Commentary on Hadeeth, - Dought & clear, - * What istalbeenah? How can it be used as a remedy?

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I hope that you can tell me the method of using talbenah as a remedy as described in Prophetic medicine.
Praise be to Allaah.
Talbeenah is mentioned in a number of saheeh ahaadeeth, such as the following:
(a)
It was narrated from ‘Aa’ishah, the wife of the Prophet (peace and blessings of Allaah be upon him), that if a member of her family died, the women would gather together, then they would depart, except her own relatives and close friends. She would order that a pot of talbeenah be cooked, then some thareed would be made and the talbeenah would be poured over it. Then she would say: Eat some of it, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Talbeenah soothes the heart of the sick person, and it takes away some of the grief.” Narrated by al-Bukhaari, 5101; Muslim, 2216.
(b)
It was narrated from her (may Allaah be pleased with her) that she would order that talbeenah be made for the sick and the one who was mourning a death, and she used to say: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Talbeenah soothes the heart of the sick and takes away some of the grief.”
Narrated by al-Bukhaari, 5365; Muslim, 2216
It is clear from these two hadeeths that talbeenah is used to treat the sick and to reduce the grief of one who is grieving, soothing his heart and giving him energy.
Talbeenah is a broth that is made from two spoonfuls of barley flour with bran, then a cup of water is added to that and it is cooked over a low fire for five minutes.
Some people add a spoonful of honey to it.
It is called talbeenah because it is like milk (laban) in its whiteness and consistency.
Ibn al-Qayyim said:
If you want to know the virtue of talbeenah, then think of the virtue of barley water, for it is barley water for them. It is a soup that is made from barley flour with bran. The difference between it and barley water is that the latter is made from whole grains, whereas talbeenah is made from flour, which is more beneficial as the properties of the barley are released through grinding. We have mentioned above that habits have an effect on whether medicines and foods are of benefit. It was the habit of the people to drink barley water made from flour rather than whole grains, which is more nourishing and effective… end quote.
Zaad al-Ma’aad, 4/120
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said, describing talbeenah:
It is a kind of food that is made from flour or bran, to which honey may be added. It is so called because it resembles milk in its whiteness and consistency. Its benefit is that it is soft and well-cooked, not hard and raw. End quote.
Fath al-Baari, 9/550
There is no doubt that barley has many benefits, some of which have been discovered in modern studies, such as: lowering cholesterol, treating the heart, treating depression, treating high blood sugar and high blood pressure, softening the stools and soothing the colon. Studies have also demonstrated the importance of barley in reducing the incidence of colon cancer.
Dr. Sahba’ Bunduq said – after noting the benefits mentioned above and discussing them in detail:
In this sense, talbeenah is a protection against diseases of the heart and circulatory system, as it protects the arteries from arteriosclerosis – especially the major arteries of the heart. It also protects against angina, reduction of blood supply and cardiac infarction.
As for those who have actually been affected by these vascular and cardiac problems, talbeenah, with its health benefits, can play an important role in preventing their symptoms from getting worse. This shows the miraculous nature of the words of the Prophet (peace and blessings of Allaah be upon him): “Talbeenah soothes the heart of the sick.” End quote.
And Allaah knows best.

- PUBLISHERNajimudeeN M

Commentary on Hadeeth, - Dought & clear, - * What are the garments of the kuffaar that we are for bidden to wear?

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May allah reward you for your efforts in the time of our prohet muhammad (peace be upon him) how did the muslims distinguish themselves from the kuffar in their dressing did the kuffar of mecca also wear long robes(commonly known today as kurtas,jallabias etc)so can the wearing of the lose robe be considered as an islamic dress code.
Praise be to Allaah.
Clothing is one of the blessings that Allaah has bestowed upon His slaves. It covers the ‘awrah and protects against heat and cold. Allaah has bestowed this blessing upon them as He says (interpretation of the meaning):
“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment; and the raiment of righteousness, that is better. Such are among the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah, that they may remember” [al-A’raaf 7:26]
“and has made for you garments to protect you from the heat (and cold), and coats of mail to protect you from your (mutual) violence. Thus does He perfect His Favour unto you, that you may submit yourselves to His Will (in Islam)”
[al-Nahl 16:81]
The basic principle concerning garments is that they are permissible, and the Muslim may wear whatever he wants of things that he has made or that Muslims or others have made for him. This is what the Sahaabah (may Allaah be pleased with them) did in Makkah and elsewhere. Those who became Muslim did not wear special garments that were just for them. The Prophet (peace and blessings of Allaah be upon him) wore Syrian garments and Yemeni cloaks, and the people who made them were not Muslims. What matters is that the garment should meet the conditions stipulated by sharee’ah. In the answer to question no. 36891you will find a summary of the rulings on clothing for men.
The Prophet (peace and blessings of Allaah be upon him) forbade us to resemble the kuffaar in general – in clothing and in other ways. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 4031; classed as saheeh by al-‘Iraqi inTakhreej Ihya’ ‘Uloom al-Deen(1/342) and by al-Albaani inIrwa’ al-Ghaleel, 5/109.
He also specifically forbade us to resemble them in clothing. It was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) saw him wearing two garments dyed with safflower and he said to him: “These are the garments of the kuffaar; do not wear them.” Narrated by Muslim, 2077.
Muslim (2069) narrated from ‘Umar that he wrote to the Muslims in Azerbaijan saying: “Beware of luxury and the clothing of the people of shirk.” Narrated by Muslim, 2069.
The garments of the kuffaar which the Muslims are forbidden to wear are those which are worn exclusively by the kuffaar and are not worn by anyone else. As for those which are worn by both kuffaar and Muslims, there is nothing wrong with wearing them and that is not makrooh, because they are not exclusive to the kuffaar.
The scholars of the Standing Committee for Issuing Fatwas were asked about the imitation of the kuffaar that is forbidden. They replied:
What is meant by the imitation of the kuffaar that is forbidden is resembling them in the customs that are exclusive to them, or in the religious beliefs and acts of worship that they have invented, such as imitating them by shaving the beard.
With regard to wearing pants, suits and so on, the basic principle is that all types of clothing are permissible, because this is the matter of customs. Allaah says (interpretation of the meaning):
“Say (O Muhammad): Who has forbidden the adornment with clothes given by Allaah, which He has produced for His slaves, and At-Tayyibaat [all kinds of Halaal (lawful) things] of food?”
[al-A’raaf 7:32]
An exception from that is made in the case of that for which there is shar’i evidence that it is forbidden or makrooh, such as silk for men, or that which shows the ‘awrah because it is thin and shows the colour of the skin beneath it, or because it is tight and shows the shape of the ‘awrah, because in that case it is like showing it, and showing it is haraam. Similarly, clothing which is worn exclusively by the kuffaar is not permitted for men or for women, because the Prophet (peace and blessings of Allaah be upon him) forbade imitating them. And it is not permitted for men to wear women's clothing or women to wear men’s clothing, because the Prophet (peace and blessings of Allaah be upon him) forbade men to imitate women and women to imitate men.
Wearing pants or trousers is not something that is exclusive to the kuffaar, because that is something that is worn by both Muslims and kaafirs in many countries. Rather some people do not like to wear such things in some countries because they are not used to it and it is contrary to the customary dress of the people, even though it is customary among other Muslims. But if the Muslim is in a country where the people are not accustomed to such clothing, it is better for him not to wear it when praying or in public gatherings or in the street. End quote.
Fataawa al-Lajnah al-Daa’imah, 3/307-309
They also said:
Muslim men and women should be keen to adhere to Islamic customs and attitudes, and to follow the Islamic way in their expressions of joy and sorrow and in their clothing, food, drink and all their affairs.
It is not permissible for them to imitate the kuffaar in their clothing by wearing tight clothes that show the shape of the ‘awrah, or by wearing thin and see-through clothes that show the ‘awrah and do not conceal it, or by wearing short clothes that doe not cover the chest, forearms, neck, head or face. End quote.
Fataawa al-Lajnah al-Daa’imah, 3/306, 307
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the definition of imitating the kuffaar. He replied:
The definition of imitation is: doing what is exclusive to those who are being imitated, so imitating the kuffaar refers to a Muslim doing something that is distinct and exclusive to them.
With regard to things that have become widespread among the Muslims and is no longer something which distinguishes kaafirs from Muslims, this is not imitation, so it is not haraam on the grounds that it is imitation, unless it is haraam for some other reason.
What we have said is what is indicated by this word, and it was explained in a similar way by the author ofFath al-Baariwhen he said (10/272): Some of the salaf regarded it as makrooh to wear the burnous because it was the garment of monks. Maalik was asked about it and he said: There is nothing wrong with it. It was said to him: But it is the clothing of the Christians. He said: It is worn here. End quote. I say: It would have been stronger evidence if, when Maalik was asked whether wearing the burnous is haraam, he had quoted as evidence the words of the Prophet (peace and blessings of Allaah be upon him): “(The pilgrim in ihraam) should not wear a shirt, pants, a burnous…”
Inal-Fath(10/307) it also says: If we say that they (silken saddlepads) are forbidden because that is an imitation of the non-Arabs, then this is a religious reason, but that was their symbol at that time when they were kuffaar, but now it is not something that is unique to them so this meaning no longer applies, so it is no longer makrooh. And Allaah knows best.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/290.
And Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
It is permissible to wear the garments of kaafirs so long as they are not known to be naajis, because the basic principle is that things are pure, and that is not altered by doubt. So what they have woven and dyed is permissible, because the Prophet (peace and blessings of Allaah be upon him) and his companions used to wear things that had been woven and died by the kuffaar. End quote.
Al-Mulakhkhas al-Fiqhi, 1/20
To sum up our answer:
It is haraam for a Muslim to imitate the kuffaar in things that are exclusive to them, whether it be clothing or anything else, but whatever is not exclusive to the kuffaar, there is nothing wrong with it.
And Allaah knows best.

- PUBLISHERNajimudeeN M

Commentary on Hadeeth, - Dought & clear, - * The story of the hairdresser of Pharaoh’s daughter

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This is a question about the Prophet’s (peace and blessings of Allah be upon him) Night Journey. I would like to know whether the following story is true. During Mi’raj the Prophet (peace and blessings of Allah be upon him) smelt a pleasant smell like that of musk and when he (peace and blessings of Allah be upon him) questioned about it Jibreel (upon him be peace) answered that it is the smell coming from the beautician who worked in the Pharaoh’s palace (during Musa (upon him be peace) time). She was a secret convert but one day her faith was revealed when the comb fell from her hand and she said “Bismillah”. When Pharaoh heard of this he burnt her and her children . It is said that her infant son spoke to her at that moment and asked her to remain calm and steady in her faith. Due to her great eemaan Allah had elevated her position. Is this story true? Or are there any similar stories? Is this based on a Christian or Jewish source?.
Praise be to Allaah.
The story of the hairdresser of the daughter of Pharaoh is narrated as follows:
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “On the night on which I was taken on the Night Journey (Isra’), a beautiful fragrance came to me. I said: O Jibreel, what is this beautiful fragrance? He said: This is the fragrance of the hairdresser of Pharaoh’s daughter and her children. I said: What is their story? He said: Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand and she said, ‘Bismillaah (in the name of Allaah).’ The daughter of Pharaoh said: ‘My father?’ She said: ‘No. My Lord and the Lord of your father is Allaah.’ She said: ‘I will tell him about that.’ She said: ‘Yes.’ So she told him and he summoned her and said: ‘O So and so, do you have a Lord other than me?’ She said: ‘Yes, my Lord and your Lord is Allaah.’ He ordered that abaqarah(lit. “cow”) made of copper be heated up, then he ordered that she and her children be thrown into it. She said: ‘I have a request to make of you.’ He said: ‘What is your request?’ She said: ‘I would like my bones and my children’s bones to be gathered together in one cloth and buried.’ He said: ‘This will be done for you.’ He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said: ‘O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter.’ So she went ahead.” Ibn ‘Abbaas (may Allaah be pleased with him) said: Four infants spoke: ‘Eesa ibn Maryam (peace be upon him), the companion of Jurayj, the witness of Yoosuf and the son of the hairdresser of Pharaoh’s daughter.
Narrated by Imam Ahmad inal-Musnad(1/309), al-Tabaraani (12280), Ibn Hibbaan (2903) and al-Haakim (2/496).
Al-Dhahabi said inal-‘Aluw(84): This hadeeth has a hasan isnaad. Ibn Katheer said inal-Tafseer(3/15): There is nothing wrong with its isnaad. Its isnaad was classed as saheeh by the scholar Ahmad Shaakir in his commentary onal-Musnad(4/295). Al-Arna’oot said inTakhreej al-Musnad(5/30-31, no. 2821): Its isnaad is hasan.
Thus it is clear that this story is saheeh and is proven from our Prophet (peace and blessings of Allaah be upon him), and it is not taken from Jewish or Christian sources.
With regard to the phrase “He ordered that abaqarah(lit. “cow”) made of copper be heated up”, Ibn al-Atheer said inal-Nihaayah(1/145): Al-Haafiz Abu Moosa said: It seems to me that this does not refer to something that was made in the shape of a cow, rather it may have been a vast pot or kettle, which they called abaqarah, taken from the word tabaqqur which means vastness, or it may have been something that could have held a whole cow because of its large size, so it was called thus.
And Allaah knows best.

- PUBLISHERNajimudeeN M