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SolaceinIslam
09-06-2005, 10:26 AM
:sl:

I don't know if there has been a thread about this topic or if this is the right place to post it.

I am someone who dislikes using medicines unless I really get very sick :confused:

The Prophet's medicines and herbal remedies fascinate me.

Does anyone know of any good sites I can get info on what He used? Does anyone use these remedies themselves? I know, for example, that honey is good for many things, but how much should be used, how should it be used and what is it good for?

I need details on these Prophetic medicines and cures..

:w:
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A7med
09-06-2005, 10:35 AM
Black Seed Oil Iz Very Good!!!!
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SolaceinIslam
09-06-2005, 11:58 AM
:sl:

:D
For? And how much should be used?

:w:
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Khayal
09-06-2005, 01:10 PM

ALTERNATIVE MEDICINES - BLACK SEED


In the Spring of 1996, the US Food and Drug Administration (FDA) granted a patent for drug use as an immune system stimulant. The drug is based on extracts of 'nigella sativa', more commonly known as the black seed to Muslims or black cumin. The patent was based on 'a pharmaceutical composition containing an extract of the plant Nigella sativa … for treated cancer, preventing the side effects of anticancer chemotherapy, and for increasing the immune function in humans.'

Muslims have been using and promoting the use of the 'black seed' or 'al-habbastus-sawdaa' for hundreds of years. The black seed has become very popular in recent years and is marketed and sold by many Muslim and non-Muslim businesses. A large part of this herbal preparation's popularity is based on the teachings of the Prophet. Bukhari reported that the Prophet [Sallallaahu Alayhi Wasallam] said, 'There is a healing in the black seed for all diseases except death.' However, the many products that are presently sold as the 'black seed' may be black cumin, black caraway, and even coriander. As-Suyuti's Medicine of the Prophet, has the black seed listed as coriander seeds, with arguments presented for black cumin, terebinth, and even mustard. However, research seems to favour 'black cumin' or Nigella Sativa as the black seed. Black cumin may be referred to as nutmeg flower or roman coriander, and even fennel flower by gardeners.

Black cumin has been used for a variety of medical problems for several thousand years. These uses range from stomach aches to asthma, cancer to coughs, and the traditional use as a spice. Black cumin is also used as a carminative (rids the body of gas from the intestines), a digestive (aids in the digestion of foods), a diuretic (increases urine flow by ridding the body of excess water), an emmenagogue (promotes and regulates menstruation), a galactagogue (increases the production of milk), a resolvent (dissolves boils and swelling), a stimulant (increases the flow of adrenaline and energy), a stomachic (relieves stomach disorders), a sudorific (increases perspiration), a tonic (improves bodily functions), and a vermifuge (expels worms). Caution should be taken when using the black seed by pregnant or potentially pregnant women, as high doses of this product could induce spontaneous abortions.

There are several beneficial uses for the black seed. However, to insure that you are taking the black seed look for the words Nigella sativa. Only this plant, as opposed to true cumin or coriander has the ability to 'heal all diseases'. Research suggests that the black seed is an effective antitumor treatment for certain types of cancer, including breast cancer and fibrocystic breast disease. The black seed may also be of possible benefit in treating high blood pressure. Except its potential to cause spontaneous abortion (and only at high dosages), there may be little if any toxic side effects to using the black seed. There is even some research on the possible contraceptive abilities of the black seed.

More research is being done on the effectiveness of the black seed. Research trials are also being planned in various countries to study its actual effects on humans. However, we don't need to look any further than the Prophet's words that tell us there is healing in this plant. As long as we trust in Allah and take the prescription His Prophet has given us, we will all be evidence of this magnificent plant's abilities to heal all diseases. Nonetheless, more needs to be learned about the appropriate doses of this herb for various medical problems. I pray that Allah may guide Muslim physicians to take a close look at this plant and begin prescribing it for all of our physical ailments.


Viviant bin Vondal Taylor


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Khayal
09-06-2005, 01:15 PM
Alternative Medicine

Are you afraid of needles? Who isn't? Take a look at this ancient form of Chinese medicine, to find out how good it may be for you.

Imagine a patient being wheeled into an operating room. The doctor opens the chest to gain entry to the heart. The patient remains wide awake, alert, and in no pain, even when the doctor is touching the heart. The patient and the doctor even smile for a photograph, taken by a visiting American cardiac physician. The anesthesia used during this surgery was acupuncture. Acupuncture and acupressure are considered an integral part of Traditional Chinese Medicine or TCM, which is more than three thousand years old.

Muslim reported in his book of Sahih that the Prophet, sallallahu alayhe wa sallam, said, "There is a remedy for every malady and when the remedy is applied to the disease, it is cured with the permission of Allah, the Exalted and Glorious." Abu Dawud has also reported the Prophet, to prohibit unclean medicine. It is therefore reasonable to assume that all forms of medicine, if they are not prohibited items or derived from prohibited items, are permissible. One possible form of medicine, with a long history of use and a high degree of efficacy is acupuncture and acupressure.

Acupuncture has been approved by the National Institutes of Health, a U.S. health agency, for the treatment of nausea and vomiting after surgery, chemotherapy and during pregnancy, and for pain after dental surgery. In a 1997 NIH News Release and Consensus Statement, a consensus panel also felt that acupuncture could be used for a wide variety of treatments. These treatments could include: various chemical addictions, stroke rehabilitation, headache, menstrual cramps, tennis elbow, fibromyalgia (general muscle pain), lower back pain, carpal tunnel syndrome and even asthma.

Acupuncture is designed to promote healing and alleviate pain. Traditional Chinese Medicine is based on the premise that the body must be "balanced." If there is an imbalance, the body becomes weak and sickness prevails. An acupuncturist is trained to stimulate meridians, trigger points or "acupoints" using very fine and slender needles or by pressure from the hand. These "acupoints" correspond to various organs and systems of the body. It is quite possible to have needles placed in one's feet to stimulate the heart or lungs. By stimulating these "acupoints" the body can produce its own natural painkillers, anti-inflammatory agents, increase immune system functions, and even balance hormonal activity.

Many of us may have a phobia or fear of needles, yet acupuncture is not like receiving a shot or having blood taken. Although needles are inserted into the skin, these needles may be as thin as a hair and very short. During most treatments only six to eight acupuncture needles are used. For many people, the placement of these needles is not painful, although there may be a slight burning or stinging sensation. This sensation may increase when the acupuncturist moves the needle. Rather than manually "wiggling" the needle, some acupuncturists may use an electrical stimulator to "excite" these acupoints. This is the technique most often used in acupuncture anesthesia. Most treatments will require multiple visits, usually between four and eight. The first visit is usually the longest and may last hours. This is in part because the acupuncturist must perform an assessment in order to begin treatment.

Unlike Western medicine, TCM considers any symptoms to be a problem with the whole person, rather than an isolated disfunction in one system of the body. The focus of acupuncture and acupressure is not limited to relieve pain and discomfort. They also aim at eliminating the general dysfunction before it worsens and heal the entire body.

Many research studies have been performed on the efficiency of using acupuncture and acupressure. One study revealed that acupuncture and acupressure were successful in treating the nausea and vomiting of chemotherapy patients. Another study revealed that acupressure was useful on patients with pulmonary (breathing) problems and the pain associated with these problems. One other study showed that acupuncture was useful in treating insomnia.

It is doubtful if conventional Western medicine and its practitioners will embrace acupuncture, especially as a form of anesthesia. However, as Muslims, we are advised to seek knowledge of all permissible forms of medicine. Traditional Chinese Medicine, more specifically acupuncture and acupressure could be alternatives to expensive and lengthy "modern" treatments for many disorders and diseases affecting Muslims and others worldwide.

"There is a remedy for every malady and when the remedy is applied to the disease, it is cured with the permission of Allah, the Exalted and Glorious!"

Vivian bint Vondal Taylor
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mary
09-06-2005, 01:51 PM
Originally Posted by brown clown
Black Seed Oil Iz Very Good!!!!
:sl:
Haha yeah its meant to b very gd my mum makes me drink it when im ill in hot water with a little lemon :confused: thats how i feel when i drink it! The seeds are okay i dont mind swallowing them wiv plenty of water of course. If anyone takes the oil have a little cos alot can b a little overpowerin and very bitter :-[ Yeah u know iv been there! :)
:w:
Reply

TEH
09-06-2005, 03:45 PM
Have a sore throat, you should try hot water with honey...

:D
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Muhammad
09-16-2005, 03:45 PM
:sl:

Here is a question and answer from Islamqa regarding the Qur'an and medicine, and you will find details of the use of the honey towards its end Insha'Allaah:

Question :

I heard in a lecture that medical scientists or doctors claim that many medicines&treatements have been discovererd & propounded by inferring facts frm the Holy Quran.



Now my question is, Is that all regarding medicine is mentioned in the Holy Quran? Or is there more left which we've to still put into use?

I'm asking this question with regards to an earnest request frm a friend of mine, a hindu named Vignesh and he asked me whether there r matters left still in the Holy Quran to control some of these deadly diseases.
Answer :



Praise be to Allaah.


Firstly:
Allaah sent Muhammad (peace and blessings of Allaah be upon him) with a religion that covers all aspects of life, as Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) left us and no bird flapped its wings in the sky except that he had taught us some knowledge about it.


(Narrated by Ahmad, 20399. See Majma’ al-Zawaa’id, 8/263. al-Haythami said: it was narrated by al-Tabaraani and its men are the men of saheeh apart from Muhammad ibn ‘Abd-Allaah ibn Yazeed al-Muqri’ who is thiqah (trustworthy)).

Islam came to meet the needs of people in all aspects of their lives.

Secondly:

What is narrated in the Sunnah from the Prophet (peace and blessings of Allaah be upon him) complements what is in the Qur’aan. These two sources are the principal sources for Muslims. The Prophet (peace and blessings of Allaah be upon him) has told us that Allaah has not sent down any disease but He has also sent down a cure for it.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has not sent down any disease but He has also sent down a cure for it.”

Narrated by al-Bukhaari, 5678.

Thirdly:

What the questioner has mentioned, that some Muslims say that many remedies were discovered through the Holy Qur’aan, we say that this is somewhat exaggerated.

The Qur’aan is not a book of medicine or geography or geology as some Muslims like to say to westerners. Rather it is a book of guidance for mankind and one of the greatest of its miracles is its eloquence and the ideas and concepts that it contains. This is the main aspect of its miraculous nature. Allaah revealed it to His Prophet (peace and blessings of Allaah be upon him) at a time when eloquence had reached great heights, so this book came to amaze those people and challenge them in their area of expertise, to prove to them that it was from Allaah.

This is not strange, and it is nothing new in religion. The signs of Moosa (peace be upon him) – his stick and his hand – were of the kind that was prevalent during his time, which was magic (sihr). The signs of ‘Eesa (peace be upon him) – raising the dead and healing the blind and lepers – were of the kind that his people were skilled in and that was widespread among them, which was medicine.

Hence we say that the greatest feature of the Qur’aan is its eloquence. Scholars nowadays are still discovering new aspects of its eloquence through their study of its verses.

This does not mean that there is no other miraculous aspects to the Qur’aan. Rather in some verses Allaah mentions things about the design of the human body, the stages of its creation and development, some natural phenomena, etc.

But with regard to cures for various diseases, as the questioner mentions, the Qur’aan is a healing for the believers. This includes healing the heart (mental or spiritual disease) and physical healing. Allaah mentions honey in the Qur’aan and says that it is a healing for mankind. And He mentions the principle of preserving good health and guarding against sickness. So whoever says that the Qur’aan says a lot about medicine in this regard is right, but whoever goes beyond that is exaggerating. Rather this is a kind of exaggeration coined by some Muslims. The Qur’aan is not a book of medicine. There are some diseases that did not exist previously, so how could their cure come – according to what the questioner says – before they appeared?

Fourthly:

(a) The following are some of the verses which indicate that the Qur’aan is healing:

Allaah says (interpretation of the meaning):

“And We send down of the Qur’aan that which is a healing and a mercy to those who believe”

[al-Isra’ 17:82]

Ibn al-Qayyim (may Allaah have mercy on him) said:

Allaah says “And We send down of the Qur’aan that which is a healing and a mercy to those who believe”. The correct view is that the word min (translated here as “of”) serves to explain the nature of the Qur’aan as a whole, not to refer to parts of it and not other parts.

Allaah says (interpretation of the meaning):

“O mankind! There has come to you a good advice from your Lord (i.e. the Qur’aan, enjoining all that is good and forbidding all that is evil), and a healing for that which is in your hearts”

[Yoonus 10:57]

The Qur’aan is the complete healing for all mental, spiritual and physical diseases, all diseases of this world and the Hereafter. But not everyone is guided to use it for the purpose of healing. If the sick person uses the Qur’aan for healing in the proper way, and applies it to his disease with sincerity, faith, complete acceptance and firm conviction, fulfilling all its conditions, then no disease can resist it.

How can disease resist the words of the Lord of heaven and earth which, if He had revealed it to the mountains they would have crumbled and if He had revealed it to the earth it would have broken it apart? There is no sickness, spiritual or physical, but in the Qur’aan there is that which indicates its remedy, its cause and how to protect against it for those who are blessed with understanding of His Book.

Zaad al-Ma’aad, 4/352

(b) The Qur’aan contains the treatment for hearts and souls, and as such it is a means of expelling all sicknesses from the body. In this regard the Qur’aan is a healing and a remedy for many diseases.

Ibn al-Qayyim (may Allaah have mercy on him) said:

We and others have tried this on many occasions and we have seen that it works in ways that physical remedies do not. Indeed we now regard physical medicine as the doctors regard folk medicine. This is in accordance with the law of divine wisdom, not contrary to it, but the causes of healing are many and varied. When the heart is in contact with the Lord of the Worlds, the Creator of the disease and the remedy, the Controller of nature Who directs it as He wills, he has other remedies apart from the remedies that are sought by the heart that is far away from Him and that turns away from Him. It is known that when a person’s spirits are high and his body is in good shape, they cooperate in warding off disease and suppressing it, so if a person is in high spirits and physical good shape, finds comfort in being close to his Creator, loving Him, enjoying remembrance of Him (dhikr), devoting all his strength and power for His sake and focusing on Him, seeking His help, putting his trust in Him, how can anyone deny that this is the greatest medicine or that this spiritual power gives him the means to ward off pain and defeat it completely? No one would deny this but the most ignorant of people, those who are furthest away from Allaah and the most hard-hearted and unaware of human nature.

Zaad al-Ma’aad 4/12

(c) In the Qur’aan there is Soorat al-Faatihah which is a ruqyah to be recited as a prayer for healing.

It was narrated that Abu Sa’eed (may Allaah be pleased with him) said: “A group of the companions of the Prophet (peace and blessings of Allaah be upon him) set out on a journey and traveled until they stopped in (the land of) one of the Arab tribes. They asked them for hospitality but they refused to welcome them. The chief of that tribe was stung by a scorpion and they tried everything but nothing helped them. Some of them said, ‘Why don’t you go to those people who are camped (near us), maybe you will find something with them.’ So they went to them and said, ‘O people, our chief has been stung by a scorpion and we have tried everything but nothing helped him. Can any of you do anything?’ One of them said, ‘Yes, by Allaah, I will recite ruqyah for him, but by Allaah we asked you for hospitality and you did not welcome us, so I will not recite ruqyah for you until you give us something in return.’ Then they agreed upon a flock of sheep.’ Then he went and spat drily and recited over him Al-hamdu Lillaahi Rabb il-‘Aalameen [Soorat al-Faatihah]. (The chief) got up as if he was released from a chain and started walking, and there were no signs of sickness on him. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the ruqyah said, ‘Do not divide them until we go to the Prophet (peace and blessings of Allaah be upon him) and tell him what happened, then wait and see what he tells us to do.’ So they went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) asked, ‘How did you know that it (al-Faatihah) is a ruqyah?’ Then he added, ‘You have done the right thing. Share out (the flock of sheep) and give me a share too.’ And the Messenger of Allaah (peace and blessings of Allaah be upon him) smiled.”

Narrated by al-Bukhaari, 2156; Muslim, 2201

Ibn al-Qayyim said concerning Soorat al-Faatihah:

Whoever is guided by Allaah and is given good insight to understand the deep meaning of this soorah and what it contains of Tawheed, understanding of the Divine nature, the names, attributes and actions of Allaah, the Divine decree, the Resurrection, rejecting any misconception that undermines the concept of the Oneness of the Divine Lordship and Divine nature, complete trust in Allaah and referring all one’s affairs to the One Who has full control of all things – to Him be all praise, for all goodness is in His hand and to Him all things return – and feeling in need of Him in seeking guidance that is the root of happiness in this world and in the Hereafter, will realize the connection between the contents of this soorah and bringing good and warding off evil. He will understand that ultimate goodness and blessing is connected to this soorah and is dependent upon understanding it and acting upon it. Then this soorah will make him independent of many other kinds of medicine and ruqyah, and it will open the door to a great deal of goodness and ward off a great deal of evil.

Zaad al-Ma’aad, 4/347

(d) The Qur’aan mentions the principle of maintaining good health.

Ibn al-Qayyim said:

The basic principles of medicine are three: prevention, maintaining good health, and removing harmful substances from the body.

Allaah has mentioned them all together, to His Prophet and his ummah in three places in His Book.

He prevented the sick person from using water lest it harm him, as He says (interpretation of the meaning):

“And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum)”

[al-Nisa’ 4:42]

Allaah allowed the sick person to do tayammum to protect him, just as He permitted it to the one who has no water.

Allaah says concerning the maintenance of good health:

“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”

[al-Baqarah 2:185]

The traveller is allowed to break his fast during Ramadaan, to protect his health lest the combination of fasting and the difficulties of travel weakens him and affects his health.

And Allaah said concerning the removal of harmful things by shaving the head of the person in ihraam (for Hajj or ‘Umrah):

“And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Sawm (fasts) (three days) or giving Sadaqah (charity — feeding six poor persons) or offering sacrifice (one sheep)”

[al-Baqarah 2:196]

So if a person has an ailment in his scalp when he is in ihraam, he is permitted to shave his head and remove the harmful thing or the bad substance that is causing lice to develop – as happened to Ka’b ibn ‘Ajrah – or if it is causing sickness to develop.

These three matters are the basic principles of medicine. We have mentioned an example of each one in order to point out the blessing of Allaah to His slaves in preventing sickness, protecting their health and removing harmful substances from them, as a mercy and kindness towards His slaves, for He is the Most Kind, Most Merciful.

Zaad al-Ma’aad, 1/164, 165

Ibn al-Qayyim said: On one occasion I discussed this with one of the chief doctors of Egypt, and he said: By Allaah if I had to travel to the west to obtain these benefits that would not be too much – or words to that effect.

Ighaathat al-Lahfaan, 1/25

(e) Mention of honey in the Qur’aan, and that it is a healing for mankind.

Allaah says (interpretation of the meaning):

“There comes forth from their [bees’] bellies, a drink of varying colour wherein is healing for men”

[al-Nahl 16:69]

Ibn al-Qayyim (may Allaah have mercy on him) said:

With regard to the Prophet’s guidance concerning drinking, it is the most perfect guidance that maintains good health. He used to drink honey mixed with cold water. This is very healthy and no one can understand how healthy it is except the most prominent doctors. For drinking honey on an empty stomach dissolves phlegm, cleanses the stomach, reduces its viscosity, washes away waste matter, warms it up a little and opens its inlet and exit. It has a similar effect on the liver, kidneys and urethra. It is more beneficial to the stomach than any other kind of sweet that enters it. However it may cause side effects in people who are suffering from jaundice because it is hot and jaundice is hot, so it may aggravate it; in order to avoid this effect vinegar may be added, then honey will become beneficial and drinking it will be more useful than many or most of the drinks that are made from sugar, especially for those who are not used to these drinks, for if they drink them they will not suit them as well as honey does, or even come close.

With regard to drinking it when it is collected and well-prepared, this is one of the most beneficial things for the body, and one of the greatest means of preserving health; it is very refreshing and energizing, and it is good for the liver and heart. If it is well-prepared it provides nutrition and makes food reach all parts of the body in the most effective manner.

Zaad al-Ma’aad, 4/224, 225

And he said (may Allaah have mercy on him):

Honey contains great benefits, for it cleanses impurities from the veins and stomach etc, whether it is eaten or applied to the skin. It is good for the elderly, the phlegmatic and those whose humours are cold and wet. It is nourishing, aids digestion, energizes, makes unpleasant medicine palatable, is good for the liver and chest, is a diuretic and helps to ease coughs caused by phlegm. If it is drunk warm mixed with rosewater it is beneficial for one who has been bitten by a scorpion or who has consumed opium. If it is drunk on its own mixed with water, it is good for the one who has been bitten by a rabid dog or eaten poisonous mushrooms. If fresh meat is placed in honey, it will stay fresh for three months, as will cucumbers, pumpkins and eggplants. Many fruits can be kept in it for six months. It will also preserve a dead body, and it is known as the trustworthy preserver. If the body of one who is afflicted with lice is painted with honey, it will kill the lice and their eggs. It makes the hair long, beautiful and smooth. If used on the eyes like kohl it clears the vision. If the teeth are brushed with it, it whitens the teeth and makes them bright, and keeps the gums healthy. It opens the veins and induces menstruation. If taken on an empty stomach it takes away phlegm and cleanses the stomach, clearing away waste matter and restoring the correct temperature. It does likewise to the liver, kidneys and urethra.

As well as all this, it has no side effects and causes little harm. It may cause side effects in one who is suffering from jaundice, but that may be counteracted by vinegar and the like, in which case it becomes very beneficial for him.

It is a kind of nourishment, a kind of medicine, a kind of drink, a kind of sweet, a kind of cream. There is nothing that has been created for us for a similar purpose that is better than it, or even comes close. The ancient peoples relied on it, and in most of the books of the ancients there is no mention of sugar at all and it was unknown to them, for it is something that is very new. The Prophet (peace and blessings of Allaah be upon him) used to drink honey mixed with water on an empty stomach, and this is the secret of maintaining good health that no one can understand except one who is intelligent and blessed.

Zaad al-Ma’aad, 4/33, 34.


Islam Q&A (www.islam-qa.com)

:w:


P.S. Thread name has been changed.
Reply

Muhammad
09-16-2005, 03:50 PM
:sl:

Question :

Did Phrophet Muhammed (saw) apply surma (kohl) to his eyes? And are there any ahadeeth that narrate this? In the USA kohl is banned as it causes lead poisoning (as they say) can this be true? because I would like to apply it as well, as i suffer from poor vision.
Answer :



Praise be to Allaah.
In a number of hadeeths it is narrated that the Prophet (peace and blessings of Allaah be upon him) used kohl and commanded others to do so. For example it is narrated in the Musannaf of Ibn Abi Shaybah, from the hadeeth of Anas, that the Prophet (peace and blessings of Allaah be upon him) used to apply kohl to his right eye three times, and to his left eye twice. This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah no. 633. And it was proven in Sunan al-Nasaa’i (5113) and Sunan Abi Dawood (3837) and elsewhere, from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of your kohl is ithmid (antimony), for it makes the vision clear and makes the hair grow.”

Ibn al-Qayyim (may Allaah have mercy on him) said: Kohl protects the health of the eyes and gives strength and clarity of vision, and cleanses they eye of bad substances. In addition to that some types of kohl also serve as an adornment and if it is applied before going to bed this is even better. And ithmid is more efficacious than other types of kohl.

Zaad al-Ma’aad, 4/281.

It says in al-Mughni: It is mustahabb to use kohl an odd number of times. (al-Mughni, 1/106).

It says in al-Majmoo’: With regard to using kohl an odd number of times, there is a difference of scholarly opinion. It was said that it should be applied an odd number of times to one eye and an even number of times to the other, so that the total number will be odd. The correct view of the scholars who examined this issue is that it should be applied an odd number of times to each eye. Based on this, the Sunnah is to apply it three times to each eye. (al-Majmoo’, 1/334).

Shaykh Ibn ‘Uthyameen (may Allaah have mercy on him) was asked: Some eye doctors say that kohl is harmful to the eyes and they advise not using it. What do you say to them?

He replied: Ithmid (antimony) is known to be very good for the eyes. I do not know anything about other types of kohl. Trustworthy doctors are the ones whom we should consult on this matter.

And it was said of Zarqa’ al-Yamaamah, who could see as far as three days, that when she was killed, they saw that all the veins of her eyes bore traces of this ithmid.

(Majmoo’ al-Fataawa, vol. 17; Chapter on medical treatment and visiting the sick).

From the above it is known that kohl is good and is not harmful to the eyes, rather it is beneficial. But there may be some kinds of modern, manufactured kohl that contain some chemical ingredients which may cause physical damage and remove some of the benefits of kohl. Hence people nowadays should look for pure kohl and not regard every kind of kohl available nowadays as beneficial. And Allaah knows best.


Islam Q&A (www.islam-qa.com)
:w:

Reply

Muhammad
09-16-2005, 04:23 PM
:sl:



Question :


Is it permissible to use the Beautiful Names of Allaah as a remedy, such as saying “Ya Baseer (O All-Seeing)” over the patient’s eye and so on?.


Answer :

Praise be to Allaah.


Using the names of Allaah as a remedy is a practice that is widespread among people. Flyers are widely distributed on which the names are written and beside them the diseases which may supposedly be treated by that name.

The one who claims to have discovered this kind of remedy is Dr Ibraaheem Kareem, the inventor of the science of “biogeometry”. He claimed that the beautiful names of Allaah have the power to heal a huge number of diseases, based on his research in which he measured energy levels in the human body. He claimed to have discovered that each of the names of Allaah produces an energy that prompts the immune system to work efficiently in a particular part of the human body. He claimed that by applying the “law of resonance” he could, simply by mentioning one of the names of Allaah, bring about improvements in the vital energy in the human body. After researching for three years, he presented his discovery to people in a schedule in which he described diseases and stated which name of Allaah could be beneficial in treating it.

For example: al-Samee’ (the All Hearing) can restore the balance of energy; al-Razzaaq (the Provider) can treat the stomach; al-Jabbaar (the Compeller) can treat the spine; al-Ra’oof (the Most Kind) can treat the colon; al-Naafi’ (the Bringer of benefits) can treat the bones; al-Hayy (the Ever-Living) can treat the kidneys; al-Badee’ (the Originator) can treat the hair; Jalla Jalaalahu (Glorified be His Majesty) can treat dandruff; al-Noor (the Light), al-Baseer (the All-Seeing) and al-Wahhaab (the Bestower) can treat the eyes. …

The way in which the remedy is administered is to repeat the name or a number of names over the affected part of the body, for ten minutes.

He claims to have discovered that healing energy is multiplied when reciting the verses of healing after reciting tasbeeh of the beautiful names of Allaah. These verses are (interpretation of the meaning):

“and heal the hearts of a believing people”

[al-Tawbah 9:14]

“and a healing for that which is in your hearts”

[Yoonus 10:57]

“wherein is healing for men”

[al-Nahl 16:69]

“And We send down of the Qur’aan that which is a healing and a mercy”

[al-Isra’ 17:82]

“And when I am ill, it is He Who cures me”

[al-Shu’ara’ 26:80]

“Say: It is for those who believe, a guide and a healing”

[Fussilat 41:44]

Our response to these claims is:

1 – Remedies may be administered either by scientific means or by religious means (as described in the Qur’aan and Sunnah). With regard to scientific, physical means, treatment should be based on experience and expertise. With regard to religious means, reference is to be made to the texts of sharee’ah in order to find out what remedies are to be used and how they are to be administered. Mentioning Allaah by His beautiful names (dhikr) is something that is prescribed in sharee’ah, but this researcher does not quote any shar’i source of evidence for using specific names of Allaah in this manner to treat disease, so it cannot be a legitimate shar’i means of treating disease. Religious matters cannot be subjected to experimentation or disrespected in this manner.

Shaykh Ibn ‘Uthaymeen said:

Note that medical treatment is a means of healing but the One Who causes it to be effective is Allaah, may He be exalted. There is no cause except that which Allaah makes a cause. The things that Allaah makes causes are of two types:

(i) Means that are prescribed in sharee’ah, such as the Holy Qur’aan and du’aa’ (supplication), as the Prophet (peace and blessings of Allaah be upon him) said concerning Soorat al-Faatihah: “How did you know that it is a ruqyah (prayer or incantation for healing)?” And the Prophet (peace and blessings of Allaah be upon him) recited ruqyah for the sick by making du’aa’ for them, and Allaah healed those whom He wanted to heal by virtue of his du’aa’.

(ii) Physical means, such as medicines that are known from sharee’ah, like honey, or from experimentation and experience, like many kinds of medicine. The effect of this kind of means must be direct, not by way of imagination and wishful thinking. If its effect is known in a direct and measurable manner, then it may rightfully be used as a remedy by means of which a cure may be effected, by Allaah’s leave. But if it is simply the matter of wishful thinking on the part of the patient, which brings him some kind of psychological relief, then it is not permissible to rely on it or affirm that it is a remedy, lest a person come to depend on wishful thinking. Hence it is forbidden to wear rings, strings etc to heal disease or ward it off, because that is not a means that is prescribed in sharee’ah or known from experience. So long as it is not proven to be a means that is prescribed in sharee’ah or known from experience, it is not permissible to regard it as a means of healing. Regarding it as a means is a kind of trying to compete with Allaah in His dominion and associating others with Him, in the sense that one is trying to play a role that belongs only to Allaah, namely deciding the means and the ends. Shaykh Muhammad ibn ‘Abd al-Wahhaab explained this matter in Kitaab al-Tawheed by saying: “CHAPTER: It is shirk to wear rings and strings etc to ward off evil or relieve it.”

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 1, question no. 49.

2 – This involves mentioning names of Allaah and claiming that He has called Himself by these names, when that is not the case, such as Jalla Jalaaluhu (Glorified be His Majesty), al-Rasheed (the Guide), al-Badee’ (the Originator), al-Naafi’ (the Bringer of Benefit), etc. This is indicative of the ignorance of the one who made this claim, and that this so-called energy does not exist, because it is derived – according to his own claims – from names that are not names of Allaah as proven in the saheeh evidence.

3 – He describes a specific method of treatment and stipulates a name for each disease.

Even when a name mentioned is proven in saheeh evidence to be one of the names of Allaah, this still comes under the heading of speaking about Allaah without knowledge. Allaah has forbidden us to speak of Him without knowledge, as He says (interpretation of the meaning):

“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”

[al-A’raaf 7:33]

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said in his commentary on this verse:

and saying things about Allaah of which you have no knowledge” means, with regard to His names, attributes, actions and laws.

Tafseer al-Sa’di, p. 250.

4 – The scholars of the Standing Committee refuted the claims of this man when they were asked about this matter. They said:

After studying the matter, the Standing Committee for Academic Research and Issuing Fatwas replied as follows:

Allaah says (interpretation of the meaning):

“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do”

[al-A’raaf 7:180]

And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has ninety-nine names; whoever learns them will enter Paradise.” Among them is the greatest name of Allaah which, if He is called upon by it, He will respond, and if He is asked by it, He will give.

No one knows how many names Allaah has except Allaah Himself, and all of them are beautiful. We must believe in them and in the perfection, majesty and might of Allaah to which they point. It is haraam to disbelieve in them by rejecting all of them or any of them, or to deny the perfection of Allaah or any of the attributes of Allaah indicated by these names.

An example of denying the names of Allaah is the claim made by this “Kareem Sayyid” and his student and son in a flyer which they distributed among people, that the beautiful names of Allaah have the power to heal a huge number of diseases, based on his research in which he measured energy levels in the human body. He claimed to have discovered that each of the names of Allaah produces an energy that prompts the immune system to work efficiently in a particular part of the human body. He claimed that by applying the “law of resonance” he could, simply by mentioning one of the names of Allaah, bring about improvements in the vital energy in the human body. He said: it is well known that the Pharaohs were the first ones to study and measure the life force in the human body by means of [?] the Pharaonic pendulum. Then he mentioned a number of the names of Allaah in a schedule and claimed that each of these names could benefit the body in some way or treat specific physical diseases. He explained that by drawing a diagram of the human body and writing one of the names of Allaah on each part thereof.

This action is false because it is a kind of disbelief concerning the names of Allaah and it subjects them to degrading treatment. What is prescribed in Islam with regard to the names of Allaah is to call upon Him by them, as He says (interpretation of the meaning):

“… so call on Him by them …”

[al-A’raaf 7:180]

Similarly we must affirm the attributes of Allaah implied by these names, because each of these names describes an attribute of Allaah and it is not permissible to use them for any other purpose than to call Him by them, unless there is shar’i evidence to that effect.



Whoever claims that they may be used in such and such a manner, or may be used to treat such and such a disease with no evidence to that effect from sharee’ah, is speaking about Allaah without knowledge, and Allaah says (interpretation of the meaning):

“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”

[al-A’raaf 7:33]

This flyer must be destroyed, and the people mentioned here and others have to repent to Allaah from this action and not do any such thing again that has to do with ‘aqeedah and rulings of sharee’ah.

And Allaah is the Source of strength.

And Allaah knows best.

Islam Q&A (www.islam-qa.com)
:w:
Reply

Uthman
09-16-2005, 06:33 PM
:sl:

JazakAllahu Khayran Br. Muhammad for the informative read. :)

:w:

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