Hadith Qudsi: Taqdeer Per Razi Aur Museebat Per Sabar
“There is healing in Black Cumin for all diseases except death.”
With it (water) He produces for you corn, olives, date palms, and grapes and every kind of fruit: Verily in this is a sign for those who give thought. (Al-Qur’an, 16:11)
Narrated by Abu Huraira: I heard Allah’s Apostle (PBUH) saying “There is healing in Black Cumin for all diseases except death.”
Muslims have been using and promoting the use of the “Black Seed” or “Al-habbat ul Sawda” for hundreds of years, and hundreds of articles have been written about it. Black seed has also been in use worldwide for over 3000 years. However, many Muslims do not realize that black seed is not only a prophetic herb, but it also holds a unique place in the medicine of the Prophet
Black seed is mentioned along with many other natural cures in the Hadeeth (sayings of the Prophet Muhammad PBUH) and in the Qur’an. However, many herbs and natural cures in the Hadeeth and Qur’an are simply “mentioned” briefly, leaving the bulk of the descriptive narrative up to later Islamic scholars such as Ibn Sina or Ibn Rushd.
Black seed is one of the few that is said to “cure all diseases except death.” It is unique in that it was not used profusely before the Prophet Muhammad (PBUH) made its use popular, and it is one of the few herbs that is described in great detail in the Hadeeth with recipes and instructions on usage actually being found in the Hadeeth itself. Last, but not least, black seed has been studied by Muslims and non-Muslims alike.
Although there were more than 400 herbs in use before the Prophet Muhammad and recorded in the herbals of Galen and Hippocrates, black seed was not one of the most popular remedies of the time. Because of the way Islam has spread, the usage and popularity of black seed is widely known as a “remedy of the Prophet”. In fact, a large part of this herbal preparation’s popularity is based on the teachings of the Prophet. The Prophet not only mentioned the usefulness of black seed in his teachings but also gave specific instructions on how to prepare the seed for medical use.
“The Prophet’s Medicine” is a collection of Hadeeth that instruct Muslims on the subject of sickness or medical treatment. Because black seed is mentioned so prominently in these writings, all eminent and famous Hakims of the past and present have written on the medicinal benefits and healing properties of “kalonji.” In fact, since it was made popular in the Seventh Century, there has not been a period in Muslim history when the use of it was ever stopped. At all times the seed was utilized with the belief and faith that benefits will be derived from practicing the Holy Prophet’s Sunnah (Hana, 2001).
The black seed (Nigella sativa) is an example of a prophetic remedy that has been studied extensively by both Muslims and non-Muslims. Nigella sativa has been used since antiquity by Asian herbalists and pharmacists and was used by the Romans for culinary purposes. The name Nigella comes from the Latin word nigellus, meaning black. Nigella sativa is small matte black grains with a rough surface and an oily white interior, similar to onion seeds. The seeds have little bouquets, though when rubbed, their aroma resembles oregano. They have a slightly bitter, peppery flavor and a crunchy texture. The seeds may be used whole or ground and are usually fried or roasted before use (they are easily crushed in a mortar).
However, although the seeds have been used for thousands of years in the kitchen, they have also been useful in the pharmacy. Ahmad Akhtar studied the effects of the black seed on nematode worm infections in children (Akhtar, 1999). The black seeds contain over 100 valuable components. Black seed is also a significant source of fatty acids, proteins, carbohydrates, and other vitamins and minerals. The seeds are rich in sterols, especially beta-sitosterol, which is known to have anti-carcinogenic activity (Tierra). The seeds are also known to repel certain insects and can be used in the same way as mothballs.
Black seed is also used in India as a spice and condiment and occasionally in Europe as both a pepper substitute and a spice. It is widely used in Indian cuisine, particularly in mildly braised lamb dishes such as korma. It is also added to vegetables and dhal dishes as well as to chutneys. The seeds are sprinkled on naan (bread) before baking and to some Garam Masala and Panch Phoran mixtures.
The Indians also use black seed medicinally as a carminative and stimulant, and to treat indigestion and bowel complaints. It is also used to induce post-uterine contractions and promote lactation.
However, despite the cure-all benefits of black seed, it must still be used with wisdom and caution. “The seed yields a volatile oil containing melanthin, nigellone, damascene, and tannin. Melanthin is toxic in large dosages and nigellone is paralytic, so the spice must be used in moderation (the epicenter).
Ruhama’ Baynahum: Aapas Mein Rehm Karnay Waley by Mufti Muneeb
‘And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us the heads of the God-fearing.’ (25:74)
Hasan Basri‘s explanation suggests that one can draw solace from his dear ones (wife and children) if they submit to the way of Allah. The concern of righteous servants of Allah is not only self-transformation but they also take care of the virtuous actions of their children and spouse and pray that Allah guides them to the right path.
The second part of the verse: ‘And make us the heads of the God-fearing.’ This prayer was not meant for personal aggrandizement, but for the family members to follow the right path.
Hazrat Makkul Shami has elucidated that the purpose of the prayer is to implore such an exalted status of acquiring consciousness of Allah that even the God-fearing draw inspiration and follow it.
‘Such people will be rewarded with the highest of places.’ (25:75)
The righteous people will have such high chambers in paradise. They will look like stars to the common people. (Bukhari, Muslim)
It is narrated in Tirmizi that Rasulullah (PBUH) said: ‘In Paradise, there will be such houses that the interior can be seen from the exterior and the exterior from the interior.’ The Sahaba (RA) enquired as to whom these houses are for. Rasulullah replied ‘Those who keep their speech clean and soft, greet every Muslim, feed the poor and offer Tahajjud prayers at night whilst others are sleeping.’ (Mazhari)
‘And will be received therein with prayers of their eternal life and peace.’ (25:75)
Besides the glad tidings of Paradise, they will be honored with the greetings and felicitations of the angels.
“Verily, the dwellers of Paradise that Day will be busy in joyful things. They and their wives will be in pleasant shade, reclining on thrones. They will have therein fruits (of all kinds), and all that they will ask for. (It will be said to them): “Salamun” (Peace be on you), a Word from the Lord, Most Merciful.” (36:55-58)
Can you imagine? Wearing the finest silk clothing and sitting on chairs made of gold and precious stones? Those who disbelieve in the words of Allah say that this is all a fairy-tale, made up by a would-be prophet. But we know that Allah is the Truthful and that His Messenger spoke only what was revealed to from the Most Truthful.
Apart from the Qur’anic descriptions of Paradise, the Prophet Muhammad (PBUH), would often describe Paradise to his companions. His descriptions were often so vivid and moving, that many-a-companion would hurriedly rush towards it. This was the case, as Anas narrated that the Messenger of Allah (PBUH), and his companions proceeded towards Badr and arrived there before the disbelievers of Makkah. When the disbelievers arrived, the Messenger of Allah (PBUH) said, “None of you should step forward ahead of me to do anything.” Then the disbelievers advanced towards us, and the Messenger of Allah (PBUH), said, “Rise to enter Paradise whose width is equal to the Heavens and the Earth.” Umayr Ibnul Humam al-Ansari (RA) asked, “O Messenger of Allah (PBUH) is Paradise equal in width to the heavens and the earth?” He said, “Yes.” Umayr said, “Bak’hin! Bak’hin!” (An Arabic word denoting excitement and astonishment) The Messenger of Allah (PBUH) asked him, “What made you say these words: Bak’hin, Bak’hin?” He said, “Messenger of Allah (PBUH), nothing but the desire to be amongst its residents.” He, said, “You are surely among its residents.” Umayr then took some dates from his bag and began to eat them. Then he said, “If I were to live until I had eaten all of the dates, indeed this life would be too long.” Anas then said, “He threw away the remaining dates he had with him. He then fought (the disbelievers) until he was killed.” (Muslim)
To earn Paradise we need to strive towards:
- Protect our minds from thoughts, which are evil, because evil actions begin with evil thoughts.
- Protect our eyes by lowering our gazes and not looking at forbidden things.
- Protect our ears from lewd or evil speech where there is sin. We should also avoid listening to lies, gossip, music, slander, or blasphemy.
- Protect our tongues by saying always what is correct and true, keeping it moist with the remembrance of Allah, and keeping away from backbiting and other evil speech.
- Protect our stomachs by eating the Halal and keeping away from the Haram. We should beware of eating usury, carrion, and swine or drinking or taking drugs.
- Protect our hands from taking what does not belong to us; or from doing harm to another Muslim.
- Protect our legs from taking us to evil and corruption and the ultimate doom.
- Protect our private parts from unlawful sexual intercourse.
- Protect our wealth by not squandering it or holding on to it too tightly.
- Protect our oaths, witnesses, and trusts by not breaching or breaking a contract or pledge knowingly. We should not exceed our agreements, testify to falsehood or break our trust.
- Protect our families and children by keeping them away from the things that may be harmful and that may corrupt their minds and their souls.
Now, it is true that only Allah knows who the believers are, but that should not stop us from striving to be among their numbers. The believers will have eternal bliss and complete success, because of the things that they did in this life.
Allah says, “So no soul knows the delight of the eyes which is hidden for them; a reward for what they did.” (32:17)
We now stand at the start of the race, so let us run forward quickly to the finish line, where the gates of Paradise will be open for those who strive as they should. The Messenger of Allah (PBUH), said, “Paradise is surrounded by hardship and the Hellfire is surrounded by wishes and desires,” (Sahih al-Jami)
Despite this, Allah and His Messenger have left breadcrumbs along the path, for us to follow to make our journey easier. All roads may lead to Rome, but not all paths lead to Allah and His Paradise. We must plan our journey by using only the road map given to us by Allah and His Messenger.
Hazrat Hind Bint Utba (RA) Aur Degar Khawateen Ki Bait
‘And if they pass by some evil play or evil talk, they pass it by with dignity.’ (25:72)
The preferred and chosen servants of the Almighty are those that if they happen to pass by such gatherings of immorality, they pass by with dignity and grace. That is to say that they do not attend such gatherings intentionally, if they happen to pass by them sometimes by chance they just walk away from there in a dignified manner.
Despite their belief that evil acts are hateful, they do not take pride or regard themselves as superior for not indulging in them. Once Abdullah Ibn Mas’ud happened to pass by an absurd and dissolute gathering, so he did not stop there but simply walked away. When the Holy Prophet learned about this incident, he remarked ‘Ibn Mas’ud has become dignified because he walked away from a dissolute gathering with dignity.’ (Ibn Kathir)
All acts of disobedience are poison to the heart and cause sickness and ruin. They result in it running off course, against that of Allah, and so its sickness festers and increases. Ibn al-Mubarak said: I have seen wrong actions killing hearts, and their degradation may lead to their becoming addicted to them. Turning away from wrong actions gives life to the heart, and opposing yourself is best for it. (Ibn Kathir)
Unnecessary companionship is a chronic disease that causes much harm. How often have the wrong kind of companionship and intermixing deprived people of Allah’s generosity, planting discord in their hearts which even the passage of time has been unable to dispel. In keeping such company one can find the roots of loss, both in this life and in the next life. A servant should benefit from companionship. In order to do so he should divide people into four categories, and be careful not to get them mixed up, for once one of them is mixed with another, then evil can find its way through to him:
The first category
They are those people whose company is like food: it is indispensable, night or day. Once a servant has taken his need from it, he leaves it until he requires it again, and so on. These are the people with knowledge of Allah and of the diseases of the heart and their remedies- who wish well for Allah, His Prophet, and His servants. Associating with this type of person is an achievement in itself.
The second category
They are those people whose company is like medicine. They are only required when a disease sets in. When you are healthy, you have no need for them. However, mixing with them is sometimes necessary for your livelihood, businesses, consultation, and the like. Once what you need from them has been fulfilled, mixing with them should be avoided.
The third category
They are those people whose company is harmful. Mixing with this type of person is like a disease, in all its variety and degrees and strengths and weaknesses. Associating with one or some of them is like an incurable chronic disease. You will never profit either in this life or in the next life if you have them for company, and you will surely lose either one or both of your religion and your livelihood because of them. If their companionship has taken hold of you and is established, then it becomes a fatal, terrifying sickness.
Amongst such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls and consequently put their selves in their rightful place. If they speak, their words fall on their listeners’ hearts like the lashes of a cane, while all the while they are full of admiration for and delight in their own words.
All in all, mixing with anyone who is bad for the soul will not last, even if it is unavoidable. It can be one of the most distressing aspects of a servant’s life that he is plagued by such a person, with whom it may be necessary to associate. In such a relationship, a servant should cling to good behavior, only presenting him with his outward appearance, while disguising his inner soul, until Allah offers him a way out of his affliction and the means of escape from this situation.
The fourth category
They are those people whose company is doom itself. It is like taking poison: its victim either finds an antidote or perishes. Many people belong to this category. They are the people of religious innovation and misguidance, those who abandon the Sunnah of the Messenger of Allah and advocate other beliefs. They call the Sunnah an innovation and vice-versa. A man with any intellect should not sit in their assemblies nor mix with them. The results of doing so will either be the death of his heart or, at the very best, it’s falling seriously ill. Acts of obedience are essential to the well-being of the servant’s heart, just in the same way that food and drink are to that of the body. All wrong actions are the same as poisonous foods, and they inevitably harm the heart.
In order to maintain the well-being of his body, the servant carefully follows a strict diet. He habitually and constantly eats good food at regular intervals and is quick to free his stomach of harmful elements if he happens to eat bad food by mistake. The well-being of the servant’s heart, however, is far more important than that of his body, for while the well-being of his body enables him to lead a life that is free from illnesses in this world, that of the heart ensures him both a fortunate life in this world and eternal bliss in the next.
In the same way, while the death of the body cuts the servant off from this world, the death of the heart results in everlasting anguish. A righteous man once said, “How odd, that some people mourn for the one whose body has died, but never mourn for the one whose heart has died-and yet the death of the heart is far more serious!”
Amr ibn al-Jamuh (RA) Ki Tamanna e Shahadat (Ghazwa E Uhad)
‘And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass it with dignity.’ (25:72)
The special servants of Allah do not participate in the meetings where lies and falsehood is occurring. The biggest falsehood is disbelief and ascribing partners and the next in order comes the common lie and acts of shirk and the next in order comes the common lie and acts of sin.
Imam Abu Hanifah and Mujahid are of the view that these gatherings are music concerts, whilst others are of the view that these gatherings are carnivals and field days. The righteous people should avoid such gatherings as even an intentional look is tantamount to participation. (Mazhari)
It is a well-known fact that both Holy Qur’an and Sunnah declare false evidence as a great sin and an enormous evil. Hazrat Ibn Abbas quoted from the Holy Prophet that ‘false evidence is the gravest of major sins.’ (Bukhaari, Muslim)
Hazrat Abu narrates, that Rasulullah (PBUH) said, “The signs of a hypocrite are three; whenever he speaks, he tells a lie; whenever he promises, he breaks his promise; if you have trust in him, he proves to be dishonest.” The above Hadith is of such importance to us, because it demonstrates to us how evil it is to speak lies, that the Prophet associated the telling of lies with a hypocrite.
Unfortunately, our problem is that we think that by fulfilling the five fundamental principles of Islam we have become perfect Muslims. Islam has many different aspects to it, only fulfilling one aspect of worship, does not make us true Muslims. Turning a blind eye to such aspects of religion, like restraining our tongues when it comes to our utterances, will only be to our detriment.
During the days of ignorance, before the Prophet (PBUH) propagated the message of the truth of the religion of Islam, the Arabs were the worst of people on the surface of the Earth. No government or king was prepared to rule over them because they had the worst of qualities in them. But, with all the evil qualities and bad habits, the Arabs had at that time, the telling of lies was regarded as a detestable act.
Hazrat Abdullah ibn Umar (RA) narrates that Allah’s Messenger (PBUH) said, “When a man lies, the angel moves a mile from him because of the bad odor of what he has produced.”
Abdullah (RA) narrates that the Prophet (PBUH) said, “Truthfulness leads to righteousness, and righteousness leads to paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to wickedness and evil-doing, and wickedness leads to the (Hell) fire, and a man may keep on telling lies till he is written before Allah, a liar.”
Abu Bakr (RA) narrates that Allah’s Apostle (PBUH) said thrice, “Shall I not inform you of the biggest of the great sins?” We said, “Yes, O Allah’s Apostle.” He said, “To join partners in worship with Allah; to be undutiful to one’s parents.” The Prophet sat up after He had been reclining and added, “And I warn you against giving a false statement and a false witness; I warn you against giving a forged statement and a false witness.” The Prophet kept on saying that warning till we thought that he would never stop.
In conclusion, Allah Ta’ala mentions in the Quran: “And they even assign to things they do not know a portion out of that which we have bestowed for their sustenance! By Allah ye shall certainly be called to account for your false inventions.” (Sura 16, Verse 56).
Telling lies is a great and grievous sin and it removes all the blessings from our lives. We must therefore, at all costs, abstain from uttering such things that will be to our detriment in this world and hereafter. May Allah grant us the ability to abstain from speaking lies. Ameen.
Hadith Qudsi: Al-Ghaffar, Al-Zunoob. Istighfar Ki Fazeelat. Maghfirat Aur Rehmat-E-Ilahi
‘And those who when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). (25:67)
Allah’s chosen servants are those who neither spend excessively nor become misers but spend moderately.
“Give the kinsman his due, and the needy, and the wayfarer, and squander not (your wealth) in wantonness. Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord” (Quran 17:26-27).
Amr ibn Shuaib, on his father’s authority, said that his grandfather related, that the Prophet (PBUH) said: When you eat, drink, give charity, and wear clothes, let no extravagance or pride be mixed up with what you do. (Ibn Maja, Nasai)
Abu Huraira (RA) narrated that the Prophet (PBUH) said: Every day two angels come down from Heaven and one of them says, ‘O Allah! Compensate every person who spends in Your Cause,’ and the other (angel) says, ‘O Allah! Destroy every miser’. (Bukhari)
Abu Said Khudri (RA) related that the Prophet (PBUH) said: There are two habits which are never present together in a believer: miserliness and bad manners. (Tirmidhi)
Jabir reported that the Prophet (PBUH) said: Avoid doing injustice to others, for on the Day of Judgment, it will turn into manifold darkness, and safeguard yourself against miserliness, for it ruined those who were before you. It incited them to murder and treat the unlawful as lawful. (Muslim)
Rasulullah (PBUH) is quoted to have said ‘It is the sagacity of man to adopt in the middle path in spending.’
Ways and means of income, earning one’s livelihood, and spending such income should confirm with the Shari’ah. Hadhrat Ibn Mas’ood (RA) narrates that Rasulullah (PBUH) said: “On the Day of Judgement, no one will be able to move Reckoning until a reckoning of five things has not been taken. (Tirmidhi)