Ramadan Articles - Ramadan: A School of Piety - III

Ramadanthe month of the Quran, repentance and returning to Allaah The
Almighty, has come to you.
Let us make it a starting point for returning to Allaah The Almighty
with sincere repentance so that it may erase our sins and remove our
offences and evil deeds.
The devils are chained in the month ofRamadan, the heat of lusts dies
down, desires are restrained, and the bodies come under the control of
minds. Therefore, the evildoer isleft with no excuse to persist in his
evil deeds.
It is a time when the sinful people stand up ontheir feet in prayer in
thelate hours of the night and seek forgiveness, saying )what
means(:}"O 'Azeez, adversity has touched us and our family, and we
have come with goods poor inquality, but give us full measure and be
charitable to us."{]Quran12: 88[ they would receive the answer:}"No
blame will there be uponyou today. Allaah will forgive you; and He is
themost merciful of the merciful."{]Quran 12:92[
If someone does not repent inRamadan, when will he repent?
If someone does not return to Allaah The Almighty inRamadan, when will
he return?
If someone does not perform the obligatory prayer regularly inRamadan,
when will he do so?
If someone does not giveup committing sins and doing evil actions
inRamadan, when will he do so?
Time is running out, daysare passing, and death comes in the twinkling
ofan eye, when it is least expected.
So hasten to return to Allaah The Almighty with repentance and ask Him
for forgiveness, for this isRamadanthe month of repentance and
forgiveness.
One of our pious predecessors once said,"The most beneficial
forgiveness is that accompanied by repentance. It is the untying of
the knot of persistence in committing sins. So whoever asks for
forgiveness and his heartstill persists in committing sins and is
determined to return to do evil again after the month is over, then
his fasting is in vain and the door of acceptance is locked in his
face."
Ka'bsaid,"Whoever fasts Ramadan and intends to disobey his Lord when
he breaks his fast after Ramadan, then his fasting will be of no
avail."
AMutawwif)pilgrim( used to say in his invocations,"O Allaah! Be
pleased with us. If You are not pleased with us, then forgive
us."Indeed, he was truthful, for the one who perceives his sins to be
enormous doesnot dare to ask for the pleasure of Allaah The Almighty,
but his sublime aim is to receive forgiveness. In fact, he who knows
himself well, and cannot see himself except in this position.
This is the month of the reform of the sinful, the neglectful and the
transgressors.
O Muslims, do you not contemplate the warning? Do you not take heed of
the reminders? Putting the verse in which Allaah TheAlmighty Says
)what means(:}And when My servants ask you, ]O Muhammad[, concerning
Me - indeed I am near. I respond to the invocation of the supplicant
when he calls upon Me. So let them respond to Me ]by obedience[ and
believe in Me that they may be]rightly[ guided.{]Quran 2: 186[ between
the verses of fasting is a warning for the sinners and a reminder for
those who take heed. It is also an indication of the virtues of good
deeds. Invocations in such an honorable month are more likely to be
answered and one is more likely to be pardoned and forgiven.
It was reported on the authority of Abu Hurayrahthat the Messenger of
Allaah,, said:"Three persons will not have their supplication
rejected: thejust ruler, the fasting person until breaking thefast,
and the supplicationof the oppressed person."]Al-Musnad,As-Sunanof
At-Tirmithi, An-Nasaa'i and Ibn Maajah[
It was narrated that 'Abdullaah ibn 'Amrsaid,"I heard the Messenger of
Allaahsaying:"For the fasting person is an accepted invocation at the
time hebreaks his fasting."]Abu Daawood[
'Ubaidullaah ibn Abi Mulaykah said,"I heard 'Abdullaah ibn 'Amr
saying, 'O Allaah! I ask You by Your mercy, that encompasses all
things toforgive me.'"
Our pious predecessors understood the words of the Lord of creation
and were well aware of the value of time and the sanctity of these
days. Therefore, they set examples that are unmatched in history, and
which are difficultfor laypersons to emulate.
Ash-Shaafi'iused to complete the recitation of the Noble Quran sixty
times inRamadan. Az-Zuhriused to say whenRamadanbegins,"It is for
reciting Quran and giving food."MaalikwhenRamadanbegan, used to stop
studyingHadeeths and attending the sessions of scholars to dedicate
himself to the recitation of the Noble Quran from theMus-haf)copy of
the Quran(.
Has not the time come yet for us to comprehendthis wisdom as they
comprehended it, to do good deeds as they did, and to attain the
status that they attained?
Let us then regard the month ofRamadanas a school for learning
patience, asRamadanis the month of patience, and it was narrated that
the Prophet,, said:"Fasting is one half of patience."]Abu Daawoodand
At-Tirmithi[
Let us learn inRamadanto have patience concerning the acts of
worshipping Allaah The Almighty such as fasting, praying, standing in
night prayers, recitation of Quran and charity. TheProphet of
theUmmah,, gave us a practical example in his life. He used to stand
at night in prayers duringRamadanand recite the Quran slowly. He did
not reach any verse that mentionedmercy except that he paused and
asked for mercy, and he did not reach any verse that mentioned
punishment but he paused and sought refuge from punishment. So he used
to combine praying, recitation, invocation and contemplation over the
verses. This is the best and most perfect actof worship.
Giving charity inRamadanwas a significant act in the life of the
Messenger of Allaah,.
It was reported by Al-Bukhaari and Muslim that Ibn 'Abbaassaid,
"The Prophetwas the most generous amongst the people, and he used to
be more so in the month of Ramadan whenJibreel )Gabriel(visited him,
and Jibreelused to meet him on every night of Ramadan till the end of
the month. The Prophetused to recite the Noble Quran toJibreeland when
Jibreelmet him, he used to be more generous than the blowing wind. The
Prophetwas asked about the best charity and he replied:"Charity in
Ramadan."]At-Tirmithi[

Ramadan Articles - Ramadan: A School of Piety - II

How can the month ofRamadannot be the month of mercy and forgiveness,
when the Prophet,, said:"When Ramadan comes, the gates of Paradise are
opened, the gates of Hellfire are closed, and the devils are chained
up."]Al-Bukhaari and Muslim[
At-Tirmithi and An-Nasaa'i narrated fromtheHadeethof Abu Hurayrahabout
the coming ofRamadan:"And a caller cries out: 'O seeker of good,
proceed! O seeker of evil, desist! And Allaah has those whom He
redeems from Hellfire, and that happens every night."
At-Tabaraani narrated that the Prophet,, said:"Paradise is adorned and
bedecked round the year for Ramadan and when the first day of Ramadan
comes the Hoor )celestial maidens( say:"O Allaah! Provide us in this
month with our husbands from among Your servants so that we are
pleased with them and they are pleased with us."
Indeed, how can the month ofRamadannot be the month of mercy and
forgiveness when the Messenger of Allaah,, said:"And from one Ramadan
to the next is expiation for )sins committed( in between, so long as
major sins are avoided."]Muslim[
How can the month ofRamadannot be the month of mercy and forgiveness
while the beloved Prophet,, said:
·"Whoever fasts Ramadan out of faith andin the hope of receiving the
reward from Allaah, his previous sins will be forgiven."]Al-Bukhaari
and Muslim[
·"Whoever spends the nights of Ramadan in prayer out of faith and
inthe hope of reward, his previous sins will be forgiven."]Al-Bukhaari
and Muslim[
·"Whoever spends the night of Laylat Al-Qadr in prayer out of faith
and inthe hope of reward, his previous sins will be
forgiven."]Al-Bukhaari and Muslim[
The most truthful Prophet,, narrated that Allaah The Almighty said:
"Every deed of the son ofAdam will be rewarded between ten and seven
hundred-fold except fasting, for it is for Me and I shall reward for
it, for he gave up his desires, his food and his drink for My sake.
There are two pleasures for thefasting person, one at the time of
breaking his fast, and the other at the time when he will meet his
Lord. The breath of a fasting person is better in the Sight of Allaah
than the smell of musk."]Ahmad, and its origin is inAs-Saheeh[
Moreover, Ibn 'Umarsaid,"Fasting is for Allaah. No one knows thereward
of it except Allaah The Almighty."]At-Tabaraani[
Sufyaan ibn 'Uyaynahsaid,"Opponents )on the Day of Judgment( will
nottake from the rewards the person acquires through fasting. Allaah
will preserve them for the fasting person until He admits him to
Paradise because of them."
Some of our pious predecessors once said,"Tooba )all good things( for
the one who gives upan existing desire for an unseen time which he has
never witnessed."
Furthermore, the fasting person will eat, drink and have sexual
intercourse in Paradise what Allaah The Almightywills for him. Allaah
The Almighty Says:}]They willbe told[, "Eat and drink in satisfaction
for what you put forth in the days past."{]Quran 69: 24[
Mujaahidand others said about this verse,"It was revealed about the
fasting person."
The Messenger of Allaah,, said:
·"You will never give up anything due to fearing Allaah The Almighty
except Allaah will give you what is better than it."]Ahmad[
·"In Paradise, there is a gate called Ar-Rayyaan, through which those
who used to fast will enter on the Day of Resurrection, and no onebut
they will enter it."]Al-Bukhaari and Muslim[
·And, in another narration:"Whoever enters from it, he will drink and
whoever drinks from it, he will never experience thirst."]Ahmad[
·"My nation is given five privileges in the month of Ramadan that no
nation was given before: The smell coming out of the mouth of a
fasting person is sweeter in the sight of Allaah than the fragrance of
musk. The angels keep praying to Allaah to forgive them)i.e. those who
are fasting( until they break their fast. Allaah decorates Paradise
every day saying to it: 'My pious slaves are about to be relieved of
their burdens and sufferings and enter you'. The rebellious devils are
chained in this month so they cannot achieve what they usually achieve
)at other times(. The believers' sins are forgiven by the last nightof
Ramadan."Someone asked the Messenger of Allaah,,"Is it the night of
Al-Qadr?"He said:"No. But the laborer is paid upon finishing his
task."]Ahmad[
Ramadanis the month of the Quran, which Allaah The Almighty bestowed
upon humanity and by which He honored them. Allaah The Almighty
Says)what means(:}The month of Ramadan ]is that[ in which was revealed
the Quran, a guidance for the people and clear proofs of guidance and
criterion. So whoever sights ]the new moon of[ the month, let him fast
it; and whoever is ill or on ajourney - then an equal number of other
days. Allaah intends for you ease and does not intendfor you hardship
and]wants[ for you to complete the period and to glorify Allaah for
that]to[ which He has guided you; and perhaps you will be
grateful.{]Quran 2: 185[
Ibn 'Abbaasthe eminent exegete of the Quran said,"The Noble Quran was
sent down in Ramadan on the night of Al-Qadr and on a blessed night
all at one time. Then it was sent down at the setting positions of the
stars in the sky to be recited in months and days."
Is not the one who is deprived of all such goodness truly deprived?
Is not the one who sees the month come and go and does not receive the
great share of forgiveness and mercy truly aggrieved?
The eight gates of Paradise are opened in this month for the Muslims,
the gates of Hellfire closed andShaytaan)Satan(and his offspring are
chained up:where are those who would toil towards this end?

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.