Dua -> Final Prophet used :- PROTECTION FROM FEVER /OTHER AILMENTS

In Da'aw¡t al-R¡wandi: The Noble ProphetXE "Noble Prophet"9would seek
protection from fever and pains by saying:
أَللّٰهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ عِرْقٍ نَعَّارٍ وَمِنْ
شَرِّ حَرِّ النَّارِ.
O All¡hXE "All¡h"! I seek refuge with You from the harm of a gushing
blood-vessel and from the evil of the fire of hell. [i]
[i]al-Da~aw¡t: 208 and Bi¦¡r al-Anw¡r 95:31

Dua -> Final Prophet used :- HIS REMEDY FOR HEADACHE

In Tibb al-A'immah: From A¦mad ibn Ziy¡d from Fadh¡lah from Ism¡~¢l
ibn Ziy¡d from Ab¢ ~Abdill¡hXE "Ab¢ ~Abdill¡h"Dwho said: Whenever the
Noble ProphetXE "Holy Prophet"9was afflicted with sluggishness or a
headache, he would extend his hands and recite S£rah al-F¡ti¦ah and
the Mu`awwadhatayn [i]and he would be relieved from that which
afflicted him. [ii]
[i]S£rat al-N¡s (114) and S£rat al-Falaq (113). (Tr.)
[ii]Tibb al-A`immahc: 39, Bi¦¡r al-Anw¡r 7:95 and al-Ja`fariyy¡t: 216

There are those who say, “The collapse of the Ottoman Empire has not yet finished, but that collapse will be completed when the Southeast breaks away:” But the Qur’ansays, “Division is a sin,unity is an obligation”...

"There are those who think that 'The collapse of the Ottoman Empire
has not yet finished. Everywhere has split up as Ottoman provinces.
Only the Southeast is left; and that is the final stage. Once that
breaks away, too, the collapse of the Empire will be complete.' But
division is a sin whether or not the Ottoman Empire even exists. Allah
imposes unity among Muslims as an obligation."
There is a theory proposed by some people that'The collapse of the
Ottoman Empire has not yet finished, it is still going on.' In other
words, they supposedly see the Ottoman Empire surviving within the
Republic of Turkey. They regard the Southeast as one of the
provinces of the Ottoman Empire that has not yet broken away.'The
Southeast also needs to break away as an Ottoman province. In the same
way that Bulgaria, Greece and all the other places broke away; just
the Southeast now remains. There is the final stage. Then the collapse
of the Empire will be complete,' they think.
For one thing, the Ottoman Empire never pressured anyone. It never
interfered in anyone's religion or language. Everyone in Bulgaria
spoke Bulgarian, not Ottoman. Everyone in Algeria spoke French.
There was never any interference in their religions, either;
everyone was free and at peace. That is a feature unique to the
Ottoman Empire. The reason for the collapse of the Ottoman Empire
was fundamentalism and bigotry. The coming of Darwinism, the spread
of a Darwinist and materialist system, the spread of atheism, the
weakening of faith within the state and finally the almost complete
domination of the state by Darwinism. It was a collapse resulting
from weakness of faith caused by that. During the initial expansion
of the Ottoman Empire it spread very fast. A policy of conquest was
followed and the Ottomans ruled everywhere, but they were devout
believers with a strong religious structure. But then this weakness
of faith appeared. The collapse began with the growth of Darwinism
and materialism within the Ottoman Empire. And then it came to this
position. I am saying this in order to resolve the misunderstanding
here; the collapse of the Ottoman Empire did no good to anyone. It
brought no prosperity to Greece. Greece was ruined. They saw no
abundance or beauty as a result. The same with Cyprus. The Turkish
part is well-off now, but not the Greek part. The economy in the
Greek part has collapsed. The state is bankrupt. The state is also
bankrupt in Greece. The economy has collapsed. It brought no
prosperity with it. And even if the Ottoman Empire collapsed, we are
Muslims. And Muslims must be as one. It is not essential to call it
the Ottoman Empire. There is Islamic Unity and Muslims have a duty
to be united. The people of the Southeast, our brothers there, are
also Muslims, and we are Muslims. We must be united as Allah
commands. Division due to tribalism is a sin. "Do not separate"
(Surat al-'Imran, 103) says Almighty Allah; "... do not quarrel
among yourselves lest you lose heart and your momentum
disappear.... " says Allah (Surat al-Anfal, 46) . It is a sin. Look,
"Do not separate". This is why we need to analyze the matter on the
basis of the Qur'an. We should not attach any credence to the words
of those who engage in sociological analyses.

Allah creates every incident for the best

What are the reasons that prevent us from seeing the good in things?
Every person has moments in life that may be called difficult. Most
people who live away from the moral values of the Qur'an experience
these moments with feelings like discomfort, sadness and boredom.
In such environments, these people display attitudes like
aggressiveness, tension and a disputatious attitude. The reason for
these reactions is that they do not have faith in Allah and the
perfection of the destiny He created. The reasons, which prevent
these people seeing the goodness behind these events, can be summed
up as follows:
Not Forgetting That the World is A Place of Trial
Some people think that most of their lives develop as a result of
coincidences in a flow. But this mistaken evaluation is a grave
misconception. Everything from big incidents like having cancer or
losing a close one in a traffic accident, to the food he eats or
the clothes he wears are special events preordained in that
person's destiny. Allah creates all these incidents down to the
finest detail for that person's trial.
A person is subject to a continuous trial throughout his life;
nothing happens by coincidence. If a person cannot grasp this fact
and thinks that events take place independent of Allah, then he is
greatly mistaken. This is because all things that happen through the
course of life are a test Allah created especially for this person,
and this person is held responsible for his reactions and
behaviors. His behaviors and morals will determine his condition in
the hereafter. The knowledge that everything great and small could
not happen by coincidence and all of them are incidents Allah has
created in that person's destiny is one of the most important
truths that he should always keep in mind. As long as a person do
not forget this truth, he would never forget that everything he
faces is good for him because everything happens by Allah's leave.
In this case people should first bear in mind that the life of this
world is a place of trial in order to "see the best" in everything.
No Self is Burdened With More Than It Can Stand
Allah tests every person with different events and people in many
ways. However it is important to point this out ; Allah has infinite
power and He is very merciful (Al-Halim) to His servants; He does
not give His servants a trial that is beyond their power. This is a
promise made by Allah:
"We do not impose on any self any more than it can stand. With Us
there is a Book which speaks the truth. They will not be wronged."
(Surat al-Muminun, 62)
Every difficult trial, diseases, accidents, financial and spiritual
troubles a person may face in the life of this world are trials
within the boundaries that he can handle. However, if a person
chooses rebellion and thanklessness suggested by satan instead of
good morals and patience, then this is his own choice and he will be
held responsible for his attitude.
From time to time, a person may think that he has no way out,
everything is over or that this is a difficulty he cannot overcome.
He may display a rebellious attitude by forgetting that there may
be a goodness in that incident. But all of these are actually empty
illusions given by satan. A sincere believer should know this truth;
no matter what he lives through, this is something he can use to
show good morals and patience. Despair is a suggestion given by
satan.
A believer should never fall into despair, as Allah commands us, and
should deeply think about every situation he faces.
Believers know that the difficulties Allah creates for them in the
life of this world are but trials. They know that these trials are
created especially to distinguish between sincere Muslims and those
who have sickness in their hearts. This is because Allah reveals in
the Qur'an that He will test Muslims and distinguish the right ones
from the wrong ones:
" Or did you imagine that you were going to enter the Garden without
Allah knowing those among you who had struggled and knowing the
steadfast?" (Surah Al 'Imran, 142)
Misunderstanding the Fact of Destiny
People make many plans for their future, the next day or an hour from
now throughout their lives. These plans are sometimes realized
according to plan, but sometimes they are hindered due to
unexpected developments. People who are astray from the moral
values of religion think that these disruptions happen by
coincidence.
In reality neither plans nor unexpected disruptions take place.
Whether or not a plan is carried out or not, all incidents a person
faces are in that person's destiny and are events preordained by
Allah. As it is revealed in the verse; " He directs the whole
affair from heaven to earth..." (Surat as-Sajda, 5) And it is also
revealed in another verse; "We have created all things in due
measure." (Surat al-Qamar, 49)
A person may think that he lives what he plans, but actually he only
lives the destiny Allah creates for him. Therefore, even if a
person thinks that he can change his destiny by doing something, he
actually thinks that because this is also in his destiny. Not even a
single moment is outside destiny. A person in coma dies because it is
in his destiny and a person who wakes up from a coma months later
is also saved because it is in his destiny.
A person who could not understand faith completely would think that
all incidents are a result of random developments and coincidences.
Such a person believes that everything in the universe exists
unattended. When something bad happens to him because of that, he
would name such things with meaningless words like "luck".
However a person's intelligence and discernment is very limited;
also a person is a being limited to time and place. Everything that
happens in a person's life is created by Allah Who is not bound by
time and place and Who has "infinite wisdom". This truth is revealed
in the Qur'an as such:
"Nothing occurs, either in the earth or in yourselves,without its
being in a Book before We make it happen. That is something easy for
Allah."(Surat al-Hadid, 22)
As a result of this great truth, what a person needs to do is to
understand that every incident is created for the best and that they
should surrender to the destiny Allah has created for him. However,
people who have sincere faith live their lives knowing that
everything in their lives is subject to the destiny Allah creates
and they are all created for a reason. As a result of this they
always reach goodness. This good morality and solid submission
shown by believers is revealed in the Qur'an as such:
"Say: 'Nothing can happen to us except what Allah has ordained for
us. He is Our Master. It is in Allah that the faithful should put
their trust.'"(Surat at-Tawba, 51)
Satan Seeks to Prevent Us From Seeing Good
It is revealed to us in the Qur'an that satan is thankless and
rebellious. We understand from the verses that he will approach
people from the right, left, front and back and try everything to
divert people from the true path. One of the most important methods
satan uses to reach this evil goal is the prevent people from seeing
the best in everything that happens, and thus make them rebellious
and unthankful towards Allah. People who do not comprehend the
beauty of the Qur'an's moral values, who live away from religious
morality and spend their lives in empty and meaningless pursuits
fall into this trap of satan.
Satan tries whisper suggestions into people's hearts by finding
their sensitive areas; he tries to call them to rebel against Allah
and the destiny He has determined. For example, when someone's
neighbor has a traffic accident, he can easily remind one that this
incident is in destiny and explain the good things about this
incident. And he can even calm them by saying, "The important thing
is you are saved; Allah protected you". But some people cannot act
the same when his family or he goes through the same events. They
can fall into satan's trap and see rebellion as much easier, because
it is a matter of consciousness to try and see the best in things,
submit to Allah and be patient. If the person does not use his
consciousness enough, he would always display the wrong behaviors
under such circumstances.
Allah Creates Every Incident for the Best Advantage of His Servants
In short, as we have emphasized with examples throughout this
article, satan approaches people in two ways to prevent the good.
The first is that he does everything he can to prevent good deeds
and tries to guide people to cling to the life of this world. The
second is that he tries to prevent people from seeing the good and
wisdom behind incidents. Especially when there is a calamity, he
tries to make it appear as "evil" (Allah is beyond that) and tries
to divert people into rebelling against Allah.
However, Allah has granted people countless blessings. He shows His
kindness to people with blessings from birth till death. Therefore
believers take Allah as a friend and guide, trust and submit to
Allah even if they do not understand the wisdom of something they
are faced with and endure in knowing that a good result will surely
come out of it. No matter what the situation is, they do not rebel or
complain. They know that even in the case of fatal situations it
will turn to their advantage in the end. And every difficult thing
they have faced will be a vital and crucial turning point that will
help save them in the hereafter, by Allah's leave. As revealed in
the verse "... It may be that you hate something when it is good for
you and it may be that you love something when it is bad for you.
Allah knows and you do not know. (Surat al-Baqara, 216)

Miracles of The Quran About the Sun

He created the heavens and the Earth with truth. He wraps the night
around the day and wraps the day around the night, and has made the
Sun and Moon subservient, each one running for a specified term. Is
He not indeed the Almighty, the Endlessly Forgiving? ( Surat
az-Zumar, 5)
In the above verse the movement of the Earth is described by the word
"yukawwiru," which comes from root verb "takwir," meaning "to
cover up a spherical body," in the way that the rotation of the
Earth gives rise to night and day, like the winding of a turban. In
addition to the spherical shape of the Earth the word is also the
most accurate expression of its movement around the Sun. Because
of the Earth's spherical shape and its movement around the Sun, the
Sun always illuminates one side of the Earth while the other is in
darkness. The side in shadow is shrouded by the darkness of night,
to be replaced by the brightness of day when the Sun rises. The
positions of the Sun and Earth are revealed as follows in Surah Ya
Sin:
And the Sun runs to its resting place. That is the decree of the
Almighty, the All-Knowing. And We have decreed set phases for the
Moon, until it ends up looking like an old palm spathe. It is not
for the Sun to overtake the Moon nor for the night to outstrip the
day; each one is swimming in a sphere. (Surah Ya Sin, 38-40)
The movements of the Sun and Moon in verse 40 of Surah Ya Sin are
described by the Arabic word "yasba h oon a ," meaning "flowing,
passing or swimming." This word refers to an action performed by
someone on their own. Someone acting according to this verb
continues to perform it alone, with no intervention from anyone
else. The above verses may therefore be referring to the Sun's
independent movement in the universe, independent of any other
celestial body. (Allah knows the truth.) It is impossible for us to
see or follow the movement of the Sun with our own eyes. It is only
possible to determine that movement using special technological
equipment. As stated in verse 39 of Surah Ya Sin, in addition to
rotating around its own axis once every 26 days, the Sun also moves
through its own course.
The verse also reports that the Sun is not allowed to "overtake the
Moon," and the Qur'an thus states that the Sun and Moon do not
revolve around the same body, as astronomers put it. At the same
time, the verse makes it clear that there is no connection between
the motion responsible for night and day and the movement of the
Sun and Moon. (Allah knows the truth.)
Until the 16th century it was thought that the Earth was the center
of the universe. This view is known as the "geo-centric model,"
from the Greek words geo (Earth) and centron (center). This belief was
questioned by the famous astronomer Nicolaus Copernicus in 1543 in
his book De Revolutionibus Orbium Coelestium (Of the Revolutions of
Heavenly Spheres), in which he suggested that the Earth and the
other planets revolve around the Sun. But as a result of
observations using a telescope performed by Galileo Galilei in 1610,
it was scientifically established that the Earth revolves around
the Sun. Since it had hitherto been thought that the Sun revolved
around the Earth, most scholars of the time rejected Copernicus'
theory. The famous astronomer Johannes Kepler's views setting out
the movements of the planets confirmed the helio-centric model in
the 16th and 17th centuries. In this model, whose name comes from
the words Helios (Sun) and centron (center), the Sun is the center of
the universe, rather than the Earth. Other heavenly bodies also
revolve around the Sun. Yet this was all revealed 1400 years ago in
the Qur'an.
By saying that the Earth was the center of the universe, the ancient
Greek astronomer Ptolemy was responsible for the geo-centric idea
of the universe that prevailed for hundreds of years. For that
reason, at the time of the revelation of the Qur'an, nobody knew
that the Earth-centered model that accounted for the formation of
day and night in terms of the movement of the Sun was incorrect. On
the contrary, all the stars and planets were regarded as revolving
around the Earth. Despite these prevalent errors of the time, the
Qur'an contains many expressions that agree with the scientific
facts regarding day and night:
By the Sun and its morning brightness, and the moon when it follows
it, and the day when it displays it, and the night when it conceals
it (Surat ash-Shams, 1-4)
As set out in the above verse, day, the brightness of the Sun, is
the result of the movement of the Earth. It is not the movement of
the Sun that is responsible for night and day. In other words, the
Sun is immobile in terms of night and day. The information in the
Qur'an refutes the thesis that the Earth is fixed while the Sun
revolves around it. The Qur'an is clearly descended from the
presence of our Lord, He Who is unfettered by space and time. As
science and technology advance more and more examples of the
compatibility between the Qur'an and science are coming to light.
This is set out in another verse from the Qur'an:
There is instruction in their stories for people of intelligence.
This is not a narration which has been invented but confirmation of
all that came before, a clarification of everything, and a
guidance and a mercy for people who believe. (Surah Yusuf, 111)

Fathwa, - Severe Migraines: Removing Hijab

Question:
I am a 22 year old Muslimah. I have been observing hijab, and
practicing Islam consciously for the past 4 years, alhumdulillah,
despite family objections towards my decision. Shortly after embracing
the hijab, I developed migraines. Now my migraine is so severe that I
cannot perform daily tasks, without having an attack. This is making
me very ill and weak. I have tried wrapping in different ''styles'' to
see if my migraine will improve, but it does not help. MY migraine
attacks are highly frequent, and I feel it has sadly become a burden
on me. 9/10 times I will have a severe attack after wearing hijab. The
strength of effects is also worsening, I also get extremely nauseous,
dizzy and lethargic. I have made an appointment with my doctor to see
if there is anything to help me. I have had a blood test for this
previously, and Alhumdulillah it is clear. Now I fear there is nothing
the doctor can prescribe me, that will make my health better. I would
like to know the Islamic perspective on this ~ in such cases, would it
be permissible to remove the hijab?
Answer:
Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
Allah gives everyone a different trial, and those who struggle to obey
His command throughout such trials, their reward is truly with Allah.
Removing the hijab in front of non-mahrams would not be permissible,
do not allow yourself to be pressured into doing so. My advice would
be for you to find cotton hijabs which come in both one piece and two
piece styles, the one piece seems like it would give you the most ease
� both are light, not tight, and require no pins. Ask for the
�Amira-style� or �cotton 1 or 2 piece hijabs� at your local Islamic
store or search online.
An example:
http://www.almuhajabat .com/Merchant2 /merchant.mvcScreen=CT
GY&Store_Code=A& Category_Code=amira
Also: have you tried a traditional homeopath to treat your migraines?
May Allah give you shifaa and afiya, Ameen.
And Allah knows best.
Wassalam,

Fathwa, - Getting someone towax one's private parts if one's spouse demands, requests, or prefers it a

Question:
Getting someone to wax one's private parts if one's spouse demands,
requests, or prefers it and you can�t do it yourself
Answer:
Walaikum assalam wa rahmatullah,
The Messenger of Allah (Allah bless him and give him peace) said,
�Guard your nakedness from anyone other than your spouse�� [Tirmidhi
and Ibn Maja, and Abu Dawud]
It is unlawful to uncover one�s nakedness (awra) in front of anyone
besides one�s spouse, except in situations of genuine necessity�such
as medical treatment (to the extent of the necessity). [Ibn Abidin,
Radd al-Muhtar]
Waxing one�s private parts does not constitute genuine need or
necessity and does not thus permit one to uncover one�s nakedness in
front of another person (even of the same sex).
However, you could seek your spouse�s help. And, like in all other
things, practice makes perfect�
And Allah alone gives success.
Wassalam,

Fathwa, - Listening to Female Naat Singers

Question:
I was listening to some Naats yesterday and was told that it was not
religious to do so as a woman was singing it. I just wanted to know
whether this was true or not. The naat in question is Shahe-Madina.
Answer:
Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
From a previous question answered by Shaykh Muhammad ibn Adam al-Kawthari:
From the contemporary scholars, Dr. Wahaba al-Zuhayli from Damascus
writes in his famous 'al-Fiqh al-Islami wa Adillatuhu:
"It is Haram (unlawful) to listen to the voice of a female, which is
in a melodious and musical tone, even if it is by reciting Qur'an"
(Vol:1, P755).
In conclusion, it is evident that a male should avoid listening to the
Nasheed and Na'at of non-Mahram females. Similarly it is necessary
that the females do not sing in front of non-Mahram men, whether in
their presence or by recording their voices and releasing albums.
Wassalam,

Al-'Abbaas Ibn 'Abdul-Muttalib

Equality and brotherhood of man in Allaah are two of the major
principles of the Islamic faith. We read in the Qur'an what may be
translated as:"O mankind! Indeed, We have created you from male and
female and made you Peoples and tribes that you may know one another.
Indeed, the most noble of you in the sight of Allaah is the most
righteous of you. Indeed, Allaah is Knowing and Acquainted."]Quran,
49: 13[. Whenever we read the glorious history of Islam we are
reminded again and again of these principles, especially that of
equality. An interesting illustration of this involved Al-'Abbaas Ibn
'Abdul-Muttalibwho was not only a beloved uncle of Prophet Muhammadbut
also a playmate )since they were only a couple of years apart in age(.
In the Battle of Badr, the first major battle in Islamic history, some
leaders of the Makkah community were forced to join the army of the
pagan enemies of Islam mainly through moral pressure. These included
Al-'Abbaas and another prominent leader of Quraysh, who was known for
his sympathetic attitude and conduct towards the Companions of
Muhammad. Realizing this fact, Prophet Muhammadgave orders to his
followers not to kill such people, pointing out that they were not
real enemies who deserved death. Later, when Al-'Abbaas Ibn
'Abdul-Muttalibwas taken captive to Al-Madeenah, the Companions found
the Prophet sleepless. So they asked him: "Why are you restless, O
Messenger of Allaah?" He Answered, "I heard the moaning of Al-'Abbaas,
due to the tightness of the ropes with which he is being tied." A
little while later the Prophet asked, "Why is Al-'Abbaas quiet now?"
He was told that someone loosened the fetters for him. The Prophet
ordered that the same be done with the other prisoners.
The second incident occurred when ransom was collected from the
prisoners of war. When asked to pay ransom for himself and some
followers of his, Al-'Abbaas said, "But I am a Muslim and I was forced
to join the Makkah army." The Prophet's answer was, "Allaah knows
about your Islam. If it be true, then He will reward you and return to
you whatever you pay. According to what appears to us, you have to pay
the ransom." Al-'Abbaas Ibn 'Abdul Muttalibdespite his relationship
with the Prophetwas treated on equal footing like any other prisoner
of war, and was freed only upon payment of his ransom.
The supporting spirit of Al-'Abbaas to Islam and its Prophet explains
his attendance of the secret meeting at Al-'Aqabah where seventy-three
Medinites gave their oath of allegiance to Prophet Muhammadto protect
him whenever he migrated to Al-Madeenah. It was Al-'Abbaas who checked
the sincerity of the Medinites for the Prophet.
After the Prophet'svictorious re-entry to Makkah, the pagan tribes in
the neighbourhood of Makkah joined forces to fight the Muslims. For
the first time the Muslim army exceeded twelve thousand in number. So
many of the fighters had a sense of self-assurance, an attitude that
leads to defeat. Some Muslims said, "Never will we be defeated due to
paucity." However, it was Allaah's will that His soldiers be properly
trained for the battles they were to enter at various places and times
on this earth. The Muslim army in the battle of Hunayn was surrounded
by the enemy )being ambushed and taken by surprise(. The Messenger of
Allaah turned to the right and said: "O people! I am the Messenger of
Allaah. I am Muhammad, the son of Abdullah." Those who stoodfast by
him were only a few emigrants and some of his kinsmen and Al 'Abbaas
was one of them. The matchless bravery of the Prophetwas then brought
to light. He went on and on in his attempts to make his mule steadfast
in the face of the disbelievers while saying loudly:
"Truly saying, I am the Prophet
I am the )grand( son of Abdul Muttalib."
However, Abu Sufyan Ibn Al-Haarithwho was then holding the rein of the
Prophet's mule, and Al-'Abbaas, who was holding its stirrup; were
endeavoring to make it halt. The Messenger of Allaah dismounted and
asked his Lord to render him help.
"O, Allaah, send down Your Help!"
The Messenger of Allaahordered his uncle Al-'Abbaas — who was a
sonorous voiced man — to call out on the companions. As loudly as he
could, Al-'Abbaasshouted: "Where are the lancers?" Al-'Abbaas said,
"By Allaah, upon hearing my voice calling them back, they turned round
to the battlefield as if they had been oryxes )wild cows( tending
towards their calves."
It was the Prophet's strong and firm faith in Allaah and his courage
as well as the heroic nature and behavior of people like Al-'Abbaas
Ibn 'Abdul-Muttalib that saved the day in that battle, known as 'the
Battle of Hunayn.' At those critical moments, it was Al-'Abbaas who
stayed all the time with the Prophetalong with a handful of
companions. The battle took a new turn, the enemy was defeated, and
the Muslim army came out victorious.
Al-'Abbaasas pointed out earlier, was an uncle of Prophet Muhammadand
a dear one for that. Besides this, he is remembered for being the
father of the well-known authority 'Abdullah Ibn Al-'Abbaas on matters
of the Quran and the teachings of the faith. He passed away in
Al-Madeenah in 32 AH during the reign of 'Uthmaan Ibn Affaan.

Khadeejah bint Khuwaylid

Khadeejahwas the first wife of the Prophet,, the mother of his
children, the best of his wives and the first to believe in him. Her
name wasUmmHind Khadeejah bint Khuwaylid ibn Asad ibn 'Abd Al-'Uzzaa
ibn Qusayy. She was fromBanu Asad, a branch ofQuraysh, and her mother
wasFaatimah bint Zaa'idah, fromBanu'Aamir ibn Lu'ayy, a branch of
theQuraysh.
She was born inMakkah, and grew up in a noble home. Her father died
during theAl-Fijaarwar.
Before marrying the Prophet,, she was married to two Arab leaders. The
first wasAbu Haalah ibn Zuraarah ibn An-NabbaashfromBanu Tameem, who
was the father of her daughtersHindandHaalah. The second was'Ateeq ibn
'Aa'ith ibn 'Umar ibn Makhzoom, who was the father of her daughterHind
bint 'Ateeq.
Khadeejahhad a successful business and her commercial caravans
travelled betweenMakkahandMadeenah. She would also hire men and give
them money to invest it for her in trade. The Prophet,, was one of
those who dealt with her in such a manner. She sent him in the company
of her slaveMaysarahto Ash-Shaam)greater Syria( on a business trip.
When they came back,Maysarahtold her about the manners of the
Prophet,, and his honesty and purity. He also told her of the
blessings which Allaah The Almighty caused to appear at his hands so
that her business multiplied in profit. As a result, she wanted to
marry him.
Soon afterwards,Hamzah ibn 'Abd Al-Muttalibmet her uncle'Amr ibn Asad
ibn 'Abd Al-'Uzzaaasking for her hand to his nephewMuhammad,. Their
marriage was consummated fifteen years before he was commissioned as a
Prophet, when he,, was twenty five years old andKhadeejahwas forty.
The couple were blessed with six children:Al-Qaasim, 'Abdullaah,
Zaynab, Ruqayyah, Umm KulthoomandFaatimah.
Khadeejahloved the Prophet,, very much and would do whatever pleased
him. She even gave him her servantZayd ibnHaarithahwhen she saw his
fondness for him.
One of the first examples of her support for the Prophet,, was when he
sawJibreel)Gabriel(for the first time. He was terrified and went
toKhadeejahand said:"Cover me! Cover me!"When his fear had subsided,
he said:"I feared that something terrible would happen to
me."Khadeejahreplied,"Never! By Allaah, Allaah will never fail you.
You maintain the ties of kinship, you speak the truth, you help the
poor and the destitute, you serve your guests generously, and you
assist those who are afflicted with misfortune."]Al-Bukhaari[
She then took him to her cousin,Waraqah ibn Nawfal, who assured him
that Allaah The Almighty had chosen him to be the final of the
Messengers.
She did not hesitate for a moment to accept hisDa'wah)call(, thus
becoming the first person to have faith in and believe in him. She
supported him in the course of hisDa'wahand consequently, the
Prophet,, gave her the glad tidings of a house in Paradise built of
pearls wherein there will be neither noise nor fatigue.
]Al-BukhaariandMuslim[
As a sign of his gratitude to her, the Prophet,, never married another
wife during her lifetime. When she died, he grieved greatly for her.
He would mention her name frequently and compliment her generously,
saying:"I have been endowed with her love."]Muslim[
The Prophet,, was very faithful to her to the extent that he would be
extremely generous and kind to her friends, even after her death.
He,, also said thatKhadeejahwas the best woman on earth during her
time when he said:"Maryam the daughter of 'Imraan was the best among
the women ]of the world at her time[ and Khadeejah bint Khuwaylid is
the best amongst the women ]of the world during her
time[."]Al-BukhaariandMuslim[
Khadeejahdied three years before theHijrah)emigration( and the
ascension of the Prophet,, to the heavens, at sixty five years of age.
She was buried inAl-Hajoon, leaving behind a great legacy and an
eventful life which history could never forget.

'Aa'ishah: the mother of the believers

When the Prophetemigrated from Makkah to Al-Madeenah he was
accompanied by Abu Bakr)'Aa'ishah's father( who had the most knowledge
about the Quraysh -- both the good and bad aspects. He was a
well-known honorable merchant to whom people came to seek and gain
more knowledge.
'Aa'ishah's motherwas called Umm Rummaan bint 'Umayr bin 'Amer coming
from the sons of Al-Haarith bin Ghanam bin Ka'ab, and she was among
the first group who embraced Islam. She had been married to 'Abdullaah
bin 'Abdul-Asad before she married Abu Bakr, and she had a son from
her first husband called At-Tufayl, and she gave birth to 'Aa'ishah
and 'Abdur-Rahmaan from Abu Bakr. She emigrated to Al-Madeenah after
the establishment of Islam there. When she died, Abu Bakrsaid: "O
Allaah! You know best how Umm Rummaan was hurt for Your sake and the
sake of Your Prophet."
The Prophetused to entrust 'Aa'ishahto Umm Rummaan's charge and say:"O
Umm Rummaan, be kind to 'Aa'ishah and be mindful of me by this
kindness."
In fact, the Prophetused to love the clean and pure household of Abu
Bakrbecause the man of the house -- Abu Bakr -- was a man who needed
no introduction; his character and lineage were not something to
inquire about.
The Messenger of Allaahthought about proposing to 'Aa'ishahfor
marriage when Khawlah bint Haakim Al-Aslamiahsaid to him: "What do you
say about marrying 'Aa'ishah the daughter of Abu Bakr?"; he,
sallallaahu 'alayhi wasallam then moved his head in the affirmative,
saying yes. Then Khawlah went to Umm Rummaan to tell her the news and
said: "O Umm Rummaan, you cannot imagine how Allaah has blessed your
house!"
Khawlahsaid: "The Messenger of Allaahsent me to seek 'Aa'ishah for
marriage." Umm Rummaansaid: "Wait for Abu Bakr, he is coming soon."
When Abu Bakrcame back, Khawlah told him the news and he said: "Is she
suitable for him? She is his niece." Khawlah then went back to the
Prophetand told him what Abu Bakr had told her, and hesaid: "Go back
and tell Abu Bakr that he is my brother in Islam and I am his, and his
daughter is good enough for me."
Abu Bakr thought deeply about this and then went to Mut'am bin 'Uday,
who had proposed 'Aa'ishahfor marriage to his son Jubayr. These people
were still disbelievers. When Abu Bakrentered their house, they said:
"O son of Abu Quhaafah, we fear that if our son married your daughter
'Aa'ishah, then she would convince him of Islam and we do not want
this to happen."
Abu Bakrdid not answer, but on the contrary he was very pleased with
that. In this way he was freed of their promise and he could give his
full agreement for the blessed marriage.
'Aa'ishahnarrated how she became married to the Messenger of Allaah,
sallallaahu ''alayhi wa sallam, and said: "The Prophetcame to our
house, and many people gathered there to meet him. Then my mother came
to me while I was playing, she took me to the door where the
Prophetwas sitting. I was so embarrassed and I melted in shyness. Then
my mother put me beside the Prophetand said: "This is your wife, may
Allaah bless her for you, and bless you for her." People then left the
room, and at that night nothing was slaughtered for me and I was nine
years old at that time." Although she was young, she was a mature girl
who had reached puberty. People described 'Aa'ishah on her wedding day
and said: "She was a nimble, wide-eyed bride, with curly hair and a
shiny face."
Whereas Khadeejahwas already a wise and mature woman when she married
the Prophet Muhammad'Aa'ishahwas a spirited young girl who still had a
great deal to learn when she married the Prophet. However, she was
very quick to learn, for she had a clear heart, a quick mind and an
accurate memory. She was not afraid to talk back in order to find out
the truth or make it known, and whenever she beat someone else in
argument, the Prophetwould smile and say: "She is the daughter of Abu
Bakr!"
Moosaa bin Talhahonce said: "I have not seen anyone more eloquent than
'Aa'ishah." 'Aa'ishahbecame so wise that one of her contemporaries
used to say that if the knowledge of 'Aa'ishah were placed on one side
of the scales and that of all other women on the other, 'Aa'ishah's
side would outweigh the others. She used to sit with the other women
and pass on the knowledge that she had received from the Prophet. She
was a source of knowledge and wisdom for both women and men long after
the Prophetdied and as long as she lived. Abu Moosaaonce said:
"Whenever a report appeared doubtful to us )the Companions of the
Prophet( and we asked 'Aa'ishah about it, we always learned something
from her about it."
In addition to being extremely intelligent, 'Aa'ishahbecame a very
graceful young woman. When she first came to live in the Prophet's
household as a young girl, a strong and lasting friendship grew up
between her and Sawdah, and Sawdahtook care of her along with the rest
of the household. When 'Aa'ishahgrew up, Sawdah, who was by then an
old woman, gave up her share of the Prophet's time in favor of
'Aa'ishah and was content to manage his household and be Umm al
Mu'mineen 'The Mother of the Believers' -- a title of respect that
was given to all the wives of the Prophetwhich confirmed what the
Quran clearly states that no man could marry any of them after they
had been married to the Prophet:
}The Prophet is more worthy of the believers than themselves, and his
wives are )in the position of( their mothers.{]Quran 33:6[
During the nine years that 'Aa'ishahwas married to Prophet Muhammadshe
witnessed many of the great events that shaped the destiny of the
first Muslim community of Al-Madeenah al Munawarra: It was during the
course of their marriage that the direction of the Qiblah was changed
from Jerusalem to Makkah, thereby distinguishing the Muslims more
clearly from Jews and Christians. It was during the course of their
marriage that she must have listened to many of the Jews, Christians
and idol worshippers who came not to listen to the Prophetbut to argue
with him, in the hope that they could find a plausible excuse to
justify their rejection of him. It was through exchanges such as these
that 'Aa'ishahlearned to distinguish what was true from what was
false.
As the prophetic guidance continued to be revealed through the Prophet
Muhammad, sallallaahu ''alayhi wa sallam, 'Aa'ishah's way of life,
along with that of all the Muslims, was gradually reshaped and
refined. It was during the course of their marriage that drinking
alcohol was finally forbidden, it was made clear what food was allowed
)Halaal( and what was prohibited )Haraam(, it became necessary for
women to wear the Hijaab in public and while praying, guidance
regarding how to fast was revealed, paying the Zakaat became
obligatory on all Muslims and all rites of Hajj were purified and
clarified.
In fact, every aspect of life -- from birth to death and everything
that happens in between -- was illuminated by the way in which the
Prophetbehaved. It was this way of behavior )the Sunnah(, that
'Aa'ishahhelped to preserve and protect, not only by embodying it
herself, but also by teaching it to others.
The life of 'Aa'ishahis proof that a woman can be far more learned
than men and that she can be the teacher of scholars and experts. Her
life is also a proof that a woman can exert influence over men and
women and provide them with inspiration and leadership . Her life is
also proof that the same woman can retain her feminity and be a source
of pleasure, joy and comfort to her husband.
'Aa'ishahspent her life with the Prophetuntil he died in her lap,
whereupon she said: "Hedied between my chest and my neck, then I put
his head on a pillow when people became very quiet while I was
mourning and suffering deep sadness."

Dought & clear, - She cannot move her head because of severe pain; how should she pray?.

A sister is asking that she has a very strong pain in her head that
makes her vomit. When this happens she cannot pray in any position, as
she cannot raise her head. How shall she pray when prayer time comes?.
Praise be to Allaah.
Firstly:
We ask Allaah to grant our sister healing and well being in her
religious and worldly affairs.
Secondly:
If the time for prayer comes and she feels pain, then she may delay
the prayer until the end of its preferred time, in the hope that she
may be able to offer the prayer in the proper manner. But if the pain
persists, then she may pray in the manner that she is able to, even if
she is lying on her back.
The basic principle concerning that is the verse in which Allaah says
(interpretation of the meaning):
"Allaah burdens not a person beyond his scope"
[al-Baqarah 2:286].
And the Prophet(peace and blessings of Allaah be upon him) said to
'Imraan ibn Husayn: "Pray standing, and if you cannot, then sitting,
and if you cannot, then (lying) on your side." Narrated by al-Bukhaari
(1117) and Abu Dawood (952).
If a person prays sitting, then he should lean forward for rukoo'
(bowing) and sujood (prostration), and he should lean forward more for
prostration than for bowing.
If a person prays lying on his right or left side, then he should tilt
his head towards his chest for bowing and prostration. If a person
prays lying on his back, he should put his feet towards the qiblah and
tilt his head towards his chest for bowing and prostration. If he is
unable – when sitting or lying – to move his head, then the actions
are waived in his case, because that is the thing that he is unable to
do, but the words are not waived because he is able to say them, and
Allaah says (interpretation of the meaning):"So keep your duty to
Allaah and fear Him as much as you can"[al-Taghaabun 64:16]. So he
should say takbeer and recite Qur'aan, and intend to bow and say
takbeer and recite the tasbeeh of bowing, then he should intend to
stand up and saySami'aAllaahu liman hamidah, rabbana wa
laka'l-hamd(Allaah hears the one who praises Him, our Lord to You be
praise) etc. Then he should intend to prostrate and say takbeer and
the tasbeeh of prostration, because this is what is implied by the
shar'i principle,"So keep your duty to Allaah and fear Him as much as
you can".
End quote fromal-Sharh al-Mumti'(4/332).
And Allaah knows best.

Dought & clear, - It is makrooh to pray facing a person’s face.

Can I pray if there is someone sitting in a chair in front of me and I
can only see his back?.
Praise be to Allaah.
There is nothing wrong with praying behind someone who is sitting if
he gives you his back; rather it is makrooh to pray facing his face,
if that will distract the one who is praying.
Ibn Qudaamah (may Allah have mercy on him) said inal-Mughni(2/40):
It is makrooh to pray facing a person's face, because 'Umar
disciplined people for doing so. According to the hadeeth of
'Aa'ishah, the Prophet (blessings and peace of Allah be upon him) used
to pray level with the middle of the bed whilst I was lying down
between him and the qiblah. When I needed something, I would not want
to get up facing him, so I would slip away. Agreed upon. End quote.
Al-Nawawi (may Allah have mercy on him) said inal-Majmoo'(3/230): It
is makrooh to pray with a man or woman in front of you, facing him
where you can see him. This was regarded as makrooh by 'Umar ibn
al-Khattaab and 'Uthmaan ibn 'Affaan (may Allah be pleased with them).
And because it usually distracts one. It is also makrooh to look at
what will distract one, such as a garment with decorations on it, or
looking up towards the sky, and other things that are mentioned in the
saheeh hadeeths. Al-Bukhaari said in hisSaheeh: 'Uthmaan (may Allah be
pleased with him) regarded it as nakrooh to face a man when praying.
Al-Bukhaari said: Rather that applies if one will be distracted by
that, but if he will not be distracted, Zayd ibn Thaabit said: I do
not mind; a man does not interrupt the prayer of another man.
End quote.
With regard to one who is sitting with his back towards the one who is
praying, if he does not move and distract the one who is praying,
there is nothing wrong with praying behind him, just as there is
nothing wrong with praying facing one who is sleeping, because of the
report narrated by al-Bukhaari (382) and Muslim (512) from 'Aa'ishah,
the wife of the Prophet (blessings and peace of Allah be upon him),
who said: I used to sleep in front of the Messenger of Allah
(blessings and peace of Allah be upon him), with my legs in the
direction of his qiblah. When he prostrated he would poke me and I
would draw my legs up, and when he stood up I would stretch them out.
She said: There were no lamps in the houses at that time.
And Allah knows best.

Dought & clear, - Ruling on prostrating when wearing glasses.

As a muslim,are we allowed to perform our salaat while wearing
coloured contact lens? or glasses?.
Praise be to Allaah.
There is nothing wrong with praying when wearing coloured contact
lenses or glasses, unless the glasses prevent the worshipper from
placing his nose or forehead firmly on the ground when prostrating. In
that case he has to take them off before he prays or when he
prostrates.
Al-Bukhaari (812) and Muslim (490) narrated that Ibn 'Abbaas (may
Allaah be pleased with him) said: The Prophet(peace and blessings of
Allaah be upon him) said: "I have been commanded to prostrate on seven
bones: the forehead" – and he pointed to his nose – "the hands, the
feet and the ends of the feet (i.e., toes)"
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about
the person who wears large glasses, which prevent him from being able
to prostrate fully on the seven parts of the body.
He replied:
If they prevent the end of the nose from reaching the ground when
prostrating that is not acceptable, because what is carrying the face
in this case is the glasses, which are not at the end of the nose,
rather they rest on the bridge of the nose. Based on this, the
prostration is not valid. The one who wears glasses that prevent him
from placing his nose in the place of prostration has to take them off
when prostrating. End quote fromMajmoo' Fataawa al-Shaykh Ibn
'Uthaymeen(13/186).
And Allaah knows best.

Islam and Discrimination: Wedding of Jowaibir and Zalfa(Equality in Islam, Racism and Islam)

"How beautiful it were if you could marry and establish a family,
ending this forlorn and isolated life? You could fulfill your natural
urges and also she could help you in your temporal and spiritual needs
and goals."
"O Messenger of Allah, I have neither wealth nor beauty; nor I have a
noble descent or lineage. Who will marry me? And which woman likes to
be wife of a poor, short, black and ugly man like me?"
"O Jowaibir! God has changed the individual's worth through Islam.
Many people were high-placed in the pre-Islamic society and Islam
brought them down. Many were despised non-entities and Islam bestowed
them with honor and high rank and brought them up. Islam abolished the
un-Islamic discrimination and pride of lineage. Now all people
irrespective of their color and origin are equal. Nobody has
superiority over others but through piety and obedience to Allah.
Among the Muslims, only that person would be higher than YOU whose
virtues and deeds are better than you. Now do as I tell you."
These words were exchanged one day between the Prophet Muhammad (saw)
and Jowaibir when the Prophet Muhammad (saw) came to see the
Companions of the Suffa (Ashab al-Suffa).
Jowaibir was a native of "Yamamah" where he came to know about the
Prophet Muhammad (saw) and the advent of Islam. He was poor, black and
short, but at the same time intelligent truth seeking and a man of
determination. He came to Medina to look at Islam from near; in a
short time he embraced Islam. Since he had neither money, house nor
any friends, he temporarily was accommodated along with other poor
Muslims in the Mosque by permission of the Prophet Muhammad (saw).
When it was revealed unto the Prophet Muhammad (saw) that the Mosque
was not a place of habitation, it became necessary to shift them
elsewhere. The Prophet Muhammad (saw) selected a site outside the
Mosque and erected a shed for them. The place was named as "Suffa" and
the residents were known as "Ashab al-Suffa" - all of them poor from
places far away from Medina.
The Prophet Muhammad (saw) came to visit them one day. Noticing
Jowaibir among them he decided to bring him out of this forlorn life.
It was beyond the fancy of Jowaibir to own a house and have a wife in
his condition. And that was why he replied to the Prophet Muhammad
(saw) as to how it was possible for anyone to accept him in matrimony
when the Prophet Muhammad (saw) advised him to marry. But the Prophet
Muhammad (saw) removing his doubts explained to him the changes
brought about in the social outlook of the people by Islam.
After bringing Jowaibir out of his inferiority complex, he directed
him to the house of Ziad ibn Lubaid to request him for his daughter's
hand in marriage.
Ziad ibn Lubaid was one of the wealthiest persons of Medina and
commanded high respect among his tribes. When Jowaibir entered his
house, he was surrounded by his relatives and some of his tribes-men.
Jowaibir took a seat, paused for a moment and then raising his head
said, "I have brought a message from the Prophet Muhammad (saw). Do
you like to hear it confidentially or openly?"
Ziad ibn Lubaid: "A message from the Prophet Muhammad (saw) is an
honour to me, better you tell it openly."
"The Prophet Muhammad (saw) has sent me to request you for your
daughter for myself".
Ziad ibn Lubaid asked: "Did he himself make this suggestion to you?"
Jowaibir replied: "I don't speak on my own accord. Everybody knows me,
I am not a liar"
Ziad ibn Lubaid said: "Strange! We don't give our daughters to persons
of unequal status nor outside our tribe. You go back I shall go to the
Prophet Muhammad (saw) and have a talk with him myself."
Jowaibir left the house murmuring, "By Allah (SWT), whatever the Noble
Qur'an teaches and whatever is the purpose of the prophethood of
Muhammad (saw) is totally against what Ziad ibn Lubaid says."
Those nearby heard the murmurings of Jowaibir. Zalfa, the lovely
daughter of Ziad ibn Lubaid, and the beauty queen of Medina, heard
these words of Jowaibir. She came to her father and asked: "Father,
what was that man who just went out saying? And what did he mean?"
Ziad ibn Lubaid said: "He had come to ask for your hand in marriage
and was claiming that the Prophet Muhammad (saw) had sent him for this
purpose".
"Isn't it possible that the Prophet Muhammad (saw) had really sent
him, and thus your rejection may amount to disobedience of the Prophet
Muhammad's (saw) order?"
Ziad ibn Lubaid asked: "What do you feel about it?"
Zalfa said: "I feel you should bring him back before he reaches to the
Prophet Muhammad (saw), and then go yourself to find out the truth."
Ziad ibn Lubaid brought Jowaibir back to his house with due respect,
and then himself hurried up to the Prophet Muhammad (saw). When he saw
him he said:
"O Messenger of Allah, Jowaibir came to my house and brought such and
such a message from you, I would like to inform you that our custom is
to give our daughters to persons of equal status and belonging to our
tribe, who are all your helpers and companions."
The Prophet Muhammad (saw) said: "O Ziad, Jowaibir is a faithful man.
That dignity and honor which you are talking about has now been
abrogated. Every believer man is equal (for marriage purpose) to every
believer woman."
Ziad ibn Lubaid returned to his house and explained the matter to his
daughter, Zalfa. She said, "Please do not reject the proposal put by
the Prophet Muhammad (saw). This matter concerns me. I accept Jowaibir
whatever his condition may be. If the Prophet Muhammad (saw) is
pleased with it, I am also pleased."
The wedding was duly solemnized; Ziad ibn Lubaid paid "Mahr" (dowry)
from his own wealth and offered good articles to the newly married.
They asked the bridegroom, "Have you got a house where to take the
bride?" Jowaibir said, "No, I had never thought that I would get a
wife and settle in domestic life. It was the Prophet Muhammad (saw)
who came suddenly and had a talk with me and sent me to Ziad ibn
Lubaid's house".
Ziad ibn Lubaid arranged for him a house equipped with complete
household equipments, and transferred the bride superbly adorned with
ornaments and perfumes.
Night came. Jowaibir did not know where the house was meant for him.
He was guided to the house and led to the bridal-chamber. When he saw
the house and its equipments and looked at the dazzling bride, his
past came to his mind and he said to himself, "How poor I was when I
entered this city. I had nothing - neither money nor beauty, neither
any lineage nor family - now Allah (SAW) made these affluences
available to me through Islam. Indeed it is Islam that has brought
such changes in the social outlook of the people beyond any
imagination. How grateful I am to Allah (SAW) for bestowing upon me
all these Blessings!"
In spiritual ecstasy he went to a corner of the room; spent the night
in recitation of the Noble Qur'an and prayer. It was dawn when he came
to himself and then decided to fast in gratitude to Allah (SAW).
When women came to see bride Zalfa in the morning they found her
untouched. They kept the matter secret from Ziad ibn Lubaid. Two
nights and days passed in the same manner. Jowaibir was fasting during
days and praying during nights. The women of the family of the bride
were worried. They thought perhaps Jowaibir was impotent and had no
need for a woman. At last, they put the matter before Ziad ibn Lubaid.
He informed the Prophet Muhammad (saw).
The Prophet Muhammad (saw); called Jowaibir and asked, "Don't you have
any desire for woman?"
Jowaibir replied: "Incidentally, I have very intense desire of that kind".
The Prophet Muhammad (saw) said; "Then why didn't you go near your bride?"
"O Messenger of Allah, when I entered the house I found myself amidst
that affluence. A state of gratitude and devotion took me over. I
thought it necessary to offer thanks and prayers to Allah (SWT) before
doing anything. Tonight I shall go near my wife."
Jowaibir and Zalfa lived a most happy life. When the call for a Jihad
(Holy war) came, he participated in it with the enthusiasm typical of
a brave Muslim, and achieved martyrdom under the banner of Islam.
After his martyrdom, Zalfa was the most sought after woman for a wife
and people were eager to pay the greatest Mahr for her.
Islam and Discrimination: A white has no superiority over a
black(Equality in Islam)

Islam and Discrimination, Equality in Islam, Racism and Islam, Islam and Race, One Human Race

Racism is one of the severe diseases of human society in this age.
Everyone remembers how black Africans were transported across the
oceans, packed in specially designed ships, thought of and treated
like livestock. They were made slaves, forced to change their names
and religion and language, were not entitled to hope for true freedom,
and were refused the least of human rights. Because among some Western
people the attitude to non-Westerners has unfortunately changed little
in modern times, the political and social condition of black people
often remains, even where they live amid the native Westerners as
theoretically equal fellow-citizens, that of despised inferiors.
When Allah's (SWT) Messenger, upon him be peace and blessings, was
raised as a Prophet, the same kind of racism, under the name of
tribalism, was prevalent in Makkah. The Quraish considered themselves
in particular, and Arabs in general, superior to all the other peoples
of the world. Allah's (SWT) Messenger came with the Divine Message and
proclaimed that no Arab is superior over a non-Arab, and no white is
superior over black and superiority is by righteousness and
God-fearing alone (Surat Al-Hujurat, 49:13). He also declared that
even if an Abyssinian Black Muslim were to rule over Muslims, he
should be obeyed.
Allah's (SWT) Messenger eradicated the problem of racial or colour
discrimination so successfully that superiority is not by birth or
colour or blood, but by God-fearing and righteousness.
The message of Islam is for the entire human race. According to Islam,
Allah (SWT) is the God of the entire world and the Prophet Muhammad
(saw) is a messenger for the whole of mankind. Islam unites the entire
human race under one banner without any kind of discrimination.
Allah (SWT) says in Surat Al-Hujurat, "O Mankind! We have created you
from a male and female, and made you into nations and tribes, that you
may know one another. Verily, the most honorable of you in the sight
of Allah is he who has most Taqwa among of you. Verily, Allah is
All-Knowing, All-Aware." Noble Qur'an (49:13)
In surah Al-Room Allah (SWT) says, "And one of His signs is the
creation of the heavens and the earth and the diversity of your
tongues and colors; most surely there are signs in this for the
learned." Noble Qur'an (30:22)
With this verse, Islam declares equality among people as one human
race, one humanity, that is because Islam respect a human for being a
human not for any other reason; Islam does not distinguish between two
races, or two groups of people, or between two colors, and the Prophet
Muhammad (saw)addressed the people signifying that concept during the
last Hajj pilgrimage, saying: "O People! Your God is one; your father
is one; no preference of an Arab neither over non-Arab nor of a
non-Arab over an Arab or red over black or black over red except for
the most righteous. Verily the most honored of you is the most
righteous."
Not only did Islam emphasize the equality principle theoretically, but
did it practically in some of the worship acts that translated this
principle into a sensible fact that does not escape people minds,
thus: in the mosques where Friday prayer is held once every week, as
well as the five daily prayers; equality is exercised practically and
all the differences vanishes among people. That is, whoever came to
the Mosque first, took his place in the front rows despite his
financial states or position, and whoever come late, his place is late
and if you look at any row among the prayer's rows, you would find in
that row the rich and poor, the knowledgeable and the one with no
knowledge, the Arab and the non Arab, no differences all the same in
sight of Allah (SWT), their direction during prayer, as well as their
reveled book, as their Lord is one and also their movements during the
prayer following one Imam.
Also in the holy land where the annual Hajj pilgrimage and the Umrah
is performed, the equality is even clearer and stronger that is
because during prayer people may differ in their clothes but during
Hajj pilgrimage and Umrah the Ihram situation oblige every one to only
wear simple white clothes which equates the rich and the poor, the
governor and governed, all walking around the Holy Kaaba asking one
lord.
Also, another practical application of equality in Islam, is the
equality among people in front of the law and regulations. What is
allowed is for all people and what is forbidden as well upon all
people. The obligations are upon everyone, and whoever deserved
punishment gets it, regardless.
An example of such was when some of the companions (Sahaba)talked to
Osama Bin Zaid, the favorite of the Prophet Muhammad (saw), to
intervene for the sake of the well reputed woman from Quraish tribe
who deserved punishment for stealing (that is cutting her hand), Osama
Bin Zaid talked to the Prophet Muhammad (saw), the Prophet Muhammad
(saw) got angry and said, "Those before you were districted, that is
because the renowned is untouched when he steals, and the poor is
punished, verily if Fatimah daughter of Muhammadstole, I would have
cut her hand."
This is Islam: emphasizing the equality and applying it in the society
since 1400 years ago, when during that time mankind used to suffer the
worst distinction among people and individuals in society and readied
the enslaving of the human to his brother the human. The eradication
of racism consciousness is one of the outstanding moral achievements
of Islam.
This is the secrete that made Islam and Muslims prevail nations in the
past. It is a mistake to think that Islam prevailed only because
Muslims like dying in the battles as other like to live. Islam did not
prevail through battles only, but because Islam is a complete unique
guidance for life, unique in it's rituals, beliefs, dealings and
morals and from all with all that the religion of Allah is comprised,
and with all that Muslims won and prevailed in the past, and with it
Muslims can prevail and rule these days or any other time.

Mistakes are part of destiny

No one wants to make a mistake and do himself or others mischief.
However, making mistakes is an important part of our trial in the
life of this world. Allah created our trial in the life of this
world in this way. Anyone can make a mistake but what is important
is that he repents after his mistake and strive not to repeat this
mistake.
Allah reveals in the verses of the Qur'an that human beings are weak
creatures who can forget and be mistaken. A person can make a
mistake when he does not think something through, ignores
something, does not take the necessary precautions, is overwhelmed
by his weak points, forgets or is mistaken. This is very natural.
However the important thing is how the person reacts after this,
rather than the mistake itself. However big the mistake is, as soon
as the person decides to resign himself and begins to show the
attitude hoped to please Allah, that mistake disappears -by Allah's
leave. Almighty Allah reveals as such in Surah Al- Imran:
" Those who, when they act indecently or wrong themselves, remember
Allah and ask forgiveness for their bad actions (and who can forgive
bad actions except Allah?) and do not knowingly persist in what
they were doing." (Surah Al 'Imran, 135)
Allah Creates Everything We Do
Everything a person lives throughout his or her life, everything they
do, every situation they face, all of them are created by Allah
with all of the pros and cons. In the verses it is revealed that
not even a single leaf falls without the knowledge of Allah.
(Surah al-An'am, 59). In Surat al-Qalam, it is revealed "Everything
they did is in the Books. Everything is recorded, big or small."
(Surat al-Qamar, 52-53). This means that the person makes that
mistake because Allah wills him to do so; it is in his destiny to
make that mistake. When he acts according to the Qur'an, something
good will happen after that mistake.
For example, a person may break a vase when walking by it because he
is not careful enough or does not look ahead. Or he can bump into a
dinner plate prepared with great effort and knock it off a table. He
may cause the people waiting for him to delay their jobs because he
fell asleep. Now in all these there is a variety of reasons created
by Allah. Allah is the One Who breaks that object. Maybe that object
would have caused a conflict between its owners or broken in a
dangerous way that would harm someone. Maybe Allah will make a much
more beautiful one to be purchased instead. In the same way, Allah
is the One Who makes the food spill on the floor. Maybe there is an
bad ingredient inside that food and it would have made someone ill.
Maybe that food would have prevented that person from eating
something healthier. Also Allah is the One Who does not wake a person
who is late for a job because he fell asleep because maybe his
friends waiting for him need to be late as well. Maybe this will
protect them from some danger or maybe bring the means to carry out
a more important job.
If one does not realize these facts, when he makes a mistake he
would panic and feel anxiety and sorrow. He would feet unease and
dismay. His sadness would increase even because of the effect of
this situation on other people and his troubles increase day by day.
However, it is not in line with the moral values of the Qur'an to
feel sad, dismay and troubled because of a mistake, which took
place in his destiny by Allah's will. Muslims overthrow their
discomort and anxieties as a result of their mistakes again by
turning to Allah and acting according to the moral values of the
Qur'an. They do not fall into depression like people who do not live
by the morality of religion. They do not feel sadness, sorrow or
hopelessness by evaluating their mistakes with an emotional state
of mind. They only experinece a very deep and strong sense of
regret. However this is not an evil kind of regret; it is a Muslim
kind of regret because this feeling of regret helps them hold onto
the Qur'an even more strongly. They pray to Allah even more deeply.
Their religious enthusiasm, determination to live by the moral
values of the Qur'an, submission to Allah, faith in the hereafter
and fear of Allah increase tremendaously. They take very sincere
decisions to become better in every way and become more
enthusiastic and energetic by striving more in this way. They know
that even if they could take the time back, they would still make
the same mistakes. When they criticize themselves and feel regret
for their actions, they do not forget that all things have occured
according to destiny. Therefore they do not "live in a sense of
guilt" as irreligious people do. Allah revealed in the Qur'an as
such:
"Everything they did is in the Books. Everything is recorded, big
or small. (Surat al-Qamar, 52-53)
It is impossible to claim that a person will never make any mistakes
throughout his life and is complete and flawless because human
beings are created as weak creatures who can make mistakes. Our
Almighty Lord is the One Who is forgiving and accepts repentance.
Therefore, a believer needs to take lessons from the mistakes he
made knowingly or unknowingly or because he followed his inner
self. What he needs to do is to regret it and follow the truth and
submit to our Lord and strive not to repeat that mistake. Of course
he needs to be very careful about not making any mistakes and
commit any further sins and protecting the boundaries of our Lord.
But even if he makes a mistake it is a very good quality of faith to
ask for forgiveness from Allah. The names of Allah as "The Acceptor
of Repentance" (At-Tawwab), "The All-Forgiving" (Al-Ghaffar), "The
All-Merciful" (Ar-Rahman) are manifested on the believers who
regret their mistakes, ask for forgiveness and turn to Allah.
Believers Take Lessons From Their Mistakes
As a result of their faith and fear of Allah, mistakes help
believers become more clean morally. Maybe they make a mistake on
one thing, but they remember that mistake all their lives and avoid
making a similar mistake by taking lessons from it.
However, Allah created human beings especially in a character so
that they can use their conscience, feel regret and repent, turn to
Him and ask for His forgiveness and take decisions not to repeat
that mistake.
A person must do all he can not to make a mistake; and strive to act
in a very moral way by using his mind, will and conscience to the
end. But when there is a mistake, he needs to act in the way as
described in the Qur'an.
If that mistake has helped the person to better understand his
weakness in the face of Allah's infinite power and his need for
Allah, then this shows that person's sincere faith and fear of
Allah. If he regrets his mistake and fears to be held responsible
in the Day of Judgment, and if he submits to Allah's mercy and
forgiveness, then he is abiding by the moral values of the Qur'an by
Allah's leave. Such a person prays sincerely so Allah accepts his
repentance and forgives him. He promises to Allah with a true heart
not to repeat that mistake. In one verse, our Lord heralds that He
will accept the repentance of his sincere servants:
"But if anyone makes repentance after his wrongdoing and puts
things right, Allah will turn towards him. Allah is Ever-Forgiving,
Most Merciful." (Surat al-Ma'ida, 39)
The Qur'an is the only measure for believers, so their approach to a
person who makes a mistake is always in line with the moral values
of the Qur'an. A believer knows that every person is a human being
who is weak and who can make a mistake easily. He does not forget
that Allah is the One Who creates everything –by Allah's leave- and
he can distinguish a sincere mistake from a deliberate one. When a
person is sincere, his love or respect would not change because of a
single mistake - by Allah's leave.

Enthusiasm to talk about Islam gives people liveliness

Why do believers feel the need to tell others about Islam enthusiastically?
Why is the reason believers are constantly enthusiastic?
Allah commanded that there is a group among believers who call
people to the good and right:
"Let there be a community among you who call to the good, and
enjoin the right, and forbid the wrong. They are the ones who have
success." (Surah Al 'Imran, 104)
In the direction of this verse of Allah, sincere Muslims seek to
tell people about the beauty of the morality of the Qur'an and the
wrongness of living in a disagreeable way with this morality and
channel them towards Allah's religion. Since they live the beautiful
morality of religion, and know that this brings a very comfortable
life to people, they want others to experience the same peace and
beauty. What is more important, since they are aware how real hell
is, they want all people to live a life that would please Allah and
so avoid eternal torment in hell.
It is very important for even a single person to see the truth,
because for this person there is the eternal life of either the
garden or the hell as a return for his deeds in this world.
Therefore they face all sorts of sacrifices, even it means that a
single person will be saved from hell and reach Allah's grace. When
needed they can spend their months and years day and night in order
to familiarize this person to the morality of religion and embrace
this superior morality. In the same way, they can put forth all of
their financial means for a single person's hereafter with
enthusiasm and desire. Their enthusiasm gives them great physical
and spiritual strength. They continue to speak about Allah's
religion in the best way until the end of their lives. However it
needs to be clarified that believers continue their preaching with
the same enthusiasm even if not a single person finds faith as a
result of their efforts. This is because their responsibility is
only to speak about the religion. Allah is the One Who will give
people guidance. However in the Qur'an it is revealed that in spite
of the sincere and profound effort shown by our Prophet (saas),
many polytheists in Mecca did not believe and Allah reminded this
situation to the Prophet (saas) with the verse, " You cannot guide
those you would like to but Allah guides those He wills. He has
best knowledge of the guided." (Surat al-Qasas, 56) .
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Believers' Enthusiasm and Excitement Is Very Different From An
Understanding of "Enthusiasm Based On Self-Interest"
The enthusiasm of believers is due to their love of and committment
to Allah. They have directed their love passionately not to this
world, but to Allah Who created them from nothing, grants them
their livelihood, gives them life and is all-merciful and
all-compassionate.
The most important reason for this is that believers evaluate things
with an open mind. They are aware that Allah is the One Who gives
them life, protects all living and non-living things on earth and
that all beings other than Him are dependent on Him.
As a result of their love of and committment to Allah, they strive
to please Allah throughout their lives. The desire to earn the good
pleasure of Allah is the most important source of believers'
enthusiasm and joy. The desire to earn the good pleasure of Allah
and go to the Garden Allah prepared for believers gives them an
endless strength, enthusiasm and joy.
People who do not live according to the moral values of religion
seem to be very ethusiastic when their own interests are concerned.
However, when there is a situation conflicting with their
interests, they lose all of their enthusiasm and excitement. Because
they do not have sincere faith in Allah and the hereafter, they
forget many commandments of the religion at such a moment. They do
not think that the life of this world is created as a trial, that
He will test people with many good and evil-looking incidents and
that He will reward those who show good patience. Because of the
sickness in their hearts they fall into suspicion and (Allah is
beyond that) they doubt Allah's help. Instead of trusting in Allah,
they fall into despair and begin to make assumptions about Allah. So
the sickness, which they attempt to hide in their hearts, begin to
reflect in their speech. In the Qur'an, it is revealed that such
people will suddenly lose their enthusiasm in such situations and
begin to susppect Allah's promise as such:
"When the hypocrites and people with sickness in their hearts said,
'What Allah and His Messenger promised us was mere delusion.'"
(Surat al-Ahzab, 12)
Of course, they behave like this because they do not have strong
faith in their hearts. These people cannot comprehend that every
thing they face is created as a trial and they are distinguished
from those with sickness in their hearts by their reactions to the
trial. Believers who have sincere faith experience the peace and
enthusiasm of being submitted to Allah with a solid trust and of
knowing that Allah's help is close.
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What Is the Source of Believers' Enthusiasm?
"The believers are only those who have had faith in Allah and His
Messenger and then have had no doubt and have struggled with their
wealth and themselves in the Way of Allah. They are the ones who are
true to their word. (Surat al-Hujurat, 15)
As it is revealed in the verse above, in the Qur'an Allah defines
believers as, "Those who had faith and had no doubt and have
struggled in the way of Allah". This attribute of believers no doubt
explains the enthusiasm in their hearts very explicitly. Likewise,
believers strive for the values they believe in doubtlessly,
regardless of what happens, only with the strength given by the
enthusiam of their faith.
Another reason that keeps believers' enthusiasm alive is that they
live in between fear and hope as revealed in the verse, "... And
invoke Him in fear and aspiration. Indeed, the mercy of Allah is
near to the doers of good." (Surah Ar-Araf , 56) "Living in between
fear and hope" means:
Believers could never be completely sure whether Allah is pleased
with them or not, and whether they showed morals that could be
rewarded with His Garden. Therefore, they are aware Allah's
torment on the Day of Judgment and constantly strive to make their
morals better. At the same time they know in their conscience that
they strived as much as they possibly could in order to earn Allah's
good pleasure, contentment and love. Thus they have great hope
that they could reach the grace and Garden of Allah Who is
infinitely merciful. Since they experience these two feelings, hope
and fear, at the same time, they never find their efforts
sufficient and never consider themselves exempted from mistakes and
deficiencies. As it is revealed in the verse, "... And those
who...fear their Lord and are afraid of the evil of [their] account
." (Surat Ar-Rad, 21) , they are aware of Allah's torment every
moment. They embrace Allah's religion with enthusiasm and show
great effort. Their fear of Allah withholds them from being
intimidated or slacking off and keeps their enthusiasm alive
constantly. Knowing that Allah heralds those who believe and do good
deeds with His Garden sparks and revives them. In return for this
continuous enthusiasm, Allah promises believers this good tiding:
"Give good news to the believers that they will receive immense
favor from Allah." (Surat al-Ahzab, 47)
Believers Are Enthusiastic and Determined in Their Prayers
A faithful person comes through with meticulousness and enthusiasm
in his prayers. He performs his prayers five times a day as well as
ablution and fasting as commanded by our Almighty Lord throughout
his life with enthusiasm. As it is narrated from Bin Omar (ra), the
Messenger of Allah (saas) said:
"Islam is based on five cornerstones. Witnessing that there is no god
but Allah and Mohammad (saas) is the Messenger of Allah. Performing
the prayer, giving alms, going on a pilgrimage to Allah's house Kaba
and fasting in Ramadan." (Bukhari, Faith 1, 2, Interpretation of
verse (2) 30; Muslim, Faith 19-22. Moreover look at. Tirmidhi, Iman
3; Nesaî, Faith 13)
The enthusiasm of believers is completely different from the
enthusiasm of those who do not live the moral values of religion.
Next to their temporary excitement, believers' is a continuous
enthusiasm based on faith in Allah.
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In the Qur'an It is Pointed Out That All Prophets Strove With Great
Enthusiasm and Excitement For Telling Others the Word
Even though every prophet has been faced with a number of
difficulties while telling the word to people, they have never been
intimidated. On the contrary, they have tried every way to show their
communities the right path. In the Qur'an, the Prophet Noah
(pbuh)'s sincere efforts in this regard are pointed out as such:
" He said, 'My Lord, I have called my people night and day but my
calling has only made them more evasive. Indeed, every time I
called them to Your forgiveness, they put their fingers in their
ears, wrapped themselves up in their clothes and were overweeningly
arrogant. Then I called them openly. Then I addressed them publicly
and addressed them privately. I said, "Ask forgiveness of your
Lord. Truly He is Endlessly Forgiving. " (Surah Nuh, 5-10)
As it is revealed in the verses, the Prophet Noah (pbuh) preached the
moral values of the religion with enthusiasm in order to familiarize
the people's hearts to faith where he lived. He told about the
greatness of Allah day and night. Whenever they heard about the
right, they turned away from this call obstinately. Thanks to the
Prophet Noah (pbuh)'s enthusiasm and excitement to preach the moral
values of religion and carry out Allah's command, he was not
affected by their actions and continued his mission with a solid
determination. Despite their arrogance, he searched for different
ways to make them like the faith. He wanted to save them from the
irreligious system in which they live by telling them about the
existence of Allah; sometimes openly and sometimes secretively.
However, it is important not to forget that the Prophet Noah (pbuh)
and those who preach Allah's religion with great enthusiasm and
sincerity will be rewarded for every word they speak and effort
they show on this path –by Allah's leave- because as it is revealed
in the verse, " Those who make repentance, those who worship, those
who praise, those who fast, those who bow, those who prostrate,
those who command the right, those who forbid the wrong, those who
preserve the limits of Allah: give good news to the believers. "
(Surat at-Tawba, 112) , Allah heralds those who command the good
and forbid the wrong.

Prayer for restoration of Health

QuotingMi¥b¡¦ al-Mutahajjid, al-Kaf`am¢ has reported that whoever is
ailed, may say the following prayer in the second prostration of the
first two units of the Night Prayer:
يَا عَلِيُّ يَا عَظِيمُ
y¡ `aliyyu y¡ `¨¢mu
O Most High! O All-great!
يَا رَحْمٰنُ يَا رَحِيمُ
y¡ra¦m¡nu y¡ra¦¢mu
O All-beneficent! O All-merciful!
يَا سَمِيعَ ٱلدَّعَوَاتِ
y¡sam¢`a aldda`aw¡ti
O Hearer of all prayers!
يَا مُعْطِيَ ٱلْخَيْرَاتِ
y¡mu`§iya alkhayr¡ti
O Giver of the good things!
صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ
¥alli `al¡mu¦ammadin wa ¡lih¢
(Please) bless Mu¦ammad and his Household,
وَاعْطِنِي مِنْ خَيْرِ ٱلدُّنْيَا وَٱلآخِرَةِ مَا انْتَ اهْلُهُ
wa a`§in¢ min khayri aldduny¡wal-¡khirati m¡anta ahluh£
give me from the good of this world and the Next World in the amount
that fits You,
وَٱصْرِفْ عَنِّي مِنْ شَرِّ ٱلدُّنْيَا وَٱلآخِرَةِ مَا انْتَ اهْلُهُ
wa¥rif `ann¢ min sharri aldduny¡wal-¡khirati m¡anta ahluh£
dispel from me the evils of this world and the Next World in the way
that fits You,
وَاذْهِبْ عَنِّي هٰذَا ٱلْوَجَعَ…
wa adhhib `ann¢ h¡dh¡alwaja`a…
and remove from me this ailment…
The disease or ailment may be now mentioned…
فَإِنَّهُ قَدْ غَاظَنِي وَاحْزَنَنِي
fa'innah£ qad gh¡¨an¢ wa a¦zanan¢
for it has enraged and depressed me.
It is recommended to supplicate earnestly, because the more earnest
the sooner in response.
Quoted from`Uddat al-D¡`¢, Imam al-¯¡diq (`a) is reported to have said:
When you are ailed, go outdoors, raise your hands towards the sky, and
say the following prayer:
اللَّهُمَّ إِنَّكَ عَيَّرْتَ اقْوَاماً فِي كِتَابِكَ
all¡humma innaka `ayyarta aqw¡man f¢ kit¡bika
O Allah! Having rebuked some people in Your Book,
فَقُلْتَ: ﴿قُلِ ٱدْعُوٱ ٱلَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ
faqulta qul id`£ alladh¢na za`amtum min d£nih¢
You said, "Say, 'Call on those whom you assert besides Him.
فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَلاَ تَحْوِيلاًَ﴾
fal¡yamlik£na kashfa al¤¤urri `ankum wa l¡ta¦w¢lan
They shall not control the removal of distress from you nor its transference.'"
فَيَا مَنْ لاَ يَمْلِكُ كَشْفَ ضُرِّي وَلاَ تَحْوِيلَهُ عَنِّي احَدٌ غَيْرُهُ
fay¡man l¡yamliku kashfa ¤urr¢ wa l¡ta¦w¢lah£ `ann¢ a¦adun ghayruh£
O He save Whom no one controls the removal of distress nor its transference,
صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ
¥alli `al¡mu¦ammadin wa ¡lih¢
(please) bless Mu¦ammad and his Household,
وَٱكْشِفْ ضُرِّي
wakshif ¤urr¢
remove my distress,
وَحَوِّلْهُ إِلَىٰ مَنْ يَدْعُو مَعَكَ إِلٰهاً آخَرَ
wa ¦awwilhu il¡man yad`£ ma`aka il¡han ¡khara
and transfer it to one who calls on another deity besides You,
فَإِنِّي اشْهَدُ انْ لاَ إِلٰهَ غَيْرُكَ
fa'inn¢ ashhadu an l¡il¡ha ghayruka
for I bear witness that there is no god save You.
It is also reported that any believer who is diseased or ailed, should
rub the ailed organ with his hand and repeat the following (holy
verse) with sincerity:
وَنُنَزِّلُ مِنَ ٱلْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ
wa nunazzilu min alqur'¡ni m¡huwa shif¡'un wa ra¦matun lilmu'min¢na
"[And] We reveal of the Qur'¡n that which is a healing and a mercy for believers
وَلاَ يَزِيدُ ٱلظَّالِمِينَ إِلاََّ خَسَاراً.
wa l¡yaz¢du al¨¨¡lim¢na ill¡khas¡ran
though it increase the evil-doers in naught save ruin."
If he does, he will be restored to health no matter what his disease
would be. Confirming this, the holy verse corroborates that it carries
healing and mercy to the believers.
An ailed person is recommended to purchase one ¥¡`( [1])of wheat, lie
on his back, disperse the wheat grains on his chest, and say the
following prayer:
اللَّهُمَّ إِنِّي اسْالُكَ بِٱسْمِكَ
all¡humma inn¢ as'aluka bismika
O Allah, I beseech You in the name of Your Name—
ٱلَّذِي إِذَا سَالَكَ بِهِ ٱلْمُضْطَرُّ كَشَفْتَ مَا بِهِ مِنْ ضُرٍّ
alladh¢ idh¡sa'alaka bih¢ almu¤§arra kashafta m¡bih¢ min ¤urrin
if the distressed asks You by Your Name, You shall remove whatever
harm he suffers,
وَمَكَّنْتَ لَهُ فِي ٱلارْضِ
wa makkanta lah£ f¢ al-ar¤i
give him power in the land,
وَجَعَلْتَهُ خَلِيفَتَكَ عَلَىٰ خَلْقِكَ
wa ja`altah£ khal¢fataka `al¡khalqika
and make him Your representative among Your creatures
انْ تُصَلِّيَ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ اهْلِ بَيْتِهِ
an tu¥alliya `al¡mu¦ammadin wa `al¡ahli baytih¢
to bless Mu¦ammad and his Household
وَانْ تُعَافِيَنِي مِنْ عِلَّتِي
wa an tu`¡fiyan¢ min `illat¢
and to cure me of my ailment.
He may then sit, gather the wheat grains around him, repeat the same
prayer, divide the wheat grains into four shares, give each share to a
poor man, and repeat the same prayer. Once an ailed person does all
that, he will be restored to health, Allah willing.
Imam `Al¢ (`a) is reported to have said: Put your hand on the ailed
organ and repeat the following prayer three times:
اللَّهُ اللَّهُ اللَّهُ رَبِّي حَقّاً
all¡hu all¡hu all¡hu rabb¢ ¦aqqan
Allah, Allah, Allah is my Lord indeed.
لاَ اشْرِكُ بِهِ شَيْئاً
l¡ushriku bih¢ shay'an
I do not associate with Him anything.
اللَّهُمَّ انْتَ لَهَا وَلِكُلِّ عَظِيمَةٍ فَفَرِّجْهَا
all¡humma anta lah¡wa likulli `a¨¢matin fafarrijh¡
O Allah, You are the only besought for this and for every terrible
thing; so (please) relieve it.
Imam al-¯¡diq (`a) is reported to have said in this regard: You may
put your hand on the ailed organ and say:
بِسْمِ ٱللَّهِ
bismill¡hi
In the Name of Allah.
You may then rub the ailed organ with your hand and repeat the
following evil-repelling prayer (`£dhah) seven times:
اعُوذُ بِعِزَّةِ ٱللَّهِ
a`£dhu bi`izzati all¡hi
I pray for the protection of Allah's almightiness,
وَاعُوذُ بِقُدْرَةِ ٱللَّهِ
wa a`£dhu biqudrati all¡hi
I pray for the protection of Allah's omnipotence,
وَاعُوذُ بِجَلاَلِ ٱللَّهِ
wa a`£dhu bijal¡li all¡hi
I pray for the protection of Allah's majesty,
وَاعُوذُ بِعَظَمَةِ ٱللَّهِ
wa a`£dhu bi`a¨amati all¡h
I pray for the protection of Allah's greatness,
وَاعُوذُ بِجَمْعِ ٱللَّهِ
wa a`£dhu bijam`i all¡hi
I pray for the protection of Allah's wholeness,
وَاعُوذُ بِرَسُولِ ٱللَّهِ صَلَّىٰ ٱللَّهُ عَلَيْهِ وَآلِهِ
wa a`£dhu biras£li all¡hi ¥all¡all¡hu `alayhi wa ¡lih¢
I pray for the protection of Allah's Messenger, may Allah's blessings
be upon him and his Household,
وَاعُوذُ بِاسْمَاءِ ٱللَّهِ
wa a`£dhu bi-asm¡'i all¡hi
and I pray for the protection of Allah's Names
مِنْ شَرِّ مَا احْذَرُ
min sharri m¡a¦dharu
against the evil of what I concern
وَمِنْ شَرِّ مَا اخَافُ عَلَىٰ نَفْسِي
wa min sharri m¡akh¡fu `al¡nafs¢
and the evil of what I fear for myself.
It is reported that when a child is ailed, the mother may ascend to a
roof, throw the head cover away, expose the hair of her head under the
sky, prostrate herself, and say the following supplication:
اللَّهُمَّ رَبِّ انْتَ اعْطَيْتَنِيهِ
all¡humma rabbi anta a`§aytan¢hi
O Allah, O my Lord! It is You Who have given him to me
وَانْتَ وَهَبْتَهُ لِي
wa anta wahabtah£ l¢
and it is You Who have endued me with Him.
اللَّهُمَّ فَٱجْعَلْ هِبَتَكَ ٱلْيَوْمَ جَدِيدَةً
all¡humma faj`al hibataka alyawma jad¢datan
O Allah, so (please) renew Your donation to me on this day.
إِنَّكَ قَادِرٌ مُقْتَدِرٌ
innaka q¡dirun muqtadirun
You are verily all-powerful and omnipotent.
The mother will not raise her head from the prostration but that her
child is restored to health.
Al-Shah¢d, may Allah have mercy upon him, has reported that whoever is
tensely ailed may recite S£rah al-F¡ti¦ah forty times on a glass of
water. He may then pour the water on his body. He may have a measure
of wheat near him and hand over each beggar a measure and ask him to
pray Almighty Allah to cure him. If he does so, he will be restored to
health, Allah willing.
"Medicate your patients with alms." This saying is reported through
considerable chains of authority.
With reference to removal of diseases, al-Shah¢d has also reported
that the right arm of a patient may be held while reciting S£rah
al-F¡ti¦ah seven times. After that, the following prayer may be said:
اللَّهُمَّ ازِلْ عَنْهُ ٱلْعِلَلَ وَٱلدَّاءَ
all¡humma azil `anhu al`ilala waldd¡'a
O Allah, (please) remove ailments and maladies from him,
وَاعِدْهُ إِلَىٰ ٱلصِّحَّةِ وَٱلشِّفَاءِ
wa a`id-hu il¡al¥¥i¦¦ati walshshif¡'i
restore him to health and cure,
وَامِدَّهُ بِحُسْنِ ٱلْوِقَايَةِ
wa amiddah£ bi¦usni alwiq¡yati
supply him with excellent protection,
وَرُدَّهُ إِلَىٰ حُسْنِ ٱلْعَافِيَةِ
wa ruddah£ il¡¦usni al`¡fiyati
return him to excellent wellbeing,
وَٱجْعَلْ مَا نَالَهُ فِي مَرَضِهِ هٰذَا مَادَّةً لِحَيَاتِهِ
waj`al m¡n¡lah£ f¢ mara¤ih¢ h¡dh¡m¡ddatan li¦ay¡tih¢
and cause what has afflicted him in this ailment of him to be material
of his life
وَكَفَّارَةً لِسَيِّئَاتِهِ
wa kaff¡ratan lisayyi'¡tih¢
and remission of his evildoings.
اللَّهُمَّ وَصَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
all¡humma wa ¥alli `al¡mu¦ammadin wa ¡li mu¦ammadin
O Allah, (please) bless Mu¦ammad and the Household of Mu¦ammad.
If this does not work, S£rah al-F¡ti¦ah may be repeated seventy times,
and it will be effective, Allah willing.
Imam al-B¡qir (`a) is reported to have said, "Whoever is not healed by
S£rah al-F¡ti¦ah and S£rah al-Taw¦¢d, nothing else will heal him.
Verily, these two S£rahs cure of all ailments."
Imam al-¯¡diq (`a) is reported to have said: Allah will certainly cure
any ailed believer who says the following verse sincerely while
rubbing his ailed organ with his hand:
وَنُنَزِّلُ مِنَ ٱلْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ
wa nunazzilu min alqur'¡ni m¡huwa shif¡'un wa ra¦matun lilmu'min¢na
"[And] We reveal of the Qur'¡n that which is a healing and a mercy for
believers."
Imam al-Ri¤¡ (`a) is reported to have said: For all ailments, you may
say the following prayer:
يَا مُنْزِلَ ٱلشِّفَاءِ وَمُذْهِبَ ٱلدَّاءِ
y¡munzila alshshif¡'i
O revealer of cure and remover of remedy,
صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ
wa mudhhiba aldd¡'i
(please) bless Mu¦ammad and his Household
وَانْزِلْ عَلَىٰ وَجَعِي ٱلشِّفَاءَ
¥alli `al¡mu¦ammadin wa ¡lih¢
and reveal cure upon my ailment.