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Saturday, 12 April 2014

The Sunnah characteristics of performing Ghusl (Bath).

The following have been taken directly from aHadith recorded in Sahih Al Bukhari and constitute the Sunnah method of taking a Bath, therefore it is unquestionably the best possible method and brings down the greatest blessings of good health and Shifa from Allah Tala.

  • To start by washing the hands up to the wrists (twice or thrice).
  • Next, to perform Wudhu as if for the Prayer but delay washing the feet until the very end of the Ghusl.
  • To pour water 3 times (three handfuls) over the head.
  • To massage the roots of the hair to ensure they do not remain dry.
  • To wet the left hand and wash the private parts with it.
  • To then pour water (three times) over the rest of the body and wash it thoroughly, ensuring that no place remains dry (for example, behind the ears, inside the belly button).
  • To withdraw from the place where you have performed Ghusl and wash the feet separately at the end.
  • The Holy Prophet (sallAllahu alayhi wassallam) was presented with a piece of cloth to use after the Ghusl but he did not take it, instead he used his hands to remove the traces of water from his body.
  • To rub scent (a perfume which does not contain alcohol) first over the right, then left side of the head, then the middle of the head with both hands.

Reference - 

Tuesday, 7 January 2014

Supplicating for Good Health is from the Sunnah.

It is recommended to include a request for seeking good health from Allah Azzawajal in each supplication (du'a).

Ibn 'Umar (radhi Allahu anhu) narrated, "The Messenger of Allah (sallAllahu alayhi wasallam) used to supplicate saying: Allahumma inni a'udhu bika min zawali ni'matika, wa tahawwuli 'afiyatika, wa fujaati niqmatika, wa jami'i sakhatika [O Allah! I seek refuge in you from the withholding of your favour, the decline of the good health you have given, the suddenness of your vengeance and from all forms of your wrath]."
Related by Muslim. Bulugh al-Maram Book 16, Hadith 1558 and also in Riyad us Saliheen.

Visiting the one who is suffering an illness and supplicating Allah for their recovery is also from the Sunnah.

It is reported that the Messenger of Allah (sallAllahu alayhi wasallam) used the visit the sick and pray for their recovery and in one narration, that they drank from the water which remained after he had performed ablution.

Muawiya bin Suwald (radhi Allahu anhu) narrated that "I heard Al-Bara' bin 'Azib (radhi Allahu anhu) saying, "The Prophet (sallAllahu alayhi wasallam) orders us to do seven things and prohibited us from doing seven other things." Then Al-Bara' mentioned the following, (1) To pay a visit to the sick (inquiring about his health), (2) to follow funeral processions, (3) to say to a sneezer, "May Allah be merciful to you" (if he says, "Praise be to Allah!"), (4) to return greetings, (5) to help the oppressed, (6) to accept invitations, (7) to help others to fulfill their oaths.
Sahih Al Bukhari Volume 3, Book 43, Number 625.

The Qur'an is a Cure and so it's general recitation for those in good health as well as those who are ill is very important, as Allah Azzawajjal says;

The Holy Prophet's supplications for the Sick (sallAllahu alayhi wasallam).

It was narrated Abdullah ibn Abbas (radhi Allahu anhu) that the Prophet (sallAllahu alayhi wasallam) said: "If anyone visits a sick whose time (of death) has not come, and says with him seven times: As’alullaahal-‘Azeem Rabbal-‘Arshil-‘Azeem an yashfiyak [I ask Allah, the Mighty, the Lord of the mighty Throne, to cure you], Allah will cure him from that disease."
Sunan Abi Dawud Book 20, Hadith 3100. Classed as Sahih by Sh. Al Albani (rahimullah).

And also;

Our Mother A'ishah (radhi Allahu anha) narrated that "When any person among us fell ill, Allah's Messenger (sallAllahu alayhi wasallam) used to [pass over him] with his right hand and then say: Adhi bil baas, Rabanaas. Washfi antashaaf'i. La shifaa'a, illah shifaa'uka Shifaa'an, la yughaadhiru sakaman [O Lord of the people, grant him health, heal him, for Thou art a Greet Healer. There is no healing but with Thy healing Power] one is healed and illness is removed. 
Sahih Muslim Book 26, Hadith 5432.

And also;

As-Sa'ib bin Yazid (radhi Allahu anhu) narrated that "My aunt took me to the Prophet (sallAllahu alayhi wasallam) and said, "O Allah's Apostle! This son of my sister has got a disease in his legs." So he (sallAllahu alayhi wasallam) passed his hands on my head and prayed for Allah's blessings for me; then he performed ablution and I drank from the remaining water. I stood behind him and saw the seal of Prophethood between his shoulders, and it was like the "Zir-al-Hijla"" (means the button of a small tent, but some said 'egg of a partridge.' etc.)
Sahih Al Bukhari Volume 1, Book 4, Number 189

The best times when supplications are accepted.

  1. On the Night of Power [Laylatul Qadr].
  2. The final part of the night [meaning the last third].
  3. At the end of the obligatory Salah.
  4. Between the Azhaan and the Iqaamah.
  5. An hour during the night.
  6. With the Azhaan for every Salah.
  7. With the rainfall.
  8. While marching in a military formation for the Cause of Allah.
  9. An hour during Friday. The accepted view is that this hour is in the final hour before sunset, although it is also held that it may be during the Friday sermon of Jumu'ah.
  10. While drinking the water of Zamzam with a sincere intention.
  11. During prostration.
  12. The transmitted supplication offered by the one who wakes up from sleep [for Qiyyaam ul Layl].
  13. When sleeping [after having completed ablution] after having been in the state of impurity, then awaking in the night and supplicating.
  14. While supplicating "There is none worthy of worship but You, Glory be to You, verily I am from amongst the wrongdoers."
  15. The supplication of a group of people following the death of an individual [for the deceased in Janaazah].
  16. The supplication offered after glorifying Allah and sending salutations upon the Prophet (sallallahu alayhi wasallam) in the final sitting part of the Salah.
  17. While calling upon Allah by way of His Most Beautiful Names by which a supplication is always answered and a request is fulfilled.
  18. The sincere and heartfelt supplication of a Muslim for his/her Muslim brother/sister.
  19. On the Day of Arafah [9th Dhul Hijjah] at the Mount of Arafat.
  20. Supplications during Ramadhan.
  21. While in a gathering with other Muslims who have congregated to remember Allah.
  22. While undergoing a hardship and supplicating "To Allah be belong and to Him we will return. O Allah, save me from my affliction and compensate me with good from it."
  23. The supplication offered when the heart becomes disinclined to Allah and sincerity weakens.
  24. The supplication of the oppressed one against those who are oppressing him/her.
  25. The supplications of the father in favour of/or against his child.
  26. The supplications of a traveler.
  27. The supplications of the one who is fasting [up until Iftaar].
  28. The supplication offered at the time of breaking the fast.
  29. The supplication of an individual who has been compelled to something against their wishes.
  30. The supplication of a just and upright leader.
  31. The supplication of a reverent and pious child on behalf of his/her parents.
  32. The transmitted supplication offered directly after wudhu.
  33. The supplication after stoning the small Jamrah [during Hajj].
  34. The supplication offered after stoning the intermediate Jamrah [during Hajj].
  35. The supplication and Salah offered inside the Hijr, which is the curved precinct which joins to the Kab'ah.
  36. The supplication made upon Safaa and Marwah.
  37. The supplication made at Al Mash'ar ul Haraam, the consensus is that this is at Al-Muzdalifa.

Reference - Supplications & Treatment with Ruqyah from the Qur'an and the Sunnah - Dr Sa'eed bin Ali Wahf Al Qahtani. Darussalam 2009 Edition.

Wednesday, 27 November 2013

Ibn al Qayyim: Quince fruit for strengthening the stomach and heart.

Quinces on sale in Walthamstow Market

Quince [Safarjal] is the distant relative of apples and pears and this distinct species is native to the warm-temperate areas of southwest Asia, in the Caucasus region. Even when ripe, the fruits are quite hard and some varieties are difficult to eat raw and for this reason are usually consumed cooked, either as preserves or in pies and desserts. Quinces usually come into season from September onwards and the ripe fruits are sweetly fragrant.

On some sites around the web there are references to the Quince fruit in the collection of Hadith recorded by an Nas'ai and also in Ibn Majah, however they not are classified as Sahih and so should not be readily attributed to the Holy Prophet (sallallahu alayhi wasallam). Also, none of these Hadith appear in Ibn al Qayyim's original account regarding this fruit. Here is one for example;

It was narrated that Talhah (radhi Allahu anhu) said; "I entered upon the Prophet (sallallahu alayhi wasallam) and in his hand was some Quince. He said, "Take it O Talhah, for it soothes the heart."" [Ibn Majah Vol 1, Book 29, Hadith 3369] Classed as Da'if.

Ibn Al Qayyim (rahimullah) however does mention the Quince as being a fruit of benefit in his work entitled 'At Tibb an Nabawi' and therein says that the nature of Quince is cold and dry and that it benefits the stomach and its jam benefits the heart.

He said that all varieties of this fruit quench the thirst, stop vomiting through the reduction of nausea, increase the excretion of urine, benefit in treating ulcers of the stomach.

Eating a quince after a meal softens the stomach, acts as an drying agent, abates yellow bile in the stomach and prevents vapours resulting from eating from rising upwards to the chest or brain. Ibn Al Qayyim (rahimullah) also said eating a quince before a meal renders it a strong astringent (in that it dries up secretions). He said its best to consume quince broiled or cooked with honey.

[page 279-280 in Healing with the Medicine of the Prophet (sallallahu alayhi wasallam) a translated work based on the works of Ibn al Qayyim (rahimullah). Translated by Jalal Abu Al-Rub - Darussalam]

Quince preserve (made with honey) acts as a tonic and a relaxant for the heart, it opens blood passages and dissipates uptightness in the chest as well as strengthening the stomach and liver. Ma sha'Allah honey is the best sweetener to use when making Quince preserves as its heat balances with the Quince's slight coldness, neutralising any potential harm in each other.

[page 308 in Natural Healing with the Medicine of the Prophet (sallallahu alayhi wasallam) by Shaikh Muhammad Al Akill - Pearl Publishing House]

A spoonful of this preserve with a bowl of freshly made Talbinah and some honey could be a beneficial daily breakfast in sha'Allah for heart patients. It can also be eaten as a delicious condiment with Barley Bread or with your usual meal.

The brothers at the Tibb-e-Nabawi Google Group also advise not to throw away the Quince pips as they are a rare gem and an expensive medicine and help against dryness of the throat and windpipe. They can be boiled in milk and eaten.

My first attempt at making Quince preserves to use as an alternative for jam;

The quince was cooked in a little water until it became soft and mashy. Then I added around 100ml of halal vinegar made from grapes and around 2 tablespoons of honey to act as preservatives.

Then the preserve was cooked down for around 4 hours on a very low flame until it changed colour and developed a thick, spreading consistency. Quinces naturally contain high amounts of pectin and so the preserve will set without any additional help. It has a lovely colour and a delicious but subtle sweet/tart flavour and is well worth making at home.

References -

Tuesday, 19 November 2013

The 24 essential etiquettes of supplication (Dua) and the means for its acceptance.

  1. Sincerity to Allah.
  2. To start the supplication by praising Allah and expressing gratitude to Him, thereafter sending salutations upon the Messenger of Allah (sallallahu alayhi wasallam). The supplication should also conclude in the same manner.
  3. Determination in the supplication and being certain of a response.
  4. The supplication should be heartfelt.
  5. One should supplicate by means of using and praising the Beautiful Names and lofty attributes of Allah.
  6. The supplicant may also petition Allah by means of his/her own good deeds.
  7. An insistent supplication which is offered without haste.
  8. To supplicate during both times of hardship and times of ease.
  9. To ask Allah alone without asking by means of others.
  10. To refrain from supplicating against the family, wealth, children and yourself.
  11. To lower one's voice when supplicating to a moderate tone which is neither loud (so that you can be overheard) nor too quiet.
  12. To confess one's sins and ask forgiveness for them and to recognise the bounty of Allah and express gratitude for it.
  13. To refrain from the use of rhyme (or poetry) when supplicating.
  14. To be humble and submissive and express fear of Allah.
  15. To reject injustice along with your repentance.
  16. Repeating specific supplications thrice and to use the supplications of the Holy Prophet (sallallahu alayhi wasallam) which are reported as Sahih.
  17. To face the Qiblah (direction of the Ka'ba) when supplicating.
  18. To raise the hands when supplicating but do not look upwards at the Heavens.
  19. To be in the state of ritual purity (Wudhu) prior to starting the supplication.
  20. Not to exaggerate in the supplications.
  21. To begin by supplicating for yourself if the supplication is on behalf of another person.
  22. The supplicant's food and drink, clothing and income should be from Halaal means. They should not be involved in some type of fraud or the consumption or payment of Riba (interest) on their income for example.
  23. The supplicant should not ask for the severing of family ties or ask for a sinful deed.
  24. The supplicant should command good and forbid evil acts and try his/her utmost to safeguard themselves of all evil deeds and sins.

References -

Regarding not lifting the gaze to the sky -
It was narrated from Abu Hurairah (radhi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wasallam) said: "People should certainly stop lifting their gaze to the sky when they supplicate during the prayer, or they will lose their eyesight."
Classed as Sahih from Sunan an Nas'ai Vol. 2, Book 13, Hadith 1277

Regarding not supplicating for evil or the severing of blood ties - 
Jabir (radhi Allahu ahnu) narrated that the Messenger of Allah (sallallahu alayhi wasallam) said: “There is none who utters a supplication, except that Allah gives him what he asked, or prevents evil from him that is equal to it – as long as he does not supplicate for something evil, or the cutting of ties of the womb.Classed as Sahih from Jami` at-Tirmidhi Vol. 6, Book 45, Hadith 3381

Regarding petitioning Allah by virtue of your own good deeds - 
It was narrated by 'Umar (radhi Allahu anhu) that; "I was a young unmarried man during the lifetime of the Prophet (sallallahu alayhi wasallam). I used to sleep in the mosque. Anyone who had a dream, would narrate it to the Prophet (sallallahu alayhi wasallam). I said, "O Allah! If there is any good for me with You, then show me a dream so that Allah's Apostle may interpret it for me." So I slept and saw (in a dream) two angels came to me and took me along with them, and they met another angel who said to me, "Don't be afraid, you are a good man." They took me towards the Fire, and behold, it was built inside like a well, and therein I saw people some of whom I recognized, and then the angels took me to the right side. In the morning, I mentioned that dream to Hafsa. Hafsa told me that she had mentioned it to the Prophet (sallallahu alayhi wasallam) and he said, "'Abdullah is a righteous man if he only prays more at night." (Az-Zuhri said, "After that, 'Abdullah used to pray more at night.")
Sahih al Bukhari Volume 9, Book 87, Number 156

Supplications & Treatment with Ruqyah from the Qur'an and the Sunnah - Dr Sa'eed bin Ali Wahf Al Qahtani. Darussalam 2009 Edition.

Sunday, 17 November 2013

Henna Water detox drink

Henna Water with a little honey mixed in it.

Henna water is an excellent detoxifyer. It can remove impurities and heavy metals which have built up in the body for many years. Therefore drinking it on an empty stomach is very beneficial for cleaning the liver and kidneys of diabetic patients, those with IBS, ulcers, kidney stones etc.

To make Henna water, take 5-7 grams of whole dried leaves and soak them overnight in 2 glasses of water. Filter and drink the water in the morning after Fajr on an empty stomach. This process can be repeated daily for 7-10 days.

Very dark urine will be expelled over this period and this is the proof that impurities are being expelled from the body. Henna Water has a slightly grassy taste and if you find this unpalatable you can mix a little bit of honey with it before drinking in sha'Allah.

One of the established Sunnah as recorded by Al Bukhari suggests that an infusion of water and Henna leaves was something which was used during the time of the Holy Prophet (sallallahu alayhi wasallam) but this Hadith does not specifically mention it as being drunk. [Vol 7, Book 71, Hadith 661]

More information is available at the following link to the Tibb e Nabawi site which is maintained by our brothers who are the original authors of the Henna Water post -

Other References - 

Purchase Henna Leaves UK -


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