By Muhammad Mus`ad Yaqut is an Egyptian preacher and researcher. He prepares and presents programs on the Egyptian TV and other Arab satellite channels. He is a member of the Afro-Asian Writers' Association.
The civilized world has recently paid attention to people with special needs. This started after it had cast aside corrupt, racist theories calling for neglecting them on the false grounds that people with special needs are not of any benefit to the society. A report issued by the United Nations International Labour Organization in 2000 estimated the number of those with special needs to be more than 610 million, out of which 400 million live in developing countries. According to the World Bank's statistics, this category represents 15 percent of the world's population.
In Early Societies
A cursory look at the history of the West shows the blatant neglect and persecution of people with special needs that culminated in killing disabled babies in some old European societies. Superstitious beliefs were responsible for this setback. For example, it was believed that people suffering from intellectual disabilities were possessed by devils and evil spirits. Even philosophers and scholars held such ideas. The laws of the legendary lawgiver of Sparta , Lycurgus, and the Athenian philosopher and lawmaker Solon allowed getting rid of those who had disabilities that made them unable to work or engage in war. Moreover, the renowned philosopher Plato came and declared that those who have special needs are a malicious category constituting a burden on the society and a damaging factor to his Republic. Likewise, English philosopher Herbert Spenser (1820-1903) called on the society to deny those with special needs any kind of help, claiming that this category constitutes a useless, heavy burden for a society to carry.
Whereas, the pre-Islamic Arabs — though they used to kill their female babies for fear of possible disgrace — were less hardhearted and more compassionate toward those afflicted with adversities and the chronically ill. They, however, abstained from sharing food or sitting at a meal with those who had special needs.
When the world was floundering between theories that called for the execution of the mentally disabled and other theories that called for employing them in drudgery, the East and the West, at long last, rightly arrived at the idea of the perfect care for people with special needs. That being the case, we, on the other hand, do see how our Messenger, the educator and teacher, (peace and blessings be upon him) was so merciful toward this type of people.
The Prophet and People WithSpecial Needs
It is narrated on the authority of Anas (may Allah be pleased with him) that a woman, somewhat mentally defected, said, " O Messenger of Allah! I have a need that I want you to meet. He responded, "O mother of so and so, choose the way you like to walk in so that I may know your need and meet it." He walked with her in some route until she had her need fulfilled (Muslim).
This is, of course, a proof of his forbearance, humility, and patience in answering the needs of those with special needs. It, also, serves a legal proof that a ruler is obligated to care for people with special needs, socially, economically, and psychologically, and that the ruler should fulfill their needs and grant their requests.
The forms of such care include, but are not restricted to the following:
· Medication and regular check-up
· Proper education and training
· Assigning some workers to take care of them
Following this merciful Prophetic course, `Umar ibn `Abdul-`Aziz (may Allah be pleased with him) asked rulers of the provinces to send him the names of all those blind, crippled, or with a chronic illness that prevented them from establishing salah. So they sent him their names. He, in turn, ordered that every blind man should have an employee to guide and look after him, and that every two chronically ill persons — those with special needs — be attended by a servant to serve and care for them (Ibn Al-Jawzi).
The same course was taken by Umayyad caliph Al-Waleed ibn `Abdul-Malik (may Allah have mercy on him). The idea of the establishment of institutes or centers for the care of people with special needs was his. In AH 88 (707 CE), he ordered the establishment of a foundation specialized in looking after them. Doctors and servants, paid fixed stipends, were employed in this foundation. He granted a regular allowance to persons with special needs, and told them, "Do not beg people." Thereby, he made them sufficient enough to not beg others. In addition, he appointed employees to serve all those who were disabled, crippled, or blind (Ibn Kathir, At-Tabari).
Honoring Them and Meeting Their Needs
It happened in a well-known incident that Prophet Muhammad frowned at the face of a blind man, `Abdullah ibn Umm Maktoum (may Allah be pleased with him) when he came to ask the Prophet about a Shari `ah matter. The Prophet (peace and blessings be upon him) was sitting at that time with a group of noble and high-placed people attempting to win them over toward Islam. Although the blind man did not see nor perceive his frowning face, yet Allah (the Mighty and Exalted) blamed His Messenger for doing this, saying what means in the Qur'an, (He frowned and turned away, that the blind man came to him. And what makes you realize whether he would possibly (try) to cleanse himself? Or that he would constantly remember, and the Reminding would profit him?) (`Abasa 80:1-4).
Afterwards, the Prophet used to meet that blind man with a welcoming and smiling face, saying to him, "Welcome to a man for whom my Lord has blamed me!" (Al-Qurtubi).
Forgiving the Fool and the Ignorant
The beloved Prophet's mercy toward those with special needs, his forgiveness to the ignorant and his forbearance toward the fool did most evidently emerge in the battle of Uhud (Shawwal AH 3/ April 624 CE). It is reported that when the Prophet headed along with his army toward Uhud, intending to pass by a farm owned by a blind hypocrite, the latter insulted the Prophet (peace and blessings be upon him). The blind man picked a handful of dust and insolently said to the Prophet, "By Allah, if I am certain that none but you will be affected by it, I will definitely throw it at you." The Companions of the Prophet were about to kill that blind person, but the Prophet forbade them, saying, "Leave him alone" (Ibn Kathir).
The Prophet did not capitalize on the fact that the blind man was weak; he did not order that he be killed or even harmed, though the Muslim army was on its way to battle and the situation was critical and the nerves were tense. Despite this, when the blind hypocrite stood in the army's way and said what he said and did what he did, Allah's Messenger refused but to forgive and pardon him, as it is not becoming of Muslim fighters, let alone the Prophet, to attack or harm those who are handicapped and disabled. It was his approach to behave kindly toward them, take a lesson from their condition, and supplicate Allah to cure them.
Consoling Them
It is reported on the authority of `A'ishah(may Allah be pleased with her) that she said, "I heard Allah's Messenger (peace and blessings be upon him) say, 'Allah, Glorified and Exalted be He, revealed to me that whosoever takes a route of seeking knowledge, the route to Paradise will be made easy for him, and that I (Allah) will reward the one whose two dear things (that's his eyes) were taken away from him with Paradise" (Al-Baihaqiandauthenticated by Al-Albani).
The Prophet (peace and blessings be upon him), addressing all who have illnesses and disabilities, said, "No Muslim is pricked with a thorn, or anything larger than that, except that a hasanah will be recorded for him and a sin will be erased as a reward for that"(Al-Bukhari and Muslim).
There exists in these Prophetic texts andhadith qudsi comfort and glad tidings for everyone with a certain disability; if they exhibit patience at their adversity, being content with the trial Allah has afflicted them with, anticipating the reward from Allah alone for their disability, Allah will recompense their with Paradise.
`Amr ibn Al-Gamouh was a lame man. However he insisted on participating with the Muslims in the battle of Uhud where he was martyred. The prophet passed by his body and said, "As though I could see you walking with this leg of yours, being heard, in Paradise" (Authenticated by Al-Albani).
It is narrated that the Messenger of Allah left Ibn Umm Maktoum twice as his successor in Madinah to lead the prayer, though he was blind (Ahmad).
And it is reported on the authority of `A'ishah (may Allah be pleased with her) that Ibn Umm Maktoum was a muezzin of Allah's Messenger (peace and blessings be upon him) though he was blind (Muslim).
It is narrated via Sa`id ibn Al-Mosayyab (may Allah have mercy on him) that when Muslims would go on their expeditions, they used to leave those among them who were chronically ill, submit the keys of their doors to them, saying, "We have made it lawful for you to partake of our houses' food" (Ar-Razi).
Al-Hasan ibn Muhammad said, "I entered upon Abi Zayd Al-Ansari, who called out the Adhan and Iqamah while he was sitting." He added, "a man advanced and led us in prayer. That man was lame whose leg was hit in the Cause of Allah, the Exalted" (Al-Baihaqi).
Thus was the Prophet's society, a society that was marked by mutual support, cooperation, and unity in consoling, honoring, and respecting those with special needs. For all of this, the course of the merciful Prophet (peace and blessings be upon him) was the role model in dealing with those who have special needs.
Visiting Them
Visiting the sick in general, and the disabled in particular, was legislated by Islam for the purpose of relieving their suffering. A disabled person, compared to a sound one, is closer to withdrawal, isolation, a pessimistic view, and psychological illness. So, neglecting the disabled in social occasions, such as visits and marriage, is wrong.
The Prophet used to visit the sick, pray for them and console them, instilling confidence in their souls and covering their hearts and faces with happiness and joy. He could once go to someone in the outskirts of Madinah particularly to answer a simple need of his or hers or to perform salah in the house of an afflicted one, as granting of his or her request.
An example of this was `Etban ibn Malik (may Allah be pleased with him); he was a blind man from Ansar. He said to the Prophet (peace and blessings be upon him), "I wish that you, O Messenger of Allah, would come and perform salah in my house so that I would take it as a place of prayer." As a reply, the Prophet promised to visit him and perform prayer, so humbly saying, "I will do, if Allah so wills."
`Etban said, "Allah's Messenger and Abu Bakr came early in the morning. Allah's Messenger asked for permission to enter, which I gave." Without sitting, he immediately entered and said, "In which part of your house do you like me to pray?" I pointed to a certain place in the house, so the Messenger of Allah stood and started praying and we, in turn, stood and he lined us in a row. He performed a two-rak`ah prayer, ending it with taslim (Al-Bukhari and Muslim).
Praying for Them
The mercy of the Prophet of Islam toward people with special needs was so manifest as well when he legislated the supplication for them as a way to encourage them to endure afflictions. He desired to create will and build resolve in their souls.
Once a blind man entered into the presence of the Prophet (peace and blessings be upon him) and said, "Supplicate Allah to cure me." He (peace and blessings be upon him) replied, "I shall supplicate if you will, yet it would be better for you if you choose to keep patient." The man asked the Prophet to make du`aa' for him. Then, the Prophet (peace and blessings be upon him) ordered him to perform wudu' well and say the following du`aa': "My Lord, I implore you and turn to you, having your Prophet Muhammad as an intercessor for me, so that my need may be answered. O Lord, make him an intercessor for me and accept his intercession." (At-Tirmidhi and Ibn Majah)
Also:
A woman, who would usually have epileptic fits, came to the Prophet and said, "I do have epileptic fits that, as a result, cause parts of my body to be revealed. So, pray to Allah for me."
To this came the reply of the Prophet, "If you will, be patient and Paradise will be your reward. And if you will, I shall supplicate Allah to cure you."
She said, "I choose patience." Then she said, "But parts of my body to be revealed, so pray to Allah that this will not happen." And the Prophet prayed for her. (Al-Bukhari and Muslim)
Prohibition of Mocking Them
People with special needs, in some societies of Europe, were taken as objects of mockery, amusement, or fun. The handicapped would, therefore, find themselves stuck between two fires: the fire of exclusion and isolation on one hand, and the fire of derision and malicious joy on the other. Accordingly, the society would turn, within itself, into an abode of estrangement, persecution, and separation.
However, Islamic law came to forbid ridiculing all people in general, and the afflicted in particular. Allah the Exalted revealed most evident Quranic verses stressing the prohibition of such an ignorant attribute of pre-Islamic era; these verses read what means:
(O you who believe,let notafolk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil-doers.) (Al-Hujurat 49:11)
It is also authentically reported that the Prophet (peace and blessings be upon him) said, "Pride is the rejection of the truth and looking down at people" (Muslim). Perhaps the afflicted one is higher in rank in Allah's sight and has a precedence over people in terms of knowledge, jihad, piety, chastity, and good manners. Let alone the general and decisive rule set by the Prophet: "Indeed, Allah has made your blood, your wealth, and your honor forbidden for you, one to another" (Al-Bukhari).
Additionally, the Prophet (peace and blessings be upon him) has warned in such a strict manner against misleading the blind away from their path or harming them or making them an object of fun and mockery: "Cursed is he who misleads a blind person away from his path" (Authenticated by Al-Albani).
This carries a severe threat for those who take the congenital defects as a method of fun, amusement, or derision, and for those who look down at those who are defected. People afflicted with certain defects could be a brother or sister, father or mother, son or daughter, tested by Allah, so that we may take a lesson from their condition and recognize the power of Allah; not for the purpose of making them an object of entertainment and fun.
Breaking Their Isolation
The pre-Islamic society used to boycott people with special needs, isolate them, and prevent them from leading normal lives, such as their right to marriage or even interaction with people.
Before Islam, people of Madinah used to prevent the lame, the blind, and the diseased from sharing food with them, because they deemed them disgusting. On this, Allah the Exalted revealed what means,
(No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers' brothers, or the houses of your fathers' sisters, or the houses of your mothers' brothers, or the houses of your mothers' sisters, or (from that) whereof you hold the keys, or (from the house) of a friend.Nosinshall it be for you whether you eat together or apart.Butwhenyou enter houses, salute one another with a greeting from Allah, blessed and sweet.ThusAllah maketh clear His revelations for you, that haply you may understand.) (An-Nur 24:61)
It is indicated here that there is no harm in jointly partaking of food with the sick, the blind, and the lame. They are people just like ourselves, having the same rights as ours. So, Muslims do not boycott, isolate, or forsake them, for the most honorable among Muslims in Allah's sight are the most pious, regardless of anything else. Besides, there is a hadith that reads "Allah looks at neither your appearances nor your wealth; rather, He looks at your hearts and your deeds" (Muslim).
Thus, the Qur'an has been revealed as a mercy for people with special needs, consoling, relieving, and supporting them. It saves them from the most dangerous psychological diseases that may affect them if they happen to suffer from isolation and withdrawal from social life.
Unlike what some societies had done, Islam permitted people with special needs to marry, for they have hearts, emotions, and feelings, just like others. The right to marriage was, therefore, established for them so long as they have the ability needed for that.
They have rights as well as obligations. Muslims did not exploit the weakness of those with special needs; Muslims did not take away their due rights or deny them their rightful property. It is narrated that `Umar ibn Al-Khattab (may Allah be pleased with him) said, "If any man marries a woman who is insane or leper and touches her (i.e. have intercourse with her), then the whole dower becomes due to her" (Ahmad).
Removing Difficulties and Hardships
Among the forms of mercy toward people with special needs is the fact that Shari`ah takes them into consideration with regard to many of the obligatory rulings, removes the difficulties they might encounter, and makes things easy for them.
On the authority of ZaydibnThabit(may Allah be pleased with him), the Prophet (peace and blessings be upon him) dictated to him the verse that says what means: (Those of the believers who sit still … are not on an equality with those who strive in the way of Allah with their wealth and lives) (An-Nisaa' 4:95).He said, "IbnUmm Maktoumcamewhile the Prophet was dictating it to me to write it down, and said, 'O Messenger of Allah, if I was capable of jihad, I would certainly do;'" he was a blind man. Zayd ibn Thabit further said, "Then, Allah, Almighty and Exalted be He, revealed to His Messenger, (other than those who have a (disabling) hurt)" (An-Nisaa' 4:95). (Al-Bukhari)
Relieving the burdens of people with special needs, Almighty Allah says what means:
(There is no restriction on the blind, nor is there restriction on the lame, nor is there restriction on the sick. And whoever obeys Allah and His Messenger, He will cause him to enter Gardens from beneath which rivers run; and whoever turns away, He will torment him with a painful torment.)(Al-Fath 48:17)
Thus, Almighty Allah absolved them from the obligation of jihad in the battlefields. They may carry arms and go to battle voluntarily only. An example of this is the story reported by Ibn Hisham of `Amr ibn Al-Gamouh (may Allah be pleased with him) in the battle of Uhud. He was a lame man who had four sons who used to engage alongside the Messenger of Allah in all serious events. When the Day of Uhud drew so nigh, they wanted to keep him back, telling him, "Allah the Glorified and Exalted has excused you!" So he went to the Messenger of Allah and said, "My sons want to prevent me from going out to fight with you. Yet, by Allah, I wish to tread with this crippled leg of mine in Paradise! The Prophet (peace and blessings be upon him) replied, "As for you, Allah did indeed excuse you, so you are not obligated to engage in jihad." Then the Prophet said to his sons, "Do not keep him back; perhaps Allah will grant him martyrdom." Ibn Hisham went out with the army and fell a martyr on the Day of Uhud (Ibn Hisham).
Nevertheless, the relief enjoyed by the handicapped under the Islamic law is distinguished by balance and moderation. A disabled person should be relieved in proportion to his disability and be obligated according to his ability. Al-Qurtubi says,
Verily, Allah absolved the blind from the duties that necessitate eyesight, the crippled from the duties that involve walking or cannot be done with lameness, and the sick from the duties canceled on account of sickness, such as fasting, the conditions and pillars of salah, and jihad and so forth. (Al-Qurtubi)
The blind and the insane are examples of this; the former is charged with all the Shari`ah obligations except for certain duties such as jihad. As for the latter, Allah Almighty has absolved them from all obligations. The Prophet (peace and blessings be upon him) made it clear that three types of people are not accountable: "a sleeping person till he wakes up, a child till he grows up, and an insane person till he turns sane" (Ibn Majah).
A madman shall not be punished in any way, no matter what mistakes he may make or crimes he may commit.
Thus was the approach of the Prophet in dealing with people with special needs at a time the rights of those people were not recognized whatsoever by any people or regime. So, the Islamic law came and defined the comprehensive and perfect care for people with special needs. It has put them on a good place within the priorities of the Muslim society. It has legislated the forgiveness of the fool and ignorant among them. It has honored their afflicted ones, especially those who have certain talents, useful crafts, or successful experiences. It has also encouraged visiting and praying for them. It has prohibited ridiculing them. It breaks their isolation and boycott, lightens the rules for them and absolves them from their obligations. Excellent indeed is the law of Islam and its Prophet!
Sources:
Al-Qurtubi, Muhammad ibn Ahmad ibn Abi Bakr, Al-Jami` li Ahkam Al-Qur'an.
Ar-Razi, Fakhr Ad-Din, Mafatih Al-Ghaib.
At-Tabari, Muhammad ibn Jarir. TarikhAr-Rusul wa Al-Mulouk.
Ibn Al-Jawzi, Sirat`Umar ibn `Abdul-`Aziz.
Ibn Hisham, `Abdul-Malik ibn Hisham ibn Ayoub, As-Sirah An-Nabawiyah.
Ibn Kathir, Isma`il ibn `Amr Al-Basri, Al-Bidayah wa An-Nihayah.
Showing posts with label Prophet's. Show all posts
Showing posts with label Prophet's. Show all posts
Monday, May 28, 2007
Sunday, April 29, 2007
The Prophet's Medicine - Vinegar
Vinegar
Prophet Muhammad (saw - may the peace & blessings of Allah be upon him) liked vinegar. Modern medicine also acknowledge its anti-cough, anti-inflammation and digestive properties
Jabir (ra - may Allah be pleased with him) narrated, “The Messenger of Allah (saw), peace be upon him, took me one day with him to his house. He was served some bread. He asked: `Is there any dip?’ They replied ‘No, only some vinegar.’ He said, ‘Vinegar is a good dip.'
Jabir (ra) used to say, “I have loved vinegar since I heard it from Allah’s Prophet (saw)”. And Talhah ibn Naf’a (ra) said, “I have loved vinegar since I heard it from Jabir.” (Muslim, Abu Dawud, Nasaa’i)
What is Vinegar and Why is it a Good Dip?
Vinegar is made by fermenting the juice of sweet fruits and grains such as barley, apple and grape. The process of creating vinegar entails fermenting in an aerobic environment (in the presence of oxygen) as opposed to alcoholic fermentation, which is done in an anaerobic environment (in the absence of oxygen). The alcohol in these liquids is oxidized to acetic acid. Vinegar contains 4 per cent or more acetic acid. Its colour and tastes differ depending on its base.
Vinegar contains small amounts of protein and starch. 100g of vinegar has only 16 calories. It also contains sodium, potassium, calcium, magnesium, phosphorous, iron, zinc and chlorine but it has no vitamins.
Ibn Seena (died 1037 CE) wrote in his famous book Al-Qanoon fit Tibb (the Law of Medicine), that vinegar is a powerful clotting agent. If poured on an external wound, it will stop the bleeding and prevent swelling. It aids digestion and is an expectorant. It helps with felons (inflammation of the tissues of a finger or toe) and carbuncles (a kind of skin inflammation). It acts quickly on burns. When mixed with old and applied to the head, it helps with headaches caused by heat. It strengthens gums. It is an appetizer and aids digestion.
Vinegar is treating External Injuries
The Martin-Dale Encyclopaedia of Pharmaceuticals 1989 indicated that vinegar has many beneficial uses. Some are :
To treat poisoning by alkaline (non-acidic) substances.
To help reduce fevers by applying a cold pad to the forehead which is soaked with vinegar and water.
To cure ‘black hairy tongue.’ a disease caused due to intake of antibiotics like penicillin, tetracycline by using vinegar once or twice daily for a week.
To soothe pain caused by rheumatoid arthritis by applying a pad soaked with vinegar and water to painful joints.
To treat bee and jellyfish stings by applying a mixture of equal amounts of salt and vinegar to the sting, relieving the pain and preventing inflammation.
Cider Vinegar
Professor John B.Yudkin wrote in the 1986 edition of the Penguin Encyclopaedia of Nutrition that Cider vinegar is known for its ability to cure several diseases. It helps in treating joint pain, rhinitis (inflammation of the nose), asthma and gastric disorders and is helps in losing weight.”
Slight cases of diarrhoea are a way by which the body gets rid of harmful substances that enter the digestive system. The 1989 edition of Dr. Micheal Sharon’s book, Complete Nutrition, stated that vinegar aids in treating diarrhoea. It should be taken as one to two tea spoons of vinegar in a glass of boiled or mineral water several times a day.
Anti-Microbial
Complete Nutrition also states. “Vinegar performs the role of disinfectant for the intestines. Some people advise it to be used for gargle for the mouth and throat. It disinfects the inside of the mouth from germs. The usual dosage for gargle is to mix one to three tea spoons of cider vinegar in a glass of water, in morning and at night.”
Dr. Sharon ends his argument about cider vinegar by saying: “We always have to remember that cider vinegar will not have the same effect on everyone. Some may benefit from it and some may not. Very few people may be allergic to vinegar. Nevertheless vinegar is beneficial for the majority of people.
Didn't the Prophet (saws) say, “Vinegar is a good dip".
By Dr. Hassan Shamsi Basha
Prophet Muhammad (saw - may the peace & blessings of Allah be upon him) liked vinegar. Modern medicine also acknowledge its anti-cough, anti-inflammation and digestive properties
Jabir (ra - may Allah be pleased with him) narrated, “The Messenger of Allah (saw), peace be upon him, took me one day with him to his house. He was served some bread. He asked: `Is there any dip?’ They replied ‘No, only some vinegar.’ He said, ‘Vinegar is a good dip.'
Jabir (ra) used to say, “I have loved vinegar since I heard it from Allah’s Prophet (saw)”. And Talhah ibn Naf’a (ra) said, “I have loved vinegar since I heard it from Jabir.” (Muslim, Abu Dawud, Nasaa’i)
What is Vinegar and Why is it a Good Dip?
Vinegar is made by fermenting the juice of sweet fruits and grains such as barley, apple and grape. The process of creating vinegar entails fermenting in an aerobic environment (in the presence of oxygen) as opposed to alcoholic fermentation, which is done in an anaerobic environment (in the absence of oxygen). The alcohol in these liquids is oxidized to acetic acid. Vinegar contains 4 per cent or more acetic acid. Its colour and tastes differ depending on its base.
Vinegar contains small amounts of protein and starch. 100g of vinegar has only 16 calories. It also contains sodium, potassium, calcium, magnesium, phosphorous, iron, zinc and chlorine but it has no vitamins.
Ibn Seena (died 1037 CE) wrote in his famous book Al-Qanoon fit Tibb (the Law of Medicine), that vinegar is a powerful clotting agent. If poured on an external wound, it will stop the bleeding and prevent swelling. It aids digestion and is an expectorant. It helps with felons (inflammation of the tissues of a finger or toe) and carbuncles (a kind of skin inflammation). It acts quickly on burns. When mixed with old and applied to the head, it helps with headaches caused by heat. It strengthens gums. It is an appetizer and aids digestion.
Vinegar is treating External Injuries
The Martin-Dale Encyclopaedia of Pharmaceuticals 1989 indicated that vinegar has many beneficial uses. Some are :
To treat poisoning by alkaline (non-acidic) substances.
To help reduce fevers by applying a cold pad to the forehead which is soaked with vinegar and water.
To cure ‘black hairy tongue.’ a disease caused due to intake of antibiotics like penicillin, tetracycline by using vinegar once or twice daily for a week.
To soothe pain caused by rheumatoid arthritis by applying a pad soaked with vinegar and water to painful joints.
To treat bee and jellyfish stings by applying a mixture of equal amounts of salt and vinegar to the sting, relieving the pain and preventing inflammation.
Cider Vinegar
Professor John B.Yudkin wrote in the 1986 edition of the Penguin Encyclopaedia of Nutrition that Cider vinegar is known for its ability to cure several diseases. It helps in treating joint pain, rhinitis (inflammation of the nose), asthma and gastric disorders and is helps in losing weight.”
Slight cases of diarrhoea are a way by which the body gets rid of harmful substances that enter the digestive system. The 1989 edition of Dr. Micheal Sharon’s book, Complete Nutrition, stated that vinegar aids in treating diarrhoea. It should be taken as one to two tea spoons of vinegar in a glass of boiled or mineral water several times a day.
Anti-Microbial
Complete Nutrition also states. “Vinegar performs the role of disinfectant for the intestines. Some people advise it to be used for gargle for the mouth and throat. It disinfects the inside of the mouth from germs. The usual dosage for gargle is to mix one to three tea spoons of cider vinegar in a glass of water, in morning and at night.”
Dr. Sharon ends his argument about cider vinegar by saying: “We always have to remember that cider vinegar will not have the same effect on everyone. Some may benefit from it and some may not. Very few people may be allergic to vinegar. Nevertheless vinegar is beneficial for the majority of people.
Didn't the Prophet (saws) say, “Vinegar is a good dip".
By Dr. Hassan Shamsi Basha
Friday, January 26, 2007
Prophet's Love and Tolerance for Mankind
Dr. Farida Khanam
The Prophet Muhammad is introduced in the Qur’an in these words:
And We have not sent you forth but as a mercy to mankind (21:107).
This shows that his distinctive quality was that he was a blessing incarnate in word and deed.
According to a tradition recorded in the Sahih of Imam Muslim, when his opponents greatly increased their persecution, his Companions asked him to curse them. At this the Prophet replied, "I have not been sent to lay a curse upon men but to be a blessing to them." His opponents continued to treat him and his Companions with injustice and cruelty, but he always prayed for them.
Once he was so badly stoned by his enemies that the blood began to spurt from all over his body. This happened when he went to Ta’if, where the Hijaz aristocracy used to while away their summer days. When he attempted to call them to Islam, instead of listening to his words of wisdom, they set the street urchins upon him, who kept chasing him till nightfall. Even at that point, when he was utterly exhausted and bleeding from head to foot, all he said was: "O my Lord, guide my people along the true path as they are ignorant of the truth."
His heart was filled with intense love for all human kind irrespective of caste, creed, or color. Once he advised his companions to regard all people as their brothers and sisters. He added: "You are all Adam’s offspring and Adam was born of clay."
All this tells us what kind of awareness he wanted to bring about in man. His mission was to bring people abreast of the reality that all men and women, although inhabiting different regions of the world, and seemingly different from one another as regards their color, language, dress, culture, etc., were each other’s blood brothers. Hence a proper relationship will be established between all human beings only if they regard one another as sisters and brothers. Only then will proper feelings of love and respect prevail throughout the world.
According to a hadith (sayings of the Prophet), the Prophet once said, "A true believer is one with whom others feel secure. One who returns love for hatred." The Prophet made it clear that one who would only return love for love was on a lower ethical plane. We should never think it is only if people treat us well, that we should treat them well. We should rather be accustomed to being good to those who are not good to us and to not wronging those who harm us.
The Prophet once borrowed some money from a Jew. After a few days the Jew came to demand payment of his debt. The Prophet told him that at that moment he had nothing to pay him with. The Jew said that he won’t let him go until he had paid him back. And so the Jew stayed there, from morning till night, holding the Prophet captive. At that time the Prophet was the established ruler of Medina and could have easily taken action against him. His Companions naturally wanted to rebuke the man and chase him away. But the Prophet forbade this, saying, "The Lord has forbidden us to wrong anyone." The Jew continued to hold the Prophet captive until the following morning. But with the first light of dawn, the Jew was moved by the Prophet’s tolerance, and he thereupon embraced Islam. In spite of being a rich man, he had detained the Prophet the day before on account of a few pence. But now the Prophet’s noble conduct had had such an impact on him that he was willing to give all his wealth to the Prophet, saying, "Spend it as you please."
According to another hadith, the Prophet once said: "By God, he is not a believer, by God, he is not a believer; by God, he is not a believer, with whom his neighbors are not secure." This hadith shows how much he loved and cared for all human beings. One of the lessons he taught was that we should live among others like flowers, and not like thorns, without giving trouble to anybody.
In another hadith the Prophet said: "If a believer is not able to benefit others, he must at least do them no harm." This shows that to the Prophet the man who becomes useful to others leads his life on a higher plane. But if he fails to do so, he should at least create no trouble for his fellow men. For a man to be a really good servant of God, he must live in this world as a no-problem person. There is no third option.
The Prophet’s own example is testified to by Anas ibn Malik who served the Prophet for ten years. He says that the Prophet never ever rebuked him. "When I did something, he never questioned my manner of doing it; and when I did not do something, he never questioned my failure to do it. He was the most good-natured of all men." Such conduct gained him the respect even of his enemies and his followers stood by him through all kinds of hardship and misfortune. He applied the principles on which his own life was based in equal measure to those who followed his path and to those who had harmed or discountenanced him.I
In the present world, everyone’s thinking, tastes, aptitude, likes and dislikes can never exactly coincide. For many reasons, differences do arise in this world. But then, what is the permanent solution to the problem? The solution lies in tolerance, called i‘raz in Arabic. The Prophet’s entire life served as a perfect example of this principle. According to his wife, ‘A’isha, "He was a personification of the Qur’an."
That is to say, the Prophet molded his own life in accordance with the ideal pattern of life which he presented to others in the form of the Qur’an. He never beat a servant, or a woman, or anyone else. He did, of course, fight for what was right. Yet, when he had to choose between two alternatives, he would take the easier course, provided it involved no sin.’ No one was more careful to avoid sin than he. He never sought revenge—on his own behalf—for any wrong done to him personally. Only if God’s commandments had been broken would he mete out retribution for the sake of God. It was such conduct which gained the Prophet universal respect.
In the early Meccan period when the antagonists far exceeded the Prophet’s companions in number, it often happened that when the Prophet would stand to pray, his detractors would come near him and whistle and clap in order to disturb him, but the Prophet did not even once show his anger at such acts. He always opted for the policy of tolerance and avoidance of confrontation.
When the Prophet migrated to Medina he built the first mosque known as Masjid al-Nabi (Mosque of the Prophet), considered to be the second most sacred mosque in Islam.
One day the Prophet was sitting in the mosque along with his companions. A Bedouin entered the mosque and started urinating. The Companions rushed to catch him and give him a good beating. But the Prophet did not allow them to do so. After the Bedouin had urinated, he asked his companions to bring a bucket of water and wash the place. Afterwards the Prophet called the man and with gentleness and affection explained to him that this was a place of worship and that it should be kept clean.
When the opposition became very strong the Prophet left Mecca for Medina. But his antagonists did not leave him in peace. They began to attack Medina. In this way a state of war prevailed between the Muslims and non-Muslims.
Since the Prophet avoided war at all costs, he strove to bring about a peace agreement between him and the Meccans. After great efforts on his part, the non-Muslims agreed to the finalizing of a 10-year peace treaty, which was drafted and signed at the al-Hudaybiyyah.
While the al-Hudaybiyyah treaty was being drafted, the Meccans indulged in a number of extremely provocative acts. For instance, the agreement mentioned the Prophet’s name as ‘Muhammad the Messenger of God.’ They insisted that the phrase ‘the messenger of God’ should be taken out, and be replaced simply by ‘Muhammad, son of Abdullah’. The Prophet accepted their unreasonable condition and deleted the appellation with his own hands. Similarly, they made the condition that if they could lay their hands on any Muslim they would make him a hostage, but if the Muslims succeeded in detaining any non-Muslim, they would have to set him free. The Prophet even relented on this point. For the restoration of peace in the region, the Prophet accepted a number of such unjustifiable clauses as were added by the enemy. In this way he set the example of peace and tolerance being linked with one another. If we desire peace, we must tolerate many unpleasant things from others. There is no other way to establish peace in society.
Once the Prophet was seated at some place in Medina, along with his companions. During this time a funeral (procession) passed by. On seeing this the Prophet stood up. Seeing the Prophet stand, up, one of his Companion remarked that the funeral was that of a Jew, that is, a non-Muslim. The Prophet replied, ‘Was he not a human being?’
This incident illustrates how an atmosphere of mutual love and compassion can be brought about in the world only when we consciously rise above all insidious demarcation of caste, color and creed. Just as the Prophet did, we too must look at all men as human beings who deserve to be respected at all events.
The Prophet Muhammad is introduced in the Qur’an in these words:
And We have not sent you forth but as a mercy to mankind (21:107).
This shows that his distinctive quality was that he was a blessing incarnate in word and deed.
According to a tradition recorded in the Sahih of Imam Muslim, when his opponents greatly increased their persecution, his Companions asked him to curse them. At this the Prophet replied, "I have not been sent to lay a curse upon men but to be a blessing to them." His opponents continued to treat him and his Companions with injustice and cruelty, but he always prayed for them.
Once he was so badly stoned by his enemies that the blood began to spurt from all over his body. This happened when he went to Ta’if, where the Hijaz aristocracy used to while away their summer days. When he attempted to call them to Islam, instead of listening to his words of wisdom, they set the street urchins upon him, who kept chasing him till nightfall. Even at that point, when he was utterly exhausted and bleeding from head to foot, all he said was: "O my Lord, guide my people along the true path as they are ignorant of the truth."
His heart was filled with intense love for all human kind irrespective of caste, creed, or color. Once he advised his companions to regard all people as their brothers and sisters. He added: "You are all Adam’s offspring and Adam was born of clay."
All this tells us what kind of awareness he wanted to bring about in man. His mission was to bring people abreast of the reality that all men and women, although inhabiting different regions of the world, and seemingly different from one another as regards their color, language, dress, culture, etc., were each other’s blood brothers. Hence a proper relationship will be established between all human beings only if they regard one another as sisters and brothers. Only then will proper feelings of love and respect prevail throughout the world.
According to a hadith (sayings of the Prophet), the Prophet once said, "A true believer is one with whom others feel secure. One who returns love for hatred." The Prophet made it clear that one who would only return love for love was on a lower ethical plane. We should never think it is only if people treat us well, that we should treat them well. We should rather be accustomed to being good to those who are not good to us and to not wronging those who harm us.
The Prophet once borrowed some money from a Jew. After a few days the Jew came to demand payment of his debt. The Prophet told him that at that moment he had nothing to pay him with. The Jew said that he won’t let him go until he had paid him back. And so the Jew stayed there, from morning till night, holding the Prophet captive. At that time the Prophet was the established ruler of Medina and could have easily taken action against him. His Companions naturally wanted to rebuke the man and chase him away. But the Prophet forbade this, saying, "The Lord has forbidden us to wrong anyone." The Jew continued to hold the Prophet captive until the following morning. But with the first light of dawn, the Jew was moved by the Prophet’s tolerance, and he thereupon embraced Islam. In spite of being a rich man, he had detained the Prophet the day before on account of a few pence. But now the Prophet’s noble conduct had had such an impact on him that he was willing to give all his wealth to the Prophet, saying, "Spend it as you please."
According to another hadith, the Prophet once said: "By God, he is not a believer, by God, he is not a believer; by God, he is not a believer, with whom his neighbors are not secure." This hadith shows how much he loved and cared for all human beings. One of the lessons he taught was that we should live among others like flowers, and not like thorns, without giving trouble to anybody.
In another hadith the Prophet said: "If a believer is not able to benefit others, he must at least do them no harm." This shows that to the Prophet the man who becomes useful to others leads his life on a higher plane. But if he fails to do so, he should at least create no trouble for his fellow men. For a man to be a really good servant of God, he must live in this world as a no-problem person. There is no third option.
The Prophet’s own example is testified to by Anas ibn Malik who served the Prophet for ten years. He says that the Prophet never ever rebuked him. "When I did something, he never questioned my manner of doing it; and when I did not do something, he never questioned my failure to do it. He was the most good-natured of all men." Such conduct gained him the respect even of his enemies and his followers stood by him through all kinds of hardship and misfortune. He applied the principles on which his own life was based in equal measure to those who followed his path and to those who had harmed or discountenanced him.I
In the present world, everyone’s thinking, tastes, aptitude, likes and dislikes can never exactly coincide. For many reasons, differences do arise in this world. But then, what is the permanent solution to the problem? The solution lies in tolerance, called i‘raz in Arabic. The Prophet’s entire life served as a perfect example of this principle. According to his wife, ‘A’isha, "He was a personification of the Qur’an."
That is to say, the Prophet molded his own life in accordance with the ideal pattern of life which he presented to others in the form of the Qur’an. He never beat a servant, or a woman, or anyone else. He did, of course, fight for what was right. Yet, when he had to choose between two alternatives, he would take the easier course, provided it involved no sin.’ No one was more careful to avoid sin than he. He never sought revenge—on his own behalf—for any wrong done to him personally. Only if God’s commandments had been broken would he mete out retribution for the sake of God. It was such conduct which gained the Prophet universal respect.
In the early Meccan period when the antagonists far exceeded the Prophet’s companions in number, it often happened that when the Prophet would stand to pray, his detractors would come near him and whistle and clap in order to disturb him, but the Prophet did not even once show his anger at such acts. He always opted for the policy of tolerance and avoidance of confrontation.
When the Prophet migrated to Medina he built the first mosque known as Masjid al-Nabi (Mosque of the Prophet), considered to be the second most sacred mosque in Islam.
One day the Prophet was sitting in the mosque along with his companions. A Bedouin entered the mosque and started urinating. The Companions rushed to catch him and give him a good beating. But the Prophet did not allow them to do so. After the Bedouin had urinated, he asked his companions to bring a bucket of water and wash the place. Afterwards the Prophet called the man and with gentleness and affection explained to him that this was a place of worship and that it should be kept clean.
When the opposition became very strong the Prophet left Mecca for Medina. But his antagonists did not leave him in peace. They began to attack Medina. In this way a state of war prevailed between the Muslims and non-Muslims.
Since the Prophet avoided war at all costs, he strove to bring about a peace agreement between him and the Meccans. After great efforts on his part, the non-Muslims agreed to the finalizing of a 10-year peace treaty, which was drafted and signed at the al-Hudaybiyyah.
While the al-Hudaybiyyah treaty was being drafted, the Meccans indulged in a number of extremely provocative acts. For instance, the agreement mentioned the Prophet’s name as ‘Muhammad the Messenger of God.’ They insisted that the phrase ‘the messenger of God’ should be taken out, and be replaced simply by ‘Muhammad, son of Abdullah’. The Prophet accepted their unreasonable condition and deleted the appellation with his own hands. Similarly, they made the condition that if they could lay their hands on any Muslim they would make him a hostage, but if the Muslims succeeded in detaining any non-Muslim, they would have to set him free. The Prophet even relented on this point. For the restoration of peace in the region, the Prophet accepted a number of such unjustifiable clauses as were added by the enemy. In this way he set the example of peace and tolerance being linked with one another. If we desire peace, we must tolerate many unpleasant things from others. There is no other way to establish peace in society.
Once the Prophet was seated at some place in Medina, along with his companions. During this time a funeral (procession) passed by. On seeing this the Prophet stood up. Seeing the Prophet stand, up, one of his Companion remarked that the funeral was that of a Jew, that is, a non-Muslim. The Prophet replied, ‘Was he not a human being?’
This incident illustrates how an atmosphere of mutual love and compassion can be brought about in the world only when we consciously rise above all insidious demarcation of caste, color and creed. Just as the Prophet did, we too must look at all men as human beings who deserve to be respected at all events.
Saturday, October 14, 2006
The Good News that came after the Prophet's Birth
The Good News that came after the Blessed Birth of the Messenger of Allah sallallahu ^alayhi wa salam
Praise be to Allah the Lord of the Worlds, I humbly ask Allah to raise the rank of our Master Muhammad sallallahu ^alayhi wa salam, his kind Al and his Companions.
Sayf Bin Dhi Yazan regained his rule in Yemen two years after the birth of the Messenger of Allah sallallahu ^alayhi wa salam. Groups of delegates from the Arabian Peninsula came to congratulate him. ^Abdul-Mutalib and a number of dignitaries and poets from Quraysh also came and asked for permission to see him. They were granted permission and were admitted to his palace.
^Abdul-Mutalib was nominated the speaker on behalf of the rest of them. He spoke so eloquently and impressed the king so much that he took them in as guests for a month. At the end of the month he called on ^Abdul-Mutalib and said to him: “I will reveal to you a secret which I would never say to anybody else, so keep it for yourself and do not reveal it until Allah the Exalted wills. Our old books mention that a boy from Tuhamah with a sign between his shoulders will be born. Leadership (Imamah) will be rightfully his. And you (his followers) will be given prominence until the Day of Judgement.”
When ^Abdul-Mutalib asked him for more clarification, the king said: “The time of his birth is about to come or he may already be born. His name is Muhammad. His father and mother will die and his grandfather and uncle will raise him and take care of him. Allah will reveal him openly and some of our people will become his supporters. He will worship the Most merciful (ar-Rahman) and defeat the Devil. And you O ^Abdul-Mutalib, are his grandfather.”
^Abdul-Mutalib was speechless to the news he was hearing and when the king asked him: “Is Muhammad born yet?” he said: “Yes.” The king said:
“Protect your grandson from the Jews, for they are enemies, and Allah the Exalted will protect him from their evil. Do not reveal what I told you to your companions, incase they harm him. If I were not expecting soon my death, I would have gone with you to protect him.”
He then ordered for precious gifts to be given to the delegates and doubled them for ^Abdul-Mutalib, who took greater care of the Messenger of Allah sallallahu ^alyhi wa salam when he returned to Makkah. King Sayf Bnu Dhi Yazan died in less than a year.
Praise be to Allah the Lord of the Worlds, I humbly ask Allah to raise the rank of our Master Muhammad sallallahu ^alayhi wa salam, his kind Al and his Companions.
Sayf Bin Dhi Yazan regained his rule in Yemen two years after the birth of the Messenger of Allah sallallahu ^alayhi wa salam. Groups of delegates from the Arabian Peninsula came to congratulate him. ^Abdul-Mutalib and a number of dignitaries and poets from Quraysh also came and asked for permission to see him. They were granted permission and were admitted to his palace.
^Abdul-Mutalib was nominated the speaker on behalf of the rest of them. He spoke so eloquently and impressed the king so much that he took them in as guests for a month. At the end of the month he called on ^Abdul-Mutalib and said to him: “I will reveal to you a secret which I would never say to anybody else, so keep it for yourself and do not reveal it until Allah the Exalted wills. Our old books mention that a boy from Tuhamah with a sign between his shoulders will be born. Leadership (Imamah) will be rightfully his. And you (his followers) will be given prominence until the Day of Judgement.”
When ^Abdul-Mutalib asked him for more clarification, the king said: “The time of his birth is about to come or he may already be born. His name is Muhammad. His father and mother will die and his grandfather and uncle will raise him and take care of him. Allah will reveal him openly and some of our people will become his supporters. He will worship the Most merciful (ar-Rahman) and defeat the Devil. And you O ^Abdul-Mutalib, are his grandfather.”
^Abdul-Mutalib was speechless to the news he was hearing and when the king asked him: “Is Muhammad born yet?” he said: “Yes.” The king said:
“Protect your grandson from the Jews, for they are enemies, and Allah the Exalted will protect him from their evil. Do not reveal what I told you to your companions, incase they harm him. If I were not expecting soon my death, I would have gone with you to protect him.”
He then ordered for precious gifts to be given to the delegates and doubled them for ^Abdul-Mutalib, who took greater care of the Messenger of Allah sallallahu ^alyhi wa salam when he returned to Makkah. King Sayf Bnu Dhi Yazan died in less than a year.
Subscribe to:
Posts (Atom)