Early Islamic medicine
[edit]
Prophetic Medicine
Prophetic Medicine (al-tibb) was a genre of medical writing intended as an alternative to the Greek-based medical system (See:Galen). Its authors were usually clerics, rather than physicians. They were known to have advocated the traditional medical practices of prophet Muhammad's time (those mentioned in the Qur'an). Al-tibb therapy did not require the patient's undergoing any surgical procedures.
The Comprehensive Book of Medicine (Large Comprehensive, Hawi or "al-Hawi" or "The Continence") was written by the Iranian chemist Rhazes (known in Arabic as Al-Razi), the "Large Comprehensive" was the most sought after of all his compositions. In it, Rhazes recorded clinical cases of his own experience and provided very useful recordings of various diseases.
The "Kitab fi al-jadari wa-al-hasbah", with its introduction on measles and smallpox was also very influential in Europe.
The Mutazilite philosopher and doctor Ibn Sina was another influential figure. His The Canon of Medicine remained a standard text in Europe up until The Enlightenment and the renewal of the Muslim tradition of scientific medicine.
Ibn Nafis (d. 1288) described human blood circulation. This discovery would be rediscovered, or perhaps merely demonstrated, by William Harvey in 1628, who generally receives the credit in Western history. There was a persistent pattern of Europeans repeating Muslim research in medicine and astronomy, and some say physics, and claiming credit for it.
Saturday, October 14, 2006
Prophetic Medicine
The Medicine of the Prophet: A Message Par Excellence*
By Dr. M. Iqtedar Husain Farooqi**
May 31, 2005
The prophetic traditions contain many mentions of remedies for various diseases…but are these divine revelation or from personal experience?
The traditions (sunnah) of the Prophet Muhammad (may the peace and blessings of Allah be upon him) are rich in advice and instructions on such matters as hygiene, sanitation, and treatment of disease through the use of medication. Referred to as Al-Tibb Al-Nabawi (prophetic medicine) by Muslims the world over, about 50 prophetic traditions on specific ailments and their remedies have been grouped together under the chapter referred to as Kitab-al-Tibb (the book of medicine) in the well-known collections of Hadith (prophetic sayings) by Bukhari, Muslim, Abu Dawud, At-Tirmidhi, and more.
Also, more than 300 traditions on aspects of hygiene, cleanliness, habit of eating and drinking, etc. find mention in these same collections. All these traditions, which number about 400, constitute what is referred to as prophetic medicine, and can be found together in the classic books of Ibn al-Qayyim Aljouzi (8th century Hijrah), Abu Nu`aim (5th century Hijrah), Abu Abdullah al-Dhahbi (8th century Hijrah), and Abu Bakr ibn al-Sani (4th century Hijrah). Most of these original Arabic treatises have been translated into English and other languages.
Islamic Foundations of Well-Being
The Prophet Muhammad laid down the foundation for a social order in which every member of society was advised to maintain a healthy life, physically, psychologically, and spiritually. No aspect of life was to be disregarded.
In the opinion of Douglas Guthrie (A History of Medicine, 1945), great advances in medicine made by Muslims during the Middle Ages were mainly due to the impact of the traditions of the Prophet Muhammad. Guthrie writes, “Had not the Prophet Muhammad himself said, ‘O Servant of God, use medicine, because God hath not created a pain without a remedy for it’”? Guthrie failed to quote the source of this important prophetic saying, but it is obvious that he was referring to the famous hadith from Tirmidhi (one of the six most important collections of prophetic traditions).
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Prophetic Medicine: Should We Follow Blindly?
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As a matter of fact, there are several such sayings in which the Prophet laid great stress on medicine and discouraged seeking help through amulets, relics, and charms. For instance, the Prophet once said, “There is a remedy for every malady and when the remedy is applied to the disease, it is cured.” This and several such hadiths have been described in Bukhari, Muslim, and Abu Dawud.
Once the Prophet was asked by one of his companions, “Is there any good in medicine?” To this he emphatically replied, “Yes.” As a result, Islamic teachings make it the duty of every society or group of people to conduct research and discover the remedy for diseases that afflict human beings. The concept of incurable diseases is thus alien to Islam.
Changing Age-Old Attitudes
There were several occasions when the Prophet visited the sick, and after enquiring about the ailments advised to take the medicine prescribed from experienced physicians. On several occasions he advised the sick to approach Harith bin Kalda, a well-known Jewish physician of Thaqif (a place near Madinah, Saudi Arabia where the Prophet resided at the time). On one particular occasion the Prophet visited Sa`d ibn Abi Waqqas who had suffered a heart attack. When the Prophet placed his hand on the chest of Sa`d he felt great relief, but the Prophet cautioned him and said, “You’ve had a heart attack and therefore should consult Harith Bin Kalda, who is the expert physician.” It is these and many other similar occasions that greatly changed the attitude of the Arabs towards diseases. Arabs, during the pre-Islamic period, depended mainly on invoking supernatural aid or different deities for the treatment of disease.
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Hopelessness, despondency, dejection and frustration on account of serious disease and pain are against the spirit and tenets of Islamic medical ethics.
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The Prophet Muhammad, realizing the consequences of infectious epidemics, advised his companions that, “When you hear about a break of plague in any area, do not enter there and when it has broken in a land where you are, then do not run way from it (and thus spread it elsewhere).” On the basis of this hadith, Muslims considered precaution and vigilance against infectious epidemics as the command of God.
The Prophet also opposed charms and incantations as a form of remedy for diseases. On some occasions, however, when physical remedy (medicine) was not available, he allowed, mainly for psychological reasons, the recitation of an incantation that has definite meaning. He also declared the victims of epidemics such as cholera and the plague as martyrs. This was a great consolation for those who suffered from it and realized the fatal consequences.
The Prophet always cautioned physicians to take extreme care in treating their patients and warned those not well-versed in the skill of medicine not to attempt treating the ill lest they might be held responsible for any complications. Quackery is, therefore, forbidden in Islamic medical ethics.
The Prophet Muhammad advised his followers to always care for their health, and whenever they were ill, whether seriously or otherwise, consoled them and told them not to feel that they were victims of the wrath of Allah. “Disease,” he said, “is not the wrath of Allah, because Prophets also suffered great pains, much greater than ordinary people.” Imagine what a solace these sayings would have provided to the followers of Islam.
Hope as Medicine
There are many Prophetic hadiths in Bukhari, Muslim and others that show that people were accustomed to go to the Prophet regularly and tell him about their ailments. He would advise them to resort to medicine first and then pray to God to get rid of the disease. On several occasions he would himself suggest certain medicines. For instance, in case of loss of appetite he frequently advised his followers to take talbina, a preparation made from barley. For constipation he used to recommend the use of senna. He was also in favor of regular use of honey for keeping fit. Similarly, for different ailments he would advise the use of olives, black cumin, chicory, endive fenugreek, ginger, marjoram, saffron, vinegar, and watercress. Hadiths on these medicines and others show the concern of the Prophet for the welfare and good health of his followers. For even apparently small matters like drinking water, eating food, and keeping clean and tidy he also gave advice. He is noted to have said, “Cleanliness is half of faith.”
Some of the hadiths on black cumin, senna, and watercress are very thought provoking. For instance, the Prophet is reported to have said that, “Black cumin is a remedy for every disease except death.” The Prophet expressed similar views on the efficacy of senna and cress.
The style and language of these hadiths are a clear indication of the fact that the Prophet placed great stress on medicines. These hadiths also put emphasis on confidence building of the ill towards their diseases and agonies suffered. Very rational advice was given that none should be disheartened by the intensity and duration of the disease because remedies have been provided by nature. They were also advised not to be afraid of impending death.
Once during the time of the Prophet, a person committed suicide as he could not bear the agony of his disease. The Prophet condemned the act and refused to participate in the last rites. Thus, hopelessness, despondency, dejection and frustration on account of serious disease and pain are against the spirit and tenets of Islamic medical ethics, as shown by the tradition of the Prophet.
Charms and Incantations: A Thing of the Past
Charms and amulets were shunned by Islam
There are several authentic hadiths, according to which people were said to come to the Prophet for spiritual remedies for their illnesses and that of their kith and kin. The Prophet, of course, prayed for them, but only after suggesting remedies in the form of medicines. Often he would advise the patients to consult the best physician in the area. On one occasion a lady came to the Prophet with her child who was bleeding because of a throat infection. He admonished her and advised her to treat the disease by using the extract of costus and pseudo-saffron. Similarly, once his wife complained of an abscess on her finger. The Prophet suggested an application of sweet flag on the fingers and then asked her to pray to Allah for recovery. There was also an occasion when a scorpion bit the Prophet himself. He immediately asked for hot water to which salt was added. The hot solution was poured on his bitten fingers while he recited Qur’anic verses.
These occasions and Prophetic hadiths led Muslims to believe in the rationale of using medicine rather than resorting to charms and incantations. On several occasions he exhorted them not to depend on supernatural methods of healing. He is also reported to have said, “charm is nothing but a work of Satan.”
The Human Prophet
Although the Prophet on one hand gave suitable advice to his followers on earthly affairs when such situations were brought to his attention, on the other hand he tried his best to create confidence in themselves so that they could act according to their own experience and opinions. Once, while withdrawing his advice given earlier on the cross pollination of date palm he said, “Whenever I command you to do something related to religion, do obey. And if I command you something about earthly matters, act on your own (experience) and (do remember) I am a human being.”
Putting Prophetic Medicine Into Perspective
In recent years, several books on prophetic medicine have been published, particularly in India and Pakistan, which do not project the true essence of the Prophet’s message. For instance, the author of a recently published book entitled Tibbe Nabwi Aur Jadid Science (Prophetic Medicine and Modern Science), claims that Prophetic treatment of heart attack by eating seven dates, as was suggested to Sa`d ibn Abi Waqqas, should still be preferred over modern by-pass surgery for the disease, provided people have faith in the treatment of the Prophet. The learned author failed to understand that the Prophet, while suggesting to Sa`d to take dates as temporary relief, also advised him to consult the expert physician Harith bin Kalda for treatment.
As a matter of fact, it is not desirable to consider the Prophet’s traditions on medicine as similar to the prescription of a physician. In this connection, the opinion of Ibn Khaldun (14th century AD) is highly relevant and realistic. He says, “The Prophet’s mission was to make known to us the prescription of the Divine Law and not to instruct us in medicine of the common practice of ordinary life” (Muqqaddima). In his opinion, even very authentic hadiths cannot be taken as a mere medicinal prescription, which is the duty of an experienced physician. He says, however, that “with sincere faith, one may derive from them [hadiths] great advantage though this forms no part of medicine as it is properly called.” To emphasize his point of view, Ibn Khaldun refers to occasions when the Prophet tried to create confidence in his followers by advising them to take their own judgments in worldly affairs.
Prophetic medicine is a message par excellence. It is an advice to keep a healthy body and soul and to have faith in both physical and spiritual treatment. It is a command to us to strive hard to find newer medicines and newer remedies. It is a warning to those who consider diseases as the will of God for which no remedy is needed. It is an admonition for us to keep away from so-called spiritual treatment based on superstitions like sorcery, amulets, and charms.
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* This article is an edited version of a chapter from a book by the author entitled “Medicinal Plants in the Traditions of Prophet Muhammad.” It was submitted by Dr. Farooqi and published with his permission.
** Dr. Farooqi is a retired scientist/deputy director of the National Botanical Research Institute in Lucknow, India. You can contact the author at: mihfarooqi@satyam.net.in
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Thursday, October 12, 2006
ULAMA
Natural Healing with the
Medicine of the Prophet
Kitabu Shifa bit-Tibbi Nabawi
by Imam Ibn al-Qayyim al-Jawziyya
Translation & Emendation by
Shaykh Muhammad Al-Akili
© 1993-2006 Pearl Publishing House
Foreword
Table of Contents
Biography of Imam Ibn al-Qayyim al-Jawziyya
Introduction to Islamic Medicine
Traditional Medicine
Understanding Healthy Diet & The Practical Rules of Eating and Drinking
Ibn Seerin's Dictionary of Dream Interpretation
By Shaykh Muhammad Al-Akili
Publisher: Pearl Publishing House
© 1995-2005 Pearl Publishing House
About
Imam Muhammad Ibn Seerïn
(God bless his soul)
He is Muhammad Ibn Seerïn Al-Basri, of the city of Basra in Irãq (33-110 A.H., 653-729 A.D.) who is also known by his patronymic name as Abu Bakr. He was a renowned writer and a respected religious scholar of his time. Imam Muhammad Ibn Seerïn lived during the first century of the Islãmic caliphate. He studied the Islãmic jurisprudence and the scinece of prophetic sayings (Hadith) at the hand of the early followers of the companions of God's Messenger, upon whom be peace. Among his contemporaries lived renowned religious scholars such as Imam Anas Bin Mãlik; Al-Hassan Bin Abi Al-Hassan Al-Basri; Ibn 'Aown; Mouriq Al-'Ujali; Sulaimãn Al-Taymï; 'Ãsim Al-Ahwal; Al-Fudhayl Bin 'Iyãdh, among others.
Mouriq Al-'Ujali once said: "I have not seen a man who is more sagacious in his piety, or more pious in his knowledge than Muhammad Ibn Seerïn.
In his biographical dictionary, Khairu-Deen Al-Zerekly describes Imam Muhammad Ibn Seerïn as a pious, God fearing, and a strong believer. He was a generous host, and a trustworthy companion.
HIS PIETY & ASCETICISM
Al-Hassan Bin Abi Al-Hassan (Al-Basri) once said: "There was a time when a man sought knowledge, you can see its effects in every aspect of his life, including, his piety, conduct, speech, sight, and hearing. Imam Muhammad Ibn Seerïn used to say: "When God Almighty wills to bless His servant, He will direct him to a wise man to admonish him. He also used to say: "If a man wishes to benefit in this world and in the hereafter, he must seek the company of someone who will command him to do what is good, and to disuade him from doing evil.
Imam Ibn Seerïn used to fast every other day in of his life. The day when he did not fast, he used to have lunch, omit his dinner, and take a bite during the Suhür meal, before the dawn prayers. He used to stand up all night in prayers during the entire month of Ramadãn, and he used to say: "One must pray during the night, and at least for the time it takes to milk a goat." Once Hishãm Bin Hassãn stayed overnight at Imam Ibn Seerïn's house and commented to a friend, saying: "I used to hear his weeping during the night, though he was a most cheerful host during the day."
Hafsa Bint Seerïn, sister of Imam Ibn Seerïn once said: "When Muhammad entered before our mother, he used to stand before her with modesty, and refrain from speaking to her with his whole tongue. Once, someone visited Imam Ibn Seerïn in the presence of his mother and remarked his outstanding respect for her. When the man left, he asked: "Is Muhammad not feeling well?" Someone replied: "He is well, but he reveres his mother so much that he nearly melts away in her presence."
A man asked Imam Ibn Seerïn about his opinion on dream interpretation. Ibn Seerïn replied: "Fear God when you are awake, and do not worry about what you see in a dream." Whenever he is asked to give a religious opinion about two similar interpretations, he took the closest one to God's book. He once said: "In essence, this knowledge is taken from our religion. Thus, think well from whom you learn it."
Once Müsa Bin Al-Mughïrah said: "I saw Muhammad Ibn Seerïn entering the marketplace in the middle of the day. He was totally absorbed in his prayers, glorifying, and celebrating God's praises." Someone asked him: "O Abu Bakr (that is his patronym), is this the time to engage in such invocations?" Ibn Seerïn's replied: "In a marketplace, one may be distracted by the glitters and become negligent of his devotion."
One time, the call to prayers came during a gathering. When the people stood to perform their prayers, Imam Ibn Seerïn called: "Let only someone who is well versed in Qur'ãnic recitation lead us, for there are amongst us people who have memorized it." After the congregational prayers, Ibn 'Aown asked Imam Ibn Seerïn: "Why did you refrain from leading the prayers?" He replied: "I did not want the people to say: 'Ibn Seerïn led us in prayers tonight."
Imam Ibn Seerïn used to abstain from even some lawful things in fear of indulgence. He was once invited to a wedding, and before leaving his house, he asked his family: "Give me some sweets to eat!" They replied: "You are going to a wedding, and you will have it there." He answered: "I hate to satisfy my hunger from people's food. He also used to say: "Do not burden your friend with a gift greater than he can bear." Hishãm bin Hassãn once said: "Whenever Hind Bint Al-Muhallab invited Al-Hassan Bin Abi Al-Hassan Al-Basri and Ibn Seerïn to a meal, Al-Hassan obliged, and Ibn Seerïn refrained from going. "
Once Imam Ibn Seerïn refused forty thousand Dirham because of some doubt about the intent of their source. Commenting on that act, Sulaimãn Al-Taymï said: "He refused them because no two scholars disagree about their source." Ibn Seerïn was asked once about two brothers who turned enemies of one another, he replied: "Evil came between them."
Ibn Zuhair once said: "Whenever death is mentioned before Imam Ibn Seerïn, his entire body died away, limb by limb."
When Imam Ibn Seerïn laid down on his deathbed, he said to his son: "My son! Pay my debts. Pay only what I owe to people." His son replied: "Oh my father, should I free a slave on your behalf?" Ibn Seerïn replied: "God Almighty has the power to reward me and you for whatever good you do on my behalf."
(FIND MORE ABOUT Ibn Seerin's Dictionary of Dream interpretation BY ORDERINGYOUR COPY TODAY!)
--------------------------------------------------------------------------------
© 1995-2005 Pearl Publishing House
Home page: http://pearlpublishing.com
Medicine of the Prophet
Kitabu Shifa bit-Tibbi Nabawi
by Imam Ibn al-Qayyim al-Jawziyya
Translation & Emendation by
Shaykh Muhammad Al-Akili
© 1993-2006 Pearl Publishing House
Foreword
Table of Contents
Biography of Imam Ibn al-Qayyim al-Jawziyya
Introduction to Islamic Medicine
Traditional Medicine
Understanding Healthy Diet & The Practical Rules of Eating and Drinking
Ibn Seerin's Dictionary of Dream Interpretation
By Shaykh Muhammad Al-Akili
Publisher: Pearl Publishing House
© 1995-2005 Pearl Publishing House
About
Imam Muhammad Ibn Seerïn
(God bless his soul)
He is Muhammad Ibn Seerïn Al-Basri, of the city of Basra in Irãq (33-110 A.H., 653-729 A.D.) who is also known by his patronymic name as Abu Bakr. He was a renowned writer and a respected religious scholar of his time. Imam Muhammad Ibn Seerïn lived during the first century of the Islãmic caliphate. He studied the Islãmic jurisprudence and the scinece of prophetic sayings (Hadith) at the hand of the early followers of the companions of God's Messenger, upon whom be peace. Among his contemporaries lived renowned religious scholars such as Imam Anas Bin Mãlik; Al-Hassan Bin Abi Al-Hassan Al-Basri; Ibn 'Aown; Mouriq Al-'Ujali; Sulaimãn Al-Taymï; 'Ãsim Al-Ahwal; Al-Fudhayl Bin 'Iyãdh, among others.
Mouriq Al-'Ujali once said: "I have not seen a man who is more sagacious in his piety, or more pious in his knowledge than Muhammad Ibn Seerïn.
In his biographical dictionary, Khairu-Deen Al-Zerekly describes Imam Muhammad Ibn Seerïn as a pious, God fearing, and a strong believer. He was a generous host, and a trustworthy companion.
HIS PIETY & ASCETICISM
Al-Hassan Bin Abi Al-Hassan (Al-Basri) once said: "There was a time when a man sought knowledge, you can see its effects in every aspect of his life, including, his piety, conduct, speech, sight, and hearing. Imam Muhammad Ibn Seerïn used to say: "When God Almighty wills to bless His servant, He will direct him to a wise man to admonish him. He also used to say: "If a man wishes to benefit in this world and in the hereafter, he must seek the company of someone who will command him to do what is good, and to disuade him from doing evil.
Imam Ibn Seerïn used to fast every other day in of his life. The day when he did not fast, he used to have lunch, omit his dinner, and take a bite during the Suhür meal, before the dawn prayers. He used to stand up all night in prayers during the entire month of Ramadãn, and he used to say: "One must pray during the night, and at least for the time it takes to milk a goat." Once Hishãm Bin Hassãn stayed overnight at Imam Ibn Seerïn's house and commented to a friend, saying: "I used to hear his weeping during the night, though he was a most cheerful host during the day."
Hafsa Bint Seerïn, sister of Imam Ibn Seerïn once said: "When Muhammad entered before our mother, he used to stand before her with modesty, and refrain from speaking to her with his whole tongue. Once, someone visited Imam Ibn Seerïn in the presence of his mother and remarked his outstanding respect for her. When the man left, he asked: "Is Muhammad not feeling well?" Someone replied: "He is well, but he reveres his mother so much that he nearly melts away in her presence."
A man asked Imam Ibn Seerïn about his opinion on dream interpretation. Ibn Seerïn replied: "Fear God when you are awake, and do not worry about what you see in a dream." Whenever he is asked to give a religious opinion about two similar interpretations, he took the closest one to God's book. He once said: "In essence, this knowledge is taken from our religion. Thus, think well from whom you learn it."
Once Müsa Bin Al-Mughïrah said: "I saw Muhammad Ibn Seerïn entering the marketplace in the middle of the day. He was totally absorbed in his prayers, glorifying, and celebrating God's praises." Someone asked him: "O Abu Bakr (that is his patronym), is this the time to engage in such invocations?" Ibn Seerïn's replied: "In a marketplace, one may be distracted by the glitters and become negligent of his devotion."
One time, the call to prayers came during a gathering. When the people stood to perform their prayers, Imam Ibn Seerïn called: "Let only someone who is well versed in Qur'ãnic recitation lead us, for there are amongst us people who have memorized it." After the congregational prayers, Ibn 'Aown asked Imam Ibn Seerïn: "Why did you refrain from leading the prayers?" He replied: "I did not want the people to say: 'Ibn Seerïn led us in prayers tonight."
Imam Ibn Seerïn used to abstain from even some lawful things in fear of indulgence. He was once invited to a wedding, and before leaving his house, he asked his family: "Give me some sweets to eat!" They replied: "You are going to a wedding, and you will have it there." He answered: "I hate to satisfy my hunger from people's food. He also used to say: "Do not burden your friend with a gift greater than he can bear." Hishãm bin Hassãn once said: "Whenever Hind Bint Al-Muhallab invited Al-Hassan Bin Abi Al-Hassan Al-Basri and Ibn Seerïn to a meal, Al-Hassan obliged, and Ibn Seerïn refrained from going. "
Once Imam Ibn Seerïn refused forty thousand Dirham because of some doubt about the intent of their source. Commenting on that act, Sulaimãn Al-Taymï said: "He refused them because no two scholars disagree about their source." Ibn Seerïn was asked once about two brothers who turned enemies of one another, he replied: "Evil came between them."
Ibn Zuhair once said: "Whenever death is mentioned before Imam Ibn Seerïn, his entire body died away, limb by limb."
When Imam Ibn Seerïn laid down on his deathbed, he said to his son: "My son! Pay my debts. Pay only what I owe to people." His son replied: "Oh my father, should I free a slave on your behalf?" Ibn Seerïn replied: "God Almighty has the power to reward me and you for whatever good you do on my behalf."
(FIND MORE ABOUT Ibn Seerin's Dictionary of Dream interpretation BY ORDERINGYOUR COPY TODAY!)
--------------------------------------------------------------------------------
© 1995-2005 Pearl Publishing House
Home page: http://pearlpublishing.com
Details
Natural Healing with
Medicine of the Prophet
By Imam Ibn al-Qayyim al-Jawziyya
Translation and Emendation
by Shaykh Muhammad Al-Akili
Publisher: Pearl Publishing House
© 1996-2005 Pearl Publishing House
Table of Contents
Translator's Notes
Biography of Imam Ibn al-Qayyim Al-Jawziyya
Preface
1. The Epoch
2. About The Book of The Provision of The Hereafter
3. The Essence of Knowledge, And Following the Prophetic Guidance Introduction to Islamic Medicine
1. A Brief History
2. Muslims' Contribution To Medicine
3. Traditional Medicine
4. Medicine of The Prophet
5. Conclusion
Part I: Traditional Medicine
1. Natural Healing With The Medicine of The Prophet
2. Use of Natural Medicine
3. The Principles of Healing
4. Understanding Healthy Diet, & The Practical Rules of Eating And Drinking
•-Constitution of The Human Body, And Is Fire One of The Elements?
5. Natural & Spiritual Guidance
Section I:
•- Types of Natural Medicine
•- Treating Fever With Cold Water
•- The Positive Sides of Fever
Section II: Benefits of Honey
Section III: Treatment of Plague
Section IV: Treatment of Dropsy
Section V : Treatment of Wounds
Section VI: Cauterization And Cupping
•- Cupping
•- Benefits of Cupping
•- Points of Application
•- The Best Time To Apply Cupping
•- The Best Days To Apply Cupping
•- Conclusion On The Benefits of Cupping
Section VII: Venesection And Cauterization
Section VIII: Treatment of Epilepsy
•- Treatment of Epilepsy
•- Treating Epilepsy With Exorcism
•- Treatment of Corrupted Humors
Section IX: Treatment of Sciatica
•- Inflammation of The Sciatic Nerve
Section X : Dryness of Temperaments
•And Nature's Need To Balance Them
Section XI: Wearing Silk For The Treatment of Itch
•- Classification of Dress Categories
Section XII: Pleurisy
Section XIII: Treatment of Headache & Hemicrania
1. Types of Headache
2. Cause of Migraine Headache
3. Treatment of Headache
4. Nature of Henna
Section XIV: Feeding the Patient
•- Spiritual Nourishment
Section XV : Inflammation of The Throat
Section XVI: Enlargement of The Heart
1. The Benefits of Dates
2. Spiritual Significance of The Seven Dates
3. Faith: An Antidote
Section XVII: Balancing One's Diet
•As A Primary Preventive Medicine
Section XVIII: Imposition of Abstinence From Food
Section XIX: Cravings of The Sick
Section XX: Treatment of Ophthalmia (Conjunctivitis & Other Eye Diseases)
1. General Effects of Corrupted Humors
2. The Remedy of Conjunctivitis
Section XXI: Treatment of Catalepsy
Section XXII: Concentration of The Disease & The Cure
•- Treating Poison With Its Antidote
1. Ritual Purity (Tahãra)
2. The Medical Effects
Section XXIII: Treatment for Pimples and Boils
Section XXIV: Treatment of Tumescence And Skin Eruptions By Lancination
•- Skin Eruption & Swellings
Section XXV: Visiting The Sick
Section XXVI: On Dietotherapy
•- Dietary Planning
Section XXVII: Treatment of Food Poisoning
Section XXVIII: Caelotherapy and Countering Witchcraft
•- Spiritual Remedies
Section XXIX: Purgation Through Vomiting
1. Causes of Vomiting
2. Humoral Reaction in the Digestive Process
3. The Benefits and Disadvantages of Vomiting
6. Muslims' Contribution To The Healing Arts
7. Physician's Liability
1.1 Practicing Medicine Without Qualification
1.2 Medicine (Tibb) In Language
1.3 Liability of Physicians In Islamic Medical Jurisprudence
1.4 The Five Categories of Physicians
1.5 Liability According To The Four Imams
1.6 Liability of A Felon
1.7 Liability For Accidental Perpetration
1.8 Liability for Giving The Wrong Medicine
1.9 Liability for Operating Without The Patient's Consent
2. Who is A Physician ( Tabïb)?
3. Rules of Medical Diagnosis And Treatment
4. Pathology of A Disease
5. The Ethical Physician, or Tabã'i'i
8. On Avoiding Contagion
•A Study On Apostolic Traditions
1. Leprosy
2. The Anxiety Factor
3. Understanding The prophetic Guidance
4. Sexually Transmitted Diseases
9. Interdiction of Prescribing What is Deemed Impure
•- Treatment of Head Lice
Part II: Spiritual Medicine
1. Simple & Compound
1.1 Treating The Victim of A Malevolent Evil Eye
1.2 Kinds of Evil Eye
1.3 Sources of The Evil Eye
1.4 Treating The Victim of Evil Eye
1.5 Preventing Harm-Causing To Others
1.6 The Benefits of Ablution
1.7 Guarding One's Attainments
1.8 The Power of Prayers In Reversing The Effects Of The Evil Eye
1.9 Prophetic Guidance Regarding General Protective Prayers
1.10 On Nullifying The Effects of A Poisonous Bite
1.11 The Essence of Surat-ul Fatiha (Chapter One)
1.12 The Benefits of Reciting Surat-ul Fatiha As A Charm
1.13 Treating Scorpion's Sting With Qur'anic Verses
1.14 Benefits of Salt
1.15 Treating Eczema With Ruqã Prayers
1.16 Using Ruqã Prayers For Snakebite
1.17 Treating Suppurations, Boils, or Cuts With Ruqya
1.18 Treating Pain And General Malaise With Ruqya
1.19 Overcoming The Fever of Adversity And Sorrow
2.1 Extinguishing The Fire of Bewilderment
2.2 Other Treatments for Anxiety And Sorrow
2.3 Treatment of Distress, Worries, Grief, And Dispiritedness
2.4 The Agency Effecting The Cure
2.5 The Benefits of Ritual Prayers (Salãt)
2.6 Prayers To Overcome Apprehension, Fear, And Insomnia
2.7 Extinguishing Fire With Prayers
2. General Prophetic Guidance In Preventive Medicine
•- The Balance of Moisture And Heat
1. God's Messenger's Food And Drink
2. His Physical Posture At Meal
3. Eating With His Fingers
4. Mixing Food
5. His Drinks (Honey)
6. His Clothing
7. His Home
8. His Rest
9. Nature of Sleep
10. Prayers Before Retiring To Bed
11. Sleeping On The Right Side
12. His Wakefulness
13. Physical Fitness And Activities
3. Excretion Through Coitus
3.1 Sexual Conduct
3.2 The Injurious And Impermissible Sexual Congress
3.3 Treating Amativeness And Attraction To Physical Form
3.4 Kinds of Love
3.5 Treating Love With Marriage
3.6 Abstention As Cure
3.7 The Wine of The Spirit
Part III: Simple Food And Medicine And Their Physical and Spiritual Properties And Benefits
General Index
(--------------------------------------------------------------------------------
© 1996-2005 Pearl Publishing House
Home page: http://pearlpublishing.com
Medicine of the Prophet
By Imam Ibn al-Qayyim al-Jawziyya
Translation and Emendation
by Shaykh Muhammad Al-Akili
Publisher: Pearl Publishing House
© 1996-2005 Pearl Publishing House
Table of Contents
Translator's Notes
Biography of Imam Ibn al-Qayyim Al-Jawziyya
Preface
1. The Epoch
2. About The Book of The Provision of The Hereafter
3. The Essence of Knowledge, And Following the Prophetic Guidance Introduction to Islamic Medicine
1. A Brief History
2. Muslims' Contribution To Medicine
3. Traditional Medicine
4. Medicine of The Prophet
5. Conclusion
Part I: Traditional Medicine
1. Natural Healing With The Medicine of The Prophet
2. Use of Natural Medicine
3. The Principles of Healing
4. Understanding Healthy Diet, & The Practical Rules of Eating And Drinking
•-Constitution of The Human Body, And Is Fire One of The Elements?
5. Natural & Spiritual Guidance
Section I:
•- Types of Natural Medicine
•- Treating Fever With Cold Water
•- The Positive Sides of Fever
Section II: Benefits of Honey
Section III: Treatment of Plague
Section IV: Treatment of Dropsy
Section V : Treatment of Wounds
Section VI: Cauterization And Cupping
•- Cupping
•- Benefits of Cupping
•- Points of Application
•- The Best Time To Apply Cupping
•- The Best Days To Apply Cupping
•- Conclusion On The Benefits of Cupping
Section VII: Venesection And Cauterization
Section VIII: Treatment of Epilepsy
•- Treatment of Epilepsy
•- Treating Epilepsy With Exorcism
•- Treatment of Corrupted Humors
Section IX: Treatment of Sciatica
•- Inflammation of The Sciatic Nerve
Section X : Dryness of Temperaments
•And Nature's Need To Balance Them
Section XI: Wearing Silk For The Treatment of Itch
•- Classification of Dress Categories
Section XII: Pleurisy
Section XIII: Treatment of Headache & Hemicrania
1. Types of Headache
2. Cause of Migraine Headache
3. Treatment of Headache
4. Nature of Henna
Section XIV: Feeding the Patient
•- Spiritual Nourishment
Section XV : Inflammation of The Throat
Section XVI: Enlargement of The Heart
1. The Benefits of Dates
2. Spiritual Significance of The Seven Dates
3. Faith: An Antidote
Section XVII: Balancing One's Diet
•As A Primary Preventive Medicine
Section XVIII: Imposition of Abstinence From Food
Section XIX: Cravings of The Sick
Section XX: Treatment of Ophthalmia (Conjunctivitis & Other Eye Diseases)
1. General Effects of Corrupted Humors
2. The Remedy of Conjunctivitis
Section XXI: Treatment of Catalepsy
Section XXII: Concentration of The Disease & The Cure
•- Treating Poison With Its Antidote
1. Ritual Purity (Tahãra)
2. The Medical Effects
Section XXIII: Treatment for Pimples and Boils
Section XXIV: Treatment of Tumescence And Skin Eruptions By Lancination
•- Skin Eruption & Swellings
Section XXV: Visiting The Sick
Section XXVI: On Dietotherapy
•- Dietary Planning
Section XXVII: Treatment of Food Poisoning
Section XXVIII: Caelotherapy and Countering Witchcraft
•- Spiritual Remedies
Section XXIX: Purgation Through Vomiting
1. Causes of Vomiting
2. Humoral Reaction in the Digestive Process
3. The Benefits and Disadvantages of Vomiting
6. Muslims' Contribution To The Healing Arts
7. Physician's Liability
1.1 Practicing Medicine Without Qualification
1.2 Medicine (Tibb) In Language
1.3 Liability of Physicians In Islamic Medical Jurisprudence
1.4 The Five Categories of Physicians
1.5 Liability According To The Four Imams
1.6 Liability of A Felon
1.7 Liability For Accidental Perpetration
1.8 Liability for Giving The Wrong Medicine
1.9 Liability for Operating Without The Patient's Consent
2. Who is A Physician ( Tabïb)?
3. Rules of Medical Diagnosis And Treatment
4. Pathology of A Disease
5. The Ethical Physician, or Tabã'i'i
8. On Avoiding Contagion
•A Study On Apostolic Traditions
1. Leprosy
2. The Anxiety Factor
3. Understanding The prophetic Guidance
4. Sexually Transmitted Diseases
9. Interdiction of Prescribing What is Deemed Impure
•- Treatment of Head Lice
Part II: Spiritual Medicine
1. Simple & Compound
1.1 Treating The Victim of A Malevolent Evil Eye
1.2 Kinds of Evil Eye
1.3 Sources of The Evil Eye
1.4 Treating The Victim of Evil Eye
1.5 Preventing Harm-Causing To Others
1.6 The Benefits of Ablution
1.7 Guarding One's Attainments
1.8 The Power of Prayers In Reversing The Effects Of The Evil Eye
1.9 Prophetic Guidance Regarding General Protective Prayers
1.10 On Nullifying The Effects of A Poisonous Bite
1.11 The Essence of Surat-ul Fatiha (Chapter One)
1.12 The Benefits of Reciting Surat-ul Fatiha As A Charm
1.13 Treating Scorpion's Sting With Qur'anic Verses
1.14 Benefits of Salt
1.15 Treating Eczema With Ruqã Prayers
1.16 Using Ruqã Prayers For Snakebite
1.17 Treating Suppurations, Boils, or Cuts With Ruqya
1.18 Treating Pain And General Malaise With Ruqya
1.19 Overcoming The Fever of Adversity And Sorrow
2.1 Extinguishing The Fire of Bewilderment
2.2 Other Treatments for Anxiety And Sorrow
2.3 Treatment of Distress, Worries, Grief, And Dispiritedness
2.4 The Agency Effecting The Cure
2.5 The Benefits of Ritual Prayers (Salãt)
2.6 Prayers To Overcome Apprehension, Fear, And Insomnia
2.7 Extinguishing Fire With Prayers
2. General Prophetic Guidance In Preventive Medicine
•- The Balance of Moisture And Heat
1. God's Messenger's Food And Drink
2. His Physical Posture At Meal
3. Eating With His Fingers
4. Mixing Food
5. His Drinks (Honey)
6. His Clothing
7. His Home
8. His Rest
9. Nature of Sleep
10. Prayers Before Retiring To Bed
11. Sleeping On The Right Side
12. His Wakefulness
13. Physical Fitness And Activities
3. Excretion Through Coitus
3.1 Sexual Conduct
3.2 The Injurious And Impermissible Sexual Congress
3.3 Treating Amativeness And Attraction To Physical Form
3.4 Kinds of Love
3.5 Treating Love With Marriage
3.6 Abstention As Cure
3.7 The Wine of The Spirit
Part III: Simple Food And Medicine And Their Physical and Spiritual Properties And Benefits
General Index
(--------------------------------------------------------------------------------
© 1996-2005 Pearl Publishing House
Home page: http://pearlpublishing.com
Imam Ibnu Jauzi
Natural Healing with
Medicine of the Prophet
By Imam Ibn al-Qayyim al-Jawziyya
Translation and Emendation
by Shaykh Muhammad Al-Akili
© 1996-2005 Pearl Publishing House
Foreword
It is an honor and a privilege to write this foreword to a most illustrious book, Natural Healing With The Medicine of The Prophet by Imam Ibn Qayyim al-Jawziyya (1292-1350 C.E.) with the translation and emendation by Imam Muhammad Al-Akili.
In these days when there is a great spirit of Islamic revivalism, many Islamic scholars and researchers have gone back to the wisdom of the ancient Muslim scholars. This book is an example in particular. Most of the Muslim physicians, if not all, are aware of the golden era of Islamic medicine that lasted for more than one thousand years. The contributions that the Muslim physicians made during this time indeed laid the foundation stone of modern medicine. Unfortunately, not much is written or said in the books of history of medicine regarding the great discoveries and contribution that were made by Muslim physicians during this era. It is about time that the Muslim scholars and researchers rectified this and put the Muslim contribution in medicine in the proper place in the history of medicine.
The prophet h, peace be upon him, himself was endowed with great knowledge. He had a great logical and scientific mind which enabled him to empirically advise the Umma on proper prophylaxis and prevention. He even advised on benefits of certain medications, certain natural remedies, and the benefits of surgical interventions. All of this is admittedly dealt with in this book which I advocate every physician, whether Muslim or non-Muslim, to read and benefit from.
The International Institute of Islamic Medicine which was mandated by the Islamic Medical Association of North America and came into existence in 1993, has as one of its main objectives to revive Islamic medical history and put it into its proper place. No doubt this book is paving the way for the accomplishment of such an ambition.
Husain F. Nagamia, M.D.
Chairman
International Institute of Islamic Medicine
Medicine of the Prophet
By Imam Ibn al-Qayyim al-Jawziyya
Translation and Emendation
by Shaykh Muhammad Al-Akili
© 1996-2005 Pearl Publishing House
Foreword
It is an honor and a privilege to write this foreword to a most illustrious book, Natural Healing With The Medicine of The Prophet by Imam Ibn Qayyim al-Jawziyya (1292-1350 C.E.) with the translation and emendation by Imam Muhammad Al-Akili.
In these days when there is a great spirit of Islamic revivalism, many Islamic scholars and researchers have gone back to the wisdom of the ancient Muslim scholars. This book is an example in particular. Most of the Muslim physicians, if not all, are aware of the golden era of Islamic medicine that lasted for more than one thousand years. The contributions that the Muslim physicians made during this time indeed laid the foundation stone of modern medicine. Unfortunately, not much is written or said in the books of history of medicine regarding the great discoveries and contribution that were made by Muslim physicians during this era. It is about time that the Muslim scholars and researchers rectified this and put the Muslim contribution in medicine in the proper place in the history of medicine.
The prophet h, peace be upon him, himself was endowed with great knowledge. He had a great logical and scientific mind which enabled him to empirically advise the Umma on proper prophylaxis and prevention. He even advised on benefits of certain medications, certain natural remedies, and the benefits of surgical interventions. All of this is admittedly dealt with in this book which I advocate every physician, whether Muslim or non-Muslim, to read and benefit from.
The International Institute of Islamic Medicine which was mandated by the Islamic Medical Association of North America and came into existence in 1993, has as one of its main objectives to revive Islamic medical history and put it into its proper place. No doubt this book is paving the way for the accomplishment of such an ambition.
Husain F. Nagamia, M.D.
Chairman
International Institute of Islamic Medicine
ENGLISH
DEFINITIONS:
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Allah
Muhammad
Qur'an
Sunnah
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Tools
Qur'an Search
Hadeeth Search
Glossary
Partial Translation of Sunan Abu-Dawud, Book 28:
Medicine (Kitab Al-Tibb)
--------------------------------------------------------------------------------
Book 28, Number 3846:
Narrated Usamah ibn Sharik:
I came to the Prophet (peace_be_upon_him) and his Companions were sitting as if they had birds on their heads. I saluted and sat down. The desert Arabs then came from here and there. They asked: Apostle of Allah, should we make use of medical treatment? He replied: Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, with the exception of one disease, namely old age.
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Book 28, Number 3847:
Narrated Umm al-Mundhar bint Qays al-Ansariyyah:
The Apostle of Allah (peace_be_upon_him) came to visit me, accompanied by Ali who was convalescing. We had some ripe dates hung up. The Apostle of Allah (peace_be_upon_him) got up and began to eat from them.
Ali also got up to eat, but the Apostle of Allah (peace_be_upon_him) said repeatedly to Ali: Stop, Ali, for you are convalescing, and Ali stopped.
She said: I then prepared some barley and beer-root and brought it. The Apostle of Allah (peace_be_upon_him) then said: Take some of this, Ali, for it will be more beneficial for you. AbuDawud said: The narrator Harun said: al-Adawiyyah (i.e. Umm al-Mundhar).
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Book 28, Number 3848:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: The best medical treatment you apply is cupping.
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Book 28, Number 3849:
Narrated Salmah:
the maid-servant of the Apostle of Allah (peace_be_upon_him), said: No one complained to the Apostle of Allah (peace_be_upon_him) of a headache but he told him to get himself cupped, or of a pain in his legs but he told him to dye them with henna.
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Book 28, Number 3850:
Narrated AbuKabshah al-Ansari:
The Apostle of Allah (peace_be_upon_him) used to have himself cupped on the top of his head and between his shoulders, and that he used to say: If anyone pours out any of his blood, he will not suffer if he applies no medical treatment for anything.
--------------------------------------------------------------------------------
Book 28, Number 3851:
Narrated Anas ibn Malik:
The Prophet (peace_be_upon_him) had himself cupped three times in the veins at the sides of the neck and on the shoulder. Ma'mar said: I got myself cupped, and I lost my memory so much so that I was instructed Surat al-Fatihah by others in my prayer. He had himself cupped at the top of his head.
--------------------------------------------------------------------------------
Book 28, Number 3852:
Narrated AbuHurayrah:
The Prophet (peace_be_upon_him) said: If anyone has himself cupped on the 17th, 19th and 21st it will be a remedy for every disease.
--------------------------------------------------------------------------------
Book 28, Number 3853:
Narrated Kabshah daughter of AbuBakrah:
(the narrator other than Musa said that Kayyisah daughter of AbuBakrah) She said that her father used to forbid his family to have themselves cupped on a Tuesday, and used to assert on the authority of the Apostle of Allah (peace_be_upon_him) that Tuesday is the day of blood in which there is an hour when it does not stop.
--------------------------------------------------------------------------------
Book 28, Number 3854:
Narrated Jabir ibn Abdullah:
The Apostle of Allah (peace_be_upon_him) had himself cupped above the thigh for a contusion from which he suffered.
--------------------------------------------------------------------------------
Book 28, Number 3855:
Narrated Jabir ibn Abdullah:
The Prophet (peace_be_upon_him) sent a physician to Ubayy (ibn Ka'b), and he cut his vein.
--------------------------------------------------------------------------------
Book 28, Number 3856:
Narrated Imran ibn Husayn:
The Prophet (peace_be_upon_him) forbade to cauterise; we cauterised but they (cauterisation) did not benefit us, nor proved useful for us.
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Book 28, Number 3859:
Narrated Jabir ibn Abdullah:
The Apostle of Allah (peace_be_upon_him) was asked about a charm for one who is possessed (nashrah). He replied: It pertains to the work of the devil.
--------------------------------------------------------------------------------
Book 28, Number 3860:
Narrated Abdullah ibn Amr ibn al-'As:
I heard the Apostle of Allah (peace_be_upon_him) say: If I drink an antidote, or tie an amulet, or compose poetry, I am the type who does not care what he does.
--------------------------------------------------------------------------------
Book 28, Number 3861:
Narrated AbuHurayrah:
The Apostle of Allah (peace_be_upon_him) prohibited unclean medicine.
--------------------------------------------------------------------------------
Book 28, Number 3862:
Narrated AbdurRahman ibn Uthman:
When a physician consulted the Prophet (peace_be_upon_him) about putting frogs in medicine, he forbade him to kill them.
--------------------------------------------------------------------------------
Book 28, Number 3864:
Narrated Tariq ibn Suwayd or Suwayd ibn Tariq:
Wa'il said: Tariq ibn Suwayd or Suwayd ibn Tariq asked the Prophet (peace_be_upon_him) about wine, but he forbade it. He again asked him, but he forbade him. He said to him: Prophet of Allah, it is a medicine. The Prophet (peace_be_upon_him) said: No it is a disease.
--------------------------------------------------------------------------------
Book 28, Number 3865:
Narrated AbudDarda:
The Prophet (peace_be_upon_him) said: Allah has sent down both the disease and the cure, and He has appointed a cure for every disease, so treat yourselves medically, but use nothing unlawful.
--------------------------------------------------------------------------------
Book 28, Number 3866:
Narrated Sa'd:
I suffered from an illness. The Apostle of Allah (peace_be_upon_him) came to pay a visit to me. He put his hands between my nipples and I felt its coolness at my heart. He said: You are a man suffering from heart sickness. Go to al-Harith ibn Kaladah, brother of Thaqif. He is a man who gives medical treatment. He should take seven ajwah dates of Medina and grind them with their kernels, and then put them into your mouth.
--------------------------------------------------------------------------------
Book 28, Number 3869:
Narrated Abdullah ibn Abbas:
The Prophet (peace_be_upon_him) said: Wear your white garments, for they are among your best garments, and shroud your dead in them. Among the best types of collyrium you use is antimony (ithmid): it clears the vision and makes the hair sprout.
--------------------------------------------------------------------------------
Book 28, Number 3871:
Narrated Aisha, Ummul Mu'minin:
The man casting evil would be commanded to perform ablution, and then the man affected was washed with it.
--------------------------------------------------------------------------------
Book 28, Number 3872:
Narrated Asma', daughter of Yazid ibn as-Sakan,:
I heard the Apostle of Allah (peace_be_upon_him) as saying: Do not kill your children secretly, for the milk, with which a child is suckled while his mother is pregnant, overtakes the horseman and throws him from his horse.
--------------------------------------------------------------------------------
Book 28, Number 3874:
Narrated Abdullah ibn Mas'ud:
Zaynab, the wife of Abdullah ibn Mas'ud, told that Abdullah said: I heard the Apostle of Allah (peace_be_upon_him) saying: spells, charms and love-potions are polytheism.
I asked: Why do you say this? I swear by Allah, when my eye was discharging I used to go to so-and-so, the Jew, who applied a spell to me. When he applied the spell to me, it calmed down. Abdullah said:
That was just the work of the Devil who was picking it with his hand, and when he uttered the spell on it, he desisted. All you need to do is to say as the Apostle of Allah (peace_be_upon_him) used to say: Remove the harm, O Lord of men, and heal. Thou art the Healer. There is no remedy but Thine which leaves no disease behind.
--------------------------------------------------------------------------------
Book 28, Number 3875:
Narrated Imran ibn Husayn:
The Prophet (peace_be_upon_him) said: No spell is to be used except for the evil eye or a scorpion sting.
--------------------------------------------------------------------------------
Book 28, Number 3876:
Narrated Thabit ibn Qays ibn Shammas:
The Apostle of Allah (peace_be_upon_him) entered upon Thabit ibn Qays. The version of Ahmad (ibn Salih) has: When he was ill He (the Prophet) said: Remove the harm, O Lord of men, from Thabit ibn Qays ibn Shammas. He then took some dust of Bathan, and put it in a bowel, and then mixed it with water and blew in it, and poured it on him.
--------------------------------------------------------------------------------
Book 28, Number 3878:
Narrated Ash-Shifa', daughter of Abdullah,:
The Apostle of Allah (peace_be_upon_him) entered when I was with Hafsah, and he said to me: Why do you not teach this one the spell for skin eruptions as you taught her writing.
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Book 28, Number 3879:
Narrated Sahl ibn Hunayf:
I passed by a river. I entered it and took a bath in it. When I came out, I had fever. The Apostle of Allah (peace_be_upon_him) was informed about it. He said: Ask AbuThabit to seek refuge in Allah from that I asked: O my Lord, will the spell be useful? He replied: No, the spell is to be used except for the evil eye or a snake bite or a scorpion sting.
--------------------------------------------------------------------------------
Book 28, Number 3883:
Narrated AbudDarda':
I heard the Apostle of Allah (peace_be_upon_him) say: If any of you is suffering from anything or his brother is suffering, he should say: Our Lord is Allah Who is in the heaven, holy is Thy name, Thy command reigns supreme in the heaven and the earth, as Thy mercy in the heaven, make Thy mercy in the earth; forgive us our sins, and our errors; Thou art the Lord of good men; send down mercy from Thy mercy, and remedy, and remedy from Thy remedy on this pain so that it is healed up.
--------------------------------------------------------------------------------
Book 28, Number 3884:
Narrated Abdullah ibn Amr ibn al-'As:
The Apostle of Allah (peace_be_upon_him) sued to teach them the following words in the case of alarm: I seek refuge in Allah's perfect words from His anger, the evil of His servants, the evil suggestions of the devils and their presence. Abdullah ibn Amr used to teach them to those of his children who had reached puberty, and he wrote them down (on some material) and hung on the child who had not reached puberty.
--------------------------------------------------------------------------------
Book 28, Number 3887:
Narrated Alaqah ibn Sahar at-Tamimi:
Alaqah came to the Apostle of Allah (may peace be upon him) and embraced Islam. He then came back from him and passed some people who had a lunatic fettered in chains.
His people said: We are told that your companion has brought some good. Have you something with which you can cure him? I then recited Surat al-Fatihah and he was cured. They gave me one hundred sheep. I then came to the Apostle of Allah (peace_be_upon_him) and informed him of it.
He asked: Is it only this? The narrator, Musaddad, said in his other version: Did you say anything other than this? I said: No. He said: Take it, for by my life, some accept if for a worthless chain, but you have done so for a genuine one.
--------------------------------------------------------------------------------
Book 28, Number 3889:
Narrated AbuSalih Zakwan as-Samman:
A man from Aslam tribe said: I was sitting with the Apostle of Allah (peace_be_upon_him). A man from among his Companions came and said: Apostle of Allah! I have been stung last night, and I could not sleep till morning. He asked: What was that? He replied: A scorpion.
He said: Oh, had you said in the evening: "I take refuge in the perfect words of Allah from the evil of what He created," nothing would have harmed you, Allah willing.
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Book 28, Number 3890:
Narrated AbuHurayrah:
A man who was stung by a scorpion was brought to the Prophet (peace_be_upon_him). He said: Had he said the word: "I seek refuge in the perfect words of Allah from the evil of what He created, "he would not have been stung, or he said, "It would not have harmed him."
--------------------------------------------------------------------------------
Book 28, Number 3892:
Narrated Alaqah ibn Sahar at-Tamimi:
We proceeded from the Apostle of Allah (peace_be_upon_him) and came to a clan of the Arabs.
They said: We have been told that you have brought what is good from this man. Have you any medicine or a charm, for we have a lunatic in chains?
We said: Yes. Then they brought a lunatic in chains. He said: I recited Surat al-Fatihah over him for three days, morning and evening. Whenever I finished it, I would collect my saliva and spit it out, and he seemed as if he were set free from a bond. He said: They gave me some payment, but I said: No, not until I ask the Apostle of Allah (peace_be_upon_him).
He (the Prophet) said: Accept it, for, by my life, some accept it for a worthless charm, but you have done so for a genuine one.
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Book 28, Number 3894:
Narrated Aisha, Ummul Mu'minin:
My mother intended to make me fat to send me to the (house of) the Apostle of Allah (peace_be_upon_him). But nothing which he desired benefited me till she gave me cucumber with fresh dates to eat. Then I became fat as good (as she desired).
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