and acne on the skin surface, when applied topically. The fruit also has binding and coloring energy. When taken by mouth, it is effective in treating measles. The way to take it is about one tablespoon.

 

Its composition and properties are similar to sea sandalwood. When applied to scabies, eczema, acne and ringworm, it is very effective. Clothes dyed with wars will have stronger durability.

 

  1. WASMAH (WOAD)

 

Leaves from the Nile, can discolor hair. Previously, we explained the differences of opinion among experts as to whether it is permissible to dye hair black or not. “

 

 

 

 

 

FIGURE “YES”

 

  1. YAQTHIEN (SWEET GOURD)

It is also called dubba or qar’. But the word yagthien is more general. The word yagthien is more general because it can mean any tree that has no trunk, such as watermelons, cucumbers and the like. Allah says:

 

“…And We planted for him a tree of the gourd kind…” (Ash-Shaaffat: 146)

 

If someone says that a tree that has no stem is called najm and not syajar, syajar is a tree with a stem as mentioned by the linguists, while the verse above mentions syajar yagthin (a type of pumpkin tree)?

 

Answer: If the word syajar is used loosely, it can refer to any tree that has a trunk or not. If it is used specifically, it is only used to refer to trees that have stems. The issue of mentioning a name loosely or with specific criteria is a broad discussion that is very important to be understood and embedded in the phases of language. The word yagthien mentioned in the Qur’an is a plant of gourd fruit. The fruit is called dubba or qar’, and the tree is called yaqthien.

 

It is saheeh narrated from the hadeeth of Anas ibn Malik that he narrated:

 

“There was a tailor who invited the Messenger of Allah to dine at his house, enjoying his homemade dishes. Anas narrated: So I went with the Messenger of Allah. Then wheat bread and vegetables containing pumpkin and jerky were served to us. I saw the Messenger of Allah always looking for pumpkin wherever it was around the food tray. Since that day, I have come to love pumpkin.”

 

Abu Thalut narrated: I once saw Anas bin Malik eating a pumpkin and said, “You are from the tree I like best, because the Messenger of Allah liked you best.”

 

In Al-Ghailaniyyat it is mentioned the hadeeth of Hisham ibn Urwah, from his father. from Aisha . narrates: The Messenger of Allah once said to me. “Aisha, when you cook food, increase the pumpkin, for it cures the sadness of the heart.”

 

Pumpkin is cold and moist. It can provide a light injection of nutrition, easily entering the stomach. even though it has not been damaged before digestion. can cause good pulp. Among its properties is that it provides good fiber in harmony with the vitamins it contains. If eaten with mustard seeds or black cumin, it can cause a spicy taste. When mixed with salt, it can cause salty dregs. When mixed with binding elements, it can produce binding pulp. If cooked with a type of jambujambuan, it can provide a very good nutritional injection to the body.

 

| It is soft and juicy, can provide an injection of slimy moist nourishment, is very good for people who are hot, but not suitable for those who are cold and people with excess phlegm. The water can quench thirst and relieve hot dizziness when drunk and poured over the head. It can also relax the stomach depending on its use. People who are overheated will not find a better and faster remedy than this.

 

Among its properties is that if it is mixed into flour, then burned on a stove and the water is released. then drunk with other soft drinks, it can reduce the heat, quench thirst and provide a good injection of nutrition. If taken with guince fruit in the form of jam, it can facilitate the release of enzymes. If cooked and drunk with honey or mixed or natron fruit, it can liquefy phlegm and glands. If pounded and used as a bandage on the top of the head, it can help with inflammation of the brain. If squeezed and mixed with rose water and dripped into the ear, it is effective in treating swelling in the ear. Pumpkin itself is effective in treating swollen eyes and hot gout.

 

This fruit is very useful for those who have hot digestion and are attacked by fever. If the stomach encounters bad food, it can be immediately contaminated so that it returns to its origin and becomes damaged and causes bad waste as well. The remedy is to mix it with vinegar and bitter herbs.

 

In conclusion, pumpkin is one of the softest and fastest-acting foods. It was narrated from Anas that the Prophet often ate pumpkin.”

 

The author considers it necessary to conclude this discussion with a brief but very important review of the overall advice and warnings to make this book even better. The author finds that what Ibn Masawaih (Masuyah) wrote in Al-Mahadzier is best taken literally. “Whoever eats onions for forty days and his face becomes red and black, should blame himself. He who eats in moderation and then eats salt, and gets scabies or eczema, should blame himself. One who eats fish and eggs at the same time, and gets loose stools and the like, should only blame himself. He who enters the bathroom full and has a loose stool should only blame himself. One who eats fish with milk at the same time and gets leprosy, leprosy or gout, should only blame himself. One who eats milk with fruit juice at the same time and gets leprosy or gout, should only blame himself. If a man has a wet dream and does not bathe, then he has intercourse with his wife, and a mad or idiotic child is born, he has only himself to blame. He who eats cold boiled eggs excessively and gets asthma should only blame himself. Whoever has intercourse and does not wait to finish it, then he gets urinary stones, he should only blame himself. Whoever looks at a woman at night and gets facial palsy or some other disease should blame only himself.

 

Ibn al-Bukhtayasu said: “Do not eat eggs and fish at the same time, as this may cause loose stools and toothache. Eating too many eggs can cause itching on the face.” Eating salty things, salted fish, or doing gargling after bathing, can cause scabies and eczema. Habitually eating goat’s kidneys can cause bladder pain. Bathing in cold water after eating fresh fish can cause loose stools. Shaming a menstruating woman can cause leprosy. Having intercourse without touching water afterwards can cause urinary stones. Staying out too long can cause stubborn pain.

 

Hippocrates stated, “A little of what is harmful is better than a lot of what is beneficial.” He also stated, “Always preserve health by not slacking off, by not eating and drinking too much.”

 

Some of the masters of wisdom said, “Whoever wants to be healthy, he should manage his food well, he should eat carefully and drink when thirsty”, drink a little water, straighten up after eating and take a short walk after dinner”. Do not go to bed full, and be careful when entering the bathroom after eating. One meal in the dry season is better than ten meals in the winter. Eating dried beef jerky at night can help hasten death. Having intercourse with an old woman can hasten the life of a young person, and make a healthy person sick.”

 

The same phrase was also narrated from ‘Ali. But it is not saheeh. However, some of its contents are true from the words of Al-Harith b. Kaladah, the Arab physician, as well as the words of other medical experts. 

 

Al-Harts states. “Whoever wants to stay young-although there is no real staying young-should eat breakfast early and dinner late, dress modestly, and not have sex too often.”

 

Al-Harts also said, “There are four things that can damage the body: Having intercourse when full, entering the bathroom after eating a lot. eating beef jerky. and having intercourse with an old man.”

 

As Al-Harts was facing his death, people gathered around him. They said. “Wish us a deed that we will do after your death.” He said. “Marry only young women. eat only ripe fruit. do not seek medical treatment when the body can withstand illness. You should wash your stomachs every month, because that cleanses the mucus, kills germs, and grows meat. When one of you eats, he should sleep an hour afterward. If he eats dinner, he should walk forty steps afterward.”

 

A king said to his personal physician, “You may not be with me forever. Give me a prescription that I will keep from you forever: ‘Marry only young women. Do not eat meat unless it is fresh. Do not take medicine unless you are really sick. Do not eat fruit unless it is fully ripe. Chew your food well. If you eat during the day, you may sleep afterwards. If you eat at night, do not sleep until you have walked fifty kilometers. Do not eat before you are hungry. Do not force yourself to have sex. Do not hold back urination. Take a bath before you are bathed. Do not eat while your stomach is still full of food. Do not eat food that your teeth cannot bite, so that the stomach would not be able to digest it. Once a week you should vomit to cleanse your stomach. The best treasure is the blood in your body, so do not expel it unless necessary. You should always bathe, because bathing can remove excess elements that medicine cannot remove.”

 

Ash-Shafi’i said, “There are four things that strengthen the body: Eating meat, smelling perfume, bathing frequently even if you do not have intercourse, and wearing cotton clothes. While there are four other things that weaken the body: Having intercourse too often, being moody too often, drinking too much water and eating too much acid. There are four things that can strengthen eyesight: Sitting facing the Kaaba. wearing kohl before going to bed, looking at the green and cleaning the meeting place. Four other things that weaken eyesight: Looking at dirty things. looking at crosses, looking at women’s private parts and sitting with one’s back to the Kaaba. There are four things that can strengthen sex: Eating bird chicks, truffle mushrooms (large), peanuts, and grasshoppers (the name of a type of nut). There are four things that boost the brain: Abandoning useless speech, taking a toothpaste or toothpaste, sitting with the righteous, and gathering with scholars.”

 

Plato stated. “Five things can ruin the body, even kill it: Being miserly when rich, abandoning loved ones, being often angry, refusing advice, and the ignorant who laughs at the clever.”

 

Thabib al-Ma’mum said: “You should take care of a few things. Whoever takes care of them deserves to have no sickness except the sickness of death: Do not eat while there is food in your stomach. Do not eat food that makes it difficult for your teeth to chew so that the stomach will not be able to digest it. Be careful not to have too much sex as it may steal the light of your life. Don’t have sex with old women, as it can cause sudden death. Do not remove blood from the body, unless you have to. Be careful not to accidentally vomit in the dry season.”

 

Among Hippocrates’ most simple and concise sayings is, “Everything in excess is contrary to the natural condition of the body.” Galineus was once asked, “Why are you never sick?” He replied. “Because I never eat two bad kinds of food at once. I never eat after my stomach has been filled with food. I also do not allow your stomach to hold disturbing food.”

 

There are also four other things that can cause the body to become sick: Talking too much, sleeping too much, eating too much, and having too much sex. Talking a lot can erode and weaken the brain and accelerate the growth of gray hair. Sleeping a lot can make the face pale. it can blind the heart, shake the nerves of the eyes, make it lazy to work. and cause a lot of mucus in the body. Eating a lot damages the stomach, weakens the body, causes seasickness, and acute diseases. Having a lot of sex damages the body, weakens stamina, dries up the body’s natural moisture, strains the nerves, and causes blockages, as well as the danger of spreading to the whole body, especially the brain, due to the contamination from psychological elements. Sex can weaken the body. more than all kinds of laxatives can do for example. even sex can suck out a lot of body ions.

 

It is best if a person has sex out of pure desire with a woman who is young, beautiful and permissible for him, as well as being young, with a good metabolic system and body moisture, while his heart is not preoccupied by any obstacles, and is not too busy and filled with things that should be left out such as eating too much, purging too much, excessive exercise, being too hot or too cold. If these ten things are really paid attention to, they will be very useful for a person. Whichever part is missing, he will be harmed to the extent that it is missing. If all of them are missing, or most of them are missing, the result will be quick death.

 

Excessive care in times of health is the same as being careless in times of sickness. It is the balanced way of guarding that is beneficial.

 

Gelenius said to his friends: Avoid three things and take care of four others, and you will no longer need a doctor. Stay away from dust, smoke and foul odors. You should make use of fat, perfume, sweets, and bathrooms. Do not overeat so that you are too full, do not clean your teeth with badzaruj”” and basil wood. Do not eat nutmeg in the evening either. Do not sleep when one has a lot of mucus at the back of the head. Do not eat when one is depressed. Do not walk fast when you have a nosebleed, as it can lead to death”. Do not vomit because of eye pain. Do not eat a lot of meat in the dry season. People who get fever due to cold, do not sleep in the sun. Never eat overripe eggplants. One who habitually drinks a cup of warm beverage in winter will be free from various diseases. Anyone who rubs his body with pomegranate peel in the bath will be free from skin diseases and itching. Whoever eats five iris flowers (a type of lotus) mixed with a little Romanian mushthagi flower, raw sandalwood and musk, his stomach will not be weak and damaged throughout his life. Whoever eats watermelon seeds with sugar, will be able to clear stones from his stomach and be free from difficulty urinating.

 

There are four things that cause the body to break down: gloom. sadness, hunger and staying up late, while four things that can gladden the heart: Seeing greenery, seeing running water, seeing loved ones and seeing fruits.

 

 There are also four things that can darken the vision: Walking barefoot, spending morning and evening in the presence of a hated person, a troublesome person or in the presence of an enemy, then crying a lot, and looking at complicated writings.

 

There are four things that can strengthen the body: Wearing soft clothes, going to the bathroom regularly, eating sweet and fatty foods, and smelling everything that smells good.

 

There are four things that can darken the face and take away its water, brightness and cheerfulness: lying, insolence, asking many questions without the basis of knowledge, and a lot of sin.

 

Four things that can add water and cheer to the face: Authority, keeping promises, generosity, and piety.

 

There are four things that cause hatred and anger in anyone: Pride, envy, lying, and backbiting.

 

There are four things that can make fortune easier: Praying the night prayer, making a lot of istighfar before dawn, always giving charity. and remembering at the beginning and end of the day.

 

There are four things that hinder fortune: Sleeping early, praying little, being lazy, and betrayal.

 

Four things that are harmful to understanding and intelligence: Eating too many acids and fruits, sleeping on one’s stomach, sadness, and moodiness.

 

There are four things that can increase reasoning power or understanding: Sobriety, not eating and drinking much, being good at regulating food nutrition by eating sweet and fatty, and removing heavy dregs from the body.

 

Among those that harm the brain are: Addiction to eating onions, vegetables, olives and eggplants. lots of sex, being alone, thinking a lot, getting drunk, laughing a lot, and being moody a lot. Some scholars say, “Three times my meetings failed, and I did not find the cause, other than that I ate too much eggplant on one of the three days. On another day I ate too many olives, and on the third day I ate too many vegetables.”

 

We have presented a variety of quality reviews relating to scientific subjects in medical science. It is likely that no one who researches will find most of these discussions except in this book. We have shown how close the teachings of sharee’ah are to medical science, and that the medical science of the Prophet (peace and blessings of Allaah be upon him) is far better than the modern medical science of the Bedouins and the ignorant.

 

The truth is that the nature of the matter goes far beyond what we have described, and is of much higher value than what we have said. But our commentary can serve as a mild reminder of much more than that. If a person is not blessed by Allah with a detailed understanding of the truth, he should realize the energy that is supported by revelation from Allah, and the knowledge that Allah gave to the prophets, in addition to the reason and faith that Allah gave to that energy. Then compare it with the knowledge they have.

 

Someone might say: What is the relevance of the Prophet’s instructions to this chapter of the issue and also the mention of various medicinal energies. the rules of medical science and how to maintain health?

 

The question comes from the questioner’s own shortsightedness in understanding the teachings of the Prophet. Because in fact all of that comes from Allah’s bounty on the servant whom Allah wills. Not only that, but many times more than that, many times more than all the folds that can be obtained with a little understanding of his teachings, guidance and guidance obtained with the good pleasure of Allah and His Messenger.

 

We have found three medical bases in the Qur’an. So how can we deny that the Prophet’s teachings are for the benefit of this world and the Hereafter, including the benefit of the body? Just as this teaching also contains teachings for the benefit of the heart. The teachings of Islam provide guidance for maintaining health and eliminating various kinds of harm through a variety of complex methods. The details can be referred to reason, sound nature, analogy, and appropriate signs and signals. This can also be found in the branch of fiqh. So we should not be antipathetic to what we do not know.

 

If a person has been granted the gift of being able to study the Book of Allah and the Sunnah of the Messenger perfectly through the texts and their implementations, he will not need any other commentary. In fact, he will be able to draw the conclusions for all the correct disciplines that exist from these two teachings. The axis of all knowledge is the knowledge of Allah, His commands and His creations. All of this is left to the messengers who are the creations of God who know God, His commands and His creation best.

 

His creation, best understands Allah’s wisdom in His creation and commands.

 

The medical knowledge possessed by the followers of the messengers is certainly more precise and more efficacious than the medical knowledge of any other human being. So the medical knowledge of the followers of the last prophet, their leader and Imam Muhammad b. ‘Abd Allah. is certainly the most appropriate and most efficacious medical knowledge. Of course, the one who can understand all this is the one who has understood the medical knowledge of human beings, and then compares it with the medical knowledge in the Quran and Al-Hadith. Only then will the difference in quality between the two be evident. The people of the Prophet Muhammad are the people with the most sound mind and nature. the highest knowledge and the closest to the truth. Because they were the best of all people chosen by Allah, just as their Messenger was the best of all messengers chosen by Allah. The knowledge, wisdom and politeness that Allah bestowed upon them cannot be matched by anyone else.

 

Narrated by Imam Ahmad in his Musnad from the hadeeth of Bahj bin Hukaim, from his father. from his grandfather that he narrated: The Messenger of Allah said:

 

“We can match?” seventy people at once, you are the best and noblest in the sight of Allah.” 

 

So the influence of Allah’s glory is seen in their knowledge, reason, and politeness, and even in their nature. They are the people who have been shown all the forms of knowledge and reason of those before them, even their deeds and levels, so that their knowledge, patience and reason increase in addition to the knowledge and patience that Allah has given them. Hence they are the ones who have a good blood base, while the Jews have a tendency to jaundice and the Christians tend to have a lot of phlegm and mucus in their bodies.

 

For this reason, the Christians are dominated by stupidity, shortsightedness in understanding and intellect. The Jews are dominated by sadness, gloom and inferiority. While the Muslims are dominated by intellect, courage, understanding (good), joy and (cheerfulness).

 

These are the secrets and truths that are only understood by those who are well-versed in understanding, deep in thought and knowledge, and well-versed in the disciplines that other human beings have mastered. May Allah provide His guidance. So be it. The printing of this noble book was completed in the month of Rabi’uts Tsani of the year 1377 AH, at the Dar Ihya Al-Kutub Al-Arabiyah Publishing House in Cairo. Praise be to Allah, and peace and blessings be upon the Messenger of Allah, his Companions, and those who follow them.

 

Tuesday, 27 Rabi’uts Tsani, 1377 AH, coinciding with November 19, 1957 CE-Cairo-Project As-Sayyidah Nafisah.

 

Abul Hasan Abdul Ghani Abdul Khaliq