Ramadan Articles - Important Lessons from Ramadhan

Allah -The Most High - said:"The month of Ramadhan in which the
Qur'aan was revealed, a guidance for mankind and clear proofs for the
guidance of the Criterion between right and wrong. So whosoever of you
sights the crescent for the month of Ramadhan, he must fast that
month."[Soorah al-Baqarah 2:185].
Allah's Messenger (sallAllahu 'alayhi wa sallam) said:
"Islaam is built upon five:Testifying that none has the right to be
worshipped except Allah and the Muhammad is the Messenger of Allah,
establishing the Prayer, giving theZakaahperformingHajjto the House,
and lasting inRamadhan." [1]
He (sallAllahu 'alayhi wa sallam) also said:
"There has come to youRamadhan, a blessed month, in which Allah
hasmade it obligatory to fast. During it the gates of Paradise are
opened and the gates of Hellfire are closed, and the rebellious devils
are chained. In it is a night (Laylatul-Qadr) which is better than a
thousand months. He who is deprived of its good has truly been
deprived."[2]
From the many importantlessons to be learnt from fasting are:
[1]: GAINING TAQWAA
Fasting has been legislated in order that we may gaintaqwaaas Allah -
the Most High - said:"O you who believe! fasting is prescribed for
you, as it was prescribed upon those before you inorder that you may
attaintaqwaa."[Soorah al-Baqarah 2:183].
Talq ibn Habeeb (d.100H) -rahimahullaah- said:
"Whenfitnah(trial and tribulation) appears thenextinguish it
withtaqwaa." So he was asked as to whattaqwaawas, so he replied:
"Taqwaais to actin obedience to Allah, upon a light (i.e.eemaan,
faith) from Allah, hoping in the Mercy of Allah. Andtaqwaais leaving
acts of disobedience to Allah, upon a light from Allah, due to the
fear of Allah."[3]
"This is one of the best definitions oftaqwaa. For every action must
have both a stating pointand a goal. And an actionwill not be
considered as an act of obedience, or newness to Allah unless itsluts
from pure eemaan (faith in Allah). Thus, it is pure eemaan - and not
habits, desires, nor seeking praise or fame, nor its flee - that
should be what initiates an action. And the preparation showed, to
earn the reward of Allah and to seek His good pleasure."[4] So Fasting
isa means of attainingtaqwaa, since it helps prevent a person from
many sins that one is prone to. Due to this, the Prophet (sallAllahu
'alayhi wa sallam) said:"Fasting is a shield with which the servant
protects himself from the Fire."[5] So we should askourselves, after
each day of fasting: Has this lastingmade us more fearful and obedient
to Allah? Has it aided us in distancing ourselves fromsins and
disobedience?
[2]: SEEKING NEARNESS TO Allah
The Prophet (sallAllahu 'alayhi wa sallam) said:
"Allah said: Whosoever shows enmity to a friend of Mine, I shall be at
war with him. My servant does not draw near to me with anything more
beloved to me than the obligatory duties that I have placed upon him.
My servant continues to draw nearer to Me with optional deeds so that
I shall love him."[6]
The Prophet (sallAllahu 'alayhi wa sallam) said:
"Whosoever reaches the month ofRamadhanand does not have his sins
forgiven, and so enters the Fire, then may Allah distance him."[7]
So drawing closer to Allah - the Most Perfect - in this blessed month,
can be achieved by fulfilling one's obligatoryduties; and also
reciting theQur'aanand reflecting upon its meanings, increasing in
kindness and in giving charity, in makingdu'aa(supplication) to Allah,
attending theTaraaweehPrayer, seeking outLaylatul-Qadr(the Night of
Power and Pre-Decree), a night which is better than a thousand months,
attending gatherings of knowledge, and striving in those actions that
will cause the heart to draw closer to its lard and to gain His
forgiveness. Our level of striving in this blessed month should be
greater than our striving to worship Allah in any other month, due to
the excellence and rewards that Allah has placed in it.Likewise from
the great means of seeking nearness to Allah in this month is
makingI'tikaaf(seclusion in the mosque in order to worship Allah)- for
whoever is able.
Imaam Ibn al-Qayyim (d.751H) -rahimahullaah- said:
"Allah also prescribedi'tikaaffor them, the objective being that the
heart becomes fully preoccupied with Allah - the Most High -
concentrated upon Him alone, and cut-off from being preoccupied with
the creation. Rather, the heart is only engrossed with Allah - the
Most Perfect - such that loving Him, remembering Him, and turning to
Him takes the place of all the heart's anxieties and worries, so that
he is ableto overcome them. Thus all his concerns are for Allah, and
his thoughts are all directed towards remembering Him and thinking of
how to attainHis Pleasure and what will cause nearness to him which
leads him to feel contented with Allah instead of people. This, inturn
prepares him for being at peace with Allahalone, on the day of
loneliness in the grave, when there will be no one else to give
comfort, nor anyone to grant solace, except Him. So this is the
greater goal ofI'tikaaf." [8]
[3]: ACQUIRING PATIENCE
Imaam Ahmad (d.241H) -rahimahullaah- said:
"Allah has mentioned sabr (patience) in over ninety places in His Book." [9]
The Prophet (sallAllahu 'alayhi wa sallam) said:
"The month of Patience, and the three days of every month, are times
for fasting." [10]
Ibn 'Abdul-Barr (d.464H) -rahimahullaah- said:
"What is meant by the month of Patience is the month ofRamadhan... So
fasting is called patience because it restrains the soul from eating,
drinking, conjugal relations and sexual desires." [11]
He (sallAllahu 'alayhi wa sallam) said:
"O youths! Whoever amongst you is able to marry then let him do so;
for it restrains the eyes and protects the private parts. But whoever
is unable, then let him fast, because it will be a shieldfor him."
[12]
So fasting is a means of learning self-restraint and patience. With
patience we are able to strengthen our resolve toworship Allah alone,
withsincerity, and also cope with life's ups and downs. So - for
example -with patience we are able to perform our Prayers calmly and
correctly, without being hasty, and without merely pecking the ground
several times! With patience we are able to restrain our souls from
greed and stinginess and thus give part of our surplus wealth
inZakaah(obligatory charity). Withpatience we are able to subdue the
soul's ill temperament, and thus endure the ordeal and hardships
ofHajj, without losing tempers and behaving badly. Likewise, with
patience we are able to stand firm and fightJihaadagainst the
disbeliveers, hypocrites and heretics - withstanding their constant
onslaught, without wavering and buckling, without despairing or being
complacent and without becoming hasty and impatient at the first signs
of hardship. Allah - the Most High - said:
"O Prophet, urge the Believers to fight ... So if there are one
hundred who are patient, they shall overcome two hundred; and if there
be one thousand, they shall overcome two thousand, by the permission
of Allah. And Allah is with the patient ones."[Soorah al-Anfaal
8:65-66].
Thus, without knowledgeand patience, nothing remains, except zeal and
uncontrolled emotions, shouts and hollow slogans, speech that doesnot
strengthen, but rather weakens, and actions that do not build, but
rather destroy! So in this month, we should strive to develop a firm
resolve for doing acts of obedience, and to adorn ourselves with
patience - having certainty in the saying of our Messenger (sallAllahu
'alayhi wa sallam): "And know that victory comes with patience, relief
with affliction, and case with hardship." [13]
[4]: CULTIVATING GOOD MANNERS
The Prophet (sallAllahu 'alayhi wa sallam) said:
"Whosoever does not abandon falsehood in speech and action, then Allah
the Mighty and Majestic has no need thathe should leave his food and
drink." [14]
He (sallAllahu 'alayhi wa sallam) also said:
"Fasting is not merely abstaining from eating and drinking. Rather, it
isalso abstaining from ignorant and indecent speech. So if anyone
abuses or behaves ignorantly with you, thensay: I am fasting, I am
fasting." [15]
These narrations point towards the importance of truthfulness and good
manners. Thus, this blessed month teaches usnot only to abstain from
food and drink, but to also abstain from such statements and actions
that may be the cause of harming people and violating their rights -
since the Messenger (sallAllahu 'alayhi wa sallam) said whilst
describing the true Believer: "A Muslim is onefrom whom other Muslims
are safe from his tongue and his hand." [16] Thus it is upon us as
individuals, to examine the shortcomings in our character, and to then
seek to improve them - modeling ourselves uponthe character of the
last of the Prophets and Messengers, and their leader, Muhammad
(sallAllahu 'alayhi wa sallam) - aspiring also forthe excellence which
he mentioned in his saying:"I am a guarantor for a house on the
outskirts of Paradise (or whosoever leaves off arguing, even if he is
in the right; and a house in the centre of Paradise (or whosoever
abandons falsehood, even when joking; and a house in the upper-most
part of Paradise for whosoever makes his character good."[17] So by
shunning oppression, shamelessness, harbouring hatred towards Muslims,
back-biting, slandering, tale-carrying, and other types of falsehood,
we can be saved from nullifying the rewards of our fasting - as
Allah's Messenger (sallAllahu 'alayhi wa sallam) said:"It may be that
a fasting person, receives nothing from his fast, except hunger and
thirst." [18]
[5]: SENSING MUSLIM UNITY
The Prophet (sallAllahu 'alayhi wa sallam) said:
"Fast when they fast, and break your fast when they break their fast,
andsacrifice the day they sacrifice." [19]
Imaam at-Tirmidthee (d.275H) -rahimahullaah- said:
"Some of the People of Knowledge explained thishadeethby saying:
Itsmeaning is to fast and break the fast along withtheJamaa'ahand the
majority of people." [10]
Thus, in this blessed month we can sense an increased feeling of
unityand of being a singleUmmahdue to our fasting and breaking our
fast collectively. We also feel an increased awareness about the state
of affairs of the Muslims and of the hardships that they endure,
because: "Duringthe fast a Muslim feels and experiences what hisneedy
and hungry brothers and sisters feel, who are forced to go without
food and drink for many days - as occurs today to many of the Muslims
in Africa." [21] Indeed, the unity of the Muslims - and their aiding
and assisting one another - is one of the great fundamentals uponwhich
the Religion of Islaam is built, as Allah - the Most High -said:"And
hold fast altogether to the rope of Allah and do not be divided."
[Soorah Aal-'Imraan 3:103]. Allah -the Most High - also said:"The
Believers - men and women - and friends andprotectors to one
another."[Soorah at-Tawbah 9:44].
Shaykhul-Islaam Ibn Taymiyyah (d.728) -rahimahullaah- said:
"The welfare of people will not be complete - neither in this world,
nor in the Hereafter - except
withijtimaa'(collectiveness),ta'aawun(mutual cooperation),
andtanaasur(mutual help); mutual cooperation in order to secure
benefits, and mutual help in order to ward off harm. It is for this
reason that man is said to be social and civil by nature." [22]
Thus we see that Islaam lays great importance in bringing hearts
together and encouragingijtimaa'(collectiveness). This is not only
reflected in the month ofRamadhan, but also in the other acts of
worship as well. So, for example, we have been ordered by the Prophet
(sallAllahu 'alayhi wa sallam) to pray the five daily Prayers in
congregation, and that it has been made twenty-seven times more
rewarding than praying it individually. [23] Likewise, this similar
collective spirit is demonstrated in the act ofHajj(Pilgrimage). Even
in learning knowledge and studying it, blessings have been placed in
collectiveness, as Allah's Messenger (sallAllahu 'alayhi wa sallam)
said:"No peoplegather together in a house from the houses of Allah,
reciting the Book of Allahand studying it amongst themselves, except
that tranquility descends upon them, mercy envelops them, the angels
surround them, and Allah mentions them to those that are with Him."
[24] Likewise, even in our everyday actions such as eating, Islaam
teaches us collectiveness. Thus, when some of the Companions of the
Prophet (sallAllahu 'alayhi wa sallam) said tohim: O Messenger of
Allah, we eat but do not become satisfied. He replied: "Perhaps you
eatindividually?" They replied, Yes! So he said:"Eat collectively and
mention the name of Allah. There will then be blessings for you in
it." [25] Indeed, even in the etiquette's of sitting the spirit of
collectiveness ' is demonstrated. So, one day the Prophet (sallAllahu
'alayhi wa sallam) came across the Companions who were sitting in
separate circles,so he said to them: "Why do I see you sitting
separately!" [26] Similarly, Aboo Tha'labah al-Khushanee (radiyAllahu
'anhu) said: Whenever the people used to encamp, they used to split-up
into the mountain passes and valleys. So Allah's Messenger (sallAllahu
'alayhi wa sallam) said:"Indeed your being split-up in these mountain
passes and valleys is fromShaytaan." Thereafter, whenever they used to
encamp, they used to keep very close together, to such an extent that
it was said: If a cloth were to be spread over them, it would cover
them all. [27]
Thus,Ramadhanis a time to increase our sense of unity and brotherhood,
and our commitment to Allah and His Religion. And there is no doubt
that this sense of unity necessitates that: "We all work together as
required by Islaam as sincere brothers - not due
tohizbiyyah(bigotedparty spirit), nor sectarianism - in order to
realize that which is of benefit to the IslaamicUmmahand to establish
the Islaamic society that every Muslim aspires for so that
theSharee'ah(Prescribed Law) of Allah is applied upon His earth" [28]
So we must examine ourselves during the month ofRamadhanand ask: What
is my role? - and each of us has a role - in helping this
preciousUmmahto regain its honour, and return to theUmmahits
comprehensive unity andstrength, and victory thathas been promised to
it? Likewise, we should reflect upon our own character and actions and
ask: Are they aiding the process of unity and brotherhood, or are they
a harm and a hindrance to it?
So we ask Allah to grant us the ability to change ourselves for the
better, during this blessed month, and not to be of those who are
preventedfrom His Mercy and forgiveness. Indeed He is the One who
Hears and He is the One to Respond.Footnotes:
[1] Saheeh: Related by al-Bukhaaree (1/48) and Muslim (no.16), from
Ibn 'Umar (radiyAllahu 'anhu).
[2] Saheeh: Related by an-Nisaa'ee(no.1992), from Aboo Hurayrah
(radiyAllahu 'anhu). It was authenticated by Shaykh al-Albaanee
inTakhreejul-Mishkaat(no.1962).
[3] Related by Ibnul-Mubaarak inKitaabuz-Zuhd(p.473) and Ibn Abee
Shaybah in hisKitaabul-Eemaan(no.99).
[4]Risaalatut-Tabookiyyah(p.26) of Imaam Ibnul-Qayyim
[5] Hasan: Related by Ahmad (3/241), from Jaabir (radiyAllahu 'anhu).
It was authenticated by Shaykh al-Albaanee
inSaheehut-Targheeb(no.970).
[6] Saheeh: Related by al-Bukhaaree (11/48I). from Aboo Hurayrah
(radiyAllahu 'anhu).
[7] Saheeh: Related by Ahmad (2/246) and al-Bayhaqee (4/204), from
Aboo Hurayrah (radiyAllahu 'anhu). It was authenticated by Shaykh
'Alee Hasan al-Halabee inSifatus-Sawmin-Nabee(p.24).
[8]Zaadul-Ma'aad(2/87) of Ibnul-Qayyim.
[9] Related by Ibnul-Qayyim inMadaarijus-Saalikeen(2/152).
[10] Related by Ahmad (2/163) and an-Nisaa'ee (1/327), from Aboo
Hurayrah. It was authenticated by al-Albaanee
inIrwaa'ul-Ghaleel(4/99).
[11]At-Tamheed(19/61) of al-Haafidh Ibn 'Abdul-Barr.
[12] Saheeh: Related by al-Bukhaaree (123) and Muslim (no.123), from
Ibn Mas'ood (radiyAllahu 'anhu).
[13] Saheeh: Related by Ahmad (1/203) and at-Tabaraanee in al-Kabeer
(11/100), from Ibn 'Abbaas (radiyAllahu 'anhu). It was authenticated
by Shaykh Saleem al-Hilaalee inas-Sabrul-Jameel(p.43).
[14] Saheeh: Related by al-Bukhaaree (4/99), from Aboo Hurayrah
(radiyAllahu 'anhu).
[15] Saheeh: Related by Ibn Khuzaymah (no.1996) and al-Haakim (1/130)
who authenticated it. Refer toSaheehut-Targheeb(no.1075).
[16] Related by al-Bukhaaree (I/53) and Muslim (no.40), from 'Amr
Ibnul-'Aas (radiyAllahu 'anhu).
[17] Saheeh: Related by Aboo Daawood (no.4800) and al-Bayhaqee
(10/249), from Aboo Umaamah (radiyAllahu 'anhu). It was authenticated
by al-Albaaneeinas-Saheehah(no.273).
[18] Saheeh: Related by Ahmad (2/441) and Ibn Maajah (I/539), from
Aboo Hurayrah (radiyAllahu 'anhu). It war authenticated
inSaheehut-Targheeb(no.1076).
[19] Saheeh: Related by at Tirmidthee (no.693), from Aboo Hurayrah
(radiyAllahu 'anhu). It was authenticated by
al-Albaaneeinas-Saheehah(no.224).
[20]Jaami'ut-Tirmidthee(3/311).
[21] From the words of Shaykh 'Abdul-'Azeez Ibn Baaz, as occurs
inMajmoo'ul-Fataawaa wal-Maqaalaatul Mutanawwi'ah(5/211).
[22]Al-Hisbah fil-Islaam(p.9) of Shaykhul-Islaam Ibn Taymiyyah.
[23] Saheeh: Related by al-Bukhaaree (2/109) and Muslim (no.650), from
Ibn 'Umar (radiyAllahu 'anhu).
[24] Saheeh: Related by Muslim (no.339), from Aboo Hurayrah (radiyAllahu 'anhu).
[25] Hasan: Related by Aboo Daawood (no.3764), from Wahshee Ibn Harb
(radiyAllahu 'anhu). It was authenticated by al-Haafidh al-'Iraaqee
inTakhreejul-Ihyaa(2/4).
[26] Saheeh: Related by Muslim (no.331), from Jaabir Ibn
Samurah(radiyAllahu 'anhu).
[27] Saheeh: Related by Aboo Daawood (1/409) and Ibn Hibbaan(no.1664).
Shaykh al-Albaanee authenticated inTakhreejul-Mishkaat(no.3914).
[28]Su'aal wal-Jawaab Hawla Fiqhil-Waaqi'(p.24) of Shaykh
Naasirud-Deen al-Albaanee.

The Prophet's remedy fordropsy

It is narrated in the books of Imaams Al-Bukhaari and Muslimthat Anas
Ibn Maaliksaid:
"Some people of )the tribes of( 'Ukl and 'Uraynah came to Al-Madeenah
and its climate did not suit them.So the Prophetordered them to go to
the herd of camels reserved for charity, and to drink their milk and
urine )as a medicine(. So they went as directed. After they became
healthy, they killed the shepherds of the Prophet's camels and drove
away all the camels, thus becoming aggressors against AllaahAll-Mighty
and His Messenger. The Prophet, sallallaahu alayhi wa sallm, sent)men(
in their pursuit and they were captured. The Prophetthen ordered that
their hands and feet to be cut off )and it was done(, and their eyes
were branded with heated pieces of iron. They were then kept in the
sun until they died."
These people were complaining from dropsy, as per the narration from
Imaam Muslimwho narrated the same narration above with the
followingaddition: "…The Bedouins said: We have not found Al-Madeenah
suitable for us and our stomachs swelled, our organs became weak..."
until the end of the narration.
Dropsy is a physical disease that occurs when a harmful cold substance
penetrates the external organs of the body and also the body organs
other than those that are used in digestion, causing them to swell.
There are three types of dropsy: in body tissue)fleshy(, which is the
mostserious of the three, in a body cavity )ascites(, and in an organ
)drum(. The remedy required for this disease includes mild laxatives
and diuretic medicines that help rid the body of fluids. These
diuretic qualities exist in the milk and urine of camels and that is
why the Prophetordered them to drink them. Camel milk is a mild
laxative, diuretic, cleanses and opens that which is closed and
removes the obstructionsand soothes the body. This is especially the
case when the camels graze on beneficial herbs, such as wormwood,
lavender, chamomile, daisy and lemongrass. These herbs help against
dropsy.
Dropsy is usually symptomatic of an ailment in the liver, especially
due to congestion in the liver. The milk of the Arabian camels helps
in this
case, because of its many benefits as mentioned and which help open
the clogged passages and theobstructions. Ar-Raazisaid: "The
she-camel's milk soothes the liver andthe effects of a spoiled
constitution." Al-Israaeelialso said: "The she-camel's milk is the
softest, least concentrated and lightestmilk. It is the best choice
for moving the bowels, as a laxative and for opening the clogged
passages and obstructions. What makesthis evident is the fact that
this type of milk is mildly salty, as a result of the animal's
instinctively hot nature. Therefore, the she-camel's milk is the best
remedy for the liver as it soothes it, opens its pores and veins and
softens the hardness of fresh food. Fresh, warm camel's milk is
beneficial against dropsy,especially when taken with fresh, warm camel
urine, thus making the combination more salty and adding strength to
its effectiveness in dissolving harmful fluids and as a laxative. If
the]combination of milk and urine[ did not purge the stomach, then one
shouldtake a stronger laxative." The author ofAl-Qanoonalso commented:
"Do not listen to those who claim that milk does not provide cure from
dropsy. Rather, know that camel's milk is an effective cure, because
it cleanses gently and easily, due to its other qualities. This type
of milk is so beneficial that if a person substituted water and food
with camel's milk, he would becured ]from dropsy and other ailments[.
Some people tried this remedy and were soon cured. Weshould state that
the bestcamel urine is that of the camels of Bedouin people."
The story that was mentioned in the narration above has several areas
of interest:
It encourages the use of medicines and cures.
It indicates the purity of the milk of the animals that Muslims are
allowed to eat.
Using what Allaah has prohibited in medicine is disallowed.
The people mentioned in the narrationwere not commanded to rinse their
mouths or their clothes for the prayer, although they were new
Muslims.
The Prophetcannot delay the necessary details of a religious command
when such elaboration is necessary.
It emphasizes the fact that the aggressor is punished by the same
method he transgressed. The people mentioned in the narration killed
the shepherd and branded his eyes, as in another report of this
narration by Imaam Muslim.
It mentioned that the entire group was killed for killing one person.
It indicates that whereas the aggressor deserves tobe punished for
multiple crimes, one punishable according to the law of equality and
the other for an act of aggression, then both laws are applied. The
Prophetordered that the hands and feet of the aggressors be cut off,
as a punishment from Allaahfor their audacious raid and aggression.
They were also killed because they had killed the shepherd.
It indicates that when armed aggressors steal money and also commit
murder, their hands and feet are cut off, and they are then executed.
It indicates that the punishment for multiple crimes is multiplied,
because the people who were mentioned in the story reverted from
Islam,killed a human being, disfigured the dead shepherd, stole other
people's property and announced their armed aggression. Also, the
entire armed band mentioned in the story were executed, not only those
who actually committed the murder, as the Prophetdid not consider this
fact, nor didhe ask about who actually committed the murder.
Assassination warrants capital punishment and cannot be pardoned ]by
the relatives of the deceased[ or compensated, according to the
scholars of Al-Madeenah, Imaam Ahmad and Ibn Taymiyyah.

What is Hijaamah)cupping(?

The word hijaamah )cupping( comes from the word hajm which means
sucking, as in the phrasehajama al-sabiy thadya ummihi)the infant
suckled his mother's breast(. Al-Hajjaam means the cupper, hijaamah is
the profession of cupping, and the wordmihjamis used to describe the
vessel in which the blood is collected and the lancet used by the
cupper.(
In fiqh )Jurisprudence( terminology, the word hijaamah is applied by
some scholars to the extraction of blood from the nape of the neck by
means of cupping after making an incision with the lancet.
Al-Zarqaanistated that cupping is not limitedto the nape of the neck,
rather it may be done on any part of the body. This was also the view
of al-Khattaabi.
In conclusion, hijaam refers to the extraction of blood from the body
by means of cupping using a suitable vessel or whatever modern
equipment serves the same purpose.
Cupping was known since ancienttimes. It was known to the Chinese, the
Babylonians and the Pharaohs. Their relics and carved images indicate
that they used cupping to treat some diseases. At first they used
metal cups or bulls' horns, from which they would remove the air by
sucking it out after placing the cup on theskin. Then they used glass
cups from which they would remove the air by burning a piece of cotton
or wool inside the cup.
Virtues of cupping:
Al-Bukhaarinarrated from Sa'eed Ibn Jubayr from Ibn 'Abbaasthat the
Prophetsaid: 'Healing is in three things: drinking honey, the incision
of a cupper, and cauterizing with fire, but I forbid my Nation to use
cauterizing.'
Al-Bukhaari and Muslimnarrated that Anas Ibn Maalikwas asked about the
earnings of the cupper, and he said:
The Messenger of Allaahwas treated with cupping by Abu Taybah.
Heordered that he )Abu Taybah( should be given two saa' )quantity
unit( of food, and he spoke with his masters so that they reduced what
they used to take from his earnings. And hesaid: 'The best medicine
with which you treat yourselves is cupping, or it is one of the best
of your medicines.'
It was narrated that Jaabir Ibn 'Abdillaahsaid: I heard the Messenger
of Allaah sallallaahu alyhi wa sallam say: 'If there is anything good
in the medicines with which you treat yourselves, it is in the
incision of the cupper, or a drink of honey or cauterization with
fire, but I do not like to be cauterized.')Al-Bukhaari, Muslim(.
Benefits of cupping:
Cupping has real benefits in treating many diseases, past and present.
The diseases which have been treated by cupping and for which it has
been of benefit by Allaah's Leave include the following:
1- Circulatory diseases
2- Treating blood pressure and infection of the heart muscle
3- Diseases of the chest and trachea
4- Headache and pains in the eyes
5- Pain in the neck and stomach, and rheumatic pain in the muscles
6- Some diseases of the heart and chest, and pain in the joints
In addition, cupping may offer a unique treatment which may reduce
pain, and it does not have any side-effects. For more information on
the benefits of cupping see Zaad al-Ma'aad by Ibn Al-Qayyim.
How cupping is done:
The mouth of the cupping vessel)nowadays they use glass vessels( is
placed on the skin at the site chosen for cupping. Thenthe cupper
rarefies the air inside the vessel by burning a small piece of paper
or cotton inside the vessel )the old method(, so that the mouth of the
vessel will cling to the skin. Sometimes a machine is used instead of
the method described above. The vessel clings to the skin and is left
for a period of three to ten minutes.
Then it is lifted off and a very small incision is made in the skin
using a clean sharp instrument such as a razor blade or the like. Then
the cup is put back in the same manner as described above,until it is
filled with the bad blood that comes out of the veins. Then it is
taken off, and may be put back once more if needed. When it is
finished and the cup is taken away, a dry dressing is placed over the
site ofthe incision.
Before ending we should point out that no one should undertake cupping
except one who can do it well, because of the harm that may result if
it is done by one who is incompetent.

Treating diarrhea

It is narrated in the books of Imaams Al-Bukhaari and Muslimthat Abu
Sa'eed Al-Khudrisaid: "A man came to the Prophetand said: 'My brother
is complaining about his stomach, or he is complaining about
diarrhea.' The Prophetsaid:'Give him some honey.'The man went and came
back later, saying, 'I have given him some honey, but it did not
help,' or he said, 'it made his diarrhea worse.'He repeated this twice
or three times, all the while the Prophetcontinued saying to
him:'Givehim some honey.'In the third or fourth time, the
Prophetsaid:'Allaah has said the truth while your brother's stomach
has lied. Go back and let him drink honey.'This time the ill man
recovered."
Honey has tremendous medicinal value, because it washes away the
harmful substances that might be collected in the intestines and the
veins. In treating diarrhea, honey promotes the rehydration of the
body and more quickly clears up the diarrhea and any vomiting and
stomach upsets. The anti-bacterial properties of honey, both the
peroxide and non-peroxide, are effective against MRSA strains of
bacteria which are notoriously resistant to antibiotics and are
sometimes responsible for the closing of hospital wards.
Honey also dissolves excess moisture, is beneficial as a drink and as
an ointment, it is of great value for the elderly, and those suffering
from phlegm and cold moods or condition )chills(. Honey is nutritious,
softens one's bowel movement and is a good presetting agent.
In addition, licking honey on an empty stomach will help the body get
rid of mucus and phlegm. It cleanses the stomach and rids it of
harmful substances or mixtures, heats the stomach mildly and opens up
the pores. Honey has similar effects on the kidneys, the prostate and
the liver. Furthermore, honey is the least harmful sweet substance for
congesting the liver and kidneys.
Added to all these benefits and many others, honey does not have any
side effects, nor harm except for those suffering from bile and who
should take it with vinegar to neutralize its harm.
There is no other substance that is more beneficial than honey or that
even rivals its value. This is why the people of old relied on honey,
for most of the books of old do not mention sugar, as sugar was
discovered in modern times.
The Prophetused to drink some honey mixed with water onan empty
stomach. There is a wonderful secret behind this practice regarding
preserving thehealth. Hesaid:"Make use of the two cures: honey and the
Quran."]Ibn Maajah and others[
This Hadeeth joins the material and the divine cures, the medicine of
the body and the soul, the earthly medicine and the heavenly cure.
Back to the story of the man inflicted with diarrhea mentionedabove,
the Prophetrepeated his command to the man to give some honey to his
sick brother for a good reason. The prescribedmedicine should be in
sufficient doses; otherwise the ailment willnot be fully cured. When
the prescribed medicine is in a larger than necessary dose, it will
weaken the body and cause side effects.
Prophetic medicine is not similar to that offered by doctors and
physicians. Prophetic medicine is indeed the effective treatment and
cure provided by the revelation and the guidance of the Prophetthat is
coupled with a sound and perfect mind. In comparison, the majority of
remedies prescribed by other than the Prophetare based on hypothesis,
observation and experimentation.
It is a fact that many people do not benefit from Prophetic medicine,
because it will help only those who acknowledge andhave faith in it.
Thus, they believe that it will help them and they then submit to it.
If the Quran, which is a cure for whatever the heart conceals, is not
acknowledged and accepted withfaith, it will not provide a cure forthe
heart. In fact, the Quran will only add more disease to the hearts of
the hypocrites. This is also applied to the medications that sick
people take nowadays. Specialists stress on the role of psychological
factors in response to treatment. They say that in most cases, the
patient should beconvinced that he will be treated through this
medication he has, otherwise the treatment would be ineffective.
Prophetic medicine is only suitable for good and pure bodies, just as
the Quran is only suitable for righteous souls and feeling hearts.
Therefore, when the people ignore Prophetic medicine, it is like
ignoring the help and guidance of the Quran, which is the most
effective medicine. Again, when the medicine )the Quran and the
Prophetic medicine( do not work,it is due to the negativity in the
body and soul that are not suitable for accepting the medicine, not
because the medicine does not work.