The Prophet's guidance on treating skin rashes and scabies

In the books of Imaams Al-Bukhaari and Muslim it isnarrated that Anas
said: "The Messenger of Allaah has allowed Abdur-Rahmaan Ibn 'Awfand
Az-Zubayr Ibn Al-'Awwaam to wear silk garments because of a skin rash
they had." In another narration, "Abdur-Rahmaan Ibn 'Awf and Az-Zubayr
Ibn Al-'Awwaam complained to the Prophet during a battle that they had
a skin rash, and he allowed them to wear silk garments which I saw
them wearing."
There are two areas of interest regarding this narration, one in the
area of Fiqh (Islamic Jurisprudence) and another medical.
In the area of Fiqh, in principle, wearing silken garments is allowed
only for women and is disallowed for men, except whenthere is a
legitimate need. For instance, men are allowed to wear silken garments
in cold weather, when one has only a silken garment to wear and when
complaining from mange, rashes, mites or lice, as evident by the last
narration.
According to Imaams Ahmad andShaafi'i wearing silken garments is
allowed for men if a necessity warrants it. The permission given to
some Muslims due to special circumstances applies to all thosewho face
similar circumstances.
Several scholars said that the narrations that prohibit silken
garments for men apply in general. They said that the aforementioned
narration might entail a specific permission for only 'Abdur-Rahmaan
Ibn 'Awf and Az-Zubayr . They say that it is possible, though, that
this permission applies to other Muslims. When there is a probability
regarding a certain ruling, adhering to the general text is warranted.
This is why some of the narrators of this narration commented: "I do
not know if the permission does apply to whoever comes after them
('Abdur-Rahmaan Ibn 'Awf and Az-Zubayr)."
The correct opinion is that the permission is general in its
indication and that there is no evidence that it is specific or
restricted. Similarly, the Prophet once said to Abu Burdah:"This
permission applies to you and none else after you." Also, Allaah said
to His Prophet, sallallaahu alayhi wa sail am, regarding the woman who
offered herself in marriage to theProphet (what means):
"...A privilege for you only, not forthe (rest of the) believers..."
[Quran, 33:50]
In the medical area, silk is produced by an animal and is a remedy.
Silk has many benefits, such as soothing and strengthening the heart
and helping relieve several of its ailments. Silk also helps against
black bile and whatever ailments it might cause. Further, silk
strengthens the eyesight when used as eyeliner. Raw silk, which is
used in preparing medications and remedies, is hot and dry in the
first degree. When silk is usedin clothes, it is mild and heats
thebody. Sometimes it could chill thebody.
Ar-Raazi said: "Silk is hotter than linen, colder than cotton and
develops the flesh. Every typeof thick clothes weakens the body and
hardens the skin."
There are three types of clothes, one that brings warmth and also
heats the body. Another type f clothes brings warmth but provides no
heat to the body. Thethird type does not bring warmthor heat. There is
no type that brings heat but not warmth to those wearing it. For
instance clothes made of wool and animalhair elevate body temperature
and bring warmth to the skin. Onthe other hand, silk, Kittan
(linen)and cotton garments only bring warmth to the skin. Kitten
clothes are cold and dry, wool clothes are hot and dry, while cotton
garments are moderate. Silken garments are softer and less hot than
wool. The author ofAl-Minhaj stated that wearing silk, "Does not bring
as much warmth as cotton, because it is milder."
Every type of soft, polished clothes heat the body less and in less
effective in helping the decomposition process. That is why it is
better that this type of clothes is worn during summer and in hot
areas.
Since silken garments are neither dry nor thick as the other types of
clothes they help as a treatment for skin rashes that result form dry,
thick material. Hence, the Prophet allowed Az-Zubayr and
'Abdur-Rahmaan to wear silken garments due to their skin rash. Also,
silken garments are the least hospitableto mites or lice, for it is
not the best environment where mites live and thrive.
The types of body wear that neither elevates the body temperature nor
brings warmth are made of iron, lead, wood, sand, and so forth.
If one asks, "since silk provides the best type of clothes and the
most suitable for the body, why was it prohibited for men by the
Islamic legislation, which is the mot honorable, perfect legislation
and which allows the good and pure things and only prohibits the
impure things?
Scholars answered this stating different reasons, such as, that Islam
prohibited silken garments for men so that they observe patience and
abandon wearing them for Allaah's sake. Others saythat silk was
prohibited because it leads to arrogance and pride.
Yet others say that silk was prohibited because of its softnesson the
skin that leads to femininebehavior while weakening manhood and
masculinity. Hence,you rarely see a man wearing silken garments who is
not affected by its softness by inadvertently imitating feminine
behavior and softness, even if he was among the most masculine men.
Wearing silken garments will certainly diminish the manly qualities
and masculinity, although these qualities will not disappear all
together.
As for those who do not comprehend these facts, let themsubmit to
Allaah's wise decisions and adhere to the texts that prohibit it for
men.
The Prophet said: "Allaah hasallowed silk and gold for the females of
my nation and prohibited them for the males of my nation."
[An-Nasaa'i]
In another narration, the Prophet said: "Wearing silk and gold is
prohibited for the males of my Nation and allowed for the females."

Miswaak: The natural toothbrush

The Miswaak was known before Islam, but Islam added a religious
perspective to its usage.
The Prophetic guidance:
The Prophet Muhammad recommended Muslims to clean their teeth using a
Miswaak every day; especially upon waking up, when performing
ablution, before prayer, when reciting the Quran, before sleeping,
when entering the house, and when the mouth has a foul odor.
There are many Prophetic narrations thattalk about Miswaak. Following
are some of them:
'Aa'ishah related that the Prophet said: "Ten things are part of one's
natural disposition: Trimming the moustache,growing a beard, (using)
the Miswaak, sniffing water, cutting the nails, washing hands,
plucking armpits, shaving pubic hair, and conserving water." [Muslim]
Furthermore, he highlighted its importance, saying: "If it were not
that it would create hardship for my people, I would have ordered them
to use the Miswaak with every ablution and with every prayer."
[Al-Bukhaari]
Medical discoveries:
The Miswaak is a natural tool for brushing the teeth. It is taken from
theroots and branches of particular desert trees. It differs from one
region to another, but in Arabia and Asia it is taken from the Arak
tree. This is the most famous variety, and is the kind that was used
by the Prophet .
Its scientific name is Salvadora Persica. It is a tree that grows in
hot equatorial countries, especially in desert valleys. It is
widespread in the South of Saudi Arabia , Yemen , Sudan , Egypt , and
elsewhere.
Salvador Persica is an upright evergreen small tree or shrub, seldom
more than one foot in diameter, reaching a maximum height of
threemeters. The leaves are small, oval, thick and succulent with a
strong smell of cress or mustard.
The Miswaak is also obtained from other trees. In Africa, for example,
it is cut from Lime and Orange trees, and in America some are cut from
the Senna tree.
As the Arak tree is so well-known, and as it was the kind that the
Prophet used, it has been scientifically studied. The following
summarize the various discoveries regarding Miswaak.
Health effects of Miswaak :
Physically, the Miswaak isa natural toothbrush. It iscomposed of a
compact group of minute natural fibers that perform exactly the same
functionas a normal toothbrush except that it is made of natural
rather than plastic fibers. For this reason it may be more gentle on
the gums.
Miswaak's natural toothpaste is made up of many substances that
areimportant for cleaning teeth. Many researchers have studied the
Miswaak in depth, and have proven that Miswaak contains over ten
different natural chemical compounds considered essential for good
oral and dental hygiene.
They are: fluoride, silica, tannic acid, resins, alkaloids
(salvadorine), volatile oils (sinigrin), sulfur vitamin C, sodium
bicarbonate, chlorides, calcium, benzylisothiocyanate (BIT), and
others including salicylic acids, sterols, trimethylamine, saponins,
flavenoids.
Some of these components are stain removers and teeth whiteners, some
protect teeth against caries, some are bactericidal and antiseptic,
some helpin healing and to repair tissues, some promote
remineralization (building) of tooth enamel, and some give the
pleasant taste and smell.
Cytotoxicity:
Results of cytotoxictests showed no cytotoxic (celldamaging) effects
from using freshly cut Miswaak. However, the same plant used 24
hoursafter cutting did contain harmful components. Based on these
findings, researchers recommend cutting the used portion of the
Miswaak after it has been used for a day and preparing a fresh part.
Scientific comparison between Miswaak and toothbrushes:
A clinical trial study on Ethiopian schoolchildren,comparing Miswaak
withthe conventional toothbrush, found Miswaak to be as effective as
the toothbrush in removing oral deposits. The study also found
instruction and supervision to be important since the children in the
sample were not familiar with techniques for using Miswaak.
How to use Miswaak:
The method of preparinga Miswaak for use is to cut a branch or root of
the Arak tree into pieces between 10 cm and 20cmin length, and between
4mm and 14mm in diameter. Occasionally some are thicker than this.
Fresh Miswaak is brown in color, with a hot, pleasant taste. People
usually strip off some of the Miswaak's thin bark from one end, then
chewthat end a little to separate the fibers so that they become like
thefibers of a normal toothbrush. They then use it to brush their
teeth.
Length and diameter:
A length of 15cm is recommended, which is convenient to grip, and easy
to manipulate in a confined space. The diameter is normally less than
1 centimeter, which provides a supple stick firm enough to transmit
the pressure of the cleansing action to the teeth without breaking.
Freshness: Miswaak should be freshly cut so that it is supple, easily
chewed, and still rich in active constituents. The root should be
whitish-brown in color; a dark brown color indicates that the Miswaak
is no longer fresh.
If a stick is dry, the end for chewing should initially be soaked in
fresh water for 24 hours. It should be noted that soaking for unduly
long periods causes loss of active constituents and diminishes the
therapeutic properties, although the mechanical effects on the teeth
can still occur.
The end: Before Miswaak is used, the end should be washed with water.
It is then chewed repeatedly until the fibers stand out like the
bristles of a toothbrush. These fibers should be trimmed every 24
hours.
Brushing technique:
The techniques employedfor removing plaque mechanically are similar to
that for the toothbrush and the chewing stick; i.e., vertical and
horizontal brushing. The cleaning movement should alwaysbe directed
away from the gingival margin of the teeth (away from the gums) on
both the buccal(outer cheek) and lingual(inner cheek) surfaces.
Care should be taken to avoid damaging the soft tissues of the mouth.
Satisfactory cleaning can be achieved if this procedure is followed
forfive minutes.
There are two basic holds: Pen-grip (three-finger) or palm-grip (five
finger-grip). In each case the aim is to ensure firm but controlled
movementof the brush end of the Miswaak within the oral cavity, so
that every area of the mouth is reached with relative ease and
convenience.
When to use Miswaak:
In general, the Miswaak should be used a minimum of five times a day
(i.e. before each prayer). However it is recommended to use it all the
time, whenever possible.
Common mistakes in Miswaak use:
1. The end is either too thin or too thick.
2. Keeping it in the mouth while doing otherthings.
3. Not cutting the end every day.
4. Forgetting that teeth have five faces (inner, outer, two sides, and
biting/chewing face), and only using Miswaak to clean the outer faces.


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And Allah Knows the Best!

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Published by :->
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the Muslim who has entered ihraam for Hajj or ‘Umrah to omit any of their actions, or to do any of the things that are forbidden whilst in ihraam which may detract from his Hajj or ‘umrah

Is it permissible for the pilgrim to appoint someone to stone the
jamaraat on his behalf on the day of Eid or the second day, then go
back to his homeland?.
Praise be to Allaah.
In His Holy Book, Allaah commands us to Hajj and'Umrah properly, as He
says (interpretation of the meaning): "And perform properly (i.e. all
the ceremonies according to the ways ofProphet Muhammad صلى الله عليه
وسلم), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allaah"
[al-Baqarah 2:196]. Performing them properly cannot be doneunless one
does them sincerely for the sake of Allaah and following the Messenger
of Allaah (peace and blessings of Allaah be upon him). So it is not
permissible for the Muslim who has entered ihraam for Hajj or 'Umrah
to omit any of their actions, or to do any of the things that are
forbidden whilst in ihraam which may detract from his Hajj or 'umrah.
The one who appoints someone to stone the jamaraat during the days of
al-Tashreeq or on one ofthe days of al-Tashreeq and leaves on the day
of sacrifice is regarded as one who is mistaken andwho is mocking the
rituals prescribed by Allaah. The one who appoints someone to stone
the jamaraat on his behalf on the eleventh or twelfth during the days
of al-tashreeq and does thefarewell tawaaf so that he can leave
quickly has gone against the teachings of the Messenger of Allaah
(peace and blessings of Allaah be upon him) and what he has enjoined
of performing the rituals inthe proper order. He has to repent and
seek forgiveness for that, andthe one who does that has to offer a
sacrifice for not staying overnight in Mina, and a sacrifice for not
stoning the jamaraat for which he appointed a proxy and left, and a
third sacrifice for the farewell tawaaf even if he circumambulated the
Ka'bah when he left, because he did the tawaaf at the wrong time, for
the farewell tawaaf can only be doneafter one has finished stoning the
jamaraat.
And Allaah is the Source of strength. may Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions.

the mountain of ‘Arafaat which is known to the people as Jabal al-Rahmah. It was not his way to climb this mountain during Hajj or to take it as a ritual

Is there any specific reward for climbing up Jabal al-Rahmah on the
day of 'Arafah and praying there?.
Praise be to Allaah.
It is not proven that the Prophet (blessings and peace of Allah be
upon him) encouraged climbing the mountain of 'Arafaat which is known
to the people as Jabal al-Rahmah. It was not his way to climb this
mountain during Hajj or to take it as a ritual. He (blessings and
peace of Allah be upon him) said: "Learn from me your rituals (of
Hajj)." The way of the Rightly Guided Caliphs and all the Sahaabah was
like that of the Prophet (blessings and peace of Allah be upon him),
and the same was true of those who followed in their footsteps. They
did not climb up to this mountain during their Hajj and they did not
take it as a ritual, following the example of the Messenger of
Allah(blessings and peace of Allah be upon him). What is proven is
that he(blessings and peace of Allah be upon him) stoodat the foot of
this mountain at the large rocks and he said: "I have stood here and
all of 'Arafah is the place of standing, and avoid the valley of
'Aranah. Hence many of the scholars, such as Imam al-Nawawi, Shaykh
al-Islam Ibn Taymiyah and Shaykh Siddeeq Khan, said: Climbing this
mountain during Hajj as if it were a ritual is an innovation. The
Prophet (blessings and peace of Allah be upon him) said: "Whoever does
an action that is not part of this matter of ours will have it
rejected." It was not his practice to offer any naafil prayer in the
standing at 'Arafah; rather he limited it to praying Zuhr and 'Asr in
Masjid Namirah, joining and shortening the prayer. He did not take any
place for prayer in what is called Jabal al-Rahmah in which those who
climb this mountain should offer naafil or obligatory prayers on the
day of 'Arafah. Rather, after praying Zuhr and 'Asr, hebusied himself
with remembering Allah (dhikr), reciting tasbeeh ("Subhaan Allah"),
tahleel (Laa ilaaha ill-Allaah), tahmeed (al-hamdu Lillah), takbeer
(Allahu akbar) and Talbiyah, calling upon his Lord and beseeching Him,
until the sun set. So taking a place on this mountain in which to pray
by those who climb up it is an innovation introduced by the ignorant.
And Allah is the source ofstrength; may Allah send blessings and peace
upon our Prophet Muhammad and his family and Companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas.
Shaykh Ibraaheem ibn Muhammad Aal al-Shaykh, Shaykh 'Abd al-Razzaaq
'Afeefi, Shaykh 'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn
Munayyi'
Fataawa al-Lajnah al-Daa'imah, 11/206-208
Shaykh Ibn Uthaymeen (may Allah have mercy on him) said:
Climbing up the mountain of 'Arafaat is not something that is
prescribed in Islam; rather if the people take it as an act of worship
it is an innovation; it is notpermissible for people tobelieve that
this is an actof worship or to do it onthe basis that it is an act of
worship. The Messenger (blessings and peace of Allah be upon him) was
the keenest of all people to do good and was the most effective of all
people in conveying the message and he was the most knowledgeable of
all people of the religionof Allah. He did not climbthis mountain or
instructanyone to do so, and he did not approve of anyone climbing it
as faras I know. Based on that,climbing this mountain is not
prescribed; rather the Messenger of Allah (blessings and peace of
Allah be upon him) said, when he stood behind iton the eastern side:
"I have stood here and all of 'Arafah is the place of standing." It is
as if he (blessings and peace of Allah be upon him) was indicating
that each person should stand in his own spot and not push and shove
in order to reach the place wherethe Messenger (blessingsand peace of
Allah be upon him) stood.