Teachings of ISLAM

Masjid Al-Aqsa in Ahadith

2016-08-07T04:49:00.001-07:00

Glorified (and Exalted) be He (Allah) Who took His slave (Muhammad SAW) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad SAW) of Our Ayat (proofs, evidences, lessons, signs, etc.). Verily, He (Allah) is the All-Hearer, the All-Seer. (17:1)

Introduction
Of all the symbols of Islam, the most neglected in our time is Masjid Al-Aqsa, in Jerusalem. The Ummah for various reasons, from political compromise to appeasement, has ignored not only the virtues but also the plight of this Holy site.
It is with the intention to rekindle the love, affection and devotion of Muslims to Masjid Al-Aqsa that we present these Ahadith. Since the Prophet (saw) showed such great concern and inculcated into the Companions (ra - may Allah be pleased with them all), the need to liberate Masjid Al-Aqsa and Jerusalem. I hope that we can adorn the teachings of our noble Prophet (saw) and take the urgent practical steps required to safeguard Masjid Al-Aqsa.
Masjid Al-Aqsa is no ordinary Masjid; it forms the basis of our history and it is the cornerstone of mankind's foundation. The noble Prophet (saw) dedicated a great deal of his life in nurturing the Companions to appreciate the excellent qualities of Masjid Al-Aqsa and prepared them to embark on an expedition to liberate Jerusalem which at the time was in the hands of the mighty Roman empire.
Some of the reasons why Masjid Al-Aqsa should form an important aspect of a believer's dedication, where many pious individuals have given their wealth and lives, include the fact that Masjid Al-Aqsa is:

the first Qiblah of the Muslims
the station of Al-Isra and Al-Miraj (the miraculous journey of Mohammed saw)
the second house of Allah built on earth
the place where hundreds of Messengers of Allah are buried
the place where many companions are buried
a place where miracles were shown by Allah's will
a place which Allah Himself calls a 'blessed place'
referred to directly and indirectly, 70 times in the Holy Quran
the place where Angels have descended with Allah's message
the only place on earth where all the Messengers of Allah prayed at the same time led by the Mohammed (saw)
the only Masjid mentioned by name in the Holy Quran a part from the Ka'bah

It is for the above mentioned reasons and many more that we need to understand our responsibilities regarding safeguarding Masjid Al-Aqsa which is in great danger of being demolished by extremist jews.

Masjid Al-Aqsa - The Second House of Allah on Earth
1, Abu Dharr (ra) reported that he asked the Prophet (saw), "O Messenger of Allah, which Masjid was built first on earth"? The Prophet (saw) replied, "The Sacred Masjid of Makkah". Abu Dharr (ra) again asked, "Which was next"? The Prophet (saw) said, "Masjid Al-Aqsa". Abu Dharr (ra) further asked, "How long was the period between the building of the two Masjids"? The Prophet (saw) said, "Forty years". Apart from these, offer your prayer anywhere when it is time to pray, although excellence is in praying in these Masjids". (Bukhari)

The Importance of Visiting Masjid Al-Aqsa
2, Abu Hurayrah (ra) relates that the Prophet (saw) said, "You should not undertake a special journey to visit any place other than the following three Masjids with the expectations of getting greater reward: the Sacred Masjid of Makkah (Ka'bah), this Masjid of mine (the Prophet's Masjid in Madinah), and Masjid Al-Aqsa (of Jerusalem)". In another narration the words are, "For three Masjids a special journey may be undertaken: The Sacred Masjid (Ka'bah), my Masjid and Masjid of Jerusalem (Al-Aqsa). (Muslim, Bukhari, Abu Dawud)

Greater Virtue of praying in Masjid Al-Aqsa
3, Abu Darda (ra) relates that the Prophet (saw) said, "A prayed in Makkah (Ka'bah) is worth 1000,000 times (reward), a prayer in my Masjid (Madinah) is worth 1,000 times and a prayer in Al-Aqsa Sanctuary is worth 500 times more reward than anywhere else". (Tabarani, Bayhaqi, Suyuti)

4, Anas Ibn Malik (ra) relates that the Prophet (saw) said, " The prayer of a person in his house is a single prayer; his prayer in the Masjid of his people has the reward of 27 prayers; his prayer in the Masjid in which the Friday prayer is observed has the reward of 500; his prayer in Masjid Al-Aqsa (i.e. Al-Aqsa Sanctuary) has a reward of 5,000 prayers; his prayer in my Masjid (the Prophet's Masjid in Madinah) has a reward of 50,000 prayers, and the prayer in the Sacred Masjid (Ka'bah) has the reward of 100,000 prayers". (Tirmidhi, Ibn Majah)

The Importance of Donating to Masjid Al-Aqsa
5, Abdullah Ibn Umar (ra) relates, I asked the Prophet (saw), "Apostle of Allah, tell us the legal injunction about (visiting) Bayt Al-Maqdis (Jerusalem)." The Apostle of Allah (saw) said, " Go and pray there. If you cannot visit it and pray there, then send some oil to be used in the lamps". (Bukhari)

6, Maymunah Bint Sa'd (ra) relates that she asked the Prophet (saw), "O Messenger of Allah, inform us about Bayt Al-Maqdis (Jerusalem)". He said, "Visit it for prayer ". She further asked, "If one of us cannot visit it, what should we do"? He said, "If you cannot go for prayer then send some oil to be used for its lamps, will be as if he has prayed in it". (Ahmad, Ibn Majah, Abu Dawud, Tabarani)

The Virtues of Wearing Ihram From Masjid Al-Aqsa
7, Umm Salamah (ra) relates that the Prophet (saw) said, "If anyone puts on Ihram for Hajj or Umrah from Masjid Al-Aqsa and then proceeds to the Sacred Masjid (Ka'bah), their past and future sins will be forgiven, or they will be entered into Paradise". (Abu Dawud)

The Blessed Land of Masjid Al-Aqsa
8, Zaid Ibn Thabit (ra) reports that the Prophet (saw) said, "How blessed is Al-Sham"! The Companions (ra) asked, "Why is that"? The Messenger (saw) replied, "I see the Angels of Allah spreading their wings over Al-Sham". Ibn Abbas (ra) added, "And the Prophets lived therein. There is not a single inch in Al-Quds (Jerusalem) where a Prophet has not prayed or an Angel not stood". (Tirmidhi, Ahmad)

9, The Prophet Mohammed (saw) said, "Allah has blessed what lies between Al-'Arish (in Egypt) and the Euphrates and has made Palestine particularly Holy". (Kanz Al-Umal)

Masjid Al-Aqsa - The First Qiblah (direction of prayer)
10, Abdullah Ibn Umar (ra) narrates, "We prayed along with the Prophet (saw) facing Al-Quds (Jerusalem) for 16 or 17 months. Then Allah ordered him saw) to turn his face towards the Ka'bah (in Makkah). (Bukhari)

11, Al-Bara (ra) added, "Before we changed our direction towards the Ka'bah in prayer, some Muslims had died or had been killed and we did not know what to say about them (regarding their prayers). Allah then revealed: And Allah would never make your faith (prayers) to be lost (i.e. the prayers of those Muslims facing Bayt Al-Maqdis were valid) {2:143} (Bukhari)

Masjid Al-Aqsa - The Station of Al-Isra and Al-Miraj
12, Abu Hurayrah (ra) narrates that the Prophet (saw) said, "On the night journey Allah's Apostle (saw) was taken on a night journey (Al-Isra and Al-Miraj), two cups, one containing wine and the other containing milk were presented to him (saw) at Al-Quds (Jerusalem). He looked at them and took the cup of milk. Angel Gabriel said, "Praise be to Allah, who guided you to Al-Fitrah (the right path); if you had taken (the cup of) wine, your Ummah would have gone astray". (Bukhari)

13, Regarding the statement of Allah in the Holy Quran, "And We granted the vision (ascension to the Heavens) which we made you see (as an actual eye witness) was only made as a trial for the people". (17:60) Ibn Abbas (ra) said, "The sights which Allah's Apostle was shown on the Night journey where he was taken to Bayt Al-Maqdis (i.e. Jerusalem) were actual sights, (not dreams). And the Cursed tree (mentioned) in the Quran is the tree of Zaqqum. (Bukhari)

14, Jabir Ibn Abdullah (ra) relates that the Prophet (saw) said, "When the people of Quraysh did not believe me (i.e. the story of his Miraculous Night Journey), I stood up in Al-Hijr and Allah displayed Bayt Al-Maqdis (Jerusalem in front of me, and I began describing it to them while I was looking at it". (Bukhari)

15, Abdullah Ibn Hawwala (ra) reports that the Prophet (saw) said, "I saw on the night of Al-Isra and Al-Miraj (the Night Journey) a white column resembling a pearl which the Angels were carrying . I asked them, "What are you carrying"? They said, "The Column of the Book, we have been ordered to place it in Al-Sham. Later in my sleep, I saw the Column of the Book being taken away from under my headrest. I began to fear lest Allah the Almighty had abandoned the people of the earth. My eyes followed the Column of the Book. It was a brilliant light in front of me. Then I saw it was placed in A;-Sham. (Tabarani)

16, Anas (ra) relates that the Prophet (saw) said, "I was brought the Buraq, a tall white beast, bigger than a donkey, smaller than a mule. It could place his hooves at the farthest boundary of his gaze. I mounted it until I arrived at Bayt Al-Maqdis. I tied it at the ring where the Prophets tied it before (i.e. Buraq Wall or the Western Wall). I entered Masjid Al-Aqsa Sanctuary and prayed 2 rak'ah there..." (Muslim)

Masjid Al-Aqsa - The Place for Major Events
17, Mujamma Ibn Al-Harith (ra) narrates that the Prophet (saw) said, "Ibn Maryam (Jesus) will kill Al-Dajjal (the Anti-Christ) at the door of Ludd (a town in Palestine)". (Ahmad, Tirmidhi)

18, The Messenger of Allah (saw) said regarding Al-Dajjal: "He will stay in the land forty days; he will enter every place on earth except the Ka'bah, the Prophet's Masjid, Al-Aqsa Sanctuary and Mount Sinai". (Ahmad)

19, Nahik Ibn Suraym Al-Sakuni (ra) relates that the Prophet (saw) said, "You will fight the pagans until the remnant of you fights on the river of Jordan, you to the east of it (present day Jordan) and they to the west of it (occupied Palestine)". (Ibn Hajar Al-Asqalani)

20, Maymunah Bint Sa'd (ra) reports that she asked the Prophet (saw), "O Messenger of Allah, give us a pronouncement about Al-Quds (Jerusalem)". The Prophet (saw) replied, "It is the land where they will be raised (Al-Hashr) and gathered (Al-Mahshar)". (Ahmad, Tabarani)

21, Muadh Ibn Jabal (ra) relates that the Prophet (saw) said, "The Flourishing state of Al-Quds (Jerusalem) (under the non-Muslims) will be taken when Yathrib is in ruins, the ruined state of Yathrib will be when the Great War comes, the outbreak of the Great War will be at the conquest of Constantinople and the conquest of Constantinople when Al-Dajjal (Anti-Christ) comes forth". He (the Prophet) struck his thigh with his hand and said, "This is as true as you are here or as you are sitting (meaning Muadh Ibn Jabal). (Abu Dawud)

22, Awf Ibn Malik (ra) reports that the Prophet (saw) said, "The rest of the world will be destroyed forty years before Al-Sham is". (Ibn Asakir)

23, The Messenger of Allah (saw) said regarding the inhabitants of the blessed land, "They and their wives, children and slaves (male and female) are in ribat (guardians, literally a fort) in the cause of Allah". (Tabarani)

24, Al-Nawwas Ibn Saman Alkalbi (ra) narrates that the Prophet (saw) said, "If Al-Dajjal comes forth while I am amongst you then I shall dispute with him on your behalf, but if he comes after I am not with you, a man must dispute on his own behalf, and Allah will take to protecting every Muslim. Those of you who live up to his time should recite over him the opening verses of Surah Kahf, for they are your protection from his trial". We asked, "How long will he remain on earth"? He (saw) replied, "Forty days, one like a year (1 day will be equivalent to 1 year), one like a month, one like a week and the rest of his days like yours"? We asked, "Will one day's prayer suffice us in the day which will be like a year"? He replied, "No, you must estimate of its extent. Then Isa (Jesus), son of Maryam (Virgin Mary) will descend at the white minaret to the east of Damascus. He will then catch Al-Dajjal up at the gates of Ludd and kill him". (Abu Dawud)

Masjid Al-Aqsa - The place of Mujahideen
25, Umamah Al-Bahili (ra) reports that the Prophet (saw) said, "A group of my Ummah will remain on truth, they will vanquish their enemy and those who disagree with them will not be able to harm them until Allah commands". "Where are these people"? The Companions (ra) asked. The Prophet (saw) said, "In and around Al-Quds (Jerusalem). (Ahmad)

26, Muawiyah Ibn Sufyan (ra) relates that the Prophet (saw) said, "There is a group among my followers who will continue to be openly on the truth. No one who opposes them can harm them until the coming of the Hour". The Companions (ra) asked, "Where will they be"? The Messenger of Allah said, "They will be in and around Bayt Al-Maqdis (i.e. Jerusalem)". (Ahmad)

27, Abu Hurayrah (ra) relates that the Prophet (saw) said, "A group of my Ummah will not cease to fight at the gates of Damascus and at the gates of Al-Quds (Jerusalem) and its surroundings. The betrayal or desertion of whoever deserts them will not harm them in the least. They will remain victorious, standing for the truth, until the Final Hour rises". (Tabarani)

Masjid Al-Aqsa - The Best Place of Residence
28, Abdullah Ibn Umar (ra) reports that the Prophet (saw) said, There will be migration upon migration. The best of the inhabitants of earth will reside where Prophet Ibrahim (Abraham) migrated (Jerusalem)". (Abu Dawud)

Masjid Al-Aqsa - The Desired Site of Musa (Moses)
29, Abu Hurayrah (ra) reports that the Prophet (saw) said, "The Angel of death was sent to Musa. When he came to Musa, Musa punched him on the eye. The Angel returned to Allah and said, "You sent me to a servant who does not want to die". Allah ordered the Angel, 'Return to him and tell him to put his hand on the back of an ox and for every hair that will come under it, he will be granted one year of life'. Musa asked, "O Lord! What will happen after that"? Allah replied, 'Then death'. Musa decided, let it be now'. Musa then requested Allah to let him die close to the Sacred Land (near Masjid Al-Aqsa) so much so that he would be at a distance of a stone's throw form it". Abu Hurayrah (ra) added, the Prophet (saw) then said, "If I were there, I would show you his grave below the red sand hill on the side of the road". (Bukhari)

Liberation of Masjid Al-Aqsa Prophesied
30, Awf Ibn Malik relates, "I went to the Prophet (saw) during the battle of Tabuk while he was sitting in a leather tent. He said, 'Awf, Count six signs, between now and the approach of the Hour (Qiyamah/Doomsday): my death, the conquest of Al-Quds (Jerusalem); a plague that will afflict you (and kill you in great numbers) as the plague that afflicts sheep; the increase of wealth to such an extent that even if one is given 100 hundred Dinars (Arabian currency), he will not be satisfied; then an affliction which no Arab house will escape; and then a truce between you and Banu Asfar (i.e. Byzantines) who will betray you and attack you under eighty flags. Under each flag will be twelve thousand soldiers". (Bukhari)

31, Shadad Ibn Aws (ra) reports that the Prophet (saw) said, "l-Sham will be conquered and Al-Quds (Jerusalem) will be conquered and you or your sons will be Imams there, if Allah will". (Tabarani)

The Preference of Masjid Al-Aqsa
32, Once the Prophet (saw) advised Abdullah Ibn Hawwala (ra) to join the army in al-Sham, over any other. However, the Prophet (saw), noticing Ibn Hawwala's indifference said, "Do you know what Allah says about Al-Sham? Allah said, 'Al-Sham you are the quintessence of My lands (safwati min biladi) and I shall inhabit you with the chosen ones among My servants'". (Tabarani)

33, Abdullah Ibn Amr (ra) reports that the Prophet (saw) repeated the following statement three times: "When the dissension takes place belief shall be in Al-Sham". One version of hadith states, "safety will be in Al-Sham". (Tabarani)

34, Abdullah Ibn Hawwala reports that the Prophet (saw) said, "At some point you will be (split into) standing armies: one army in Al-Sham, on in Yemen and one in Iraq". Abdullah Ibn Hawala asked he Prophet (saw), "Choose for me, Messenger of Allah in case I live to see that day". The Prophet (Saw) replied, "You must go to Al-Sham, for it is the chosen land of Allah in all His earth. He protects, by sending them there, the chosen ones among His servants. If you do not wish to go there, then go to Yemen. Allah has given me guarantee concerning Al-Sham and its people. (Abu Dawud, Ahmad)

Masjid Al-Aqsa - The Site of the Future Caliphate
35, Abdullah Ibn Hawwala Al-Azdi (ra) reported, the Prophet (saw) put his hand on my head and said, "Ibn Hawwala if you see that the Caliphate has taken abode in the Holy Land then the earthquakes and tribulations and great events are at hand. The last Hour on that day will be closer to people than my hand is to your head". (Ahmad, Abu Dawud)

36, Yunus Ibn Maysarah (r) relates that the Prophet (saw) said, "This matter (the Caliphate) will be after me in Madinah, then Al-Sham, then Al-Jazira, then Iraq, then in Madinah, then in AL-quds (Jerusalem). If it is in Al-Quds, its home country is there, and if any people expel it, it will not return there forever". (Ibn Asakir)

37, Al-Numan Ibn Bashir (ra) relates that the Prophet (saw) said, "Prophethood will last with you for as long as Allah wants it. Then Allah will end it if He wishes to end it. Then there will be the Rightly Guided Caliphs according to the method of Prophethood and things will be as Allah wishes them. Then Allah will end it if He wishes it. Then there will be a voracious kingdom and things will be as Allah wishes them. Then Allah will end it if He wishes. Then there will be Khilafah (Caliphate) according to the method of Prophethood. Thereafter the Prophet (saw) fell silent". (Ahmad)

38, Abd Al-Rahman Ibn Abi Umayrah (ra) relates that the Prophet (saw) said, "There will be an oath of allegiance according to guidance in Al-Quds (Jerusalem)". (Bukhari, Muslim)

Masjid Al-Aqsa - The Place Where Allah's Revelation Descended
39, Abu Umama (ra) reports that the Prophet (saw) said, "Prophethood descended upon me in three places: Makkah, Madinah and Al-Sham. Once it is brought out from any of them, it shall never return to it". (Abu Dawud) In another narration it states, "The Quran was revealed in three places - Makkah, Madinah and Al-Sham". (Tabarani) Ibn Kathir, the great scholar of Islam, said, "Al-Sham here means Bayt Al-Maqdis (Jerusalem). (Abu Dawud, Tabarani)

Masjid Al-Aqsa - Mentioned By Name In The Holy Quran
40, Aishah (ra) reports that the Prophet (saw) used to recite Surah Al-Isra every night in his prayer:
Glorified (and Exalted) be He (Allah) Who took His slave (Muhammad SAW) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad SAW) of Our Ayat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer. (17:1)

Islamic Human Rights Constitution

2016-08-07T04:47:00.001-07:00

The First Written Constitution Of Human History An excerpt from the book Constitutional Analysis of the Constitution of Madina.

Article 1 ~
Constitutional Document:This is a constitutional document given by Muhammad (Peace be upon him), the prophet, (Messenger of Allah).

Article 2 ~
Constitutional Subjects of the State:
(This shall be a pact) Between the Muslims of Quraysh, the people of Yathrib (Citizens of Madina) and those who shall follow them and become attached to them (politically) and fight along with them. (All these communities shall be the constitutional subjects of the state)

Article 3 ~
Formation of the Constitutional Nationality:
The aforementioned communities shall formulate a Constitutional Unity as distinct from (other) people.

Article 4 ~
Validation and Enforcement of the former tribal laws of 'blood money' for the emigrant Quraysh:

The emigrants from Quraysh shall be responsible for their wards and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principals of law and justice.

Article 5 ~
Validation of the former laws of blood money for Banu Auf:

And the emigrants from Banu Auf shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 6 ~
Validation of the former laws of blood money for Banu Harith:

And the emigrants from Banu Harith shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 7 ~
Validation of the former laws of blood money for Banu Saida:

And the emigrants from Banu Saida shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 8 ~
Validation of the former laws of blood money for Banu Jusham:

And the emigrants from Banu Jusham shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 9 ~
Validation of the former laws of blood money for Banu Najjar:

And the emigrants from Banu Najjar shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 10 ~
Validation of the former laws of blood money for Banu Amr:

And the emigrants from Banu Amr shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 11 ~
Validation of the former laws of blood money for Banu Nabeet:

And the emigrants from Banu Nabeet shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 12 ~
Validation of the former laws of blood money for Banu Aws

And the emigrants from Banu Aws shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 13 ~
Indiscriminate rule of law and justice for all the communities:

And every group shall secure the release of its captives ensuring that an indiscriminate rule of law and justice is applied among the believers.

Article 14 ~
Prohibition of relaxation in execution of law:

The believers shall not leave a debtor among them, but shall help him in paying for his ransom (out of debt), according to what shall be considered fair.

Article 15 ~
Prohibition of Unjust favoritism

A believer shall not form an alliance with the associate of (another) believer without the (latter’s) consent.

Article 16 ~
Collective resistances against injustice, terror and mischief

There shall be collective resistance by the believers against any individual who rises in rebellion, attempts to acquire anything by force, violates any pledge or attempts to spread mischief amongst the believers.
Such collective resistance against the perpetrator shall occur even if he is the son of anyone of them (believers).

Article 17 ~
Prohibition of killing of a Muslim by a Muslim

A believer shall not kill (another) believer (in retaliation) for an unbeliever, nor help an unbeliever against a believer.

Article 18 ~
Guarantee of equal right of life protection for all the Muslims

The security of God (granted under this constitution) is one. This protection can be granted even by the humblest of the believers (that would be equally binding for all).

Article 19 ~
Distinctive identity of the Muslims against other constitutional communities

The believers shall be the associates of one another against all other people (of the world).

Article 20 ~
Non-Muslim minorities (Jews) have the same right of life protection (like Muslims)

A Jew, who obeys us (the state) shall enjoy the same right of life protection( as the believers do), so long as they (the believers) are not wronged by him. (the Jews), and he does not help (others) against them.

Article 21 ~
Guarantee of peace and security for all the Muslims bases on equality and justice. And verily the peace granted by the believers shall be one. If there is any war in the way of Allah, no believers shall make any treaty of peace (with the enemy) apart from other believers, unless that is based on equality and fairness among all.

Article 22 ~
Law of relief for war allies

Every war ally of ours shall receive relief turns (at riding) at all military duties.

Article 23 ~
Law of vengeance for the Muslims in case bloodshed in the way of Allah

The believers shall execute vengeance for one another for the bloodshed in the way of Allah.

Article 24 ~
Islam is the best code of life

All the God-fearing believers are under the best and most correct guidance of Islam.

Article 25 ~
Prohibition of providing security of life and property to the enemy

No idolater (or any non-believer among the clans of Madina) shall give protection for property and life to (any of the) Quraysh (because of their being hostile to the state of Madina) nor shall intervene on his behalf against any believer.

Article 26 ~
Execution of the law of retaliation for a Muslim murder

When anyone intentionally kills a believer, the evidence being clear he shall be killed in retaliation, unless the heirs of the victim are satisfied with the blood money. All the believers shall solidly stand against the murderer and nothing will be lawful for them except opposing him.

Article 27 ~
No protection or concession for the doer of mischief and subversion against the constitution

A believer who believes in God and in the Hereafter and agrees to the contents of this document shall not provide any protection or concession to those who engage in mischief and subversion against this constitution. Those who do so shall face the curse and wrath of God on the Day of Resurrection. Furthermore, nothing shall be accepted from them as a compensation or restitution (in the life hereafter).

Article 28 ~
The final and absolute authority in the disputes vests in almighty Allah and Prophet Muhammad (Peace be upon him) When anyone among you differs about anything, the dispute shall be referred to Almighty Allah and to the Prophet Muhammad (Peace be upon him) (as all final and absolute authority is vested in them).

Article 29 ~
Proportionate liability of non-Muslim citizens (the Jews) in bearing the war expenses The Jews (non-Muslim minorities) will be subjected to a proportionate liability of the war expenses along with the believers so long as they (the Jews) continue to fight in conjunction with them.

Article 30 ~
Guarantee of freedom of religion for both the Muslims and non-Muslim minorities (the Jews) The Jews of Banu Awf (non-Muslim minorities) shall be considered a community along with the believers. They shall be guaranteed the right of religious freedom along with the Muslims. The right shall be conferred on their associates as well as themselves except those who are guilty of oppression or the violators of treaties. They will bring evil only on themselves and their family.

Article 31 ~
Equality of rights for the Jews of Banu Najjar with the Jews of Banu Awf
The Jews of Banu Najjar shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 32 ~
Equality of rights for the Jews of Banu Harith with the Jews of Banu Awf
The Jews of Banu Harith shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 33 ~
Equality of rights for the Jews of Banu Sa'ida with the Jews of Banu Awf
The Jews of Banu Sa'ida shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 34 ~
Equality of rights for the Jews of Banu Jusham with the Jews of Banu Awf
The Jews of Banu Jusham shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 35 ~
Equality of rights for the Jews of Banu Aws with the Jews of Banu Awf
The Jews of Banu Aws shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 36 ~
Equality of rights for the Jews of Banu Tha'laba with the Jews of Banu Awf
The Jews of Banu Tha'laba shall enjoy the same rights as granted to the Jews of Banu Awf except who are guilty of oppression or violate treaties, they will bring evil only on themselves and their family.

Article 37 ~
Equality of rights for Jafna, the branch of Banu Tha'laba, with the Jews of Banu Awf
Jafna, a branch of Banu Thalaba, shall enjoy the same rights as granted to Banu Tha'laba.

Article 38 ~
Equality of rights for the Jews of Banu Shutayba with the Jews of Banu Awf
The Jews of Banu Shutayba shall enjoy the same rights as granted to the Jews of Banu Awf. There shall be complete compliance (with this constitution) and no violation (of its clauses)

Article 39 ~
Equality of rights for all the associates of the tribe Tha'laba
All the associates of Banu Tha'laba shall enjoy the same rights as granted to Banu Thalaba.

Article 40 ~
Equality of rights for all branches of the tribes of Yahud (Jewish)
All sub-branches of the tribes of Yahud shall enjoy the same rights as granted to them (the Jews).

Article 41 ~
Final command and authority in military expeditions vests in the prophet Muhammad (Peace be upon them) Verily, none among the allies shall advance (on a military expedition) without the prior permission of the Prophet Muhammad (Peace be upon them) (in whom vests the final command and authority).

Article 42 ~
No exception from the law of retaliation There shall be no impediment on anyone who wished to avenge a wound.

Article 43 ~
Responsibility of Unlawful Killing Whoever commits an unlawful killing shall be responsible for it himself with his family members but he is exempted in case he kills a cruel. Verily, Allah (is the Trust Helper) support those who adhere completely to this constitution.

Article 44 ~
Separate liability of war expenses The Jews and the Muslims shall bear their own war expenses separately.

Article 45 ~
Compulsory mutual help to one another in case of war There shall be mutual help between one another against those engage in war with the allies of this document.

Article 46 ~
Mutual consultation and honourable dealing There shall be mutual consultation and honourable dealing between the allies and there shall be the fulfilment not the violation, of all pledges.

Article 47 ~
Law of prohibition of treachery and help of the oppressed No one shall violate the pledge due to his ally and verily; help shall be given to the oppressed.

Article 48 ~
The Jews (non-Muslim minorities) shall also extend financial support to the state during the war period The Jews (non-Muslims minorities) along with the believers shall extend financial support to the state during the war period.

Article 49 ~
Prohibition of Fighting and bloodshed among the various communities of the state The valley of Yathrib is sacred and there shall be prohibition of fighting and bloodshed among the various communities of the state.

Article 50 ~
Equal right of life protection shall be granted to everyone , who has been given the constitutional shelter A person given constitutional shelter shall be granted an equal right of life protection as long as he commits no harm and does not act treacherously.

Article 51 ~
Law of shelter for the women A woman shall not be given any shelter without the consent of her family.

Article 52 ~
Authority of Allah and the prophet Muhammad (Peace be upon them) shall be final and absolute authority in all disputes instigating any quarrel And verily if any dispute arises among the parties to this document from which any quarrel may be feared, it shall be referred to God and to Muhammad (Peace be upon them), the Messenger of God, for the final and absolute decision. Verily, God is the Guarantee for the faithful observance of the contents of this constitution (which shall be enforced by the state).

Article 53 ~
No refuge for the enemies of the state nor for their allies There shall be no refuge for the Quraysh (the enemies of the state) nor for their allies.

Article 54 ~
Joint responsibility of defence in case of an attack on the state The Muslims and the Jews shall be jointly responsible to defend ( the state of) Madina against any outside attack.

Article 55 ~
Incumbency of observance of the treaty of peace for every ally It shall be incumbent upon the Jews to observe and adhere to any peace treaty they are invited to participate in. Likewise, it shall also be incumbent upon the Muslims to observe and adhere to any peace treaty, they are invited to.

Article 56 ~
No treaty shall suspend or negate the responsibility of the protection of Deen (Likewise, it shall be incumbent upon the Muslims also to observe and adhere to any peace treaty that they are invited to), but no treaty will restrain them from fighting for the protection of their Deen.

Article 57 ~
Every party to treaty shall be responsible for the defence of its facing direction Every party to the treaty shall be responsible for the measures and arrangements of the defence of its facing direction.

Article 58 ~
The basic constituent members of this document and their associates shall possess the equal constitutional status The Jews of Aws (one of the basic constituent members of this document) and their allies shall posses the same constitutional status as the other parties to this document, with a condition that they should thoroughly sincere and honest in their dealing with the parties.

Article 59 ~
No party shall have any right of violation of the constitution No party shall have the right to violate the constitution. Every person who is guilty of a crime shall be held responsible for his act alone.

Article 60 ~
Favour of Almighty Allah will be subject to the observance of the constitution Verily, God is the Guarantee for the faithful observance of the contents of this constitution (which shall be enforced by the state).

Article 61 ~
No traitor or oppressor shall have the right of protection under this document Verily, this constitutional document shall not protect any traitor or oppressor.

Article 62 ~
All peaceful citizens would be in a safe and secure protection Verily, whoever goes out (on a military expedition) shall be provided with security and whoever stays in Madina shall have (likewise), except those who commit oppression and violate the contents of this constitution.

Article 63 ~
Allah and his Prophet Muhammad (Peace be upon him) are the protectors of the peaceful citizens of Madina who abide by the constitution Verily, Allah and the Prophet Muhammad (Peace be upon him), the Messenger of God, are the protectors of good citizens and of those who fear from Allah.

Mawlaya Salle Wasallim

2015-04-19T21:06:00.000-07:00

ENGLISH TRANSLATION OF ARABIC LYRICS
Chorus:
Mawlaya salli wa sallim da’iman abadan
‘Ala habibika khayril khalqi kullihimi (x2)
Ya Rabbee salli ‘aleeh (x3)
Salawatu Allahi ‘aleeh
(My Lord send you peace and blessings always and forever
Upon Your beloved, the best of the entire creation (x2)
My Lord send your peace upon him (x3)
May Allah’s salutations be upon him)
All the poetry ever written
Every verse and every line
All the love songs in the world
Every melody and rhyme
If they were combined
They would still be unable to express
What I want to define
When I try to describe my love for you
CHORUS
Every sound and every voice
In every language ever heard
Each drop of ink that has been used
To write every single word
They could never portray
Everything I feel in my heart and want to say
And it’s hard to explain
Why I could never describe my love for you
CHORUS
There’s not a single person
Who can ever match his worth
In character and beauty
To ever walk on earth
I envy every rock and tree
And every grain of sand
That embraced his noble feet
Or that kissed his blessed hands
Ya Rasool Allah
Ya Habiba Allah
Grant us the chance to be with him
We pray to You Allah

Aloe Vera - Natural Healer

2014-05-07T09:33:00.003-07:00

It was narrated from Nubayh Ibn Wahb that: ‘Umar Ibn ‘Ubaidullah Ibn Ma‘mar had an eye infection, and he wanted to apply kohl to it, but Abaan Ibn ‘Uthman told him not to do that and told him to apply aloe vera to it, and he narrated from ‘Uthman Ibn ‘Affan, may Allah be pleased with him, that the Prophet, blessings and peace of Allah be upon him, did that. (Narrated by Muslim)
According to a report from ‘Uthman Ibn ‘Affan, may Allah be pleased with him, from the Messenger of Allah, blessings and peace of Allah be upon him, a man had a problem in his eyes when he was in Ihram and he said: “Apply aloe vera to them.” (Narrated by Muslim)
It was narrated from Qais Ibn Rafi‘ Al-Qaisi that the Messenger of Allah, blessings and peace of Allah be upon him, said: “Do you know how much healing there is in the two bitter things: Aloe vera and cress?” (Narrated by Abu Dawood in his Maraseel and by Al-Baihaqi, and narrated from them by Al-Suyooti in Al-Jami‘ As-Sagheer, and there is some weakness in it.)
It was narrated that Umm Salamah, may Allah be pleased with her, said: “The Messenger of Allah, blessings and peace of Allah be upon him, entered upon me when Abu Salamah died, and I had put aloe vera on my eye. He said: ‘What is this, Umm Salamah?’ I said, ‘It is aloe vera, O Messenger of Allah; there is no perfume in it’. He said: ‘It makes the face bright, so do not use it except at night, and do not apply perfume when combing your hair, or henna because it is a dye.’ I said, ‘What should I use when combing my hair, O Messenger of Allah?’ He said: ‘Use lotus leaves, cover your head with them’.” (Narrated by Al-Nasa’i and Abu Dawood. Its isnad includes Al-Mugheerah Ibn Al-Dahhak, who was not regarded as Thiqah by anyone except Ibn Hibban. It also includes two unknown female narrators.)
Al-Baghdadi said, “Aloe vera is a plant that is harvested and pressed and left to dry. The best is that which is brought from Suqatra in Yemen. It wards off the harmful side-effects of medicine if it is mixed with it, and it is beneficial in cases of swelling in the eyelid. It opens blockages in the liver and takes away jaundice, and it is very good for stomach ulcers.”
Al-Kahhal Ibn Tarkhan said, “A man from Oman told me about the place where they press aloe vera in their country. The aloe vera plant is like the green lily, but its leaves are much longer, wider and thicker. It contains a great deal of water. It is gathered and thrown in the press, then it is hit with wood until the juice flows, then this is left until it becomes thick and is exposed to the sun until it dries.”
Aloe vera is a laxative; it cleanses the stomach, dries up ulcers and speeds their healing. It is also clearly beneficial for treating ulcers which occur in the testicles, private part and buttocks, if it is sprinkled on them.
Al-Hafiz Al-Dhahabi says concerning aloe vera, “It is beneficial in cases of swelling in the eye; it opens up blockages in the liver, and takes away jaundice. It is also beneficial in treating stomach ulcers if taken in powdered form.”
Ibn Al-Qayyim said, “Aloe vera is very beneficial, especially the Indian type. It cleanses excess bile in the brain and optical nerve. If applied to the forehead with rose oil, it is beneficial in treating headaches, as well as ulcers in the nose and mouth. The Persian type alerts the brain, comforts the heart and removes excess bile and phlegm from the stomach, if two spoons of it are drunk with water.”
Aloe vera is a long-lived plant of the lily family (Lilasceae). It is a desert plant and evergreen which is widely cultivated in the Hejaz, Abha, Yemen, Suqatra, Hadhramawt, Oman, Egypt, and semi-tropical areas in Africa, Peru, Sumatra and elsewhere.
It may be grown in any month of the year apart from January, but it is preferable to grow it at the beginning of spring and summer. The plant reaches a height of 40 to 50 cm. Its leaves are thick, fleshy, succulent and compact with serrated edges. The base of the stem is surrounded by yellow flowers.
Aloe vera is one of the most ancient plants which have been used for medicinal purposes. It was used by the Greeks from the fourth century BCE. It was also known to the ancient Yemenis and the Pharaohs, and it is mentioned in their medical prescriptions. The Arabs brought it to Europe in the Middle Ages.
The name of aloe vera is also given to the substance that is obtained by drying the juice of the leaves, which may be in the form of lumps or powder, with a greyish black or green colour and an unpleasant odour and a very bitter taste, as in the Arabic saying “as bitter as aloe vera”. It dissolves easily in alcohol of 60 percent concentration and in hot water, but it does not dissolve in ether.
There are a number of ways of preparing this juice, the simplest of which is to cut the leaves into small pieces and put them in a vessel made of tin with holes in its base, and leave it for the juice to drain out through the holes.
The modern way is done by pressing the leaves mechanically, after cutting them into small pieces. Then the juice is strained and placed in a kettle and heated to a temperature of 50 to 60°C for a period of several hours, and it becomes concentrated by letting hot air go through it until it is dried completely.
Aloe vera contains an effective substance which is a group of anthraquinoglycerides. The mixture is called barbaloin, which breaks down in the intestine and colon to give arabinose and aloe emedin. Hence, this drug is not given to those who are suffering liver or bile complaints.
A small amount of aloe vera (20 to 100 milligrams) is regarded as stimulating the appetite and aiding digestion. Moderate amounts act as a laxative and expel bile. Large amounts (more than 300mg) act as a harsh laxative, regulate menses, expel water and have a laxative effect which is connected to their effect on the large intestine, which appears 8 to 10 hours after taking it. It causes swelling in the pelvis. Hence, it cannot be given to pregnant women or in cases of heavy vaginal bleeding, hematuras (blood in urine), hemorrhoids or swelling in the prostate.
Allen Natow (Aloe Vera, Fact or Fiction, Cutis, 1986, p. 37) mentions that there are over 300 types of aloe vera, and he describes how it is used to treat burns, insect bites, sunburn, inflammation of the joints and constipation.
He mentions its benefits in treating abrasions and skin wounds, and he confirms that it is very beneficial in treating corneal ulcers. Natow listed the active substances in aloe vera, of which he mentioned the following,
• Bradykinase, which produces protease which breaks down the bradykinin which causes pain in the sites of skin inflammation, and also constricts the blood vessels of the skin, hence Aloe vera is included in creams for sunburn.
• Magnesium lactate: This prevents formation of histamines, which is regarded as the primary reason for itching and other skin sensitivities. This explains its effectiveness in treating insect bites.
• Substance that fights prostaglandin. Prostaglandin is the main substance which causes inflammation and pain.
• Anthraquinone: This is what causes diarrhea, and from it is extracted anthralin which is used to treat psoriasis.
Dr. Shahat Nasr stated that fresh aloe vera juice may be applied to the skin that is affected by sunburn, and it will reduce pain and speed up healing. In the cosmetics field, it moisturises the skin and softens it; hence, compounds of aloe vera glycoside are included in cosmetics preparations and moisturisers, especially creams, soaps and shampoos.
We may understand the miraculous nature of the Prophet’s words to Umm Salamah, may Allah be pleased with her, when she put aloe vera on her face and he said to her: “It makes the face look bright”, so it makes it look fresh and radiant.
Abu Zaid also said that which proves that emodin had the effect of slowing down the growth of some skin tumors.
Books of folk medicine state that aloe vera strengthens the libido; protects against poison; expel worms; is beneficial in treating diseases of the eye, bronchitis and retention of urine; and its juice may be applied to the scalp to make the hair grow long and prevent it falling out, and to treat dandruff and ringworm. Russian doctors have used Aloe vera for decades. Mashofsky has written about a number of medicines derived from Aloe vera, including the following,
• Aloe extract that is prepared for use in injections. It is a watery extract from the small leaves of aloe vera. It is a thin, clear liquid which is light yellow in color or even reddish, and has a bitter taste. It is produced in small vessels, 1 mm in size, to be injected under the skin daily (between 1 and 4ml); for children under the age of five (0.2 to 0.3 ml) and for children over the age of five (0.5ml). This series of treatment may be repeated if necessary after three months. It gives good results in treating a number of eye diseases (myopia; inflammation of the retina, eyelid, conjunctiva, cornea and iris; and in treating opacity of the vitreous humor). It is also beneficial in treating duodenal ulcers and asthma. Here the miraculous nature of the Prophet’s words becomes clear, when he said to the man who complained about an ailment in his eyes: “Apply aloe vera to them.” This injection should not be given to people with cardiovascular problems, those whose blood pressure is too high, pregnant women after the seventh month or those who have inflammation of the kidney.
• Aloe liniment, which is made from the juice of aloe vera leaves (78g), castor oil (11g), eucalyptus oil (0.1g) and emulgator (11g). The liniment is cream-colored, with the texture of thick cream. It is to be applied to burns and to protect against and treat skin problems resulting from sunburn.
• Aloe juice, which consists of the juice of the leaves (80ml) ethyl alcohol (20 to 95 percent), hydrochloride butanol (0.5ml). It is an opaque liquid with a light orange colour and a bitter taste, which becomes darker when exposed to light and air. It may be poured or sprinkled on ulcerated wounds, burns and inflammatory skin conditions. There are recent studies referred to by Dr. Muhammad Al-Zawahiri (in a lecture given by him entitled “Aloe Vera and its Medicinal Value”, which he gave in the Conference of Arab Dermatologists which was held in Damascus in 1992 and published in Majallat Al-Jild which is published by the Syrian Association of Dermatologists in issue No. 2, 1993), including the study by Flag, 1959, on the benefits of aloe vera for treating ulcers caused by sunburn, and the study of Blits and his colleagues in 1963 on treating stomach ulcers with aloe vera, and the study of Riner and Gjestad in 1968 on the cosmetic uses of aloe vera. Al-Zawahiri spoke of the field study in which he tested the use of aloe vera gel to treat a number of stubborn skin conditions.
The gel is formed from the inside of the leaves of the aloe vera plant, and is extracted by cutting the fresh, fleshy leaves at the base and leaving them for two days so that the bitter juice may flow out, then the leaf is opened and the gel is taken from the inside, then it is rubbed together and mixed, then strained and a preservative is added to it, and it may be left in the fridge so that it can be used for a whole month. It is applied in this manner, like a cream, without adding anything to it or diluting it. The gel contains carbohydrates, astringents, fats, steroids, unsaturated components, organic acids, and minerals such as chloride, sulphur, iron, copper, sodium and potassium. It is sticky, shiny, and colorless, with a distinct smell. It is acidic and turns crimson when exposed to air. Three patients with chronic skin ulcers were treated, which in one case was accompanied by eczema and discoloration around the site of the problem, or the onset of gout. The Aloe vera gel is applied directly to the ulcers two or three times a day, after cleaning them with a cleansing solution. The ulcers were long-term, having lasted for anything between five and 15 years. They were infected, deep and had not responded to any known treatment. They also noticed an improvement in the blood vessels in the area from the first weeks of applying this remedy, which was known from the appearance of grainy tissue with a pinkish colour.
It was also noted that the gel allowed integration of the eroded tissue, which then fell off, leading to the disappearance of the offensive odor and to the growth of grainy tissue at the bottom of the ulcer.
After that, epithelialisation (growth of epithelial tissue) was noted on the sides, which advanced slowly toward the ulcer area, which was an indication of the effectiveness of the drug and which led within several weeks to the gradual decrease of the surface area of the ulcers and then to healing.
The reason for the effectiveness of the aloe vera gel in healing the ulcers is attributed to one of the many viscous sugars which are found in high concentrations in it.
The remedy was successfully applied to 3 patients affected by a kind of seborrhoea alopecia, which was accompanied by widespread falling out of the hair and oiliness of the scalp. It became apparent that the gel has a drying effect on the excess oil, followed by stimulation of hair growth. It may be understood that it has an astringent effect on the oil-secreting glands, thereby reducing the flow of oil through the sebaceous glands
In cases of acne, aloe vera gel led to drying of the skin and reducing excess oil, and led to a reduction of the problem within a month of treatment.
Applying it in cases of ringworm or Alopecas areata led to regrowth of the hair and to complete healing within a few weeks. It was tested on 10 patients affected by hair loss due to various diseases, and it led to encouraging initial results.
Based on this, Al-Zawahiri thinks that aloe vera gel is a safe drug with no side-effects, which may be applied like a lotion, 2 to 3 times a day, as an important ointment for treating skin ulcers and especially corneal ulcers.
It may also be used to dry up oil in cases of seborrhea, skin infections and acne. It is also an effective remedy which limits hair loss and helps the hair to grow back.
Conclusion
------------
A few years ago, in 1986, a professor at the University of New York published an important medical article in the Journal of American Dermatology on the topic of aloe vera, in which he said:
The word is derived from an Arabic root, namely the word Uluwwah which refers to a bitter and shiny substance. Aloe vera has been used for many years to treat burns, insect bites, acne, sunburn and joint inflammation. It is also used as a laxative.
From clinical studies it has become apparent that aloe vera has a role to play in treating skin inflammation resulting from sunburn, corneal ulcers and leg ulcers. This article stated that aloe vera contains four active substances, namely:
• Bradykinase, which is a substance that acts as a vasoconstrictor; when the blood vessels contract, this reduces swelling and redness that occur in the site of inflammation. This explains why aloe vera is included in some compounds that are used to treat sunburn.
• Magnesium lactate. This is a substance which prevents the formation of histamines, which are regarded as one of the most important causes of itching in the skin. Thus aloe vera reduces itching and inflammation, and this explains its effectiveness in treating insect bites.
• Anti-prostaglandins. This substance reduces pain and inflammation. The best example of that is Aspirin.
• After more than 1,400 years, modern science has confirmed to the world that what the Messenger of Allah, blessings and peace of Allah be upon him, prescribed to his Companions was the right medicine. This man who complained of an inflammation in his eye when he was in Ihram was complaining of pain and swelling. There was no aspirin at that time and there were no painkillers as we know them today. But Allah guided His Messenger, blessings and peace of Allah be upon him, to treat him by applying aloe vera to the inflamed eye in order to reduce the pain and take away sickness. There is another point to be noted here, which is that aloe vera is effective in protecting against sunburn. Hence the eyes of this pilgrim in Ihram were affected because the intense heat, and sunburn increases pain and swelling in the skin, but aloe vera is cooling and safe for the inflamed eye and the burned skin; it takes away the pain and eases it by the leave of its Creator.
• Anthraquinone. This substance has a local irritating effect on the digestive system, which explains the laxative properties of aloe vera. This substance is also the effective element found in Anthralin which is used to treat psoriasis.
Studies have also shown that it has a moisturizing and softening effect on the skin, as it retains moisture in that place, thus moisturising and softening it. Nowadays we find in the markets creams, powders, soaps and other cosmetic preparations which all contain aloe vera in their components.
Rheumatic arthritis is a very painful condition which leads to deformities in the joints as well as severe stiffness. The Journal of the American Union of Podiatrists published in 1985 research in which aloe vera was used topically on the inflamed joints in mice. The study showed that this remedy was able to reduce the inflammation in 88 percent of cases.
Al-Shahat Nasr Abu Zaid: An-Nabat Wal-A’shab Al-Tibbiyah. Dr. Muhammad ‘Ali Al-Barr: Hashiyah ‘Ala Kitab Al-Tibb An-Nabawi by ‘Abdul Malik Habeeb Al-Andalusi, Damascus, 1993. Al-Muwaffaq Al-Baghdadi: Al-Tibb Min Al-Qur’an Was-Sunnah. Ibn Al-Qayyim: Al-Tibb An-Nabawi. Al-Dhahabi: Al-Tibb An-Nabawi. Hassan Shamsi Pasha: Qabasat Min Al-Tibb An-Nabawi, 1993. Dr. Muhammad Al-Zawahiri, article entitled “Al-Sabr wa Qeematuhu Al-‘Ilajiyyah (Aloe Vera and its Medicinal Value”), Majallat Al-Jild, issue No. 9, Damascus 1993. Al-Kahhal Ibn Tarkhan: Al-Ahkaam An-Nabawiyah Fil-Sina‘ah Al-Tibbiyah. Dr. Mashkofisky, Al-Mawad Ad-Dawa’iyyah, (in Russian), Moscow 1972. Group of professors from the King Saud University in Riyadh: An-Nabatat As-Sa’oodiyah Al-Musta‘malah Fil-Tibb Al-Sha‘bi, published by the Department of Scientific Research. Qabasat Min Al-Tibb An-Nabawi.

Jujube, Sidr or Lotus - A blessed tree with blessed fruit

2014-05-06T10:53:00.003-07:00

Allah, the Exalted, says:

“And those on the Right Hand — how (fortunate) will be those on the Right Hand? (They will be) among thornless lote trees, And among Talh (banana trees) with fruits piled one above another.” (Soorah Al-Waqi‘ah, 56:27-29)

It was narrated from Malik Ibn Sa‘sa‘ah, may Allah be pleased with him, that the Prophet, blessings and peace of Allah be upon him, saw Sidrat Al-Muntaha (the Lote-Tree of the Utmost Boundary) on the night on which he was taken on his Night Journey, and its fruits were like the pitchers of Hajar. (Narrated by Al-Bukhari)

In a Saheeh Hadith, which was narrated by the six and Ahmad, it says that the Prophet, blessings and peace of Allah be upon him, said: “Wash him with water and lotus leaves.”
Ibn Katheer, may Allah have mercy upon him, said, narrating from Qatadah, “We used to say concerning the lotus that it was the plain one which has no thorns and that the lotus in this world has a lot of thorns and little fruit.”

Al-Hafiz Al-Dhahabi said, “Washing with lotus leaves cleanses the head more than anything else and takes away heat. The Messenger of Allah, blessings and peace of Allah be upon him, mentioned it with regard to washing the dead: “The fruit of the Lotus is like Za’roor (azarole -- a species of hawthorn). It maintains health and covers the lining of the stomach.” Ibn Al-Qayyim, may Allah have Mercy upon him, added, “It is beneficial in treating diarrhea, calms yellow bile, nourishes the body and stimulates the appetite. It is digested slowly, and soup made of it is good for the stomach. It is also good for bilious humors.”

The lotus is variously known as Zizyphus spina christi, Holy Thorn or Christ’s Thorn. It is a thorny shrub both wild and cultivated. It originates in Arabia and Yemen, and is grown in Egypt and on the coast of the Mediterranean. It belongs to the Rhamnaceae family. The fruit or jujube has a sweet taste and a nice smell. The most important active components of it are dextrose, fructose, zizyphic acid and astringent acid. Its fruits are nourishing and act as an expectorant and laxative. They help to lower temperature and are beneficial in cases of measles and stomach ulcers. The infusion of the leaves is astringent, expels worms, counteracts diarrhea and strengthens the roots of the hair. It is also beneficial in treating asthma and other lung problems.

A poultice made from the leaves may be used to treat abscesses. Boiling the wood is beneficial in treating intestinal ulcers, bleeding, menstruation and diarrhea. The resin takes away dandruff.
(Al-Tibb An-Nabawi by Ibn Al-Qayyim, Al-Tibb Min Al-Qur’an Was-Sunnah, Nabatat Al-‘Aqaqeer Wal-Tawabil)

Fish - Provision of Blessings

2014-05-06T10:43:00.000-07:00

Allah, the Exalted, says:
“And He it is Who has subjected the sea (to you), that you eat thereof fresh tender meat (i.e. fish).” (Soorah An-Nahl, 16:14).
“And the two seas (kinds of water) are not alike: this is palatable, sweet and pleasant to drink, and that is salt and bitter. And from them both you eat fresh tender meat (fish), and derive the ornaments that you wear.” (Soorah Fatir, 35:12).

“Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves and those who travel.” (Soorah Al-Ma’idah, 5:96).

It is narrated from Ibn ‘Umar, may Allah be pleased with him, that the Prophet, blessings and peace of Allah be upon him, said: “Two dead things and two types of blood have been made permissible for us: as for the two dead things, they are fish and locusts, and as for the two types of blood, they are liver and spleen.” (Saheeh, narrated by Ahmad and Ibn Majah)

It was narrated from Abu Hurairah, may Allah be pleased with him, that the Prophet, blessings and peace of Allah be upon him, said, when he was asked about the sea: “Its water is a means of purification and its dead meat is permissible.” (Narrated by Al-Tirmidhi, who said it is a saheeh Hadith)

When answering questions from one of the Jewish rabbis, as was narrated by Anas, may Allah be pleased with him, the Prophet, blessings and peace of Allah be upon him, said: “The first food that will be eaten by the people of Paradise will be the caudate or extra lobe of fish liver.” (Narrated by Al-Bukhari)

In a report narrated by Muslim from Thawban it says that that the Jew asked the Prophet, blessings and peace of Allah be upon him, “What will be the first food offered to welcome you when you enter Paradise?” He said: “The caudate or extra lobe of fish liver.”
It is proved in a report narrated by Jabir, may Allah be pleased with him, that the Messenger of Allah, blessings and peace of Allah be upon him, said, when a group of his Companions told him about their eating a big fish that had been thrown out by the sea, which is called a sperm whale: “It is provision which Allah brought forth for you. Do you have any of its flesh that you can give us to eat?” Jabir, may Allah be pleased with him, said, “So we sent some of it to the Messenger of Allah, blessings and peace of Allah be upon him, and he ate it.” (Agreed upon)

Ibn Al-Qayyim said, “There are many types of fish, and the best of it is that which has a good taste and a good smell, is medium-sized and has a thin skin, and the meat is not tough or dry, it lives in freshwater and feeds on plants, not dirt. The best place for it is in a river with good water. Sea fish is also good and fine; it nourishes the body, increases sperm count and is good for hot humors.”
Dawood Al-Antaki says, “The best fish is the white one with yellow spots, with green spots on its back. The best type of it is carp which is known as Al-Boori, then the brown one, then eel.”
Fish is beneficial in cases of hydrocephalus, tuberculosis, ulcers, kidney problems, pain in the back and all joints. It strengthens the libido. It is best to eat fish grilled with vinegar, garlic and mustard.

Fish is regarded as one of the foods which form the main diet for millions of people, such as the Japanese, the people of Indonesia and the Eskimos (Inuit), as it provides them with an excellent source of protein that is superior to meat. Fish protein has a high nutritional value, is easily digested and does not leave anything after it is absorbed except a little waste. Whitefish is more easily digested than meat; hence it is regarded as good food for sick people who have problems in their digestive system. It also contains all the main sulfur peptides.

The fat that is found in fish is distinguished by its being very rich in unsaturated fatty acids, which are beneficial and not harmful, and is distinguished by its ability to lower levels of fat in the blood, which makes it beneficial in protecting against atherosclerosis and especially against coronary heart disease. Fish oil is more easily digested than the fats found in meat. The level of iodine found in it makes it easier for pancreatic juices to play their role in digestion.
The amount of fat found in fish varies according to the type and the season. Whitefish such as cod contain only one percent of their weight in fat.

Oily fish such as salmon, trout, sardines and tuna contain between 5 and 25 percent of their weight in fat. As for canned fish, sardines and tuna are regarded as oily fish that are very nutritious, and they are much better than canned meats. It should be noted that the higher the level of fat in the fish the more beneficial the fish is for the body.

The flesh of oily fish is rich in fat-soluble vitamins, especially vitamin A and D. In whitefish, these vitamins are present in the oil of their livers and not in their flesh. The fact that fish is rich in vitamins makes it a good remedy for lack of energy in children, or they may be given fish oil. But fish is generally low in vitamin B.

Fish does not contain vitamin C at all. Fish eggs or caviar has a high nutritional value, but it is very expensive.

Fish is regarded as an excellent source of minerals, especially iodine, sodium, potassium, calcium, phosphate, chloride and sulphur, but it is low in iron.
With regard to calcium, most of it is found in the bones. The bones of cooked fish in cans provide a good source of calcium.

The fact that fish is rich in iodine is of great importance, as iodine plays a part in the function of the thyroid gland, as it is involved in the making of the hormone thyroxin.
In regions that are far from the sea, where the diet of the inhabitants is low in iodine, they are affected by enlargement of the thyroid (goitre), but iodine resolves this issue completely. Because the flesh of fish contains phosphates and basic fatty acids, eating it is very essential for the growth and nourishment of the brain. It is also good for those who have poor memories.
Fish oil is obtained by pressing fish livers which contain this oil. It is higher in vitamin A and D than regular fish oil. But it is lower in basic fatty acids. The name “pure fish oil” is given to the oil that is not subjected to chemical and other processes. This is what distinguishes it from manufactured fish oil. Even today, we are advised only to use fish oil or cod liver oil that contains the healing factors that are lost in manufacturing.
Fish as a Remedy
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Dr. Saynor and his colleagues (R. Saynor, F. Ryan, The Eskimo Diet, London, 1990) studied 153 patients who had high levels of cholesterol and, in some cases, heart trouble. After treatment with fish oil lasting for two months, the levels of triglycerides fell to their normal levels and remained low as long as the patient continued to take it.

Modern studies also indicate that taking fish oil or eating meals of fatty fish leads to a reduction in clotting in the veins of the body, because that leads to reduced viscosity in the blood.
The rarity of problems in blood vessels of the heart and brain in the inhabitants of a Japanese village who rely mainly on fish as their basic diet has been proved earlier. (Kromhont, Journal of Medical Engineering, 1985, 312) Its inhabitants rely mainly on fish as their staple diet. The study by Kromhont (1985) showed that rates of death due to coronary artery disease were very low in those who were used to eating fish in comparison to those who did not eat it. It became clear to them that eating 1 to 2 meals of fish a week plays an important role in protecting against myocardial infarction. Eating fish by those who are affected by myocardial infarction led to a reduction in death rates in the years following a heart attack.

Studies show low rates of atherosclerosis in Eskimos (Inuit), as they eat fish much more than others do. Rates of myocardial infarction among them and among the Japanese are also much lower than in Western societies. It has been proved that eating 30g of fish a week leads to protection against coronary artery disease, but it is essential to avoid fried or salted fish. (Leaf, Weber, New England Journal of Medicine, 1988, 318)

Leaf and Weber also compared the effect of aspirin and fish oil, and it became clear that aspirin has only one effect in protecting against myocardial infarction, which is its effect on the platelets in the blood. As for fish oil, it plays a role in protecting against stroke on a number of levels and using various mechanisms, which shows that it has benefits which surpass those of aspirin. (The Lancet, London, May 1988) Kremer also confirmed the benefits of fish oil in reducing joint pains and the number of joints that are causing pain and stiffness of joints in patients affected by arthritis. That is due to its effect on the prostaglandins which are responsible for pain and inflammation. It also helps to increase the patient’s energy and ability to move.

Researchers also found an improvement in symptoms of psoriasis in a number of patients within two months of starting to take 10 capsules of fish oil daily, or the equivalent of eating a meal of oily fish. (British Journal of Dermatology, 1982) Researchers in Norway confirmed the benefit of fish oil in treating atopic dermatitis, as a clear improvement was seen in symptoms after taking it for a period of 2 to 3 months. (British Journal of Dermatology, 1982, 117)
It is also an effective remedy for treating patients with migraines. For that purpose 2-4 capsules per day for a period of six weeks is sufficient. (Paediatric Journal, 1986)

In the October issue of the American Chest magazine, the recommendations of the scientific conference for researchers in cardiovascular disease were published, which included the following,
• The researchers recommended consuming 30 to 40 g of fish daily, or consuming two fish meals a week at least, to protect against myocardial infarction.
• Fish oil lowers the level of triglycerides in the blood.
• High or moderate doses of fish oil lead to a lowering of blood pressure in those who have high blood pressure. As for the mechanism involved, that is still unknown.

Dr. Goodright (Chest Journal, 1992) confirms that consuming a moderate amount of oily fish in two meals a week leads to a lowering in the death rate among those who suffer from myocardial infarction. Finally, recent research indicates that fish oil may reduce the incidence of pre-eclampsia.

(British Journal of Obstetrics and Gynaecology, 1990, 97)
(Hassan Shamsi Pasha, Al-Asrar Al-Tibbiyah Al-Hadithah Fil-Samak Wal-Hoot; Sabri Al-Qabbani, Al-Ghidha’ la Ad-Dawa’; Dr. Al-Sayyid Al-‘Ajeeli, Al-‘Ijaz Al-Tibbi Fil-Qur’an; Dr. A. Tull, Food and Nutrition)

Struggle in Worship

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The Salaf have understood the Deen of Allah as well as the essence of this life and its inescapable leading to the Hereafter, so they felt aversion for the distractions and the tribulations of the world. They found no sleep and their heart kept away from desires. They kept above the insignificant concerns of life. Their biographies abound with stories that show their striving in righteousness, repentance and their strong will in worship and humbleness:

Al-Hasan al-Basri said, "Whoever competes with you in the Deen then try to surpass him, and whoever competes with you in the matters of this life then throw it back at him." Whenever he missed a Salah in congregation, Ibn Umar radhiallahu and used to fast one day, pray for one whole night, and free a slave .

Abu Musa al Ash'ari used to apply himself so much in worship a the end of his life that he was told, "Why don't you slow down and be gentle with yourself?" He replied, "When the horses are released for a race and are close to the finish line, they give all the strength they have. What is left of my life is less than that." He maintained the same level of devotion and worship until he died.

Mawriq al-'Ajli said, "I did not find an example, for the believer in this life, better than a man on a plank in the sea, imploring, 'O Lord, O Lord' hoping that Allah will save him."

Usamah said, "Whenever you see Sufyan ath-Thawri, it is as if you see someone in 'a ship fearing to drown,' one would often hear him say, 'O Lord, save me, save me!'."

Fatimah bint Abdil Malik, the wife of the Khalifah Umar ibn Abdil-Aziz said, "I have never seen a person offering salah or fasting more than he did, or a person fearing the Lord more than him. After offering Salat-ul-Isha, he would sit down and cry until he becomes sleepy, then he would wake up again and continue crying until sleep overtakes him."

Amir ibn Abdullah was once asked, "How can you tolerate being awake all night, and thirsty in the intense heat of the day?" He replied, "Is it anything more that postponing the food of the day to night-time, and the sleep of the night to daytime? This is not a big matter." When the night came, he would say, "Remembrance of the heat of hellfire has taken sleepiness from me." And he would not sleep until dawn.

Ahmad ibn Harb said, "I wonder how the one who knows that above him, paradise is being embellished, and below him, hell fire is being kindled, and yet sleeps between them!"

Waqi' said, "Al Amash was almost seventy years old and he never missed the first takbirah (for salah in the masjid). I used to visit him frequently for more than two years and never saw him make up for even one rakah."

Abu Hay an related that his father said, "Ar-Rabi" ibn Khuthaym was crippled and used to be carried to the congregational salah. So people told him, 'You have an excuse (for not coming)', he said, 'I hear "hayee 'alas-salah', the call to salah; so if you can come to it even by crawling, do so," paraphrasing a hadith.

Abul-Mawahib ibn Sarsari said concerning Imam abul-Qasim ibn Asakir, "I have never seen the like of him, and none had encompassed as many good characteristics as he did concerning his adherence to one way for forty years, making salah in the first row unless he had an excuse, i'tikaf during Ramadhan and the ten days of Thul-Hijjah, and the lack of desire to accumulate properties and build houses, as he forbade himself these. He turned away any position of imam or speaker, though they were offered to him, and he devoted himself to enjoin good and forbid evil, and he would not fear anyone in that."

Fear of Allah - Khashiyat-e-Ilahi

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Abû Dharr al-Ghifârî and Mu`âdh b, Jabal relate that the Prophet (peace be upon him) said: “Fear Allah wherever you are. Follow up a bad deed with a good deed and it will blot it out. And deal with people in a good manner.” [ Sunan al-Tirmidhî ]

The importance of this hadith:

Ibn Rajab says: “This is powerful advice, bringing together the rights of Allah and the rights of His servants.”

The fear of Allah

The Arabic word for the “fear of Allah” is taqwâ . It comes from the root word meaning “to protect from something, to prevent”. Indeed, a person exhibits the fear of Allah by seeking to prevent Allah's punishment by carrying out what Allah has commanded of him and abstaining from what Allah has prohibited him.

Allah had called upon all people in every era to fear Him. Allah says: “And We had enjoined upon those who were given the Scripture before – as well as yourselves – to fear Allah.” [ Sûrah al-Nisâ' : 131] It is Allah's right over His servants that they fear Him as He ought to be feared. Allah says: “O you who believe! Fear Allah as He ought to be feared and do not die except as believers.” [ Sûrah Âl `Imrân : 102]

Ibn Mas`ûd explained what it means to fear Allah as He ought to be feared by saying: “It means that He is to be obeyed not disobeyed, remembered not forgotten, and shown gratitude not ingratitude.”

The fear of Allah is the path to forgiveness, salvation, and the attainment of Allah's mercy. Allah says:

“Indeed, Allah is with those who fear Him and those who do good.” [ Sûrah al-Nahl : 128]

“And My mercy encompasses all things, and I shall decree it for those who fear Me.” [ Sûrah al-A`râf : 156]

“He is worthy of being feared and worthy of granting forgiveness.” [ Sûrah al-Muddaththir : 56]

“And whoever fears Allah – He will pardon him his sins and grant him a great reward.” [ Sûrah al-Talâq : 5]

“Indeed, those who fear Allah will be among gardens and rivers, in a seat of truth near an All-Powerful Sovereign.” [ Sûrah al-Qamar : 54-55]

Allah promises those who fear Him that He will provide for their needs and grant them a way out of their worldly difficulties. Allah says: “And whoever fears Allah, He will make for him a way out, and provide for him from whence he could never imagine.” [ Sûrah al-Talâq : 2-3]

This is Allah's promise. We should draw strength from it when we are tried in life with difficulties that tempt us to resort to what Allah has forbidden.

The relationship between knowledge and the fear of Allah

Allah says: “It is only those who have knowledge among Allah's servants who fear Him.” [ Sûrah Fâtir : 28]

There are two ways in which knowledge and the fear of Allah are related. The first is that true fear of Allah comes about as the result of having proper knowledge of Allah and His perfect attributes.

Ibn `Abbâs said about this verse: “They are those who know that Allah is capable of all things.”

He also said: “The verse means: The only people who fear me are those who know my power, my might, and my dominion.”

Ibn Kathîr says in his commentary of this verse: “The only people who fear Allah in the true sense are those who are knowledgeable about Allah. This is because the more knowledge a person has about the Almighty, the All-Powerful and All-Knowing, who possesses the attributes of perfection and the best of names – the more perfect and complete this knowledge is – the greater and more total his fear of Allah will be.” [ Tafsîr Ibn Kathîr ]

The second way that the fear of Allah and knowledge are related stems from the fact that the fear of Allah is to seek to prevent Allah's punishment by carrying out Allah's commands and abstaining from His prohibitions. Consequently, a Muslim needs to have knowledge of these matters in order to fear Allah properly. An ignorant Muslim may have a sense of fear, but he will not be able to fully carry out what that fear requires of him.

Ibn `Abbâs said: “To have knowledge of the Most Merciful is to be someone who associates nothing as a partner with Him, who deems lawful what He has made lawful, who prohibits what He has prohibited, who preserves what He has enjoined upon him, and who has certainty that he shall meet Him and that his actions will be accounted for.”

Follow up a bad deed with a good deed

The Prophet (peace be upon him) tells us that the performing a good deed wipes away the sin incurred from perpetrating an evil one. Scholars have disagreed whether the “good deed” being referred to here refers specifically to the context of repentance or whether it is general for all good works.

The strongest view is that all good deeds can wipe away evil deeds. Allah says: “And establish prayer at the two ends of the day and at the approach of the night. Indeed, good works do away with evil deeds. That is a reminder for those who take heed.” [ Sûrah Hûd : 114]

A man once came to the Prophet (peace be upon him) and informed him that he had contact with a woman like a husband has with his wife, except that he did not go so far as to fornicate with her. This man had just prayed the Fajr prayer. The Prophet (peace be upon him) said: “Have you prayed with us the Fajr prayer?” When he replied that he had, the Prophet (peace be upon him) recited: “Indeed, good works do away with evil deeds.” [ Sahîh al-Bukhârî (526) and Sahîh Muslim (2763)]

However, a believer should always repent for his sins. Allah says: “And those, who when they commit an indecency or wrong themselves, remember Allah and seek forgiveness for their sins – and who forgives sins except Allah – and then do not knowingly persist in what they have done, for them is forgiveness from their Lord and gardens beneath which rivers flow, wherein they shall abide forever. How great is the reward for those who work righteousness.” [ Sûrah Âl `Imrân : 135]

A believer should follow up his sincere repentance with the performance of good works. This is what Allah wants from us. He says: “Indeed, I am Most Forgiving to whomever repents, believes, and works righteous deeds and then continues upon guidance.” [ Sûrah TâHâ : 82]

Allah also tells us: “Except for those who repent, believe, and work righteous deeds. For those, Allah will change their evil deeds into good deeds, and Allah is Most Forgiving, Most Merciful.” [ Sûrah al-Furqân : 70] This is especially true for major sins. A Muslim must never leave a major sin to go without repentance, for Allah's promise of forgiveness is for those who turn to Him in sincere repentance. The Prophet (peace be upon him) said: “A servant, if he acknowledges his sin and then repents, Allah will forgive him.” [ Sahîh al-Bukhârî (4141) and Sahîh Muslim (2770)]

And deal with people in a good manner

Allah tells us repeatedly in the Qur'ân to observe good manners in our dealings with others. He says: “Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from those who are ignorant.” [ Sûrah al-A`râf : 199]

Allah says: “Nor can goodness and evil be equal. Repel (evil) with what is better. Then he between whom and you there had been hatred will become as though he were your dear friend.” [ Sûrah Fussilat : 34]

The Prophet (peace be upon him) is the perfect example of what it means to possess good manners. Allah says, describing him: “Indeed you are of a great moral character.” [ Sûrah al-Qalam : 4]

The Prophet (peace be upon him) emphasized how good manners are of paramount importance in Islam when he said: “I was sent only to perfect good manners.” [ Musnad Ahmad (8952)]

Indeed, he tells us that good manners are part of faith. He said: “The believers with the most complete faith are those who have the best manners.” [ Sunan al-Tirmidhî (1162) and Sunan Abî Dâwûd (4682)]

Among the good manners that we should cultivate is to be sensible in our dealings with others and not to react hastily when they do that which displeases us. The Prophet (peace be upon him) said to Ashajj `Abd Qays: “You possess within yourself two qualities that Allah loves: discernment and forbearance.” [ Sahîh Muslim (17)]

How To Perform Hajj and Ummrah

2012-09-07T18:24:00.001-07:00

Preface

Praise be to Allah, Lord of the Universe. May peace and blessings be upon Muhammad, the last of the prophets and messengers, and upon his family and esteemed companions. Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam that Allah sent Muhammad-may the peace and blessings of Allah be upon him-with. A servant's religion is incomplete without it. A form of worship is only acceptable when the following is true.

	One devotes it to Allah alone, with a desire for the Hereafter. It cannot be done with the intention of being seen among people or for worldly gain.
	One follows the Prophet's example, in words and deeds. This cannot be accomplished except by gaining knowledge of the Sunnah.

Forms of Pilgrimage

There are three forms of Hajj: Tamattu', Ifraad and Qiran.

	Tamattu': A pilgrim wears Ihram for Umrah only during the months of Hajj, which means when a pilgrim reaches Makkah, he/she makes Tawaf and Sa'yi for Umrah. Then shaves or clips the hair. On the day of Tarwiya, which is the eighth of Dhul-Hijja, a pilgrim puts on his Ihram for Hajj only and carries out all of its requirements.
	Ifraad: A pilgrim wears Ihram for Hajj only. When he reaches Makkah, he performs Tawaf for his arrival and Sa'yi for Hajj. He doesn't shave or clip his hair as he doesn't disengage from Ihram. Instead, he remains in Ihram till after he stones Jamrah Al-Aqaba on the Eid day. It is permissible for him to postpone his Sa'yi for Hajj until after his Tawaf for Hajj.
	Qiran: A pilgrim wears Ihram for both Umrah and Hajj or he wears Ihram first for Umrah, then makes intentions for Hajj before his Tawaf for Hajj. The obligations on one performing Ifraad are the same as those on one performing Qiran, except that the latter must slaughter whereas the former is not obligated to do so. The best of the three forms is Tamattu'. It is the form that the prophet-may the peace and blessings of Allah be upon him encouraged his followers to perform.

Even if a pilgrim makes intentions to perform Qiran or Ifraad he is allowed to change his intentions to Tamattu'; he can do this even after he has performed Tawaf and Sa'yi.

When the Prophet - may the peace and blessings of Allah be upon him- performed Tawaf and Sa'yi during the year of the Farewell Hajj with his companions, he ordered all those who hadn't brought sacrificial animals to change their intentions for Hajj to intentions for Umrah. cut their hair, and disengage from Ihram till Hajj. He said, " If I hadn't brought the sacrificial animal, I'd have done what I've ordered you to do."

The Umrah
If a pilgrim wishes to be ritually pure for Umrah, he should shed his clothing and bathe as he would after sexual defilement, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram.

Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing postnatal bleeding. After bathing and preparing himself, a. pilgrim, other than those menstruating or experiencing post- natal bleeding, prays the obligatory prayer, if it is time. Otherwise, he makes his intention by praying the two Sunnah Rakass whichare made each time Wudhu is performed.

When he finishes his prayer he should say: "Here I am for Umrah--here I am, Oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no
partner." [Talbeeyah]. A man raises his voice when saying this and a woman says it so that only one beside her may hear her.

One in Ihram should say the Talbeeyah as often as possible, especially when times and places change. For example: when descending or ascending during travel or when day or night approach. He should also ask Allah for His pleasure, for Heaven and seek refuge in Allah's mercy from Hellfire.

One should say the Talbeeyah during Umrah, starting from the time he puts on his Ihram till he starts Tawaf. During Hajj he should say it starting from the time he puts on his Ihram till he starts to stone Jamrah
Al- Aqaba on the Eid day.

When a pilgrim enters the Holy Mosque he puts forth his right foot first and says: "In the name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan." He approaches the Black Stone, touches it with his right hand and kisses it. If this isn't possible, he should face the Black Stone and point to it. It is best not to push and shove, causing harm and being harmed by other people.

When touching the Stone, a pilgrim should say the following: "In the name of Allah, Allah is the greatest. Oh, Allah, with faith in you, belief in Your book, loyalty to you, compliance to the way of your Prophet Muhammad--may the peace and blessings of Allah be upon him."

A pilgrim must walk, keeping the Ka'bah on his left. When he reaches the Rukn Al Yamani he should touch, but not kiss it, and say: " Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hell-fire. Oh Allah, I beg of You for forgiveness and health in this life and in the Hereafter." Each time he passes the Black Stone he should say: "Allah is the Greatest."

During the remainder of his Tawaf he may say what he pleases of supplications, mentioning Allah, and recitation of Quran. This is because Tawaf, Sa'yi, and Stoning the Jamrah have been devised for the purpose of mentioning Allah. During this Tawaf it is necessary for a man to do two things:

Al-ldhtebaa' from the beginning of Tawaf until the end. Al-ldhtebaa' means placing the middle of one's Reda' under his right arm and the ends of it over his left shoulder. When he is finished performing Tawaf, he may return his Reda' to its original state because the time for Idhtebaa' is only during Tawaf.

Al-Raml during the first three circuits. Al-Raml means speeding up one's pace with small steps. A pilgrim should walk at a normal pace during his last four circuits. When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim and recites: "And take ye the station of Abraham as a place of Prayer" Chapter 2, Verse 125 [2:125]. He prays two short Rakaas, as close as conveniently possible, behind Maqam Ibrahim. During the first Rakaa he recites Surah Al-Kafirun [Chapter 109] and during the second one Surah Al- lkhlas[Chapter 112]. When he completes the two Rakaas he should return to the Black Stone and touch it, if convenient. He goes out to the Mesa'a and when he nears As-Safaa he recites: " Verily As- Safaa and Al-Marwah are among the shrines of Allah" [2:158].

He ascends As-Safaa until he is able to see the Ka'bah. Facing the Ka'bah and raising his hands, he praises Allah and makes any supplications he chooses. The Prophet--may the peace and blessings of Allah be upon him--prayed thus: "There is no Deity but Allah alone," three times, supplicating in between.

He descends As-Safaa and heads for Al- Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues toward Al- Marwah at a normal pace. When he reaches it, he ascends it, faces the Qibla, raises his hands and repeats what he said on As-Safaa. He descends Al-Marwah heading towards As-Safaa, taking care to walk where walking is designated, and run where running is designated.

He continues this procedure until he completes seven laps. Going from As-Safaa to Al-Marwah is a lap and returning is another lap. During his Sa'yi he may recite what he wills of supplications, recitation of Qur'an, and mentioning Allah.

In completion of Sa'yi he shaves his head. A woman clips her hair the length of a finger tip. Shaving is preferable, except when Hajj is near and there isn't sufficient time for hair to grow back. In this case it's best to clip so that hair will remain for shaving during Hajj. With that, Umrah is completed. and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations, etc.

The Hajj

In the forenoon of the eighth day of Dhul-Hijja, a pilgrim purifies himself once again by bathing as he did before Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says: " Here I am for Hajj. Here I am, oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partners."

If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intentions, saying: " If I am prevented by any obstacle my place is wherever I am held up." If he has no such fear, he doesn't make this condition.

A pilgrim goes to Mina and there prays Dhuhr, Asr, Magrib, Isha and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.

When the sun rises, he goes to Arafah and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira Mosque until sunset if possible. He remembers Allah and makes as many supplications as possible while facing the Qibla. The Prophet-may the peace and blessing of Allah be upon him-prayed thus: "There is no Deity but Allah alone. He has no partner. All dominion and praise are His and He is powerful over all things.

If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allah's grace and abundant gifts. This will strengthen his hope in Allah. He should then return to his supplications and be sure to spend the end of the day deep in supplication because the best of supplication is the supplication of the day of Arafah.

At sunset he goes from Arafah to Muzdalifah and there prays Magrib, Isha, and Fajr. If he is tired or has little water, it is permissible for him to combine Magrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allah till just before sunrise.

If he is weak and cannot handle the crowd during Ar-Ramy, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd. Near sunrise, a pilgrim goes from
Muzdalifah to Mina. Upon reaching it he does the following:

	He throws seven consecutive pebbles at Jamrah Al-Aqaba which is the closest monument to Makkah, saying: "Allah is the Greatest," as he throws each pebble.
	He slaughters the sacrificial animal, eats some of it, and gives some to the poor. Slaughter is obligatory on the Mutamati and Qiran.
	He shaves or clips his hair; shaving is preferable. A woman clips her hair the length of a finger-tip.

These three should be done in the above order if convenient, but there is no restriction if one precedes another.

With that, one is allowed to come out of Ihram. He can wear other clothing and do everything that was lawful before Ihram except engaging in marital relations. He goes to Makkah to perform Tawaf Al-lfadha and Sa'yi, also for Hajj. It is Sunnah to put perfume on before going to Makkah.

With the completion of this Tawaf and Sa'yi, a pilgrim is allowed to do everything that was lawful before Ihram, including engaging in marital relations. After performing Tawaf and Sa'yi, he returns to Mina to spend the nights of the eleventh and twelfth days there.

He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Makkah, then the middle one, and lastly Jamrah Al-Aqaba. Each one should be stoned with seven consecutive pebbles accompanied by Takbeer. He stops after the first and middle Jamrah to make supplications facing the Qibla. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.

If he is in a hurry after stoning on the twelfth day, he leaves Mina before sunset. But if he wishes to prolong his stay, which is best, he spends the night of the thirteenth in Mina and stones that afternoon in the same
manner as on the twelfth day.

When he is ready to return to his country, he makes Tawaf Al-Wadaa, which is seven circuits around the Ka'bah. Menstruating women and women experiencing postnatal discharge are not obligated to perform
Tawaf Al -Wadaa.

Visiting The Prophet's Mosque

1. A pilgrim goes to Madina before or after Hajj with the intention of visiting the Prophet's mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Makkah.

2. Upon reaching the mosque he prays two Rakaas of salutation or performs any obligatory prayer that is due.

3. He goes to the grave of the Prophet -may the peace and blessings of Allah be upon him - and he stands before it. He greets him saying the "May the peace, mercy, and blessings of Allah be upon you, oh Prophet. May Allah grant you a good reward on behalf of your people. " He takes a step or two to his right to position himself before Abu-Bakr and greets him saying : "May the peace, mercy, and blessing of Allah be upon you. oh Abu-Bakr, Caliph of the Messenger of Allah. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people." Then he takes a step or two to his right to position himself before Umar and greets him saying: " May the peace, mercy and blessings of Allah be upon you, oh Umar, Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people."

4. In a state of purity, he goes to pray in Qubaa Mosque.

5. He goes to Al-Baqee to visit Uthman's grave- may Allah be pleased with him. He stands before it and greets him saying: "May the peace, mercy and blessing of Allah be upon you, oh Uthman- Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people." He greets any other Muslims in Al-Baqee.

6. He goes to Uhud and visits the grave of Hamza- may Allah be pleased with him- and the other martyrs there with him. He greets them and preys to Allah to grant them forgiveness, mercy, and pleasure.

Notification

The following is incumbent upon the Muhrim for Hajj or Umrah:

1. That he be committed to Allah's religious obligations upon him such as prayer in its time (in congregation for men).

2. That he avoids what Allah has prohibited such as obscenity, inequity, and disobedience. if anyone undertakes Hajj therein. Let there be no obscenity, nor wickedness, nor wrangling during Hajj ~ [2:197].

3. That he avoids harming the Muslims with words or actions within the Masha'ir or elsewhere.

4. That he avoids all of the restrictions of Ihram:

a. He shouldn't cause the loss of any of his hair or nails. A prick by a thorn and the like is unobjectionable, even if there is bleeding.

b. He shouldn't perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm in what remains of the effect of perfume used prior to Ihram.

c. He shouldn't touch, kiss, etc. his spouse out of passion and, even worse, shouldn't have sexual intercourse.

d. He shouldn't be wed or propose to a woman for himself or others.

e. He shouldn't wear gloves, although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.

The following pertains specifically to men:

a. He cannot cover his head with something that touches it, although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying his baggage atop his head.

b. He cannot wear a shirt, turban, hooded cloak trousers, or shoes. Only if he is unable to obtain an Ezar or sandals can he wear trousers or shoes.

c. He cannot wear anything with the same qualities of the above mentioned such as an Abea', Qubaa, hat, undershirt, etc.

It is permissible for him to wear sandals, rings, glasses, a hearing aid. a watch, worn on his wrist or hung from his neck, or a speech aid. It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls unintentionally. In such a case there is no obligation on him because of it.

A woman cannot wear a Niqab or Burqa'. The Sunnah is for her to uncover her face except if men not related to her might see her, in which case it is obligatory for her to cover her face during Ihram and otherwise. Allah is the giver of success. May His blessings be upon our Prophet Muhammad and all of his family and companions.

By the needy before Allah, Muhammad As-Salih Al-Uthaimeen

Glossary

Abaya' cloak-like, woolen wrap.
Abu Bakr first Muslim Caliph.
Al-Baqee' a place in Madina.
Al-ldhtebaa placing the middle of the Reda' under the right arm and the ends ofit over the left shoulder during Tawaf.
Al-lkhlas Chapter 112 of theQur'an(Purity of Faith).
Al-Kafirun Chapter 109 of the Qur'an ( Those who reject Faith).
Al-Marwah name of the hillock where a Muslim begins Sa'yi.
Al-Raml walking quickly but with small steps during the first three circuits of Tawaf.
Arafah the most important stop during Hajj, located beyond Muzdalifah.
Ar-Ramy The Stoning.
As-Safaa name of the hillock where a Muslim ends his last lap of Sa'yi.
Asr the afternoon prayer.
Burqa' a face veil like a Niqab.
Dhul-Hijja the twelfth month of the Islamic calendar.
Dhuhr the noon prayer.
Eid celebration for Muslims.
Ezaar lower cloth of Ihram.
Fajr dawn prayer.
Hajj official Muslim pilgrimage to Makkah.
Hamza one of the Prophet's uncles and a martyr during the battle of Uhud.
Ifraad isolated form of Hajj.
Ihram the ceremonial state of making Hajj or the Hajj garments themselves.
Isha night prayer.
Jamrah Monument in Mina.
Jamrah Al Aqaba-the monument closest to Makkah.
Ka'bah the house of Allah in the Holy Mosque in Makkah.
Magrib dusk prayer.
Maqam Ibrahim the stepping stone of the prophet Abraham.
Mes'aa the stretch between As- Safaa and Al - Marwah.
Masha'ir ceremonial shrines.
Mina one of the ceremonial shrines, a valley near Makkah.
Muhammad the last of the prophets, the prophet of Islam.
Muhrim a person in Ihram.
Mutamati a pilgrim performing Hajj Tamattu'.
Muzdalifah one of the ceremonial shrines of Hajj, between
Mina and Arafah.
Namira mosque in Mina.
Niqab a face veil revealing the eyes through slashes
Qiran a pilgrim performing Hajj Qiran.
Qibla the direction Muslims face to pray.
Qiraan Accompanied form of Hajj.
Quba a mosque in Madina, used to be on the outskirts.
Qur'an the Book of Allah.
Rakaa a unit of prayer.
Reda' the upper cloth of Ihram.
Rukn Al Yamani-the corner of the Ka'bah which faces Yemen.
Sa'yi the walk made between As-Safaa and Al -Marwah.
Sunnah way of the Prophet.
Surah a chapter of the Qur'an.
Takbeer saying "Allahu Akbar ("Allah is Greatest")
Talbeeya the supplication a Muslim recites once he is in
Ihram and has made his intention.
Tamattu' enjoyable form of Hajj.
Tarwiyya the eighth of Dhul-Hijja.
Tawaf circumambulation of the Ka'bah
Tawaf Al-lfadha tawaf for Hajj.
Tawaf Al-Wadaa farewell Tawaf.
Uhud the name of a mountain in Medina and the site of the battle by this name.
Umar the second Muslim Caliph and first Prince of the believers.
Umrah-minor Hajj the combination of Tawaf and Sa'yi.
Uthman the third Muslim Caliph and second Prince of thebelievers.
Wudhu ablution.

Days of Dhul Hajjah-The Blessed Days

2012-09-07T18:19:00.000-07:00

The month of Dhul-Hijjah is a season of worship, and seasons of worship bring along blessings, benefits and opportunities to correct one's faith and make up for shortcoming. Every one of these special opportunities involves some kind of worship, which brings the slave closer to his Lord. And Allah bestows His blessings and Favors on whom He wills. The fortunate person is he who makes good use of these special months, days, and hours, while worshiping Allah. He is most likely to be touched by the blessings of Allah. [Ibn Rajab, al-Lataa'if pp. 8]

The first ten days of Dhul-Hijjah are marked blessed for both, the pilgrims and the non-pilgrims. Rewards of good deeds are multiplied in these days. Imaam Ibn Qayyim (rahimahullah) (d. 751H) said: “Indeed, its days are the most excellent of all the days with Allah. It has been confirmed in Saheeh al-Bukharee from Ibn Abbas (radhi allahu anhu) that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “No deed are more virtuous than deeds on these days.” The companions asked: 'Not even Jihad (fighting in Allah's Cause)?' He (sallallahu alaihi wa-sallam) replied: “Not even Jihad for the sake of Allah, unless a man goes out risking himself and his wealth for the sake of Allah, and does not come back with anything.” [Saheeh al-Bukharee vol: 2, no: 457] And it is these ten days, of which Allah takes an oath saying: “By the dawn; by the ten nights.” [Soorah al-Fajr (89): 1-2] This is why it is recommended to increase in making Takbeer, Tahlil and Tamhid during these days.” [Zaad al-Ma'aad vol: 1, pp: 56]

Yawm al-Arafat: The 9th day of Dhul-Hijjah is the day of Arafat. It is this day when the pilgrims gather on the mountain plain of Arafat, praying and supplicating to their Lord.

The day of Arafat holds great importance in Islam since this is the Day when Allah completed his revelation on His Messenger (sallahu alaihe wa-sallam). It is reported in the Saheehayn (i.e. Saheeh al-Bukharee and Saheeh Muslim), from Umar Ibn al-Khattab (radhi allahu anhu) that a Jewish man said to him: “O Ameer al-Mumineen (O head of the Muslims)! There is a verse in the Qur'aan, which if was revealed on us, the Jews, we would have taken that day as an Eid (festival).” Umar asked: “Which verse?” He said: “This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” [Soorah al-Maidah (5): 3] Umar (radhi allahu anhu) said: “We know on which day and in which place was this verse revealed to Allah's Messenger (sallahu alaihe wa-sallam). It was when he was standing in Arafat on a Friday.”

Arafat is the day on which Allah took the covenant from the progeny of Adam (alaihis-salaam), it was reported that Ibn Abbas (radhi allahu anhu) narrated: “The Messenger of Allah (sallallahu alaihi wa-sallam) related: “(When Allah created Adam (alaihis-salaam) Allah took covenant from him in a place Na'maan on the day of Arafat, then He extracted from him all the descendants who would be born until the end of the world, generation after generation, and spread them out in front of Him in order to take a covenant from them also. He spoke to them face to face saying: “Am I not your Lord?” and they all replied: “Yes, we testify to it.” Allah then explained why He had all of mankind bear witness that He was their Creator and only true God worthy of worship. He said: “That was in case you (mankind) should say on the Day of Resurrection, 'Surely, we were unaware of this. We had no idea that You, Allah, were our Lord. No one told us that we were only supposed to worship You.” …” [(Saheeh) by Shaikh al-Albanee in Silsilah al-Ahaadeeth as-Saheehah vol: 4, no: 1623] Indeed, the day of Arafat is a blessed day and there is no other covenant greater than this covenant!

Arafat is a day of Forgiveness from sins, freedom from the Hell-Fire for the people who are present in the plain of Arafat. Aa'ishah (radhi allahu anha) narrated the Messenger of Allah (sallallahu alaihi wa-sallam) saying: “There is no day on which Allah frees more people from the Fire than the day of Arafat. He comes close and expresses His pride to the angels saying, 'What do these people (the Hajis) want?'” [Saheeh Muslim]

This Haadeeth mentions forgiveness for the pilgrims. In addition to this, fasting on the day of Arafat is a Sunnah and an expiation of sins for the residents.

Hunaydah ibn Khaalid reported from his wife that some of the wives of the Prophet (sallallahu alaihi wa-sallam) said: “The Messenger of Allah (sallallahu alaihi wa-sallam) used to fast on the ninth of Dhul-Hijjah, on the day of Aashoorah, on three days of each month, and on the first two Mondays and Thursdays of each month.” [(Saheeh) by Shaikh al-Albanee in Saheeh Abi Dawood vol: 2, no: 462]

It is reported in Saheeh Muslim that when the Messenger of Allah (sallallahu alaihi wa-sallam) was asked about the fasting on the day of Arafat, he said: “It expiates the sins of the previous year and that of the following year.” [Saheeh Muslim] This fasting is Mustahabb only for the non-pilgrims and not for the Hajis (the pilgrims) because it was not the practice of Allah's Messenger (sallallahu alaihi wa-sallam) to fast on the day of Arafat during pilgrimage and in a narration he also forbade doing so. Imaam at-Tirmidhee (rahimahullah) (d. 275H) said: “The People of Knowledge consider it recommended (Mustahabb) to fast on the day of Arafat, except for those at Arafat." [Jaami'ut-Tirmidhee (3/377)]

Yawm an-Nahr: The tenth day of Dhul-Hijjah is the greatest day of Hajj. It is known as Yawm an-Nahr (the day of Sacrifice), since it marks the ending of the major rite of Hajj - the Sacrifice. And it is on this day that the Muslims commemorate the bounties and blessings of Allah. It was recorded in a Hadeeth by Imaam Ahmad (in his Musnad vol: 4, no: 350) that the day of Nahr is the most virtuous day to Allah. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The greatest day of Hajj (Pilgrimage) is the Day of an-Nahr (Slaughtering).” [(Saheeh) by Shaikh al-Albanee in Irwa al-Ghaleel (no: 1101). Abu Dawood no: 1945]

Imaam Ibn Taymiyyah (d. 728H) said: “The most excellent day of the week is the day of Jumuah (Friday), by the agreement of the Scholars. And the most excellent day of the year is the day of an-Nahr. Some of them said that it is the day of Arafat. However, the first opinion is the correct one, since it is related in the Sunan collections that the Prophet (sallallahu alaihi wa-sallam) said: “The most excellent days with Allah is the day of an-Nahr, then the day of al-Qarr (the day that the Muslims reside in Mina).” [(Saheeh) by Shaikh al-Albanee in Irwa al-Ghaleel (no: 2018). Related by Abu Dawood no: 1765].” [Majmoo al-Fatawa vol: 25, pp. 288]

The day of An-Nahr is also known as 'Eid al-Adhaa' meaning the festival of Sacrifice and it is one of the two festivals which Allah has granted to the Ummah of Prophet (sallahu alaihe wa-sallam). Anas (radhi allahu anhu) narrated, “Allah's Messenger (sallallahu alaihi wa-sallam) came to Medina and the people of Medina in the days of Jahiliyyah had two days of play and amusement. So, Allah's Messenger (sallallahu alaihi wa-sallam) said: “I came to you and you had in Jahiliyyah, two days of play and amusement. Allah has replaced something better for you. The Day of an-Nahr and the day of al-Fitr.” [(Saheeh) by Haafidh Ibn Hajr in Buloogh al-Maraam. Related by Musnad Ahmad vol: 3, no: 103]

The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The day of al-Fitr, and the day of an-Nahr, and the days of at-Tashreeq (the three days after an-Nahr) are our days of Eid (festivity); and they are days of eating and drinking.” [(Saheeh) by Shaikh al-Albanee in Saheeh al-Jamee (no: 8192). Related by Musnad Ahmad (no: 1945)]

Glorifying Allah with Takbeer: (Takbeer al-Muqayyid): From the day of Arafat until the Asr prayer of the 13th day of Dhul-Hijjah, one should make Takbeer after every obligatory Salaat. Ibn Abee Shaybah relates that Alee (radhi allahu anhu) used to make the Takbeer beginning after the Fajr prayer on the day of Arafat, until after the Asr prayer on the last day of at-Tashreeq.” [(Saheeh) by Shaikh al-Albanee in al-Irwa. Related by Ibn Abee Shaybah in al-Musannaf]

Shaikh al-Islam Ibn Taymiyyah (rahimahullah) said: “The most correct saying concerning the Takbeer - that which the majority of the Salaf (Pious Predecessors), and the Scholars from the Companions and Imams were upon - is to begin making the Takbeer from Fajr (dawn) on the day of Arafat up until the last day of at-Tashreeq (the thirteenth of Dhul-Hijjah), after every Prayer.” [Majmoo al-Fatawa (24/220)]

Imaam al-Khattaabee (rahimahullah) (d. 456H) said: "The wisdom behind saying the Takbeer in these days is that in the times of Jahiliyyah (pre-Islamic ignorance), they used to slaughter for their Taaghoots (false objects of worship). So the Takbeers were prescribed in order to indicate that the act of slaughtering is directed to Allah alone, and by mentioning only His Name.” [Fath al-Baree]

As regards to the actual wording of the Takbeers, then nothing authentic has been related from the Messenger of Allah. However, the following have been reported from the Sahabah:

1. Ibn Mas'ood (radiyallahu anhuma): “Allahu Akbar, Allahu Akbar, La ilaha illa Allah, Allahu Akbar, Allahu Akbar wa lillahil-Hamd.” [(Saheeh) Irwaa al-Ghaleel (650), Daraqutne, Ibn Shaibah] (Allah is the Greatest, Allah is the Greatest, There is none worthy of worship except Allah. Allah is the Greatest, Allah is the Greatest and to Allah belongs all praises)

2. Ibn Abbas (radiyallahu anhuma): “Allahu Akbar, Allahu Akbar, Allahu Akbar wa lillahil-Hamd; Allahu Akbar wa-ajal, Allahu akbaru ala mahadana.” [(saheeh) - Bayhaqee (3/315)] (Allah is the Greatest, Allah is the Greatest, Allah is the Greatest and to Allah belongs all praises. Allah is the Greatest to that which He has guided us to)

3. Salman (radhi allahu anhu) : “Allahu Akbar, Allahu Akbar, Allahu Akbar kabeera.” [(saheeh) - Bayhaqee (3/316)] (Allah is the Greatest, Allah is the Greatest, Allah is the Greatest)

“Increase in these days you Tahlil, Takbeer and Tamhid.” (Takbeer al-Mutlaq)

“...And mention the name of Allah on the appointed Days...” [Soorah al-Hajj (22): 28] This verse has been explained (by some) to mean the ten days of Dhul-Hijjah. Scholars consider it desirable to increase Dhikr (remembrance of Allah) in these days, because the Messenger of Allah (sallallahu alaihi wa-sallam) is reported to have said: “There are no days that are greater to Allah or in which deeds are more beloved to Him than these ten days, so increase your Tahlil, Takbeer and Tamhid during these days.” [Musnad Ahmad] Tahlil, Takbeer and Tamhid mean saying 'La ilaha illa Allah', 'Allahu Akbar' and 'al-Hamdu lillah', respectively.

Ishaaq narrates from the scholars of the Taabi'een that in these ten days they used to say: Allahu-Akbar, Allahu-Akbar; Laa-ilaaha-ill-Allah; waAllahu-Akbar, Allahu-Akbar; Wa-lillaahil-hamd.

It is a beloved act to raise the voice when saying the Takbeer in the markets, the houses, the streets, the masjids and other places, because of the saying of Allah Most High in Soorah al-Hajj verse 37: “...that you may magnify Allah for His Guidance to you...” Imaam Bukharee (rahimahullah) said in the book of al-Idayn in the chapter of the Virtue of good) deeds during the days of Tashreeq, Ibn Umar and Abu Hurayrah (radhi allahu anhuma) would go out in the marketplace during the ten days and say Takbeer, and the people would say Takbeer when they said Takbeer.” [Saheeh al-Bukharee]

The Sunnah is to say the Takbeer individually. The saying of Takbeer in congregation, i.e., everyone pronouncing the Takbeer with one voice, is not permissible since this has not been transmitted (to us) from the early generations of the Sahaabah and those who followed their ways. .This is applicable for all Dhikr and supplications, except if the person doesn't know what to say. In that case he may repeat after someone else until he learns (the words to be said).

What You Can Do in these Blessed Days of Dhul-Hijjah?

The days of Dhul-Hijjah are the most blessed ones; therefore every Muslim should make much from this opportunity. Among the blessings of Allah is that He has given us many ways to perform good deeds and to worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord. Here are some out of many good deed, which you can perform in these days.

Remember, deeds, which are less preferred are made superior and more beloved to Allah in these days, than the superior deeds performed at other times!! This is indicated in the Hadeeth where the Messenger of Allah (sallallahu alaihe wa-sallam) said regarding Jihad which is the most superior of all deeds to be less superior than the voluntary fast in these days, except that the Mujahid, “goes out risking himself and his wealth for the sake of Allah, and does not come back with anything.” [Saheeh al-Bukharee]

Hajj and Umrah are the best deeds performed in Dhul-Hijjah.

Fasting as many days as possible, especially the day of Arafat, which is a Sunnah. Fasting is one of the best of deeds. Allah chose fasting for Himself from all the good deeds, as is stated in the Hadeeth Qudsee: “All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.” [Saheeh al-Bukharee (1085)]

Takbeer al-Muqayyid: The Takbeer, which is restricted to the time after the five obligatory Salaat. This begins from after Fajr prayer of the day of Arafat (for the non-pilgrims) until the Asr prayer of the last day of Tashreeq.

Takbeer al-Mutlaq: The unrestricted Takbeer; ‘Allahu Akbar’, at all times of night and day until Eid al-Ahda.

Perform plenty of Nafl (voluntary) prayers.

Recite and Memorize the Qur'aan.

Abstain from disobedience and sins, because disobedience is the cause of Allah's Anger. The Messenger of Allah (sallallahu alaihe wa-sallam) said: “Verily Allah has a sense of Ghayrah (honor, prestige and anger over it's violation), and Allah's sense of Ghayrah is provoked when a person does that which Allah has made prohibited.” [Saheeh Bukharee and Saheeh Muslim] Whereas, obedience and abstaining from all those things, which Allah has prohibited, is a form of worship and a means to achieve Allah's Love.

Hasten to make Sincere Tawbah (Repentance) to Allah because repentance means coming back to Allah. It is forgoing all those deed, which Allah dislikes in open and in secret, out of regret for what has passed, abandoning them immediately and being determined not to return to it again. When a Muslim combines repentance with good deeds during the most virtuous days, this is a sign of his success. Allah says: “But as for him who repented, believed and did righteous deeds, then he will be among those who are successful.” [Soorah al-Qasas (28): 67]

Give Charity

Attend Salaat al-Eid and the Khutbah.

Slaughter Udhiyah (Sacrifice) on the day of Eid al-Adha is another good deed which brings the slave closer to his Lord.

There is much to be gained, so make the most of this these invaluable and irreplaceable days.

Five Pillars of Islam

2012-06-21T21:02:00.001-07:00

Islam has five pillars, or cornerstones, on which we should build our lives. A good strong building has 4 strong cornerstones, and good Muslims have 5 because we want to be strong in the way we live! Remember, our goal in life is to join Allah in Jannah (paradise) one day!

The Qur'an tells us that Allah created man to worship Him. We need to follow His rules to do this the right way.

The pillars are our five basic duties. Allah is the one who gave us these requirements. We don’t follow them only if we feel like it, we are REQUIRED to follow them. Think about this: We all ask Allah that He let us get this or do that, like get a good grade on our test or get to go to a great place for dinner. But how can we expect Him to grant our wishes if we don’t even do the things He’s asking US to do?????

1. Shahadah - our basic belief

Do you know the Shahadah? This is our belief as Muslims! It's what MAKES us Muslims!

Allah (SWT) is One!
After the name of Allah, we write SWT - this means "Subhana-Hu wa Ta'ala," or "Allah is glorified."

Muhammad (S) is His Messenger!
After the name of Prophet Muhammad, we write S - this means "Salla
Allahu ‘alaihi wa-Sallam," or "May the blessings of Allah be upon him."

So all Muslims believe that Allah is One, He is the ONLY God, and Muhammad is His Messenger! In Arabic we say,

La Illaha Illala, Muhammad ur Rasulullah
2. Salah - Daily Prayer
We must pray to be good Muslims. Before we pray we do Wudu, or clean up in a special way. We wear clean clothes, and pray facing the Kabah. We pray FIVE TIMES A DAY: Fajr - Dhohur - Asr - Maghrib - Isha ! Praying to Allah this often helps us to remember Him every minute of the day. And if we keep Allah in our minds all the time, it helps us to be better people and keeps us from doing wrong things Insha'allah.

We should start praying when we are 7 years old, and once we reach 10 years old we should not miss any prayers. This is a VERY important requirement of Muslims, and like I said before, how can we expect Allah to answer our prayers if we are not performing all of our prayers?

3. Fasting
Muslims fast every day during the month of Ramadan. We don't eat or drink anything during the day. We also pray, read the Qu'ran, and do good deeds all day instead of bad ones. We watch our tongues and don't fight with each other. Once you reach 10 years old, you are required to fast. Of course this is quite hard, but it is one more thing that helps us to be better people. We remember Allah, as well as those who don't have as much as we do in life. We learn not to be greedy and selfish. People in some parts of the world go without much food every single day, not just during Ramadan. Before you're 10 years old, you should try to fast for a few days during Ramadan so you can begin to get used to it.

When we’re fasting, we try to continue our lives like we usually do, and not take it extra easy. We go to school and work like we always do, and not sit around watching movies or taking naps on the weekends. If you’re bored or hungry, why don’t you read the Qur’an or ask your mom or dad to read it to you?

4. Zakah - Sharing
Allah has given some of us a lot of money and other things, and others not very much. WHATEVER WE DO HAVE, IT IS ONLY BECAUSE OF ALLAH. Allah want us to share our money and things with those who don't have it (the poor).

Ask your parents to let you know about the Zakah they give for your family. When do they give it during the year, and to whom? When you get a little older, maybe Insha’Allah they’ll include you in the Zakah planning.

5. Hajj
If we can afford it and are healthy enough to make the trip, we are required to go once in our lives to Makkah and visit the Kabah during Hajj. We are called pilgrims. We perform many rituals while we're there, and we pray to Allah to forgive us and guide us.

Makkah and Medina are very important and wonderful cities! Insha’allah when you go for your Hajj, you will feel the powerful feelings that most people talk about when they go. When you see the Kabah for the first time, you will realize that you are the closest to Allah that you will EVER be while you are alive. Many people change a lot once they complete their Hajj, like a new person, and they make sure they are better Muslims once they go home. They decide to practice the religion of Islam as well as they can, because they feel fresh and strong. SUBHANALLAH! ALLAHU AKBAR!

Muhammad (P.B.U.H) - A Role Model For New Millenium

2012-06-21T20:59:00.001-07:00

The human need for role models
Have you ever heard of Moses, Jesus, Confucius, Krishna or the Buddha? How about Gandhi, Mother Theresa or Martin Luther King? If you live in the West, there's a good chance that you know a bit about these people and their accomplishments. In man's eternal search for immortality and meaning, many leaders and heroes, both true and false, have made their appearance on the world stage. The respect and reverence shown to such figures among people of every nationality, in every age, points to a deep human need to believe in someone greater than oneself, in an attempt to transcend the confines of one's own limited existence. We see this theme recur in world myths, legends, hero stories, and in the idealisation of people who have been raised by their followers to superhuman or godly status.
Most educated people today are sceptics,
and view such stories as the charming remnants of a simpler age. And with globalisation and the steady stream of new religions and ideologies that people are exposed to, it may be hard to know what to believe. Some find it easier to ignore spiritual questions altogether, focusing instead on their relationships, careers and 'getting ahead'. Yet we know that excessive materialism stifles the mind and spirit; despite technological advances, the deep yearning to believe in a Higher Power, true leadership, and an ultimate purpose in life remains. In this day and age, who can be trusted as a guide in both spiritual and worldly matters?
There is one leader,
still largely unknown to the West, who is an extraordinary role model that people of all backgrounds can relate to: the Prophet Muhammad. The details of Muhammad's remarkable life have been carefully preserved and have been subjected to the scrutiny of historians, east and west. In contrast to others who have achieved renown for their accomplishments in a limited sphere of activity, Muhammad's achievements span all major areas of life. The historian Michael H. Hart wrote:
My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels.
Hart, Michael, The 100: A Ranking of the Most Influential Persons in History
Why does the average European or American know so little about a man whose life was so exceptional? Irrational fears and negative propaganda, dating back to the Crusades and exaggerated by the media, have created a 'mental block' for many people against all things Arab or Islamic, and the two terms are often mistakenly confused. As we enter the age of the global village, is it not time for those who pride themselves on being unprejudiced, independent thinkers to put aside these mental relics from a bygone era? We invite you to take a few minutes to explore a new understanding of religious leadership, and in so doing, to catch a glimpse of a man who is loved by one-fifth of the people on this planet.
The concept of prophethood in Islam

For a Muslim, a Prophet does not primarily imply someone able to foretell the future - although most of Muhammad's predictions have already been fulfilled in astonishing ways - but a man sent by God to call people to repent, have faith, and dedicate their lives to doing good, thereby helping them rediscover the purpose for which they were created. Prophets are not considered to be Divine, and are not prayed to or worshipped - though they were men of outstanding character and spirituality who were protected from committing sins, performed miracles, received revelation and communed with God. Islam teaches that God is One, without partner or associate; no human being can share in any of the qualities that are unique to the Intelligent Creator and Sustainer of our vast and complex universe. Muhammad was no more than God's honoured servant and Messenger, yet he embodied the best of human potential, and that is what continues to make him so appealing and accessible today. Last in a line of Prophets and Messengers sent by God to all people on earth - including Noah, Abraham, Moses and Jesus - who effected the large-scale transformation of individuals and society, Muhammad was unsurpassed as teacher and guide. Speaking of his own role as the last true Prophet before Judgement Day, he said:
'The parable of me in relation to the Prophets who came before me is that of a man who built a house beautifully and well, except that one brick in its corner was missing. The people went around it and wondered at its beauty, but said: "If only that brick were put in its place!" I am that brick, and I am the last of the Prophets.'
Muhammad's personal life

Muhammad was born in 570 AD to a noble family of Makkah, and was a descendant of the Prophet Abraham. Orphaned at six, Muhammad was a thoughtful youth who worked as a shepherd and helped his uncle with the trade caravans. As a teenager he rejected the immoral customs of his people, who had become steeped in idolatry, and joined a chivalrous order, earning the nickname 'The Trustworthy'. At age 25 he found employment with a wealthy widow of 40 named Khadijah, managing her business. Impressed by his honesty and character, Khadijah proposed marriage and he accepted. Despite their age difference, they were happily married for 25 years, and were blessed with six children. After Khadijah's death Muhammad married several women for political and humanitarian reasons, as was expected of a man of his position; all but one were widows and divorcees. He was a loving and considerate husband and father, and his family was devoted to him despite his voluntary poverty, for he put into practice his own advice, 'the best of you is the one who is best to his own family.'
Muhammad, the Prophet

Muhammad received his first revelation from God at 40, through the Angel Gabriel. He continued to receive revelations for 23 years, on topics ranging from the Oneness of God and His wondrous handiwork, to stories of earlier prophets, morality and ethics, and life after death. These revelations became collectively known as the Qur'an, and are considered by Muslims to be the literal word of God; the Prophet's own words were collected separately. Muhammad's call to monotheism and social reform was heavily opposed by the Makkan elite; after enduring thirteen years of intense persecution, he and his followers were invited to relocate to Madinah, a town to the north that had been torn apart by generations of intertribal warfare. Muhammad successfully settled their differences and forged a bond of brotherhood between the two warring factions, as well as between the locals and the new emigrants. For Arab tribal society, this was an amazing accomplishment. The early Muslims learned to implement the golden rule under the Prophet's tutelage: 'No one truly believes until he desires for his brother what he desires for himself.'
Muhammad's legacy: the Madinan model

For Muhammad, religion was not a matter of personal conviction alone but a complete way of life, and Madinah flourished under his leadership. The Madinan model of government, based on justice, respect for human dignity and God-consciousness, became the template to which Muslims have looked for guidance and inspiration ever since. The Prophet drew up the world's first constitution in which the rights of religious minorities were protected, and entered into treaties and alliances with neighbouring tribes. He sent letters to the rulers of the Persians, Egyptians, Abyssinians and Byzantines, announcing his message of pure monotheism and inviting them to accept Islam. For the first time in history, women, children, orphans, foreigners and slaves were granted extensive rights and protection. Many of the Prophet's concerns seem surprisingly 'modern': he condemned racism and nationalism, saying 'there is no superiority of an Arab over a non-Arab, or a white man over a black man, except in righteousness.' He established laws protecting animals, trees and the environment. He encouraged free trade and ethical investments, but secured workers' rights and forbade usury. He worked for peace, but defined the parameters of the judicious use of force, when force was needed. He convinced people to give up alcohol, drugs, prostitution and crime, and promoted healthy living. He condemned domestic violence, encouraged his wives to speak their own mind, and granted Muslim women many rights not dreamed of in Europe until centuries later, including the right to own property, reject arranged marriages, and seek divorce because of incompatibility. And the Prophet encouraged his followers to seek beneficial knowledge wherever it could be found, with the result that Muslims never experienced a conflict between science and religion, and led the world in many fields of learning for centuries afterwards. Although his enduring legacy can be observed in everything from art to politics, Muhammad's greatest achievement by far was to re-establish pure monotheism. As simple and straightforward to understand as the nucleus at the centre of an atom, the concept of One God lies at the heart of Islamic culture. Muslims turn to their Creator for guidance, without the need for intermediaries, or the loss of dignity that idolatry and superstition bring.
The Prophet accomplished all this through the strength of his character and personal example; he inspired in his followers a love, devotion and sense of awe that was unparalleled. While other men would have been corrupted by the absolute power that he wielded in his later years, Muhammad remained humble, ever aware of the Source of his blessings. 'I am just God's servant,' he said, and 'I have only been sent as a teacher.' Although he spent his days in serving people and his nights in prayer, he preached religious moderation and balance; he forbade his followers to adopt a monastic lifestyle and preferred that they establish strong families and engage themselves in bettering the world around them, while remaining deeply conscious of God.
In the brief space of one generation and during his own lifetime, the Prophet Muhammad* successfully transformed the faith, mentality and culture of the people of Arabia; within 100 years his message had touched the hearts and lives of millions in Africa, Asia and parts of Europe. The Prophet foretold that each succeeding generation would be worse than the one before it, and true to his prediction, Muslims have not always understood or honoured his example. But Muhammad's teachings, speeches and customs were carefully noted down by his Companions, and compiled into books of authentic sayings which are available in translation. Along with the Qur'an, they form the holistic foundation of a satisfying way of life for practising Muslims, while for others, they provide a fascinating glimpse into the heart and mind of an exceptional man and role model from whom much can be learned.

Islamic Medicine

2012-06-21T20:47:00.002-07:00

Historical Notes

The JIMA believes not only in the revivalism and fine establishment of the tenets of the Islamic faith within the individual and within Muslim society but also in restoration, review, research and compilation of the knowledge of the brilliant past of Islamic Medicine. We have proposed to several Islamic countries to open a department of Islamic Medicine in their medical schools as well as to establish an Institute of Islamic Medicine for gathering extent works of great Hakims of the past, to translate them, to do clinical and laboratory research on their empirical findings and their vast Pharmacopoeia.

To this end, we have obtained permission first to publish in parts the translation by Martin Levey of Adab al-Tabib of Al-Ruhawi's "Practical ethics of the physicians" which was printed by the American Philosophical Society as the Transactions of APS, vol. 57, part 3, 1967, Philadelphia.

Who was Ruhawi?

Ishaq Ibn Ali Al-Ruhawi must have written his deontological treatise, Adab al-Tabib in the 9th century. After al-Rubawi, to complete the picture, one should mention two of the greatest physician-philosophers of the Islamic World, al-Farabi (d. 950 A.D.) AND IBN SINA (B. 980 A.D.). Al- Ruhawi was probably from Ruha, a city of northwest Iraq. Earlier, it had been called Edessa, a well known center of Nestorian learning at one time. He was a Christian who embraced Islam and had written two works on Galen.

Al-Ruhawi's Adab al-Tabib is found as a unique copy in the Suleymaniye Kitabhane #1658. It comprises 112 folios, seventeen lines per page and is written in a good Nashki hand. The dedication is to the Sultan Bayezid.

In previous publications the first chapter and part of chapter 11 of Ruhawi's Adab Al-Tabib were presented. JIMA will continue to publish pertinent sections and chapters of this great work of the second IsIamic Century . (9th century A.D.).

Statement on Edible Matter

(Ruhawi's Adab al-Tabib translated by Martin Levey)

Since what we have mentioned in regard to the five senses is useful for systematic improvement, a word is in order on the natural matters as an example and for guidance,. We mentioned the natural matters of air, exercise, and rest. It is necessary to follow up with a statement on edible matter, by the way, with brevity and with mention of useful factors which will encourage and urge one to study science in its occurrences and its books.

I say that edible matter may be called food as a synonym since food is sometimes made of it. Real foods are substances which are distinguished from edible matter by the first, second, and third cooking, and their superfluities, which are not eaten, are thrown away. Those substances remain which are suited to become a part of the one who eats [them], and takes the place of what was lost by him since they make a quantitative excess. In this way, he is not dissolved away and does not perish.

The situation is such that you will find that edible things have different tastes and qualities, and accordingly affect the body in various ways. Thus, it is necessary to know their composition and functions. I mean also that one should also understand the body and its natural complexion; together with this it is indispensable for you to know the natural or acquired complexion of its stomach.

Our excellent teacher Galen encourages and leads us to this in his book On Nutrition. He said, "It is necessary that one be careful to know these matters. You find that foods sometimes are slow to swell up and sometimes quick. This depends on the reaction of the stomach at the beginning or by the substances in that which was eaten and drunk. Because some of them are moist, some dry, some viscous, some quickly separating and falling apart, some pungent and acrid, some sour or bitter or sweet or salty, and sometimes these properties are found in drugs, therefore properties of foods are considered as easy remedies."' It is essential that the physician take Galen completely at his word to the full extent of this science for the preservation of life is of great importance.

Galen said that the science of the properties of foods is close to being one of the most useful of medical sciences. While there is not always need to employ the other [sciences] for bodily health, the need for food is always present, both in times of health and illness, for life does not go on without it.

It is not necessary, 0 physician, that you imitate any writer in regard to the properties of foods, their states, and their functions in the body. Some have written volumes on the basis of experience but this experience is insufficient when applied to an actual case. You may, however, find some similar factors which are common but it is not sound to judge by these merely. An example of this is that you find several things which cause diuresis or facilitate an abundant flow, and so on. You find that some are cold and some hot. In teaching this, Galen quoted the scholar and physician before him called Theophilus. It is this, Galen said that Theophilus stated that men are not wise who believe that a single property like taste or heat or smell when found in two things will make them all alike. Aside from this common factor, there may be many different properties. One must not, therefore, treat all substances which empty the belly, or cause diuresis, or have any other common property, as being alike in all their properties. This is so because that (substance] may be hot or cold or salty and not every sweet or salty thing has the same strength in taste. But one may consider that the resultant action of a substance comes from its total make-up. Whoever grasps this principle will make no mistake and will not lose the truth.

It is not convenient for you to hold back anything of a food or drug because of its effect on one sense, and so believing that it possesses only this effect. Sometimes you find that what seems very apparent is one thing but its actual effect is another. Examples are the lentil and cabbage which act oppositely [to their effect on the sense of smell]. They empty some bellies and fill others; they do this since in their creation they are made up of two different substances having two different properties in composition and complexion.

Galen said, "As to the reason why the lentil' empties and softens the belly of some people, and does not restrict and block it, I add that I explained this in the book On Simple Drugs. It is that many kinds [of drugs] which are considered to be simple and single are compounded, at the beginning of their creation, of different substances with opposite properties instead of what we compound with our skill. In them, there are different activities. You find these in many foods like the lentil, cabbage, and all sea animals which have a skin with a sharp taste; each one of them is composed [of substances] with opposite properties. Thus, their body is hard and slow to swell, the belly is under control and may be emptied. The explanation for this is what when they are cooked, their soup empties the belly but its hard body keeps the belly under control. People, however, disagree about this.

When considering foods, the conditions in the stomach [should be recognized]. You may find that a flame heat dominates it. This may be so because of the complexion brought about in creation or yellow bile which pours into it because it has been deviated from its source on its way to the intestines. In this case the stomach digests some foods which are thick like beef, etc., and the thin ones like the meat of chicken and partridge spoil in it. It is not necessary to examine and experiment with the foods to prohibit some since some are quickly land some are slowly digested, according to the conditions in the stomach. Since this stomach condition is far from normal, it is not correct to make a judgment on the foods in it.

It is necessary to examine once more the question of foods. Some edibles which are in abundance resemble body matter. These are wheat, barley, rice, and similar grains; also there are palatable foods as animal meats which may be quickly cooked and digested. All of these and what is similar to them feed man when they are well prepared; they are good nutritionally.

As to the edibles which do not resemble the body of the eater, when they are together with non-nutritional matter [they] may make one ill if he does not know how to use them. These edibles have excessive sourness, are excessively salty, excessively sweet, and an excessively styptic acridity may predominate. These are more like drugs. Between the extremes of these edibles and their opposites, there are many which, when well prepared, will nourish the eater and not injure him.

There are also those which, because of moderation in taste, are often employed to improve bodies. It improves the health of old people, especially those whose complexion is cold, in whom phlegm predominates, in periods of cold and in cold countries. Understand this, and compare with it the rest of the edibles which have obvious and different tastes. When you recognize good food, then beware of an excess or deficiency but favor moderation. This is better.

Hippocrates had a saying that every excess is an enemy of nature, and a deficiency is lacking in trustworthiness. When one exceeds the natural amount, Hippocrates stated that there is no bearing or appetite or any other favourable thing. Hippocrates also said that when excessive food is ingested, it is superfluous and causes illness with its coldness.' He stated that it is important that one predetermine the amount of food for the body with regard to the state of the season in which one is. There are two seasons, summer and autumn, when the body cannot endure excessive food. In regard to the seasons of winter and spring, it may take much food. Hippocrates pointed this out in a statement when he declared that the most difficult period for the body to take care of food is in summer and autumn; the easiest time is in winter and spring. Galen explained and commented upon this by saying that bodies begin to be cold in the autumn, to come together to be thick, and then in winter to loosen and to be light. Galen said also that in winter and spring, the belly is hottest and sleep is longer, Because of these two reasons, more food is necessary since more natural bodily heat is required then. Thus, more food is essential. Evidence of this comes from the aged.

It is also indispensable to know the time of the meal and the small snacks. I mean that it is necessary to eat during the day and night, and [it is necessary] to know the time between meals. The eater must know this and also the speed of his digestion, and also how long it takes his stomach to be emptied of the last meal and of spoiled mixtures and excesses. Hippocrates summed this up when he stated in On Epidemics, in the sixth discourse, when he arranged for the food after exercise and before sleep. He said, "Weariness, food, sleep, and coition must be aU organized by a natural arrangement." He meant that one must predetermine intentionally the quantity of exertion of each one by the eater. Hippocrates said that the body which is not clean, whenever it ingests food, makes its advances in evil

In some edibles like vegetables, there is very little nutriment; in some there is much as in animal meats and hard grains. Some are in between these like the meat of lamb, chicken, partridge, the yolk of eggs, etc. For this reason, it is necessary to know the science of this to use what is valuable according to the need. [Another reason] is that the spoilation of some edibles is rapid since they change so quickly; some are slow to spoil since they are resistant.

Thus, it is incumbent upon the physician to know the arrangements of food according to this and according to the condition of the stomach. It is often convenient to present the quickly changing foods first before those which ripen slowly in order to facilitate the penetration of a hard one so that it not be spoiled were it to precede the quick one. To eat melon, apricot, and others first before bread and other edibles is better. For this reason, one must be careful what he cats after the meal so as not to spoil the food, mixtures, and the stomach. Do not neglect, in view of what i have presented, to take account of age, heat, the countries, habits, occupations, and conditions since the science of an these is necessarily indispensable for everyone who wishes to nourish his body properly. Carry on by these and compare them.

Statement on Beverages

As to drinks, know them in regard to their properties and actions to employ the useful and to beware of what is harmful. One cannot know their temperaments and qualities. Since water is the earliest known (of drinks) and the most honourable in temperament, quali6es, and usefulness one should know its properties in regard to bodily change. Under normal circumstances, there are none. It is substance without colour, without taste, and without smell but it is cold and moist. Its body was created without form, and without connection among its parts except that which is united when it is in a container. It is not nutritious unless one considers its use in the cooking of food and its penetration into parts of the body.

As to the water which is contrary to that here mentioned, its matter has mixed with other matter possessing other attributes like sulphur and borax waters, etc. Waters like these have different tastes and properties. Owing to the fact that they vary in taste, smell and weight, for this reason, they affect the body in different ways. The physician must know the properties of waters and their differences. Otherwise, if the question of water is neglected, great harm will come to the body; this is because it is essential for life and its need is continuous.

So far as internal harm to the body is concerned, then, there are the matter [of water], the matter of the air, the factor of the seasons when they change, and the effect of the winds generally in [some] countries. Therefore, Hippocrates said that he, who wants to study medicine the straightforward way, must do this that I describe. It is, first, that you must consider the times of the year and what can be done since they are not alike. They are very different not only in themselves but compared also to others. Then, attention must be paid to the hot and cold winds, especially those common to all people and those peculiar to each country. It is also necessary to consider the properties of waters since they may not only differ in taste and weight but also be different in [other] properties.

When we reflect on the results of Hippocrates' advice, we understand that water is important, when suitable, for the preservation of health; it is harmful if not suitable. No one can be more discriminating in acquiring this [knowledge] than were the ancients. The most efficient in this was Hippocrates so listen to his teaching and hold on to it in order to attain your wish in the art of medicine.

Hippocrates said, "I want to inform you of the other waters and which of them are more effective in bringing good health. I shall describe what it is necessary to derive from evil and salty waters since the kind of waters is very important in aiding health.

There are waters which are stagnant, tainted and are at the bottom. These are warm, odorous, and thick in summer for they do not flow. They are used since rainwater does reach them. They tend toward a dirty colour and are bitter. In winter, they are covered with ice, and are turbid with the water coming from snow and hail. These waters are the most apt to cause phlegm, hoarseness, and a large, hard spleen in the one who always drinks them.

He said that these waters are bad for all things. Further, those waters which issue forth from rocky places are harsh like those which come from earth where there are hot waters, or where copper, silver, gold, sulphur, alum, or borax are produced. It is because these are produced form a hot shaft and it is impossible that good waters come from this earth. They are harsh, cause difficulty in urination, and prevent excretion.

He said that the best waters flow from lofty and high places, from mountains which have soil. These waters, whose sources are deeper, are palatable, pure, have little redness, are hot in winter and cold in summer. Superior waters, he said, are those whose sources are opposite to the rising locations of the sun; those after them (in superiority] have their sources between where the summer sun rises and sets. The third best are the waters [whose source is] between where the winter sun sets and where the summer sun sets. The worst waters arise opposite to the north. The waters are very bad in the times of the southern winds but; better in the times of the northern winds. He said that it is necessary to use these waters knowing this. As to the healthy and strong person, it is not essential that the discriminate among the waters; he drinks what is available. He praised rainwater as the lightest purest, most palatable, and finest of waters. This is because when the sun raises the water, it carries off the thinnest and lightest. Consider the use of the saltpan where the salty part of the water remains because of its thickness and heaviness, becoming saltier. The sun carries off the finer water; since it is light it raises it. It is raised from palatable waters, from sea water, from all bodies, and from the bodies of men continuously [especially] that which is the thinnest and lightest of the moisture.

Thus, when a man walks or sits in the sun and puts on his clothes then that part of his body exposed to the sun does not seem to perspire since the sun always carries away the perspiration by evaporating it. That part of his body which is covered with clothes or anything else perspires because the sun causes the sweat to come out. The covering keeps and preserve it. When this man moves into the shade, all his body is so since the rays of the sun do not fall upon him. For this reason, rainwater may be putrid and have a bad odor since it comes from many different kinds of moisture and is mixed with them. As a result, it is the first of waters to stink.

Then, after Hippocrates demonstrated how rainwater comes about, he said, "This water may be the best of waters but it needs to be cleansed by boiling." Then he said, "If this is not done, then it develops a bad odour and it causes the drinker to be hoarse, to cough, and to have trouble with the voice." Then said Hippocrates, "As to the water from snow and ice, it is all bad since when water is once frozen, it will not get back to its original properties but that which is pure, light, and palatable is expressed. The sediment and what is close to being a solid remains."

I have mentioned these quotations from Hippocrates to show the pressing need of water and to encourage you to study this science in the books of Hippocrates and Galen.

I shall now return to the value of taking hot water baths. The value of this bathing is different for the sick and for those who are well. For healthy people, it is good to bathe in potable, cold water, or for some in water with salt or borax, and for some with other tastes, hot and non-hot water. These waters may be good for some sick people but not for all, for people of certain ages but not for all, in some but not all countries, and depending on certain habits.

In this, there may be much error; it is necessary to be aware of it and to study it. Strive to know the good from the bad waters by the method described by Hippocrates. These methods are these. Make your decision according to the lightness of the water. its ability to become quickly cold or hot. Hippocrates said about this, "The water which warms quickly and becomes cold quickly is the lightest of waters." In the fifth section of his book, he said, "The lightness of its weight is so in comparison with any other, and is seen in the rapidity of its drying with what was kneaded with it, and in the quickness of cooking what is cooked [in it]."

Statement on Sleeping and Being Awake

The physician takes care of the matter of sleeping and waking and knows the function of each in healthy and sick bodies. Thus, he should be able, according to bodies of animals, to predetermine the state of a sufficient and suitable amount [of sleep] for the preservation of health and treatment of the ill. This is because sleep is a natural thing without which man cannot retain his health; there must be a definite time for it in the natural order.

The excellent Hippocrates explains it in the sixth discourse of the book On Epidemics. He said, "Weariness, eating, sleeping, and coition all must be done plainfully. " Galen interpreted "plainfully" as meaning the limitation of their quantities for every man, as [the amount of] sleep is found naturally for different ages of man. We say that it is the kindness of the exalted God who created sleep and rest for the animal's body in order to return to it a replacement for that which was lost from it during waking. This is because during waking the natural heat expands to the outside of the body and to other regions, and spreads with it the blood which helped it form. It is spread in the body so that the animal moves by the power of [this] heat to its activities and to obtain food for survival.

Whenever it moves, moisture is lost little by little to cause dryness. If it keeps on moving and the waking is not interrupted, then the dryness becomes excessive to its body so that it will die. For this reason, the exalted God made the times of sleeping between the times of waking. This is so that the heat is gathered during sleep inside the body and cold is outside; the organism of the animal relax, its senses abate, its actions stop, and heat begins in the digestion of food, in improvement of fluids to aid the organs. The latter exert an attractive power and are moistened in this way. This is the opposite of losing [moisture]. With sleep, also strengthening are the retentive faculty, the altering power, and the evacuating strength. Due to the soundness of these four powers and the efficiency of their activities, the body is healthy and its functions are proper. in addition to strengthening nature, sleep weakens the physical powers; the senses and faculty of reason are weak during it due to their abdication of these functions.

If this is so, then the physician must know the amount of sleep and work for each man for everyone has a natural quantity which he requires according to his complexion, his habits, his activities, his food, his age, season, and the state of the air. If one of them [i.e. sleeping and wakefulness] is not in its properly natural quantitative state and time, then it indicates divergence from bodily health. For this reason, Hippocrates said, "If sleep and sleeplessness are excessive, then the necessary amount is a bad sing." When the physician sees this, then he knows that this immoderate condition indicates disease in the brain. This is because sleep is a special state of the brain and occurs when it is cold and moderately moise. If these are excessive then they cause cold brain disease. For this reason, Galen said that sleeplessness comes from coldness of the most important sentient, the brain. When this coldness is strong and mixed with moisture, then the disease called lasir'as" occurs which is cold vertigo. When dryness is also with it, the disease is called catalepsy which is called jumud. Sleeplessness is also because of the heat of the most important sentient but this heat may be either from a particular, bad complexion or from black bile.

Hippocrates said that when sleep causes pain in any disease, it is a sign of death. When sleep is useful, it is not a sign of death. Hippocrates said also that when sleep quiets the confusion of the mind, it is a good sign. Make your decision on sleep and wakefulness according to what we have considered of their conditions and according to what the ancients said about them.

Know that when sleep follows constipation of what should be evacuated or when waking follows evacuation of what was confined, then both are dependent on the difference in the states of the mixtures in the body. When one sleeps and he has unripe food and nutriment which is unabsorbed, it ripens it, improves absorption, heats, and moistens. If it finds the body clean and nutriment is needed, it strengthens the heat and drives moisture off. For this reason, it substitutes for the small amount of substance, the coldness of the body. When [one sleeps] and [has eaten] moderate food, the normal heat is strengthened and is very useful. When during sleep there is much material, it is difficult to ripen it; then sleep is harmful. This is also so in the be-inning of abscesses in intermittent-nittent fevers. For this reason, physicians order no sleep at the beginning of an abscess.

Make use of sleep and waking according to these laws. Some ancients said that in sleep there is a similarity to death. This is because perception by the senses and discrimination by them stop; it is not possible to notice anything perceptible with them. For this reason, it is necessary for students of science and for those who seek the virtues that they not show zeal for sleep but zeal for seeking the realities of science and the virtues during their lives. Otherwise, their waking is sleeping and their life is death.

Statement on Psychic Events
It is necessary fox the physician also to know what psychic events are, how many there are, and from where each kind stems. If he does not know these, then he cannot preserve them in their natural condition and drive away the non-natural. It is said that you should know that man has a power by which he distinguishes and thinks, a power by which he is angry and enraged, and thirdly, a power by which he desires and lusts for pleasures. Man completes his actions and work by these three powers. The ancients called them the deteriorating powers; they recognized that characters and physical events are different for each of these three kinds of power of the soul.

Also he must know what the ancients mean with their word "event". Galen explained it; I shall relate what he said. Galen wrote that as long as the soul of man remains in its state, this is its state - as rest and quiet. If its state changes, then we can imagine that change as a movement which belongs to it. Some movement is very translational and some is otherwise. We call the movement which is very translational an action, and the movement which is [done] by something other than itself an event. An example of this is that if a man takes a thing and conveys it from its place to another place, then the movement of the hand is an action of that man and his hand, but the movement of the thing is an event of the thing. This is the relation of the action and event for movement in space.

As to the movement in change, as when the body of a man is heated by a fire or the warmth of the sun, this heat is an event to the body, and the heat [of the fire or sun] is the action of the things which heat. When the exalted God created the matter of man's body from these powers and their actions in whatever amount, it was then necessary that these quantities be natural for that particular man. If any of it is lacking or is excessive, then it is not natural. The natural one indicates possession of a healthy power for a certain body; the unnatural indicates disease [of the power and body].

Because both of the animal souls [the second and third of the three powers] which are in man, especially the carnal one of the two, often harms the rational soul to attain pleasure in a persistent fashion, it is essential that the pleasure be of limited duration and of a moderate amount. When it exceeds this amount, it is harmful and causes illness. For this reason, the intelligent soul will stop this corruption by determining and limiting their periods to act and their amounts. The situation being so, he must know the action of each one of these souls, first separately without being, affected by the other two, and then how it acts with their help. The action of the rational soul is [to determine] the existence of the correlation of things and their difference. An example of this is that when you hear two statements you notice their difference from another, you know the real one and the untrue one. As to its action with the help of another, it is that when the physical desires, it may some movements which are strengthened by the soul of anger. This is the [soul of the] animal since this soul has strength and courage. If these were not, it would be impossible to make a stand and attain any aim. Galen said that the essence of this soul, by which is meant the soul of anger, is the natural beat. Galen said, "The essence of this power by which man is strengthened in endurance and patience in work, in my opinion, is the natural heat since whenever the movement of the natural heat is stronger, the man is more hot; also coldness causes laziness and quietness, and thus heat causes willingness, movement, and power for action. Thus, youth and wine arouse movement and courage in man, and age and cold remedies cause laziness and weakness. The latter corrupt action and movement."

Moderation of the rational soul indicates that it is sagacious, has much understanding and a good memory, and has a longing for beautiful deeds.

When it is not in moderation, the opposite is true.

Galen said, "It is true that if the rational soul is silly, of little understanding and memory, and not desirous of meritorious actions, and both the animal souls are strong but not very obedient, then it [i.e. the rational soul] is not moderate. The rational soul needs to be prepared for perspicacity and for what is correct, and to be expert in attuning, to things and their differences. If the power of the soul of an-er, an animal one, is of easy obedience, the carnal soul, a vegetable one, is weak. It is because the latter is not dependent on the rational soul." Plato described it and likened it to the predatory beast, saying, "Whoever needs to be straightened up has a weak vegetable soul for this should not hinder the rational soul from its actions. Since the powers of these souls from its actions. Since the powers of these souls are dependent on the complexity of the body, whatever happens to their actions and characters in the events which change them and remove them from moderation and a satisfactory state, occurs only because of bodily change. This may be seen in what happens to one who is anxious, excited, or steals, drinks wine and other drinks." He, whose complexion is changed by any of these causes, the examples alone, changes in his character as a result and in the states of his souls which were previously healthy - when his soul was quiet without movement and without that event. Therefore, the physician must be trained to recognize the types of these complexions so as to know in certain people's complexions, if they wish preservation, what is good in one's character and the powers of his souls, and also the rectification of that which is out of line. It is also necessary to investigate further what has happened to the souls if it may be determined for the bodies. In some people who are sensitive to shame there may be a natural inclination which is not the state of the soul nor the complexion. One exception to the word "naturally" is that nature may be somewhat changed by education.

If you wish to examine what is in the [irrational] nature of man and the events of the souls and their characters, examine those who are the uneducated - the unimproved with virtues and sciences - as, for example, children. You will find these events and characters separately especially in those who do not have good habits and have no one to educate them. These do only what is in their nature.

Galen has described some of these characters in children. We must relate it in his words. The observation was made by one of intelligence and a good mind. Galen said, "There are children who do not lie at all and children who do not speak the truth at all. Some feel ashamed and others do not. Some are timid and some bold; some are voracious and some are not. Some are generous and help one another and some are avaricious and do not help one another. Some of them like cruelty and anger, some like justice. Some have mercy on any sympathy for children who are beaten and some advise to beat them and laugh about it. They differ from one another; the differences are in their characters.

"If this is so, then the physician must know the [irrational] natural character and the difference between it and the educated character so as to examine the condition of the souls and the events [associated with them]; the character is improved with good education and good habits do not cause him to err."

"Just as association with good and virtuous ones causes the soul to acquire the virtues and goodness of the [good] souls, so associating with evil ones and those with bad habits spoils the character of many people. They lose their good temperament for the other [evil one]. For this reason, the physician must first take care of the soul by improving the soul of the patient and the events [associated with it]. He must care for the soul more than anything else since the completion of man is in his soul; completion is dearer than that which is completed."

From these conclusions mentioned, one must know that purpose of the book, to encourage it, and to read what Galen and others have stated. Galen explained it in his book On Natural Powers and in his book On the Opinions of hippocrates. Plato described [it] in his book On the Characteristics of the Soul and in his writing where he explained that the powers of the soul are dependent -on the complexion of the body, the actions of the soul and its characteristics, and other events relating to it. He also explained that each of the three powers which many ancients called the souls, i.e. that rational, animal, and vegetable souls, has a dwelling and a place special to its actions. The place of the rational soul is the brain; the place of the animal soul is the heart, and the place of the vegetable soul, which is carnal, is the liver. Undoubtedly, upon the health of these organs will depend the health of the souls in action. If they are sick, then [the souls will be] ill. Thus, it is necessary as previously mentioned, that the physician understand the states of these organs if he wants to recognize "physical events." The latter are mentioned as part of the natural matter previously numbered; they are the attributes of the air, motion, quietness, food, drink, discharge [of excesses] and congestion, sleeping, waking, physical events, the countries, occupations, and other matters mentioned earlier.

We mentioned the importance of these natural matters to maintain completely the health of the body and to maintain the health of organs and their parts. We began, by example, teaching the friends of the medical arts to show how the physician uses them for the maintenance of health. Our example for this was the brain since it is the most important of bodily organs. We set down in each chapter, what we mentioned of the statements on these natural matters, the summations and principles which encourage students. We recall for the learned ones what was said regarding, every meaning. We did not finish them all but discussed some of them, For this reason, we returned to the rest, as we did previously, for a statement on treatment of the brain which is the example here for all organs. Then we went on to mention treatment of one organ as distinguished from another by brief descriptions. God is the helper with His generosity.

Statement on Habits

Habit is very important in the preservation of health and in the treatment of the ill. This is because in mankind people are accustomed to things in [certain] measures and times. [Accordingly], their complexions develop to endure them and their bodies are healthy with them. When they [i.e. the habits] stop, then their health is affected, they become ill and their bodies are troubled. Also inhabitants of countries located in different situations are accustomed and grow used to different activities, different foods and drinks, different dwellings, and so on. For them, these are natural and necessary for maintenance of the body rather than being unnatural. Through these habits, the body retains its health. Though some may become accustomed to the morals of others and some consent to the actions of others, there are some people for whom these actions and morals are not praiseworthy and satisfactory. An example of this is that some people are accustomed to the eating of barley bread and to eating curd and cheese. Also you find that some people are accustomed to drinking much pure wine for their complexion is hot, their bodies accept it, and it suits their health. We also observe that some whose complexions are hot cannot drink that amount of wine and drugs. This is so because of habit. Also we find that some people since childhood have been in heavy occupations of a difficult type so that their bodies are weak and thin from going through that toil and weariness continually. You will also find that some who are stouter and stronger than these cannot endure these occupations since they are not accustomed to them. When one who is accustomed to food in a certain amount increases this quantity, then it is harmful. Thus, he who is accustomed to eating once [at a certain time], eats twice, then he is harmed to the point of illness.

Hippocrates said much concerning this. I shall give two of them [i.e. his statements]. One concerns the change of habits of people. The second is general, and example of which is the case of different people who are accustomed to certain things which are very natural for them. It is not good to give these up.

As to the statement of Hippocrates in regard to the habits of people, he said, "It is obvious that unwise management in eating and drinking is harmful for the preservation of health. This is easily seen in the change from one kind of regimen to another. The change in one who was accustomed to eating once [a day] to a contrary [system] causes harm and weakness. If one eats at an unaccustomed time, it weakens him immediately, overburdens his body, and makes it lazy and atonic.

"Some may be exposed to the softness of nature. The cause of this is that one's stomach is exposed to the contrary of what is the natural state. This may be because his habit was to have an empty stomach and not be filled twice, and not to digest food twice. It may become accustomed to being filled twice, i.e. in the transition period from one habit of eating to another, if the bowels had been exhausted in the [double) eating period. For this, it is required that one sleep the entire night after the evening meal, if it is winter avoiding the cold, and if it is summer avoiding the heat. If it is not possible for one to sleep then he walks gently a great deal without stopping. After that he does not eat or eats only a little. A little does not harm one; having the same effect is also a drink not mixed with water."

This statement of Hippocrates is sufficient to explain and serve as an example for what we mentioned of the change in the body with the change in habits for anyone. If you wish to listen to all that Hippocrates has related on the subject of habits and also what Galen has said in his commentary on it, then delve into Hippocrates' book and Galen's commentary on it.

As to a general example, Hippocrates said, "I shall give you a demonstration from the best of proofs as to the softness of one's body. This is that you find many Scythians, all of whom are in agriculture, who are heavy in their shoulder blades, in their upper arms, wrists, haunches, and in their chests. This is due only to the softness of their nature. They cannot string a bow or shoot javelins with their shoulders because of their softness and weakness. If they are steamed, the moistness in their joints dries and they become stronger than previously...

"They are not bound in clothes in childhood as is practiced in Egypt. This is not their usual custom since they ride the horse constantly. Those males who cannot ride the horse but sit on the cart rarely hasten in walking because of their heaviness; their females are stronger than they in breadth and thickness."

He also said, "I declare that because they ride the horse, they are affected by an illness called qadmata in Greek . This is because their feet are always suspended on the horse. When the illness is strongly evident, they become lame. They treat themselves in this manner. When their illness begins, they cut open two veins behind the ears bilaterally. When the blood is shed, sleep overpowers them because of weakness. So they complete the treatment; some of them recover and some do not."

I believe that the seminal fluid is corrupted by this treatment since whoever is bled in these two veins behind the ears becomes sterile. Most are bled only in those two veins.

Thus, I have related to you these statements once again and improved the way for you to recognize the changes due to habit in healthy and ill people. If you wish to listen to the words of Hippocrates on habits, and how the inhabitants of [various] countries acquire them depending on the change of air, water, and countries, read what he wrote in his book on countries, water, and air. By means of it, you will be in a position to judge many factors related to habits. I finish [here) what I mentioned to you [hoping to] awaken and encourage [you].

A Breif Outlook to Islamic Rulings about Homosexuality

2011-08-20T05:05:00.000-07:00

Below are some verses in the Quran that speak against homosexuality. Those people who make a god (ilah) of there own lusts are clearly in the wrong. Prophet Lut spoke against this evil practice of his people. Their only reply was: "Bring us the Wrath of God if thou tellest the truth." They soon found out who was telling the truth when Allah destroyed them all. Let it be known right now that there is NO SUCH THING AS A GAY MUSLIM!!! A Muslim is one who submits himself to the will of Allah. Those who practice this evil have submitted themselves to their own desires and have turned their backs on the clear teachings of Islam. These people will use any kind of rationalization to justify their sinful practices. Be not deceived by the smooth tactics of Shaitan. He will try everything to guide us from the wrong way.

If you have these homosexual desires in you seek refuge in Allah and Allah will help you. Allah has revealed the truth. All praise is for Allah!!!

Verses From Qur'an:

026.165-166 "Of all the creatures in the world, will ye approach males, And leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing (all limits)!"

027.055 Would ye really approach men in your lusts rather than women? Nay, ye are a people (grossly) ignorant!

029.028-29 And (remember) Lut: behold, he said to his people: "Ye do commit lewdness, such as no people in Creation (ever) committed before you. Do ye indeed approach men, and cut off the highway?- and practise wickedness (even) in your councils?" But his people gave no answer but this: they said: "Bring us the Wrath of God if thou tellest the truth."

Ahadeeth (sayings of Prophet Muhammad) regarding homosexuality:

Narrated AbuSa'id al-Khudri: The Prophet (saws) said: A man should not look at the private parts of another man, and a woman should not look at the private parts of another woman. A man should not lie with another man without wearing lower garment under one cover; and a woman should not be lie with another woman without wearing lower garment under one cover. (Abu Dawood)

Narrated AbuHurayrah: The Prophet (saws) said: A man should not lie with another man and a woman should not lie with another woman without covering their private parts except a child or a father. He also mentioned a third thing which I forgot. (Abu Dawood)

Discussion:

Allah condemns homosexuality explicitly in the Qur'an: "Do you approach the males of humanity, leaving the wives Allah has created for you? Nay, You are a people who transgress." (26:165-166)

It is the sin of the people of Lut and its Arabic word is lutiyya. Liwat is the word for sodomy, under which heading the topic of homosexuality is found in the books of fiqh. Under shari`a both the (same-sex) sodomizer and sodomized are passible of death. The laws of other religions were similar until not so long ago. The Companions considered it so abhorrent that they subjected the culprits to burning, an extreme punishment not meted out for any other offense. As for lesbianism, the Prophet, blessings and Peace upon him said that it consisted in zina (adultery) and so it is subject to the same ruling as zina, which is death for the married, and lashes for the unmarried. Our relaxed attitude in this day and age is purely a product of the times in which we live, where morals have been completely liquefied so that we no longer know the difference between black and white so to speak. If someone was covered with dirt from head to toes and insists that it is his way of life, we would not keep company with them for one second. What about someone who insists on his transgression when even the shari`a of Jews and Christians explicitly condemn it?

Islamic Perspective on Homosexuality

2011-08-20T05:02:00.000-07:00

There is no doubt that in Islam homosexuality is considered 'sinful'. Homosexuality as far as Islam is concerned is a profound mistake ( as are all sins if they are not intending to do wrong). Humans are not homosexuals by nature. People become homosexuals because of their environments. Particularly critical is the environment during puberty. Suggestions, ideas & strange dreams are symptoms of confused attempts to understand new and blunt sexual desires and are rashly interpreted as defining someone as being one sexuality or another. If these conclusions are accompanied by actual homosexual acts they are even more strongly reinforced.

Human instincts can be subjected to acts of will. Sexuality is a choice of identity which follows choices of action which follow from choices of what to have sexual fantasies about. Human beings are especially able to control their thoughts, entertaining some and dismissing others.

However, if this free will is not recognised it is easy to get into a cycle of thinking which starts from accepting a hypothesis about yourself as true rather than as a possible choice (even if the options are sometimes difficult).For example: "I am lazy " could be supposed true by someone. When the person who thinks this lies around in bed in the morning he observes this inaction as evidence of the statement "I am lazy." As he repeatedly chooses to do so the evidence mounts and the idea becomes fixed in his identity. It may even have physical manifestations and change his physiology and psychology. This process can easily occur for any idea good or bad about the self which is based largely on evidence resulting from ones own action. The idea may be "I am 'gay'" or "I am content" or "I love eating lots of food". The truth is - you are what you choose to be ; you do what you choose to do ; you think what you choose to think. There may be long time delays between the causing choices and the effects but anyone can change themselves. There are reformed ex-drug addicts, reformed ex-compulsive gamblers and ex-homosexuals. In all these sins prevention is 1000 times better than cure and much easier.

It has been suggested that homosexuality is genetically inherited and that those who have this 'predisposition' are victims of it not sinners of any sort. However, there are other things which are probably genetically influenced to give predispositions to for example gambling or alcoholism .It could also be argued (and has been) that it is programmed into men's genetics for them to be unfaithful to their partner. All these things don't make it the right thing to do, nor does it prevent these things from being regarded as sinful. Drinking alcohol will still be regarded as sinful in Islam even if you have a predisposition to be an alcoholic. The trick as every post alcoholic will tell you is never touch another drop after you quit - it is a long slippery slope - your life is better without it. Once a certain desire is connected to your identity strongly and you get in some way hooked on it, it will always be easy to return to it - you are unable to forget the satisfaction. The difficult task is remembering the bad side of the desire, such as hangovers, lost money, self loathing or a simply sense of loss because of what you missed out on. But if you are to change for the better, you must remember this and the past desires you bound up with your identity can become disconnected from what you choose to become.

What does Islam say about homosexuality?

Taken from the book titled 'Common Questions People Ask About Islam' by Shabir Ally.

Islam teaches that homosexual acts are sinful and punishable by God. This teaching comes not from human beings, but from the Creator of all humans. God tells us in His own words how He punished the people of Lot for their homosexual behaviour.

The story of prophet Lot, on whom be peace, finds mention in several Qur'anic passages, especially Chapter 26:160-175 which reads: "The people of Lut rejected the apostles. Behold, their brother Lut said to them: "Will ye not fear (God)? "I am to you an apostle worthy of all trust. "So fear God and obey me. "No reward do I ask of you for it: my reward is only from the lord of the Worlds. "Of all the creatures in the world, will ye approach males, "And leave those whom God has created for you to be your mates? Nay, ye are a people transgressing (all limits)!" They said: "If thou desist not, O Lut! thou wilt assuredly be cast out!" He said: "I do detest your doings." "O my Lord! deliver me and my family from such things as they do!" So We delivered him and his family,- all Except an old woman who lingered behind. But the rest We destroyed utterly. We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)! Verily in this is a Sign: but most of them do not believe. And verily thy Lord is He, the Exalted in Might Most Merciful."

From these passages we learn that God saved Lot and the righteous ones of his family, and rained on the rest a shower of brimstone, so they were utterly destroyed. This is mentioned in the Qur'an not only for the sake of information, but mainly to serve as a warning to anyone who dares to repeat such acts.

Holy Qur'an Condemns Homosexuality

2011-08-20T04:59:00.000-07:00

References in Qur'an Condemning Homosexuality

There are five references in the Qur'an which have been cited as referring to gay and lesbian behavior. Some obviously deal with effeminate men and "masculine women." The two main references to homosexual behavior are:

"We also sent Lut : He said to his people : "Do ye commit lewdness such as no people in creation (ever) committed before you? For ye practice your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds." Qur'an 7:80-81

"What! Of all creatures do ye come unto the males, and leave the wives your Lord created for you? Nay, but ye are forward folk." Qur'an 26:165

Both references relate to gay sexual activities; lesbian practices are not mentioned in the Qur'an.

Lut is referred to as "Lot" in the Hebrew Scriptures. This passage is an apparent reference to the activities at Sodom and Gamorah. It seems to imply that there was no homosexual behavior before it first appeared in Sodom. This is a uniquely Islamic concept; it does not appear in Jewish or Christian beliefs. The passage also links the sin of Sodom (the reason for its destruction) to homosexuality.That linkage is contradicted by other verses in the Hebrew Scriptures.

The Hadith and homosexuality: The Hadith are collections of sayings attributed to Muhammad. Many Hadiths (ahadith) discuss liwat (sexual intercourse between males). Two examples are:

"When a man mounts another man, the throne of God shakes."

"Kill the one that is doing it and also kill the one that it is being done to." (in reference to the active and passive partners in gay sexual intercourse)

There is at least one mention of lesbian behavior mentioned in the Hadith: "Sihaq (lesbian sexual activity) of women is zina (illegitimate sexual intercourse) among them."

Traditionalist orthodox Muslims generally claim that the Hadith literature contains the authentic sayings of Muhammad. Many liberal Muslims doubt their authenticity. The latter might point out that during the times of the first Caliphs, Muslims did not know what to do with individuals guilty of "liwat/lutiyya". No sahabi (companion) of Muhammad could quote a saying or decision of Muhammad relating to this question.

Treatment of homosexuals within Islam:

According to a pamphlet produced by Al-Fatiha, there is a consensus among Islamic scholars that all humans are naturally heterosexual. 5 Homosexuality is seen by scholars to be a sinful and perverted deviation from the norm. All Islamic schools of thought and jurisprudence consider gay acts to be unlawful. They differ in terms of penalty:

The Hanafite school (currently seen mainly in South and Eastern Asia) teaches that no physical punishment is warranted.

The Hanabalites, (widely followed in the Arab world) teach that severe punishment is warranted.

The Sha'fi school of thought (also seen in the Arab world) requires a minimum of 4 adult male witnesses before a person can be found guilty of a homosexual act. Al-Fatiha estimates that 4,000 homosexuals have been executed in Iran since their revolution in 1979. 10 public executions of homosexuals have been performed in Afghanistan by the Taliban army.

Hasbi Rabbi by Sami Yusuf

2011-08-16T17:43:00.000-07:00

LYRICS:

English

O Allah the Almighty
Protect me and guide me
To your love and mercy
Ya Allah don’t deprive me
From beholding your beauty
O my Lord accept this plea

CHORUS:
Hasbi rabbi jallallah
Ma fi qalbi ghayrullah
My Lord is enough for me, Glory be to Allah
There is nothing in my heart except Allah

CHORUS

Hindi:
Wo tanha kaun hai
Badshah wo kaun hai
Meherba wo kaun hai
Who is the only One?
Who is the King?
Who is the Merciful?

Kya unchi shan hai
Uskey sab nishan hai
Sab dilon ki jan hai
Who is the most praised and benevolent?
Whatever you see in this world is His sign
He’s the love of every soul

CHORUS
Turkish:
Affeder gunahi
Alemin padisahi
Yureklerin penahi
He is the Forgiver of all sins
He is the King of the universe
He is the Refuge of all hearts

Isit Allah derdimi, bu ahlarimi
Rahmeyle, bagisla gunahlarimi
Hayreyle hem aksam hem sabahlarimi
O Allah hear my sorrows and my sighs
Have mercy and pardon my sins
Bless my night and days

CHORUS

Arabic:
Ya rabbal ‘alamin
Salli ‘ala Tahal amin
Fi kulli waqtin wa hin
O Lord of the worlds
Send peace and blessings
On Ta-ha the trustworthy
In every time and at every instant

Imla’ qalbi bil yaqin
Thabbitni ‘ala hadhad din
Waghfir li wal muslimin
Fill my heart with conviction
Make me steadfast on this Religion
And forgive me and all the believers

CHORUS

Nasheed Information:

Artist: Sami Yusuf
Album: My Ummah
Hindi lyrics: Ustadh Mehboob
Turkish lyrics: Ustadh Firooz
Arabic & English lyrics: Bara Kherigi
Melody: Afghani folklore
Copyright: 2005 Awakening

Insha-Allah by Maher Zain

2011-08-16T17:16:00.000-07:00

LYRICS:

Every time you feel like you cannot go on
You feel so lost
That your so alone
All you is see is night
And darkness all around
You feel so helpless
You can’t see which way to go
Don’t despair and never loose hope
Cause Allah is always by your side

Insha Allah x3
Insya Allah you’ll find your way

Everytime you commit one more mistake

You feel you can’t repent
And that its way too late
Your’re so confused, wrong decisions you have made
Haunt your mind and your heart is full of shame

Don’t despair and never loose hope
Cause Allah is always by your side
Insha Allah x3
Insya Allah you’ll find your way
Insha Allah x3
Insya Allah you’ll find your way

Turn to Allah
He’s never far away
Put your trust in Him
Raise your hands and pray

OOO Ya Allah
Guide my steps don’t let me go astray
You’re the only one that showed me the way,
Showed me the way x2
Insyaallah x3
Insya Allah we’ll find the way

Video & Lyrics Information
Album: Thank You Allah

Artist: Maher Zain

Melody: Maher Zain

Lyrics: Maher Zain & Bara Kherigi
Arrangement: Maher Zain & Hamza Namira
Copyright: Awakening Records 2009

Featured Islamic E-Books

2011-06-14T07:45:00.005-07:00

Gog And Magog in Modern Age-Islamic Perspective by Sheikh Imran Hosein

Seek Forgiveness by Shaykh Abdul-Razzaq

Quran and the Modern Science by Dr.Zakir Naik

Prophet Solomon by Harum Yahyah

Essential Duas in the Life of a Muslim by Jamiat-ul-Ulama (KZN)

Featured Islamic Videos

2011-06-14T07:44:00.001-07:00

WHAT IS ISLAM ? (TUBEISLAM.COM)

SLAVERY BY CONSENT (SERIES BY BUSHWACKK)

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Quran and Origin of Universe

2011-05-07T19:39:00.000-07:00

The science of modern cosmology, observational and theoretical, clearly indicates that, at one point in time, the whole universe was nothing but a cloud of 'smoke' (i.e. an opaque highly dense and hot gaseous composition). This is one of the undisputed principles of standard modern cosmology. Scientists now can observe new stars forming out of the remnants of that 'smoke'. The illuminating stars we see at night were, just as was the whole universe, in that 'smoke' material. God said in the Quran:

Then He turned to the heavens when it was smoke...

[Noble Quran 41:11]

Because the earth and the heavens above (the sun, moon, stars, planets, galaxies, etc.) have been formed from this same 'smoke' we conclude that the earth and the heavens were one connected entity. Then out of this homogeneous 'smoke', they formed and separated from each other. God said in the Quran:

Have not those who disbelieved known that the heavens and the earth were one connected entity, then We separated them?..

[Noble Quran 21:30]

Professor Alfred Kroner is one of the world's well-known geologists. He is a Professor of the Department of Geosciences, University of Mainz, Mainz, Germany. He said, "Thinking where Muhammad came from .. I think it is almost impossible that he could have known about things like the common origin of the universe, because scientists have only found out within the last few years with very complicated and advance technological methods that this is the case." (From 'This is the Truth' [video]). Also he said, "Somebody who did not know something about nuclear physics fourteen hundred years ago could not, I think, be in a position to find out from his own mind, for instance, that the earth and the heavens had the same origin."

What is Jihad?

2011-05-07T19:32:00.000-07:00

Islamic Holy War? Muslims Killing Jews & Christians?

That is what we are told - by the western media. But what is the real truth behind this word JIHAD?

Jihad Explained
by Dr. Amir Ali, Ph.D. (May Allah have Mercy on him)
In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his [1] popularity with his constituents and so on. The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah, the One and Only True God says in the Quran:

"We have enjoined on people kindness to parents; but if they STRIVE (Jahadaka) to make you ascribe partners with Me that of which you have no knowledge, then obey them not..." [Noble Quran 29:8; also see 31:15]

In the above two verses of the Quran, it is non-Muslim parents who strive (Jahadaka) to convert their Muslim child back to their religion.
In the West, "jihad" is generally translated as "holy war," a usage the media has popularized. According to Islamic teachings, it is UNHOLY to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words "holy war" back into Arabic, we find "Harbun Muqaddasatu," or for "the holy war," "Al-Harbu Al-Muqaddasatu." WE CHALLENGE any researcher or scholar to find the meaning of "jihad" as holy war in the Quran or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Quran, the Hadith and other Islamic literature translate the term "jihad" as "holy war," due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "Harb" or "Qital," which are found in the Quran and Hadith.
For Muslims the term JIHAD is applied to all forms of STRIVING and has developed some special meanings over time. The sources of this development are the Quran (the Word of God revealed to Prophet Muhammad (peace be upon him). The Quran and the Hadith use the word "jihad" in several different contexts which are given below:
1. RECOGNIZING THE CREATOR AND LOVING HIM MOST:
It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Quran addresses those who claim to be believers:

"O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and STRIVING in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk." [Noble Quran 9:23, 24]

It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.

2. RESISTING PRESSURE OF PARENTS, PEERS, AND SOCIETY:
Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and STRIVE to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Quran:

"So obey not the rejecters of faith, but strive (Jahidhum) against them by it (the Quran) with a great endeavor." [Noble Quran 25:52]

3. STAYING ON THE STRAIGHT PATH STEADFASTLY:
Allah says in the Quran:

"And STRIVE (JADIHU) for Allah with the endeavor (JIHADIHI) which is His right. He has chosen you and has not laid upon you in the DEEN (religion) any hardship..." [Noble Quran 22:78]

"And whosoever STRIVES (JAHADA), STRIVES (YUJAHIDU) only for himself, for lo! Allah is altogether independent of the universe." [Noble Quran 29:6]

As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Quran:

"Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: 'In what you were engaged?' They will way: 'We were oppressed in the land.' (The angels) will say: 'Was not Allah's earth spacious that you could have migrated therein?'" [Noble Quran 4:97]

"Lo! Those who believe, and those who emigrate (to escape persecution) and STRIVE (JAHADU) in the way of Allah, these have hope of Allah's mercy..." [Noble Quran 2:218]

Allah tests the believers in their faith and their steadfastness:

"Or did you think that you would enter Paradise while yet Allah knows not those of you who really STRIVE (JAHADU), nor knows those (of you) who are steadfast." [Noble Quran 3:142]

"And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give tidings to the steadfast." [Noble Quran 2:155]

We find that the Prophet Muhammad (peace be upon him) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory [2].
4. STRIVING FOR RIGHTEOUS DEEDS:
Allah declares in the Quran:

"As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers." [Noble Quran 29:69]

When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify:

"Ayshah, wife of the Prophet (peace be upon him) asked, 'O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best of jihad is a perfect Hajj (pilgrimage to Makkah).'" [Sahih Al-Bukhari #2784]

At another occasion, a man asked the Prophet Muhammad (peace be upon him):

"'Should I join the jihad?' He asked, 'Do you have parents?' The man said, 'Yes!' The Prophet (peace be upon him) said, 'Then strive by serving them!'" [Sahih Al-Bukhari #5972]

Yet another man asked the Messenger of Allah (peace be upon him):

"'What kind of jihad is better?' He replied, 'A word of truth in front of an oppressive ruler!'" [Sunan Al-Nasa'i #4209]

The Messenger of Allah (peace be upon him) said: "...the MUJAHID (one who carries out jihad) is he who STRIVES against himself for the sake of Allah, and the MUHAJIR (one who emigrates) is he who abandons evil deeds and sin." [Sahih Ibn Hibban #4862]

5. HAVING COURAGE AND STEADFASTNESS TO CONVEY THE MESSAGE OF ISLAM:
The Quran narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples, see the Quran 26:1-190, 36:13-32. In the Quran, Allah specifically praises those who strive to convey His message:

"Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims." [Noble Quran 41:33]

Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Quran:

"The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but STRIVE with their wealth and their selves for the cause of Allah. Such are the truthful." [Noble Quran 49:15]

6. DEFENDING ISLAM AND THE COMMUNITY:
Allah declares in the Quran:

"To those against whom war is made, permission is given (to defend themselves), because they are wronged - and verily, Allah is Most Powerful to give them victory - (they are) those who have been expelled from their homes in defiance of right - (for no cause) except that they say, 'Our Lord is Allah'..." [Noble Quran 22:39-40]

The Quran permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad (peace be upon him) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad (peace be upon him), the Muslims fought to defend their faith and community [3]. The Quran adds:

"Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. ...And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors." [Noble Quran 2:190, 193]

7. HELPING ALLIED PEOPLE WHO MAY NOT BE MUSLIM:
In the late period of the Prophet Muhammad's (peace be upon him) life, the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's (peace be upon him) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad (peace be upon him) to come to their help and punish Quraysh. The Prophet Muhammad (peace be upon him) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle [4].
8. BANISHING THOSE WHO ACT TREACHEROUSLY:
Allah orders the Muslims in the Quran:

"If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous." [Noble Quran 8:58]

Prophet Muhammad (peace be upon him) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several Jewish tribes, however, some of them proved themselves treacherous. Prophet Muhammad (peace be upon him) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings [5].
9. DEFENDING THROUGH PREEMPTIVE STRIKES:
Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad (peace be upon him), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them [6]. Allah ordered Muslims in the Quran:

"Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not." [Noble Quran 2:216]

10. GAINING FREEDOM TO INFORM, EDUCATE AND CONVEY THE MESSAGE OF ISLAM IN AN OPEN AND FREE ENVIRONMENT:
Allah declares in the Quran:

"They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can..." [Noble Quran 2:217]

"And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back." [Noble Quran 42:39]

To gain this freedom, Prophet Muhammad (peace be upon him) said:

"STRIVE (JAHIDU) against the disbelievers with your hands and tongues." [Sahih Ibn Hibban #4708]

The life of the Prophet Muhammad (peace be upon him) was full of STRIVING to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.
11. FREEING PEOPLE FROM TYRANNY:
Allah admonishes Muslims in the Quran:

"And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? - Men, women, and children, whose cry is: 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You, one who will protect; and raise for us from You, one who will help.'" [Noble Quran 4:75]

The mission of the Prophet Muhammad (peace be upon him) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's (peace be upon him) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims:
"We like your rule and justice far better than the state of oppression and tyranny under which we have been living." [7]
The defeated rulers of Syria were Roman Christians, and Iraq was ruled by Zoroastrian Persians.
WHAT SHOULD MUSLIMS DO WHEN THEY ARE VICTORIOUS?
Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of 'associationism' (SHIRK, or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Quran declares:

"Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer." [Noble Quran 4:58]

"O you who believe! Stand out firmly for Allah's witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all that you do." [Noble Quran 5:8]

"And of those whom We have created there is a nation who guides with the Truth and establishes justice with it." [Noble Quran 7:181]

"Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed." [Noble Quran 16:90]

"Those who, if We give them power in the land, establish prescribed prayers (SALAH) and pay the poor-due (ZAKAH) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs." [Noble Quran 22:41]

DID ISLAM SPREAD BY FORCE, SWORDS OR GUNS?
The unequivocal and emphatic answer is NO! The Quran declares:

"Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error." [Noble Quran 2:256]

Here is a good study of the question of the spread of Islam by a Christian missionary, T. W. Arnold:
"...of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of Mohammedan [sic] governments towards them" [8].
Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion.
In conclusion, jihad in Islam is STRIVING IN THE WAY OF ALLAH by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.
References
[1]. For the sake of simplicity and easy reading, masculine pronouns have been used throughout this brochure. No exclusion of females is intended.
[2]. Haykal, M. H., THE LIFE OF MUHAMMAD, Tr. Isma'il R. Faruqi, American Trust Publications, 1976, p. 132.
[3]. Haykal, pp. 216, 242, 299 and 414 for the Battles of Badr, Uhud, Al-Khandaq and Hunayn, respectively.
[4]. Haykal, p. 395 for the conquest of Makkah.
[5]. Haykal, pp. 245, 277, 311 and 326 for campaigns against the tribes of Banu Qaynuqa', Banu Al-Nadir, Banu Quraydhah and Banu Lihyan, respectively. Also, see p. 283 for the Battle of Dhat Al-Riqa'.
[6]. Haykal, pp. 284, 327, 366, 387, 393, 443 and 515 for the Battles of Dawmat Al-Jandal, Banu Al-Mustaliq, Khaybar, Mu'tah, Dhat Al-Salasil, Tabuk and the Campaign of Usamah Ibn Zaid, respectively.
[7]. Hitti, Philip K., HISTORY OF THE ARABS, St. Martin's Press, New York, 1970, p. 153.
[8]. Arnold, Sir Thomas W. THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80.

Jihad Explained (Struggle)

2011-05-07T19:28:00.000-07:00

Islam and Terrorism

Dr. Bilal Philips

Islam Spread By The Sword: The common image of Islam being spread by an Arab on camel back riding in off the desert with a Quran in one hand and a scimitar (a curved sword) in the other offering a choice of either accepting Islam or losing one's head.

As mentioned earlier under the issue of apostasy, forcible conversion is prohibited in Islam. The religion did not spread by the sword. There were military confrontations between the Muslim state and the existing world powers of Rome and Persia. However, the areas conquered were put under Muslim administration and the populations were free to maintain their own beliefs. Muslims ruled Egypt, Palestine and Lebanon from the 8th century and sizeable Christian communities continued to exist over the past 13 centuries. Muslims ruled Spain for 700 years and India for 1000 years without the vast majority of the population converting to Islam.

The largest Muslim country in the world today is Indonesia, having over 200 million citizens, never saw a Muslim soldier. Islam spread there and in Malaysia and Philippines by trade. That was also the case of Islam's spread in West African countries like Nigeria, Ghana, Senegal, Chad and Niger. Also, Islam is the fastest growing religion in America today with anywhere between 300 and 500 converts daily. This is taking place without any soldiers or even missionaries.

Terrorism

Terrorism is defined by the American government as the threat or the use of violence to advance a political cause by individuals or groups, whether acting for or in opposition to established governmental authority, when such actions are intended to shock, stun, or intimidate a target group wider than the immediate victims. Actually such a general definition will include all wars of liberation from the American War of Independence to the French Revolution. The worst aspect and perhaps the most common feature of terrorism is the unleashing of violence against innocent civilians.

The State of Israel is the most recent example of the establishment of a state by terrorism. It was established by Jewish terrorist groups, the most infamous of which was the Stern Gang.

The term "Muslim terrorist" is used to label Islam as a terrorist religion. However, it is a misnomer. When IRA bombers struck, they were not labeled as "Catholic terrorists" even though the struggle is between Catholic Ireland and Protestant Northern Ireland supported by Protestant England. Likewise, when Timothy McVeigh blew up the CIA headquarters in Oklahoma City in 1995 killing 168 people, he was not labeled as a "Christian terrorist", though he was Christian and a terrorist. In fact the "Muslim terrorist" label was attached to the activities of the PLO who were a mixture of Muslims, Christians and communists. The PLO is not, nor was it ever, a Muslim organization. It is a nationalist organization working for the establishment of a secular Palestinian state.

The face of terrorism can be seen in the extremist movements of Egypt. Al-Gama'a Al-Islamiyyah (Islamic Group) and Jihad Movements provided shock troops for a bitter struggle with Egypt's security forces that caused about 1,200 deaths from 1992 to 1997 but failed to topple Husni Mubarak's secular rule. The Gama'a claimed responsibility for the Luxor massacre of tourists in November 1997. However, in March 1997 its exiled leaders declared a unilateral truce and renounced violence. The philosophy of these movements and their program of action have been loudly condemned by leading Muslim scholars internationally as well as local Egyptian scholars.

The case of Algeria is somewhat more complex. However, it is sufficient to say that the Islamic Salvation Front (F.I.S.) - which was poised to win the elections cancelled by the Algerian military - renounced violent struggle over a year ago, yet the slaughter of innocents still continues. From the beginning of the civilian slaughters, the F.I.S. disclaimed them and identified the G.I.A. as the main culprit. Recent reports indicate that the G.I.A. was created by government secret service agents to discredit the F.I.S.'s military struggle by alienating them from the masses through atrocities.

Islam opposes any form of indiscriminate violence. The Quran states:

"Anyone who has killed another except in retaliation, it is as if he has killed the whole of humankind." [Noble Quran 5:32]

There are strict rules regulating how war may be conducted. Prophet Muhammad forbade the killing of women, children, and old people and the destruction of Churches and Synagogues or farms. Of course, if women, children or the elderly bear arms they may be killed in self-defense.

Jihad

Usually translated by the Western media as "holy war" is a greatly misunderstood principle in Islam. There is no term in Arabic which means "holy war". War is not "holy" in Islam it is.

The meaning of Jihad is "striving" or "struggle". It is used in Islam to refer to a variety of different efforts enjoined upon the believers. Striving to keep God and His Messenger more important than loved ones, wealth and one's own self is the most basic form of Jihad prescribed on every Muslim. The Prophet said, "No one has truly believed until Allah and His Messenger becomes more beloved than everything." Doing the righteous deeds prescribed by God is itself a Jihad. The Prophet was reported to have said, "The best Jihad is the perfect Hajj." On another occasion, someone asked the Prophet if he should join the Jihad. The Prophet responded by asking him whether his parents were still alive and when he replied that they were, he said, "Make Jihad by serving them."

Defending Islam and the Muslim community is a primary aspect of the physical Jihad which involves taking up arms against an enemy. God states in the Quran:

"Permission to fight has been given to those who have been attacked because they are wronged. And indeed, Allah is Most Powerful." [Noble Quran 22:39]

"Fight in the cause of Allah against those who fight against you, but do not transgress the limits. Indeed Allah does not love transgressors." [Noble Quran 2:190]

Muslims are also enjoined to fight against tyranny. The Quran states:

"Why shouldn't you fight in the cause of Allah and for those oppressed because they are weak. Men, women and children who cry out, Our Lord! Rescue us from this town of oppressors'" [Noble Quran 4:75]

Moral & Ethical Values in Islam

2011-04-30T06:17:00.000-07:00


Self Development The word “morality” comes from the Latin word moralitas meaning “manner, character, and proper behavior”. Morality generally refers to a code of conduct, that an individual, group or society hold as authoritative, in distinguishing right from wrong. Such an ideal code of conduct is often espoused in preference to other alternatives. Islam as a comprehensive way of life encompasses a complete moral system that is an important aspect of its world-view. We live in an age where good and evil are often looked at as relative concepts. Islam however, holds that moral positions are not relative, and instead, defines a universal standard by which actions may be deemed moral or immoral. Islam’s moral system is striking in that it not only defines morality, but also guides the human race in how to achieve it, at both an individual as well as a collective level. Basic Principles in Islamic Morality The Islamic moral system stems from its primary creed of belief in One God as the Creator and Sustainer of the Universe. Islam considers the human race to be a part of God’s creation, and as His subjects. From an Islamic perspective, the purpose of human life is to worship God, by leading this worldly life in harmony with the Divine Will, and thereby achieve peace in this world, and everlasting success in the life of the hereafter. Muslims look to the Glorious Qur’an and the Traditions of the Prophet as their moral guides. The Glorious Qur’an says: “It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.” [Al-Qur’an 2:177] This verse underscores the Islamic belief that righteousness and piety is based, before all else on a true and sincere faith. The key to virtue and good conduct is a strong relation with God, who sees all, at all times and everywhere. He knows the secrets of the hearts and the intentions behind all actions. Therefore, Islam enjoins moral behavior in all circumstances; God is aware of each one when no one else is. It may be possible to deceive the world, but it’s not possible to deceive the Creator. The love and continuous awareness of God and the Day of Judgment enables man to be moral in conduct and sincere in intentions, with devotion and dedication. The Glorious Qur’an also says: Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge. [Al-Qur’an 7:33] It is interesting that the Qur’an refers to “sins and trespasses against truth or reason”. It is an indication of God’s blessing to every human being, of an innate moral sense. Such a moral sense, when uncorrupted by family or society, is what leads people to commendable acts of virtue. Islam aims to enhance and amplify the moral sense in every human being and adorn the individual’s character with the noblest of virtues. The Islamic moral principles therefore, appeal naturally to the human intellect, while elevating the pursuit of morality to the level of worship. This is because Islam holds every action that is done with the goal of attaining of God’s pleasure to be worship. Morality and the individual The guiding principle for the behavior of a Muslim is what the Qur’an refers to as Al `Amal Assalih or virtuous deeds. This term covers all deeds, not just the outward acts of worship. Some of the most primary character traits expected of a Muslim are piety, humility and a profound sense of accountability to God. A Muslim is expected to be humble before God and with other people. Islam also enjoins upon every Muslim to exercise control of their passions and desires. Islam warns against vanity and excessive attachment to the ephemeral pleasures of this world. While it is easy to allow the material world to fill our hearts, Islam calls upon human beings to keep God in their hearts and to use the material world in moderation and in accordance with God’s guidance. The Glorious Qur’an says: “The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to Allah a sound heart” [Al-Quran: 26:88-89] Charity is one of the most commendable acts in Islam. In fact, Zakah, the annual charity that is obligatory on every Muslim who has accrued wealth above a certain level, is one of the pillars of Islam. Gratitude in prosperity, patience in adversity, and the courage to uphold the truth, even when inconvenient to oneself, are just some of the qualities that every Muslim is encouraged to cultivate. Morality and Society For an individual as well as a society, morality is one of the fundamental sources of strength, just as immorality is one of the main causes of decline. While respecting the rights of the individual within a broad Islamic framework, Islam is also concerned with the moral health of the society. Thus, everything that leads to the welfare of the individual and the society is morally good in Islam, and whatever is harmful is morally bad. Given its importance to a healthy and just society, Islam supports morality and matters that lead to the enhancement of morality, and stands in the way of corruption and matters that lead to the spreading of corruption. The injunctions and prohibitions in Islam are to be seen in this light Conclusion Morality in Islam addresses every aspect of a Muslim’s life, from greetings to international relations. It is universal in its scope and in its applicability. A Muslim is expected to not only be virtuous, but to also enjoin virtue. He/She must not only refrain from evil and vice, but must also actively engage in asking people to eschew them. In other words, they must not only be morally healthy, but must also contribute to the moral health of society as a whole. The Prophet Mohammed (peace be upon him) summarized the conduct of a Muslim when he said: “My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.” Reference: Morality and Ethics in Islam

Last Sermon of the Prophet Muhammad (PBUH)

2011-04-30T06:04:00.000-07:00


This sermon was delivered on the Ninth Day of Islamic month of Dhul-Hijjah Year 632 A.C (10 A.H.) in the ‘Uranah valley of Mount Arafat’ in Mecca. After praising and thanking Allah the Prophet (saws) said: “O People, lend me an attentive ear, for I know not whether after this year I shall ever be amongst you again. Therefore listen to what I am saying very carefully and take these words to those who could not be present here today. O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that he will indeed reckon your deeds. Allah has forbidden you to take usury (interest), therefore all interest obligations shall henceforth be waived. Your capital is yours to keep. You will neither inflict nor suffer any inequity. Allah has judged that there shall be no interest and that all the interest due to Abbas ibn ‘Abd’al Muttalib [the Prophet's uncle] be waived. Every right arising out of homicide in pre-Islamic days is henceforth waived and the first such right that i waive is that arising from the murder of Rabiah ibn al Harithibn. O People, the unbelievers indulge in tampering with the calender in order to make permissible that which Allah forbade, and to forbid that which Allah has made permissible. With Allah the months are twelve in number. Four of them are holy, three of these are successive and one occurs singly between the months of Jumada and Shaban. Beware of Satan, for the safety of your religion. He has lost all hope of that he will be able to lead you astray in big things, so beware of following him in small things. O People, it is true that you have certain rights with regard to your women but they also have rights over you. Remember that you have taken them as your wives only under Allah’s trust and with His permission. If they abide by your right, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to be unchaste. O People, listen to me in earnest, worship Allah, say your five daily prayers, fast during the month of Ramadhan, and give your wealth in Zakat. Perform Hajj if you can afford to. All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over a white – except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not therefore do injustice to yourselves. Remember one day you will meet Allah and answer your deeds. So beware: do not stray from the path of righteousness after I am gone. O People, no prophet or apostle will come after me, and no new faith will be born. Reason well, therefore, O People, and understand my words which I convey to you. I leave behind me two things, the Qur’an and my Sunnah and if you follow these you will never go astray. All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O Allah, that I have conveyed Your message to Your people.” Reference:Why Islam? > Last Sermon of Prophet Muhammad (S.A.W)

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Last Sermon of the Prophet Muhammad (PBUH)

This sermon was delivered on the Ninth Day of Islamic month of Dhul-Hijjah Year 632 A.C (10 A.H.) in the ‘Uranah valley of Mount Arafat’ in Mecca.