Abortion in Islam

Abortion in Islam

By Elsayed Kandil (lecture given in Australia)

Many Muslims in Australia and elsewhere, raise the question of abortion in Islam. Sometimes misinformation is worse than ignorance. It is therefore useful to shed some light on this issue from an Islamic perspective.Humans are the most favoured creation of the Creator, Allah (swt): "And indeed We have honoured the children of Adam, carried them on land and sea, gave them lawful, pure provisions, and greatly preferred them above many of those We have created." (Al-Isra,17:70)Among these signs of Allah’s favour on the children of Adam, is the sacred value Allah (swt) assigns to the life of a human being. When that value was violated with the first unlawful murder of a human being on earth, when one of Adam’s sons killed his own brother out of malice, Allah (swt) condemned that act and put it on record in the Quran as a reminder, to be recited until the Day of Judgement.Allah (swt) went even further, making unlawful killing of a single individual human being equal to mass murder of the whole of mankind: "Because of that, We ordained for the children of Israel that if anyone killed a person not in retaliation for murder or for spreading mischief on earth, it would be as if he killed all mankind. And who saved a life, it would be as if he saved all mankind." (Al-Maidah,5:32)

Some Muslims argue that abortion is permissible if the foetus is younger than four months (120 days). They quote a statement from the Prophet (s) that refers to a human being starting as a fertilised ovum in the uterus of the mother for forty days, then it grows into a clot for the same period, then into a morsel of flesh for the same period, then an angel is sent to that foetus to blow the Ruh into it and to write down its age, deeds, sustenance, and whether it is destined to be happy or sad. Assuming the hadith to be authentic, scholars explain that the error comes from understanding that before the Ruh is blown into the foetus at 120 days, the foetus is not a living entity, and therefore aborting it does not amount to killing it. This understanding is wrong, scholars argue, because the foetus is a living entity right from the moment of fertilisation and implantation on the wall of the uterus. Scholars explain that the Ruh mentioned in this hadith of the Prophet (s) is something other than being alive and only Allah (swt) knows what it is, based on the verse in the Quran: "And they ask you about the Ruh. The Ruh is one of the things the knowledge of which is only with my Lord, and you, mankind, have been given only little knowledge." (Al-Isra,17:85)It therefore becomes clear that aborting a foetus before 120 days is still killing a living entity, let alone abortion after that presumed period.

The only case when aborting a foetus, before or after 120 days, is allowed in Islam, is when a medical situation threatens the life of the mother, leaving only two options, to let either the other or the foetus survive, but not both. Scholars argue that such a case can only be determined by a specialist, trusted and committed Muslim doctor. They argue that the mother can have other children, whereas the child cannot make up for losing the mother. A fatwa (legal ruling) to that effect was issued by the late Dr Mahmoud Shaltut, Shaikhul Azhar (Al-Fatawa, p164).Imam Al-Ghazali discussed this issue in his famous book, Ihya Ulumuddin. Briefly, he asserted that once the semen from a man fertilised an ovum from a woman, and went into the womb of the mother, it was indeed a living entity and should not be intentionally aborted. As the foetus progressively develops in the womb, intentional abortion becomes an even worse sin amounting to killing a living entity. In some schools of Islamic thought, causing a foetus to be accidentally aborted, say by beating a pregnant mother, results in payment of the blood money penalty equal to one-tenth of that paid for mistakenly killing a mature human being.

Living in Australia, Muslims are exposed to all kinds of false arguments, including media reports in all forms and shapes, about a female having full authority on what to do with her body, including becoming pregnant through adultery and /or aborting an undesirable pregnancy. In Islam, freedom is not absolute. It is qualified by conditions set by Allah (swt) and His Messenger (s). Being aware of Islam becomes even more of an obligation to a Muslim living in Australia.

It helps to remember what our beloved Prophet, Rasulullah (s), did when a woman came to him confessing that she was pregnant from adultery, although she was married. Her remorse and atonement for the sin was stronger than the fear from the penalty of being stoned to death. Rasulullah (s) first tried to verify that she was indeed confessing to the sin, and after she insisted, he sent her back to wait until she gave birth to the child. With true intention of being purified and punished in this world rather than in the Hereafter, she returned carrying a newborn child. Again, Rasulullah (s) sent her back to look after the child until the child was weaned. She later returned with the child eating a piece of bread in his hand.Only then Rasulullah (s) ordered that she be stoned to death as ordained by Allah (swt). The punishment was carried out with true commitment to Islamic Law in an Islamic State ruled by Rasulullah (s). When some of her blood stained one of the companions, he cursed her. Rasulullah (s) stopped him saying that she has truly repented, so much so that if her repentance were to be distributed to all the residents of Madinah, it would have been sufficient to wipe out all of their sins.

This is Islam, in all its mercy, humanity and firmness.

Smoking: A Social Poison

Smoking: A Social Poison

By Muhammad al-Jibaly

Introduction

Discovery Of Tobacco

Tobacco was discovered by the Spanish sailors on the American shores at about 1500 CE (900 AH). Since its discovery, the epidemic of smoking has continued to spread all over the world. In our times, one seldom finds a house not afflicted by it.

As early as the Seventeenth Century, the European countries realized the dangers of smoking and fought against it Laws were ordained in England, Russia, Denmark, Sweden, Austria, and other countries, prohibiting smoking and punishing violators.

Nowadays, the Western countries continue their attempts to protect their peoples from the harms of smoking. They employ media means, ordain laws and regulations, and apply other methods to discourage people from smoking. Because of that, the rate of smokers has declined to a certain degree in those countries.

Smoking Among Muslims

Smoking was introduced to the Muslim countries by the Europeans around 1000 AH. Its spread among the Muslims was similar to that in the West. The unfortunate fact, however, is that in the Muslim countries, no similar measures were exerted to protect the people from it. To the contrary, the media continues to advertise smoking and encourage people to do it. This caused the epidemic of smoking to continue to spread in those countries to such an extent that it has become hard to control.

Smoking has become the rule, and abstaining from it the exception. Often, people look with astonishment and disdain at a person whom when a cigarette is offered to him, declines to smoke explaining that he does not smoke.

Offering cigarettes to the guests has become among the first rules of hospitality. Anyone who does not offer them to his guests or insist on them to smoke would be violating the ethics of hospitality and generosity!

Furthermore, some of those who pretend to represent the Deen are among the worst addicts to smoking. When they are reproached or reminded of their vice, they respond by providing weak excuses to justify it in the name of Islam. They slyly remark that there is no clear text prohibiting smoking. Therefore, they conclude, smoking is not prohibited, but is only makruh (disliked). By this, they provide a poor excuse for the ignorant, and establish a very bad example for others.

Such statements have influenced many Muslims, causing them to fall into the snares of addiction to smoking. This is observed all over the world. A striking example is that All-American airlines now prohibit smoking, even on most international flights; on the other hand, for Muslim airlines, one travels in a near-suffocation state, even on short trips, because of the high number of smokers.

Thus, it becomes incumbent to write an article which provides evidence concerning the ruling of smoking in Islam. We hope that this will benefit our Muslim brothers and sisters; and we ask Allah to accept it from us as a sincere deed for His pleasure.

Definition

Smoking refers to the action of lighting a cigarette, a pipe, a cigar, a water pipe, or any other object made from tobacco or materials of similar effects. The object is then sucked on with the lips to extract smoke. This smoke is inhaled into the chest and then exhaled from the nose and mouth as a thick white smoke. "Smoking" is now used to refer to the action of producing this smoke in English, Arabic, and other languages.

Evidence for the Prohibition of Smoking

There are many reasons, any one of which sufficient to rule smoking prohibited. Most importantly, it is harmful in numerous ways. It is harmful to the Deen, health, environment, family, brotherhood and social relations, property, etc. The following sections will briefly outline some of its harms and evils.

Haram To The Deen

Smoking spoils a person's acts of worship and reduces their rewards. For instance, it spoils the prayer, which is the pillar of Deen. Allah's Messenger said: Whoever eats garlic or onion, let him avoid us and our masjid, and stay in his home. The angels are surely hurt by things that hurt the human beings(1)

Those with clean and undefiled fitrah (nature) have no doubt that the smell emanating from the mouth of a smoker is worse and more foul than that from the mouth of one who ate garlic or onion. Thus, a smoker is in between two options, either to harm the praying people and the angels with his foul smell, or miss the prayer in jama'ah.

Smoking also spoils fasting. Fasting is very hard for the smoker. As soon as the day is over, he hastens to break his fast on an evil cigarette instead of sweet dates or pure water. Even if he fasts through the month Ramadan, a smoker is reluctant to fast on other days. Thus he loses the great reward of those who fast even one day in Allah's way.

Harm To The Human Body

No one can deny the harm of smoking to the human body. The medical evidence for this is well established and overwhelming. Because of this, the law in the United States and many other countries requires including a warning on any smoking advertisement.

Smoking contains poisonous materials, such as nicotine, tar, carbon monoxide, arsenic, benzopyrene, etc., that the smoker swallows in small proportions. Their harm accumulates with time to result in a gradual killing of the human organs and tissues.

The hazards of smoking to the health are hard to enumerate. Cancer, tuberculosis, heart attacks, asthma, coughing, premature birth, infertility, infections in the digestive system, high blood pressure, nervousness, mouth and teeth diseases, etc., are among the many health hazards that have been strongly linked to smoking.

These diseases may not appear all at once, however a smoker is most likely to suffer from some of them, and his suffering increases as he grows older. Furthermore, statistics have established that smokers' age is, on the average, ten years less than other people's.

This is sufficient to prohibit smoking. Islam prohibits any action that causes harm to oneself or to other people. Allah says (what means):

"Do not kill yourselves, Allah is indeed merciful to you."(2)

"Do not cast yourselves, with your own hands, into destruction.": (3)

And the Messenger says: No harm may be inflicted on oneself or others.(4)

The feet of a human being will not depart, on the day of Judgement, from his standing before his Lord, until he is questioned about five things: his lifetime - how did he pass it, his youth - how did he used it, his wealth - where did he earn it and how did he spend it, and how did he follow what he knew.(5)

Whoever consumes poison, killing himself with it, then he will he consuming his poison in the hellfire, and he will abide in it permanently and eternally.(6)

Harm To The Mind and Will Power

Smoking is harmful to the human mind and reason. An obvious demonstration of this is that one who is addicted to it passes through periods of severe craving, making it hard for him to think, concentrate, solve a problem, or do any important matter, until he smokes.

When one smokes, his muscles slacken, and he passes through a brief period of delirium that curtains the thought. His digestive system is also affected, causing him frequent nervousness and trembling of the hands. He passes through periods of excitability, in irritation, and insomnia.

Thus, instead of being Allah's slave, a smoker becomes slave to his cigarette. He develops a weaker control of his sense and reason. The faculty of reason, clear and unobstructed, is one of Allah's great bounties on people. He praised it in numerous places of the Qur'an; and He called on people to use it to see the truth and obey Him in a better way. Allah wants of the believer to be strong and capable of controlling the reigns of his desires. He said (what means):

"AIIah wants to let you into His mercy, whereas those who follow the desires want you to drift far away (from the right path)."(7)

Harm To The Environment

A smoker emits his poisons in the faces of his companions, wife, children, and the environment. It is well established that second-hand smoke is almost as dangerous as first-hand. Thus, whether they like it or not, a smoker's associates are forced to inhale the smoke and be themselves smokers as well.

In addition to the poisons normally carried in the smoke, if a smoker has an contagious disease, such as tuberculosis or influenza, his exhaled smoke and coughing carry the disease to those around him.

Furthermore, a smoker irritates people by the foul smell and poisonous nature of his smoking. If they suffer from asthma or allergies, they are forced to move away from his vicinity. The Prophet (saws) said:

Anyone who believes in Allah and the Last Day should not hurt his neighbour.(8)

Thus, smoking constitutes a definite harm to other people; this is prohibited, as was indicated in the hadith cited earlier.

Also, a smoker is certainly a bad companion to sit with, as is depicted in the following hadith:

Verily, the example of a good companion and a bad one is like that of a perfume merchant and a blacksmith: As for the perfume merchant, he would either grant you (some perfume), or you would buy (some perfume) from him, or (in the least) you would get a good smell from him. And as for the blower of the bellows (ironsmith), you would either get a foul odour from him, or he would burn your clothes.(9)

Harm To The Property

A smoker wastes his wealth on that which harms and has no benefit; he will be asked about his wealth and how he spent it, as has been cited in the hadith earlier. His wealth belongs to Allah, so how would he dare to waste it in disobedience to Him? Allah says (what means):

"And do not entrust to the imprudent ones the possessions that Allah has placed in your charge.. (10)

"And do not waste (your resources) extravagantly. Indeed the squanderers are the brethren of the devils"(11)

And the Prophet (saws) said: Allah hates for you three things: gossiping, begging, and wasting money.(12)

Furthermore, there are numerous cases of burnt carpets, furniture, and even complete houses and establishments that have resulted from this disastrous vice.

Moral Decadence

Smoking is a form of moral decadence. It is most spread among the low-class immoral people. It reflects blind imitation of the non-Muslims. It is mostly consumed in bars, discos, casinos, and other: places of sin. A smoker may beg or steal if he does not have the money to buy cigarettes. He is ill-mannered with his friends and family, especially when he misses taking his necessary "dose" at the usual time.

Evil Substance

Smoking involves the consumption of an evil substance (khabeeth). It has a foul smell, foul taste, and is harmful to the body. This is sufficient to: prohibit it, because Allah says (what means):

"(The Prophet) who will enjoin upon them the doing of what is right, forbid them the doing of what is wrong, make lawful to them the good things of life, prohibit for them the evil things, and lift from them their burdens and the shackles that were (previously) upon them."(13)

Resembling The People Of The Fire

A smoker inhales the smoke that does not give him any nourishment. This is similar to the action of the people of the Hell fire who eat harmful thorny plants:

"No food will be there for them but a poisonous thorny plant, which will neither nourish them nor still their hunger."(14)

Bad Example

A smoker, whether he likes it or not, makes of himself an example for his children and others to follow. He leads them to commit this evil. Actions sometimes have a stronger effect than words. Thus, even if he advises them or forbids them from smoking, his partaking of it provides them with a strong excuse to do it.

The problem is worse when the smoker is of known piety or knowledge. In such case, his harm becomes more emphasized, because more people take him as guide and example, and are thus lead astray by him. This multiplies his sins and increases his burden.

Hostility Toward The Good People

The majority of good people avoid smoking and stay away from smokers. Therefore, a smoker would be forced to stay away from them - at least while he smokes. He puts himself in a selective exile, creating a spiritual distance and hostility between him and the good people, and a closeness to the evil people. The effects of this become more apparent and acute with time.

Note that this applies equally to any sin that a person commits, small or large.

Low Self Esteem

A smoker despises himself, because he feels that a little cigarette is controlling him. Realizing his weakness before desires, this creates in him a feeling of defeat in the face of hardships.

Scholars' Verdict

Since smoking became known to Muslims, all of the great scholars who have the capability of Ijtihad (deriving verdicts in new situations) agree to its prohibition. Thus, there is no value for baseless opinions, conflicting with this, provided by self-proclaimed lesser scholars.

Warnings

In discussing the subject of the prohibition of smoking, there are some important warnings that need to be mentioned:

1. As indicated before, the prohibition of smoking is not restricted to cigarettes, but applies as well to other objects that have similar effects such as cigars, pipes, water-pipes, chewing tobacco or sniffing tobacco, etc.

2. The reasons mentioned above for prohibiting smoking apply as well, and more strongly, to various types of drugs and hashish such as marijuana and -tat. These materials have additional problems such as causing drunkenness, death, madness, etc.

3. The prohibition of smoking is not restricted to consuming it, but applies as well to offering it to people, sitting with those who are smoking, or selling it. All of this involves helping people commit sins, which is prohibited, as Allah says (which means):

"Help one another in righteousness and piety, and do not help one another in sinning and transgression. And fear and revere Allah; verily, Allah is severe in punishment."(15)

Also, Allah's Messenger said: Indeed when Allah prohibits something, he prohibits eating its price.(16)

Treating the Disease of Smoking

Only few of those addicted to smoking are able to stop it. The reasons for this are many, among which are the following:

1. The addictive nature of the poisonous substances contained in it.

2. The smokers are not totally convinced of its prohibition.

3. They do not have a strong determination to refrain from it.

The following are some suggestions to help a person stop smoking:

1. Rely on Allah sincerely, with full determination not to return to smoking, in compliance with Allah's command:

"When you decide on a certain course of action, place your trust in Allah."(17)

2. Stop immediately instead of claiming it is best to do it gradually. The gradual approach is the way of one who does not trust his determination and the will power that Allah has granted him. Let the example be taken from the Sahabah who, as soon as Allah's command reached them regarding alcohols:" Will you not then desist?"(18) They immediately poured out all the alcohol that they had and said, "We desist our Lord, we desist!" They did this despite the fact that alcohol has a greater addictive power over those who drink it.

3. Avoid the bad company of smokers and smoking environments that are full with the smell of smoke.

4. Change the food diet by abstaining from foods and drinks that would entice the craving to smoke such as spices, meat, tea, and coffee; and eating a lot of vegetables and fruits.

5. Use medically tested and established procedures to help stop smoking, as directed by physicians, such as nicotine patches, nicotine gum, etc.

6. Expel the secret whispers of Satan who continuously dictates to the human being that he is weak and incapable of refraining from sinning, as Allah says (what means)

"It is but Satan who instills (into you) fear of his allies; so do not fear them, but fear Me if you are (truly) believers.. "(19)

"Fight then against the allies of Satan; indeed, Satan's guile is weak.. "(20)

References

"The Ruling of Smoking" by Muhammad bin Ibraaheem (r)

"The Ruling of Smoking" by `Abdur-Rahman Bin Naasir as-Sa`di (r).

"The Ruling of Smoking" by `Abdul-`Aziz Bin 'Abdullaah Bin Baaz.

"The Ruling of Smoking" by Muhammad Bin Salih al-'Uthaymin.

Hukm ul-lslami fit-Tadkhin by Muhammad Jamil Zinu.

Hukm ud-Dini fil-Lihyati wat-Tadkhin by 'Ah Hasan al-Halabi.

"Smoking and Its Effects on Health" by Dr. Muhammad 'Ali al-Barr.

Footnotes

(1) Al-Bukhaari and Muslim from Jabir and other Sahaabah .

(2) An-Nisa' 4-29.

(3) Al-Baqarah 2:195.

(4) Recorded by Ahmad and Ibn Maajah from Ibn `Abbaas and `Ubaadah; authenticated by al-Albaani and others.

(5) Recorded by at-Tirmithi and others from Ibn Mas`ud and AbO Barzah , authenticated by al-Albaani.

(6) Al-Bukhaari and Muslim from Jaabir

(7) An-Nisa 4:27.

(8) Al-Bukhaari.

(9) Al-Bukhaari and Muslim.

(10) An-Nisa 4:5.

(11) Al-lsra' 17:26-27.

(12) Al-Bukhaari and Muslim.

(I3) Al-A'raf 7:157.

(14) Al-Ghaashiyah 88:6-7.

(15) Al-Maidah 5:2.

(16) Recorded by Ahmad and Abu Dawud from Ibn `Abbas; authenticated by al-Albaani.

(I7) Al-'lmran 3:159

(18) Al-Maa'idah 5 91

(19) Al-`Imraan 3:175.

(20) An-Nisaa' 4:76.

The Evils of Gambling

The Evils of Gambling

By a Student of Darul Uloom,

CONTENTS:

INTRODUCTION
THE DEFINITION OF GAMBLING
THE PROHIBITION OF GAMBLING
THE NOBLE SAHAABAH'S SPIRIT OF OBEDIENCE AFTER THE ORDER OF PROHIBITION
CROSSWORD PUZZLES
THE PRIZE WINNING TICKETS OF (CAR) SHOWS AND EXHIBITIONS
HORSE RACING
LOTTERY

INTRODUCTION

Gambling has unfortunately become an acceptable practise in Muslim Society due to its wide scale promotion by the media. A large number of good Muslims are also caught in the web, not realising that they are gambling and that the earnings from the gambling are haraam.

The following is a translation of a scholarly article by the late Mufti Muhammad Shafi rahmatullahi alaihe which is being published to make Muslims aware of the different forms of transactions and other items which are classified in Shar'iah as gambling.

THE DEFINITION OF GAMBLING

Every transaction in which gain and loss is obscure is known as Qimaar' and 'Maisar' in the Shar'iah terminology, and as 'Juwa' in the Urdu language. For instance, if two people compete in a race with the following conditions, that if you surpass me, then I will give you a thousand pounds and if I surpass you then you will have to give me a thousand pounds. Or if someone says, 'If it rains today you will have to give me a thousand pounds and if it does not rain then I will give you a thousand pounds.'

Likewise if some packed boxes are being sold for a fixed price, for example four pounds per box and some of the boxes have contents with a value of five pounds with others containing a value of two pounds, then the purchase of these boxes will be Qimaar. Because of the obscurity of the gain and loss. There are numerous methods of gambling and in every age and region, gambling has been played in different forms and methods.

There was a certain procedure amongst the Arabs for gambling. There would be ten arrows, each with a special name, all having different shares allocated to them, for example, one share, two shares, three shares, etc. There would also be some without a share at all. They would then jumble the arrows and ask someone to pick an arrow for each person. Whichever arrow was picked out for a person, that would be his allocated share and thereafter would be considered the owner of it. On the other hand, whosoever happened to acquire a share-less arrow he would receive nothing at all. The custom, which went hand in hand with this, was that a camel would be slaughtered and distributed according to the shares entitled to them by the arrows. A person who was unlucky would not only be deprived of the camel meat but he would also have to pay for that camel. This kind of gambling has been labelled Maisar and Azlaam by the Qur'aan. Maisar is that particular camel which is slaughtered and distributed because of gambling and Azlaam are the arrows that are used to define the amount of the shares in gambling. Apart from this, gambling was prevalent in trade in different forms. They were known as Mulamasa and Munabaza, etc., the prohibition of which is present in the Ahaadith of the Prophet sallallahu alaihe wasallam.

Before the advent of Islam, gambling was not only customary but also taken to be a cause of pride, nobility and honour. For excessive show of pride, these people would distribute their share of the winnings amongst the poor.

(Tafseer-ul-Kabeer Lir-Razi vol 2 p231)

THE PROHIBITION OF GAMBLING

As Islam plays a moderate role in worship, similarly it plays a role in economics and social orders. How can Islam, the moderate way of life, cope with a state where one can take possession of somebody else's property without any valid reason, due to which, the latter gets poorer and his state diminishes and the former, without working, gathers the wealth equivalent to that of Qaroon (Korah, a kaafir whom Allah bestowed with great wealth at the time of Musa alaihis salaam)? Alternatively, without any religious excuse, a great amount of wealth is taken from the poor people's pocket and a single person is made to own it. Therefore, it was vital for Islam to prohibit these unfair ways of taking possessions. For this reason the open mindedness of the all-encompassing religion, Islam, took consideration and concern of the human passions. When alcoholic drinks and gambling were intended to be banned, their prohibition was not revealed immediately, but firstly all the disadvantages concerning them were made clear. Once these were totally engraved into their hearts, then the laws of prohibition were revealed.

In the early days of Islam the Prophet sallallahu alaihe wasallam was questioned regarding the permissibility of gambling and alcohol. The first verse that was revealed regarding this, is in Surah Baqarah which is as follows:

"They ask thee concerning wine and gambling. Say, 'In them is great sin and some benefit for men; but the sin is greater than the benefit."

(Qur'aan 2:19)

In the above aayah, the permissibility and non-permissibility of wine and gambling is not clarified. Soon after understanding the tone of discountenance in the verse, the highly ranked companions of the Holy Prophet sallallahu alaihe wasallam abstained from them. On the other hand, Muslims in general were still involved in them and the Prophet sallallahu alaihe wasallam had not said anything that indicated their prohibition, until Allah revealed the following verse:

"O believers! Intoxicants and gambling, worshipping stones and divination by arrows are impure, of shaytan's handiwork: refrain from such abomination that ye may prosper. "

(Qur'aan 5:90)

In this verse, the total prohibition of alcoholic drinks and gambling has been clearly revealed. Its prohibition has been mentioned with such assurance that Imaam Razi rahmatullahi alaihe states as follows:

"Firstly, the Arabic word 'innama' has been placed in the beginning of the verse. In Arabic, this creates emphasis on what is mentioned afterwards. Secondly, these prohibited things have been classified as being 'rijs' (impure), from which natural disposition abstains. Thirdly, they have been branded as satanic acts. Fourthly, their severity has been categorised in the same level as idol worshipping (shirk) in the sense that they all are links of a single chain."

After mentioning that these all are 'rijs' (impure), Allah Ta'ala orders:

"Keep away from them."

Allah Ta'ala does not terminate the subject here, but He carries on mentioning their religious and worldly harm in the following aayah. Allah, the Almighty states conclusively that shaytaan wants to ruin our worldly life and the life of the Hereafter. These forbidden things, (alcohol and gambling), lay the seeds of hatred and hostility between human beings. These evil outcomes are innumerable. Their habit distracts a man from obligatory duties such as salaah and the remembrance of Allah.

May Allah protect all the Muslims from their evil.

THE NOBLE SAHAABAH'S SPIRIT OF OBEDIENCE AFTER THE ORDER OF PROHIBITION

Generally, habits and old customs that become part of a person's temperament are almost second to human nature. This was a time of great trial when, up to now, these sinful acts were part of their life and nobility, but today, they became expressly prohibited. This period is of a great importance for the Muslim Ummah in Islamic history.

It is amazing that, on one hand, there was the concern of human feelings and habits in the Shari'ah, and on the other hand, there was a great desire in the Ummah to obey the revealed commandments.

After the revelation of the above mentioned verse, Rasoolullah sallallahu alaihe wasallam sent out a caller to proclaim:

"Behold, alcoholic drinks (intoxicants) have been made haraam."

It was the cry of the caller or perhaps a lightning which immediately changed their habits and feelings.

Intoxicants were very popular among the Arabs. They were manufactured and imbedded almost in every home and to drink had, so to speak, become a mark of advancement in culture. As soon as the announcement was made, the people who were greatly addicted to it and who regarded it a virtue and sign of social and cultural eminence and who would spend lavishly in the state of drunkenness from which the poor and needy profited. These very same people now in a short span of time were ready to forsake and sever any ties they may have had in regards to alcohol which had, for years played a major role in their lives. Those who held goblets in their hands immediately threw them on the ground. Many others who were in the act of drinking, spat the contents out. Sounds of pitchers and jars being smashed up were soon audible from neighbouring houses. Wine was running to such an extent that the streets of Madinah were overflowing.

Hazrat Anas radiyallahu anhu, an eminent companion of the Prophet sallallahu alaihe wasallam narrates that some friends including Abu Ubayda ibn Jarrah, Abu Dujahna, Mu'az ibn Jabal and Sahl ibn Bayzah radiyallahu anhum had gathered at the house of Abu Talha. Alcohol was flowing and I was acting as the cup-bearer when suddenly the cry of the announcer reached our ears. None of us considered it necessary to go out and investigate the matter. Instead, the containers and jars were smashed to the ground and the wine thrown onto the streets of Madinah. After performing wudhu and ghusl we proceeded towards the Masjid where upon our arrival we found the blessed Prophet sallallahu alaihe wasallam reciting the aforesaid verse.

Hazrat Buraidah radiyallahu anhu also narrates a similar account wherein a group of Sahaabah were busy consuming liquor when the announcement was made. The words no sooner reached their ears that the cups were thrown to the ground. Others who were about to swallow the alcohol immediately spat it out, numerous barrels were also destroyed in the process.

(Ibn Kathir vol2 p95)

This is not the occasion for a lengthy discussion regarding the prohibition of alcohol, nonetheless, due to the fact that the prohibition was revealed at the same time to that of gambling, it was necessary to give an example of the Sahaabah's habitual obedience, courage and passion. From these incidents it can be imagined just how difficult the situation had become for the Sahaabah. Likewise it can be conceived as to how much hardship they must have endured when the prohibition of gambling was also revealed. Therefore, history itself is a witness that after the revelation of the aayah, the Companions refrained from associating with anything that was even minutely related to gambling. In an authentic hadith of Bukhari the Prophet sallallahu alaihe wasallam is reported to have said, "If one person says to another, 'Come lets gamble.' (regardless of whether he acts upon it or not) then he shall be liable of committing a sin; and the compensation for that sin will be to give Sadaqah."

It is a disgrace that today's Muslims, despite the fact that severe and grave warnings have been given in the Qur'aan and Ahaadith relating to gambling and alcohol, lead a life of complete ignorance and unconcern. It seems that they no longer have faith in the Qur'aan and Ahaadith, Allah save us! It is not only the illiterate who are involved, but the sad fact is that those who hold lofty positions in society and who are regarded as religious, because they perform their fasts and salaah, have also fallen prey to its evil clutches. Hence for the benefit of those who are unaware or not acquainted, a few forms of gambling are being mentioned that are currently prevalent.

CROSSWORD PUZZLES

Nowadays, just like the epidemic of plague, the art of gambling too has now become so common that it has become virtually a means of trade and commerce. Under such headlines as "Solve this Puzzle", or "Win this Lottery" of innumerable newspapers and monthly journals that are on an ever-increase. They offer prizes for solving puzzles subject to the submitting of a fee. The participants are lured into false belief that they can win substantial sums of money. Some organisers fix huge prizes for the winners due to which the poor public think that the fees is only a small amount and will not bring no harm and therefore enter trying to win a substantial amount.

Because people have fallen prey to this disease, thousands of individuals are entering the lottery.

It is crystal clear that when a person enters into playing this game he submits his fee on the understanding that he either loses a small amount or wins a fortune; according to the divine law of Islam this act is classified as 'gambling'.

In some monthly magazines this form of gambling has expanded very widely and the income runs into millions from which the businesspersons gain overall benefit. Even if the company tries not to indulge in any form of cheating, and distributes the prize money justly, a substantial amount of money is left over which is the blood and sweat of the poor people.

The outcome of all this, is that it is the public who ends up in poverty whilst the organisers benefit from the expenses of the poor. In confirmation of the prohibition of gambling, the above mentioned evidence is sufficient; the democratic rules and curriculum of lslam and its fundamental principles forebears the public money to go in the possession of few individuals. Gambling in the form of crosswords which are prevalent today, are to be reprimanded furthermore severely since they are an aggregation of vices and sins.

The sole reason for this is that the public is being urged and exhorted to go against the commandments of Allah Ta'ala and His disobedience and the Holy Prophet sallallahu alaihe wasallam'.

Each and every person that takes part in this vice is disobeying the commandments which are stated by Allah Ta'ala very clearly in the Holy Qur'aan. The participator becomes a doer of major sins, most of which falls upon the organisers. The people who help them in any form also become guilty of this particular major vice.

Likewise, thousands and millions of Muslim brethren openly go against the clear order of Allah Ta'ala and his Holy Prophet sallallahu alaihe wasallam. In addition, thousands and millions of Muslims become involved in this act of gambling with the result that it becomes an unending and everlasting vice. May Allah Ta'ala bestow the entire mankind with salvation and freedom from this disease, Aameen.

THE PRIZE WINNING TICKETS OF (CAR) SHOWS AND EXHIBITIONS

It has been observed throughout the years in Karachi, Lahore and many other places that various types of tickets are being sold to enter exhibitions. The organisers issue tickets with lucky numbers and then prizes are allocated to the lucky persons whose numbers appear.

This form is not regarded as open gambling because the ticket owner receives the returns by entering the exhibition but now it is all depending on the intention. The person who purchases this ticket on the basis of winning a prize will be indulging in gambling. On the other hand if his intention is solely to enter the exhibition with no desire of winning a prize, and wins the prize then it will not be classified as gambling according to the rules pertaining to gambling.

HORSE RACING

The present day horse racing where one stakes a certain amount on a particular horse is in fact gambling. It is exactly that form where loss and gain is based on something indistinct, where one person loses his initial amount and the other wins a substantial amount.

LOTTERY

In this present day each and every kind of lottery is included within gambling and is prohibited. It is found in bazaars and factories and out of which, a few well-known forms are mentioned.

The lottery business of this category has now reached an international level. The purchaser of this ticket does not buy the ticket solely with the intention of just buying it but he buys it on the basis of it being a possible winning dice by which he can win the amount of money he has aimed for. That is the reason why this is not merely trade or business venture but rather it is an act of sin to buy these or even to sell them. Because he is not merely committing a sin and transgressing but is also promoting it.

Islam gives peace to the mind, body and soul, keeping the human in perfect harmony. Every iota balanced and scaled to perfection. A serene picture of bliss and joy but when a shattering and destructive vice strikes through the heart it leaves it in a weak and downtrodden state. The National Lottery, a new religion, has hit Britain. A moneymaking, exciting, nail-biting game of chance, preying on the human soul and wealth.

This modern lottery system of gambling came from the crusades. The crusaders during a siege of the Islamic citadel of Azhar were forced to pass their time by developing new pass-times. One of those was called hazard and today this is the usual French word used for games of chance.

Christians developed hazard into a state enterprise and since then it has been upgraded and reformed constantly, without any feeling of guilt. Now it has, ultimately, hit Britain with a vengeance. It seems it is here to stay for a long time to come.

The saddening thing however is that from the constant onslaught of the West on Islam, the National Lottery will contribute a great deal towards their ultimate goal, the total assimilation of the Muslims into the British society.

Coming towards the main aspect of our argument that in no manner can it be justified that it is permissible to play the lottery or to take part in any form of gambling whatsoever will follow. The Christians, developed it and turned it into a money-maker, all in the name of charity. The Qur'aan has commanded the prohibition and total ban of any form of gambling and in no way whatsoever can it be proven permissible. Thus, any person who denies the prohibition of any form of gambling such as lottery etc. will be committing an act of kufr.

Gambling is prohibited with absolute proof as the Allah Almighty says in the Holy Qur'aan, "O you who believe! Intoxicants (all kinds ofalcoholic drinks), gambling, Al-Ansab, and Al-Azlam (arrows for seeking luck or decision) are an abomination ofsatan, handiwork. So avoid (strictly all) that (abomination) in order that you may be successful."

(Qur'aan 5:90)

When the Sahaabahs received the order to refrain from gambling they did not hesitate to fulfil. This is because the Holy Prophet sallallahu alaihe wasallam had said, "Whosoever invites a person towards gambling should give some amount of charity to the poor."

(Bukhari)

Due to inviting a person towards gambling, he has committed a minor sin and created zulmat (darkness) in his heart, thus it is necessary to cleanse it and replace it with the noor (light) of Imaan by giving charity. The indication is that even uttering the word gambling is very dire and leads to bad consequences.

There are sound and noble objectives behind this strict prohibition of gambling.

1. Islamic teachings urge the Muslims to follow Allah's directives, for earning a living, which is direct means for the attainment of His objectives. On the other hand gambling, which involves raffling or the lottery makes a person dependant on chance, luck and empty wishes taking him away from honest labour, serious work and productive effort. The gambler loses respect for the laws of caution that Allah has established for the people.

2. In Islam an individual's property is sacred; it may not be taken unless given willingly or by lawful exchange. The Prophet sallallahu alaihe wasallam has said, "A person's wealth is not halal but with his good pleasure. "

(Baihaqi, Dar-e-Qutni)

What happens in lotteries is that people's wealth is gathered and then one of them takes the lot (e.g. £18 million in the recent lottery draw). The money given to a certain person is not from the lottery organisers in fact it is from individuals' pocket. If you were asked to present your money to the winning person, would you willingly do so? I am sure you would reply no. This is one of the reasons for prohibiting gambling.

3. Gamblers develop hatred and enmity towards one another, although they may claim that losing does not trouble them. However, I would seriously question this, a loser may seem composed but behind his composure is frustration, due to disappointment, anger at the loss of money and regret for not winning the game. The Holy Prophet sallallahu alaihe wasallam has said, "Do not harbour envy or ill-will; and neither spy nor be inquisitive for other persons 'faults nor make bogus offers of prices to spoil a bargain, and O Allah's servants! Be brethren to each other."

(Bukhari)

4. Gambling has its own compulsion. The loser plays in the hope of winning and to regain his earlier losses, while the winner plays again to enjoy the pleasure of winning and the greed for more. Naturally, luck changes hands, the loser becomes the winner and the winner the loser. Thus, the gambling addiction is such that gamblers are unable to leave it.

5. The person engaged in gambling does not stop at a point. Satan the accursed, who is our grave enemy, conquers the mind to such an extent that the gambler does not realise as to how much he has spent. If he were to sit down and think of the amount he has lost, he would then surely understand the situation.

We read in the papers that a charity firm who greatly in need of cash for renovating their premises gathered a few thousand pounds and were quiet happy to take the chance and gamble it in the lottery. Had this amount been rightly used, it would have at least given some benefit.

6. Because of this addiction, gambling takes a person away from the remembrance of Allah resulting in negligence of his duties towards his Creator. How correct is the Holy Qur'aan in mentioning drinking and gambling together in its verse, since their harmful effects are so similar. That is why usually one is not found without the other.

To sum up on the filth of gambling, the saying of Almighty Allah is enough for a fearing Muslim:-

"O' you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-A nsab, and Al-Azlam (arrows for seeking luck or decision) are an abomination of Satan's handiwork So avoid (strictly all) that (abomination) in order that you may be successful. Satan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from prayers. So will you not then abstain? And obey Allah and the Messenger, and beware (of even coming near to drinking, or gambling, or Al-Ansab, or Al-Azlam, etc.) and be afraid of Allah. Then if you turn away, you should know that it is Our Messenger's duty to convey (the Message) in the clearest way.

The non-permissibility will encompass everyone taking any part, whether it be selling, buying, playing or keeping a vending machine. Muslims should refrain from it as much as possible. Because gambling is a process in which a small sum of money is deposited with the greed of possibly attaining a much greater sum, it is very much appealing to the heart and soul, hence it becomes very hard to even want to believe that it is haraam.

May Almighty Allah give us all the ability to act upon His commandments and abstain from His prohibitions, Aameen.

Mecca's Water of Benison

Mecca's Water of Benison

 

By Moin Uddin Ahmed
Come the hajj season, and I am reminded of the wonders of aab-i-Zumzum. Let me go back to how it all started.
In 1971, an Egyptian doctor wrote to the European Press, a letter saying that aab-i-Zumzum was not fit for drinking purposes. I immediately thought that this was just a form of prejudice against the Muslims and that since his statement was based on the assumption that since the Khaan-i-Ka'aba was a shallow place (below sea level) and located in the center of the city of Makkah, all the waste water of the city collecting through the drains fell into well holding the water.
Fortunately, the news came to Shah Faisal's ears who got extremely angry and decided to disprove the Egyptian doctor's provocative statement. He immediately ordered the Ministry of Agriculture and Water Resources to investigate and send samples of aab-i-Zumzum to European laboratories for testing the portability of the water. The ministry then instructed the Jeddah Power and Desalination Plants to carry out this task. It was here that I was employed as a desalting engineer (chemical engineer to produce drinking water from sea water). I was chosen to carry out this assignment. At this stage, I remember that I had no idea what the well holding the water looked like.
I went to Makkah and reported to the authorities at the Khaan-i-Ka'aba explaining my purpose of visit. They deputed a man to give me whatever help was required. When we reached the well, it was hard for me to believe that a pool of water, more like a small pond, about 18 by 14 feet, was the well that supplied millions of gallons of water every year to hajjis ever since it came into existence at the time of Hazrat Ibrahim, many, many centuries ago. I started my investigations and took the dimensions of the well. I asked the man to show me the depth of the well. First he took a shower and descended into the water. Then he straightened his body. I saw that the water level came up to just above his shoulders. His height was around five feet, eight inches.
He then started moving from one corner to the other in the well (standing all the while since he was not allowed to dip his head into the water) in search of any inlet or pipeline inside the well to see from where the water came in. However, the man reported that he could not find any inlet or pipeline inside the well.
I thought of another idea. The water could be withdrawn rapidly with the help of a big transfer pump that was installed at the well for the aab-i-Zumzum storage tanks. In this way, the water level would drop enabling us to locate the point of entry of the water. Surprisingly, nothing was observed during the pumping period, but I knew that this was the only method by which you could find the entrance of the water to the well. So I decided to repeat the process. But this time I instructed the man to stand still at one place and carefully observe any unusual thing happening inside the well. After a while, he suddenly raised his hands and shouted, "Allhumdulilah! I have found it. The sand is dancing beneath my feet as the water oozes out of the bed of the well." Then he moved around the well during the pumping period and noticed the same phenomenon everywhere in the well. Actually the flow of water into the well through the bed was equal at every point, thus keeping the level of the water steady.
After I finished my observations I took the samples of the water for European laboratories to test. Before I left the Khaan-i-Ka'aba, I asked the authorities about the other wells around Makkah. I was told that these wells were mostly dry.
When I reached my office in Jeddah I reported my findings to my boss who listened with great interest but made a very irrational comment that the Zumzum well could be internally connected to the Red Sea. How was it possible when Makkah is about 75 kilometers away from the sea and the wells located before the city usually remain dry?
The results of the water samples tested by the European laboratories and the one we analyzed in our own laboratory were found to be almost identical. The difference between aab-i-Zumzum and other water (city water) was in the quantity of calcium and magnesium salts. The content of these was slightly higher in aab-i-Zumzum. This may be why this water refreshes tired hajjis, but more significantly, the water contains fluorides that have an effective germicidal action. Moreover, the remarks of the European laboratories showed that the water was fit for drinking. Hence the statement made by the Egyptian doctor was proved false. When this was reported to Shah Faisal he was extremely pleased and ordered the contradiction of the report in the European Press.
In a way, it was a blessing that this study was undertaken to show the chemical composition of the water. In fact, the more you explore, the more wonders surface and you find yourself believing implicitly in the miracles of this water that God bestowed as a gift on the faithfuls coming from far and wide to the desert land for pilgrimage.
Let me sum up some of the features of aab-i-Zumzum.
This well has never dried up. On the contrary it has always fulfilled the demand for water. It has always maintained the same salt composition and taste ever since it came into existence.
Its portability has always been universally recognized as pilgrims from all over the world visit Khaan-i-Ka'aba every year for hajj and umrah, but have never complained about it. Instead, they have always enjoyed the water that refreshes them. Water tastes different at different places.
Aab-i-Zumzum's appeal has always been universal.
This water has never been chemically treated or chlorinated as is the case with water pumped into the cities.
Biological growth and vegetation usually takes place in most wells. This makes the water unpalatable owing to the growth of algae causing taste and odor problems. But in the case of the aab-i-Zumzum well there wasn't any sign of biological growth.
Centuries ago, Bibi Hajra searched desperately for water in the hills of Sufwa and Murwa to give to her newly-born son Hazrat Ismail. As she ran from one place to another in search of water, her child rubbed his feet against the sand. A pool of water surfaced, and by the grace of God, shaped itself into a well which came to be called aab-i-Zumzum.
Some Ahadith on Zam-Zam
002.026.700 Bukhari. Narrated Ibn Abbas: Allah's Apostle came to the drinking place and asked for water. Al-Abbas said, "O Fadl! Go to your mother and bring water from her for Allah's Apostle ." Allah's Apostle said, "Give me water to drink." Al-Abbas said, "O Allahs Apostle! The people put their hands in it." Allah's Apostle again said, 'Give me water to drink. So, he drank from that water and then went to the Zam-zam (well) and there the people were offering water to the others and working at it (drawing water from the well). The Prophet then said to them, "Carry on! You are doing a good deed." Then he said, "Were I not afraid that other people would compete with you (in drawing water from Zam-zam), I would certainly take the rope and put it over this (i.e. his shoulder) (to draw water)." On saying that the Prophet pointed to his shoulder.
003.040.556 Bukhari. Narrated Ibn 'Abbas: The Prophet said, "May Allah be merciful to the mother of Ishmael! If she had left the water of Zam-Zam (fountain) as it was, (without constructing a basin for keeping the water), (or said, "If she had not taken handfuls of its water"), it would have been a flowing stream. Jurhum (an Arab tribe) came and asked her, 'May we settle at your dwelling?' She said, 'Yes, but you have no right to possess the water.' They agreed."
004.054.483 Bukhari. Narrated Abu Jamra Ad-Dabi: I used to sit with Ibn 'Abbas in Mecca. Once I had a fever and he said (to me), "Cool your fever with Zam-zam water, for Allah's Apostle said: 'It, (the Fever) is from the heat of the (Hell) Fire; so, cool it with water (or Zam-zam water)."
004.055.582 Bukhari. Narrated Ibn 'Abbas: The Prophet said, "May Allah bestow His Mercy on the mother of Ishmael! Had she not hastened (to fill her water-skin with water from the Zam-zam well). Zam-zam would have been a stream flowing on the surface of the earth." Ibn 'Abbas further added, "(The Prophet) Abraham brought Ishmael and his mother (to Mecca) and she was suckling Ishmael and she had a water-skin with her.'

SIWAK

SIWAK

An Oral Health Device 

(Preliminary Chemical and Clinical Evaluation)

By Dr. M. Ragaii El-Mostehy, Dr. A.A.Al-Jassem, Dr. I.A.Al-Yassin, Dr.A.R; El-Gindy and Dr. E. Shoukry
Kuwait

A variety of oral hygiene measures have been performed since the dawn of time. This has been verified by various excavations done all over the world, in which toothpicks, chew sticks, tree twigs, linen strips, birds' feathers, animal bones and porcupine quills were recovered 1.
Those that originated from plants are tasty twigs and although primitive they represented a transitional step towards the modern toothbrush. It has been stated that about seventeen plants could be enumerated as natural sources for several of these oral hygiene devices 2.
The most widely used tree twigs since early times is the ..Siwak" or ..Miswak" 3 .The stick is obtained from a plant called Salvadore Persica that grows around Mecca and the Middle East area in general. It is widely used among Muslims after Prophet Mohammed ( pbuh ) realised its value as a device which should be used by Muslims to clean their teeth. In this respect our Prophet ( pbuh ) is considered the first dental educator in proper oral hygiene.
Although there is no reference to the use of Siwak in Al-Quran, yet several quotations could be read in the compendium of the sayings of Mohammed ( pbuh ) as to the benefits of Siwak in mouth cleanliness. One saying reads as follows:
"IF IT WERE NOT TOO MUCH A BURDEN ON THE BELIEVERS, I WOULD PRESCRIBE THAT THEY USE THE SIWAK BEFORE EACH PRAYER".

Several anecdotes6, incidents, and rules of ethics in using Siwak were mentioned in various references talking on the subject of cleanliness of the mouth.
Salvadora Persica is in fact a small tree or shrub with a crooked trunk, seldom more than one foot in diameter, bark scabrous and cracked, whitish with pendulous extremities. The root bark is light brown and the inner surfaces are white, odour like cress and taste is warm and pungent. Chemically the air dried stem bark os S. Persica is extracted with 80% alcohol and then extracted with ether and run through exhaustive chemical procedures. This showed that it is composed of:
     1 .Trim ethyl amine
     2. An alkaloid which may be salvadorine
     3. Chlorides
     4. High amounts of fluoride and silica
     5. Sulphur
     6. Vitamin C
     7. Small amounts of Tannins, saponins, flavonoids & sterols

PURPOSE OF THE PRESENT INVESTIGATION:
Because of the great quality of oral cleanliness noticed in individuals who use Siwak as the sole device to brush their teeth and because of the low incidence of dental decay of those individuals this work was undertaken.
     It is intended to study the following:
     1 .The mechanical ability of Siwak as a cleaning device to the mouth and its ability to rid the mouth of bacterial plaque (aggregates harmful to the gum)
     2. If Siwak is powdered and used with a toothbrush, could it act as an efficient mouth cleaner?
     3. As compared to other strongly abrasive toothpowder's, could Siwak rank as highly efficient as to the used material?
Discussion
Oral hygiene and patient motivation towards a clean mouth owe their birth to the teachings of Mohammed (pbuh). Due to the repeated use of Siwak during the day, the users showed an unusually high level of oral cleanliness. It is a well known fact that plaque formed immediately after meticulous tooth brushing. By the end of 24 hours the plaque is well on its way towards maturation and hence starts its deleterious effects on the gingiva 8.
Proper oral hygiene should be maintained through intensive instructions by the periodontist as well as by a great expenditure of time and dexterity on part of the patient. This item is self corrected in Muslims because Siwak users take Siwak as a device that should be used as part of their religious ritual regimen.

The results obtained in this investigation have proved that Siwak and other tree twigs 9 could act as an effective tool in removing soft oral deposits. It could be even used as an effective device in preventive dental programme's in mass populations. The indices used in this investigations were simple and adequate as they discriminated between experimental stages as well as between experimental groups.
Using starch is not quite accurate but it was meant to evaluate the degree by which Siwak and powdered Siwak could rid teeth of deposits as compared to the best abrasive viz. commercial powder.

It is noticed that the difference between first and fifth week of the mean score of plaque percentage for powdered Siwak is the highest (-11.2%) of all readings. This indicates that powdered Siwak is used with t mechanically proper device i.e. tooth brush will give a great deal of oral cleanliness.
It has been reported that Salvadora Persica contains substances that possess antibacterial properties Some other components are astringents, detergents and abrasives 8. Those properties encourage some toothpaste laboratories to incorporate powdered stems and/or root material of Salvadora persica in their products (Beckenham U.K. Sarakan Ltd.).
Although the commercial powder gave a high degree of efficiency in plaque removal yet its use over the experimental period gave a high score of gingivitis percentage within the group using the powder. It is time that plaque eradication is essential but this should not be on the expense of deleterious side effect on other tissues.
It could be concluded that Siwak and powdered Siwak are excellent tools for oral cleanliness. Because of its availability in this part of the world, being inexpensive and readily adopted by Muslims as part of their religious regimen, it is highly recommended in implementing a preventive dental health program  Islamic countries. Also recommendations should be directed to manufacturers of toothpastes to include the powdered form of Siwak in a highly debriding sophisticated toothpaste. 

Vinegar

 

Prophet Muhammad (saws) liked vinegar. Modern medicine also acknowledge its anti-cough, anti-inflammation and digestive properties

By Dr. Hassan Shamsi Basha

Jabir narrated, “The Messenger of Allah, peace be upon him, took me one day with him to his house. He was served some bread. He asked: `Is there any dip?’ They replied ‘No, only some vinegar.’ He said, ‘Vinegar is a good dip.'

Jabir used to say, “I have loved vinegar since I heard it from Allah’s Prophet”. And Talhah ibn Naf’a said, “I have loved vinegar since I heard it from Jabir.” (Muslim, Abu Dawud, Nasaa’i)

What is Vinegar and Why is it a Good Dip?

Vinegar is made by fermenting the juice of sweet fruits and grains such as barley, apple and grape. The process of creating vinegar entails fermenting in an aerobic environment (in the presence of oxygen) as opposed to alcoholic fermentation, which is done in an anaerobic environment (in the absence of oxygen). The alcohol in these liquids is oxidized to acetic acid. Vinegar contains 4 per cent or more acetic acid. Its colour and tastes differ depending on its base.

Vinegar contains small amounts of protein and starch. 100g of vinegar has only 16 calories. It also contains sodium, potassium, calcium, magnesium, phosphorous, iron, zinc and chlorine but it has no vitamins.

Ibn Seena (died 1037 CE) wrote in his famous book Al-Qanoon fit Tibb (the Canon of Medicine), that vinegar is a powerful clotting agent. If poured on an external wound, it will stop the bleeding and prevent swelling. It aids digestion and is an expectorant. It helps with felons (inflammation of the tissues of a finger or toe) and carbuncles (a kind of skin inflammation). It acts quickly on burns. When mixed with old and applied to the head, it helps with headaches caused by heat. It strengthens gums. It is an appetizer and aids digestion.

Vinegar is treating External Injuries

The Martin-Dale Encyclopaedia of Pharmaceuticals 1989 indicated that vinegar has many beneficial uses. Some are :

1. To treat poisoning by alkaline (non-acidic) substances.
2. To help reduce fevers by applying a cold pad to the forehead which is soaked with vinegar and water.
3. To cure ‘black hairy tongue.’ a disease caused due to intake of antibiotics like penicillin, tetracycline by using vinegar once or twice daily for a week.
4. To soothe pain caused by rheumatoid arthritis by applying a pad soaked with vinegar and water to painful joints.
5. To treat bee and jellyfish stings by applying a mixture of equal amounts of salt and vinegar to the sting, relieving the pain and preventing inflammation.

   Cider Vinegar

   Professor John B.Yudkin wrote in the 1986 edition of the Penguin Encyclopaedia of Nutrition that Cider vinegar is known for its ability to cure several diseases. It helps in treating joint pain, rhinitis (inflammation of the nose), asthma and gastric disorders and is helps in losing weight.”
   Slight cases of diarrhoea are a way by which the body gets rid of harmful substances that enter the digestive system. The 1989 edition of Dr. Micheal Sharon’s book, Complete Nutrition, stated that vinegar aids in treating diarrhoea. It should be taken as one to two tea spoons of vinegar in a glass of boiled or mineral water several times a day.

   Anti-Microbial

   Complete Nutrition also states. “Vinegar performs the role of disinfectant for the intestines. Some people advise it to be used for gargle for the mouth and throat. It disinfects the inside of the mouth from germs. The usual dosage for gargle is to mix one to three tea spoons of cider vinegar in a glass of water, in morning and at night.”
   Dr. Sharon ends his argument about cider vinegar by saying: “We always have to remember that cider vinegar will not have the same effect on everyone. Some may benefit from it and some may not. Very few people may be allergic to vinegar. Nevertheless vinegar is beneficial for the majority of people.
   Didn't the Prophet (saws) say, “Vinegar is a good dip.”
   (Courtesy Al-Jumuah)

Black Seeds

"A cure for every disease except death." (Sahih Bukhari)

Black seed, Black cumin, Nigella sativa, Kalonji, Schwarzcummel, sinouj, Nutmeg flower, Black caraway, Habba sowda, fennel flower...

Black seed (Nigella sativa) is considered to be one of the greatest healing herbs of all times. This herb has been used for millenniums to strengthen the immune system, cleanse the body, purify the blood, protect against irritants and support healthy longevity. Long forgotten this herb is now enjoying a positive and welcomed come-back.

What is Black Seed?

An annual herbaceous plant, black seed (Nigella sativa) is believed to be indigenous to the Mediterranean region but has been cultivated into other parts of the world including Saudi Arabia, northern Africa and parts of Asia.

Tiny and hairy, being no more than 3mm in length, black seed originates from the common fennel flower plant (Nigella sativa) of the buttercup (Ranunculaceae) family. Nigella sativa is sometimes mistakenly confused with the fennel herb plant (Foeniculum vulgare).

The plant has finely divided foliage and pale bluish purple or white flowers. The flowers grow terminally on its branches while the leaves grow opposite each other in pairs, on either side of the stem. Its lower leaves are small and petiole, and the upper leaves are long (6-10cm). The stalk of the plant reaches a height of twelve to eighteen inches as its fruit, the black seed, matures.

Nigella sativa reproduces with itself and forms a fruit capsule which consists of many white trigonal seeds. Once the fruit capsule has matured, it opens up and the seeds contained within are exposed to the air, becoming black in color (black seeds).

Nigella sativa and its black seed are known by other names, varying between places. Some call it black caraway, others call it black cumin (Kalonji), or even coriander seeds. In English, the Nigella sativa plant is commonly referred to as "Love in a Mist". Nevertheless, this is Nigella sativa, which has been known and used from ancient times and is also known in Persian as Shonaiz.

The most pertinent point to be made about black seed is that it should be regarded as part of an overall holistic approach to health and ideally should be incorporated into one's everyday lifestyle. In this way, the many nutritional and healing properties contained in the seed can help build the body's immune system over time, supplying it with the optimum resources it needs to help prevent and fight illness.

History of the Black Seed

Nigella sativa was discovered in Tutankhamen's tomb, implying that it played an important role in ancient Egyptian practices. Although its exact role in Egyptian culture is not known, we do know that items entombed with a king were carefully selected to assist him in the afterlife.

The earliest written reference to black seed is found in the book of Isaiah in the Old Testament. Isaiah contrasts the reaping of black cumin with wheat: For the black cumin is not threshed with a threshing sledge, nor is a cart wheel rolled over the cumin, but the black cumin is beaten out with a stick, and the cumin with a rod. (Isaiah 28:25,27 NKJV). Easton's Bible Dictionary clarifies that the Hebrew word for black cumin, "ketsah," refers to "without doubt the Nigella sativa, a small annual of the order Ranunculaceae which grows wild in the Mediterranean countries, and is cultivated in Egypt and Syria for its seed."

Dioscoredes, a Greek physician of the 1st century, recorded that black seeds were taken to treat headaches, nasal congestion, toothache, and intestinal worms. They were also used, he reported, as a diuretic to promote menstruation and increase milk production.

The Muslim scholar al-Biruni (973-1048), who composed a treatise on the early origins of Indian and Chinese drugs, mentions that the black seed is a kind of grain called alwanak in the Sigzi dialect. Later, this was confirmed by Suhar Bakht who explained it to be habb-i-Sajzi (viz. Sigzi grains). This reference to black seed as "grains" points to the seed's possible nutritional use during the tenth and eleventh centuries.

In the Greco-Arab/Unani-Tibb system of medicine, which originated from Hippocrates, his contemporary Galen and Ibn Sina, black seed has been regarded as a valuable remedy in hepatic and digestive disorders and has been described as a stimulant in a variety of conditions, ascribed to an imbalance of cold humours.

Ibn Sina (980-1037), most famous for his volumes called "The Canon of Medicine," regarded by many as the most famous book in the history of medicine, East or West, refers to black seed as the seed "that stimulates the body's energy and helps recovery from fatigue or disspiritedness."

Black seed is also included in the list of natural drugs of Al-Tibb al-Nabawi, and, according to tradition, "Hold onto the use of the black seed for it has a remedy for every illness except death." This prophetic reference in describing black seed as "having a remedy for all illnesses" may not be so exaggerated as it at first appears. Recent research has provided evidence which indicates that black seed contains an ability to significantly boost the human immune system - if taken over time. The prophetic phrase, "hold onto the use of the seed," also emphasizes consistent usage of the seed.

Black seed has been traditionally and successfully used in the Middle and Far East countries for centuries to treat ailments including bronchial asthma and bronchitis, rheumatism and related inflammatory diseases, to increase milk production in nursing mothers, to treat digestive disturbances, to support the body's immune system, to promote digestion and elimination, and to fight parasitic infestation. Its oil has been used to treat skin conditions such as eczema and boils and is used topically to treat cold symptoms.

The many uses of black seed has earned for this medicinal herb the Arabic approbation habbatul barakah, meaning "the seed of blessing."

Primary Properties of the Black Seed

As the evidence presented in this section will show, it is quite probable that as medical science increasingly learns more about black seed, one or more of its more active ingredients may become combined into a pharmacy prescription for specific conditions. In the event that this does occur, it is also likely that this particular extract of black seed will be chemically compounded and thus become a more potent medicine.

While it may be argued that chemical additives may increase black seed's effectiveness in treating specific conditions, the healing principles of black seed in its pure, natural form should also be taken into account.

Black seed, in its complete, natural form, acts on the principle of assisting the body's own natural healing process in overcoming illness or maintaining health. It works on the part or system of the body affected without disturbing its natural balance elsewhere.

The effect of black seed's combined nutitrional and medicinal value is that not only does it help relieve the current condition at hand, but also helps the body build further resistance against future ailments or disease.

While historical evidence suggests black seed's potential use for a wide variety of ailments, we have limited our descriptions of its primary healing properties here to the most recent research findings on black seed.

How Does Black Seed Benefit?

The majority of our health problems have the same causes- infection by micro-organisms such as bacteria, viruses, parasites and fungi. When using clinical (allopathic medicines) each symptom is treated individually and usually with synthetic chemically manufactured medicines that contain alcohol and other harmful ingredients. Black seed is effective at treating the body as a whole and fights the actual cause of the symptoms. Black seed regulates too weak or too strong reactions of the immune system and is excellent for treating chronic, allergic and hormonal diseases.It uses are many as well as its benefit. Black seed support metabolism, improve digestion, and lowers blood sugar levels. It is used to dispel worms and parasites from intestinal track. It is useful in soothing bronchitis and coughs,increase body tone, stimulates menstrual periods, increases the flow of breast milk, provides quick energy, increases sperm count, calms the nervous system, encourages hair growth and retards hair fall out, prevents skin wrinkling, and much more. 

 

How is Black Seed Used?

Black seed can be used in many ways. As a dietary supplement we recommend one teaspoon once or twice a day. the correct dosage is dependent on whether you are using it for prevention or treatment of acute problems. In one particular study in Munich, 600 allergy patients were given 500mg of black seed oil twice a day for 3 months. A clear improvement was observed in 85% of the patients. The oil can be mixed into any cold liquid or yogurt. It can also be applied topically for arthritis, eczema, psoriasis,and scalp ointment. The herb can be mixed with any hot or cold beverage or food. It can be used as a spice in vegetable or meat recipes. Click on our uses & recipes page The benefits are obtained through whichever way you choose.

Is Black Seed Ayurveda Medicine?

We consider Back seed Prophetic Medicine since it was recommended by the Prophet Muhammad (Peace be Upon Him) over 1400 years ago. He in his divine wisdom said "Use this Black seed, it has a cure for every disease except death.Although Black seed does follow the Ayurveda theory with respect to the bitter alkaloid component, nigelline. According to the Ayurveda Theory bitter components work cooling, light and dry; after consumption they are sharp. It lowers fever, cleanses and dries excretions out. It gives tone to tissue and strengthens it, and even helps by skin irritations. It stimulates the appetite and metabolism and helps digestive problems. Bitter components also make it possible to eliminate excess acids

Why is Black Seed Considered a Universal Remedy?

The Prophet Muhammad (Peace be Upon Him) said in his divine wisdom about the Black seed

"Use this Black seed, it has a cure for every disease except death". (Sahih Bukhari)

Black seed unquestionably has a positive and stabilizing effect on the human immune system which . Moreover, since diseases are the result of defective immune systems, it is fair to assume that the beneficial effects go beyond skin disorders and allergies. Since the immune system has a direct or indirect effect on all the systems of the body, when you are infected by any disease, the power of the immunity system affects the cure of this disease.

Are There Any Side Effects?

Black seed is a safe and effective herb that can be used by almost anyone. No irritations or side effects are caused when the right dose is correctly applied. Its benefits are obtained through consistent use,the effects are medium to long term. Diabetes is useful in the treatment of diabetes mellitus or diabetes caused by an allergy. However it is recommended that the treatment be supervises because Black seed does lower blood sugar levels. Black seed should not be taken by pregnant women if their wombs are sensitive (Many Muslim women take it while pregnant and no harm has been found.  I, Asma Rice, personally have taken it in all of my pregnancies without any harm, Alhamdulillah).

What Are Some Nutritional Components?

Black seed contains over 100 valuable nutrients. It contains about 21% protein, 38% carbohydrates and 35% plant fats and oils. The contents are similar to evening primrose oil, but because of its complex composition, it is much stronger. The active ingredients of black seed are Thymoquinone, Nigellone, and Fixed oils. it also contains in significant proportions protein, Carbohydrates and Essential fatty acids. Other ingredients include Linoleic acid, Oleic acid, Calcium, Potassium, Iron, Zinc, Magnesium, Selenium, Vitamin A, vitamin B, vitamin B2,Niacin, and Vitamin C. 

Has There Been Any Scientific Reserach Done?

There has been numerous on going research on the effects of Black seed since 1959. Research carried out at major international universities and articles published in various scientific journals documenting the astonishing results of the Black seed. In 1960, Egyptian researchers confirmed that Nigellone was responsible for Black seeds broncho-dilating effect. Scientists in Germany have confirmed the anti-bacterial and antimycotic effects of black seed oil. Scientist sat the Cancer and Immuno-Biological Laboratory have found that Black seed stimulates bone marrow and immune cells and raises the interferon production, protects normal cells against cell destroying effects of viruses, destroys tumor cells and raises the number of anti- bodies producing B cells. U.S researchers have written the world wide first report on the anti-tumor affects of Black seed oil. Its title "Study of the Effects of Nigella sativa on Humans".

Should I Take the Oil of the Herb?

Both are effective in their own right..

Do I Have to Be Sick to Take Black Seed?

Absolutely not! Nowadays because our food is more and more denaturalized, our bodies are full of free radicals which produce cancer. The essential fatty acids in black seed bind the free radicals and eliminate them. Since our bodies are not able to synthesize thereby making Black seed an important addition to our diet. Black seed also contains beta carotene, which is known to destroy cell damaging substances which produce cancer.

Black Seed is Rich in Nutritional Values.

Monosaccharides (single molecule sugars) in the form of glucose, rhamnose, xylose, and arabinose are found in the black seed.

The black seed contains a non-starch polysaccharide component which is a useful source of dietary fiber.

It is rich in fatty acids, particularly the unsaturated and essential fatty acids (Linoleic and Linoleic acid). Essential fatty acids cannot be manufactured by the body alone, and therefore we acquire these from food.

Fifteen amino acids make up the protein content of the black seed, including eight of the nine essential amino acids. Essential amino acids cannot be synthesized within our body in sufficient quantities and are thus required from our diet.

Black seed contains Arginine which is essential for infant growth.

Chemical analysis has further revealed that the black seed contains carotene, which is converted by the liver into vitamin A, the vitamin known for its anti-cancer activity.

The black seed is also a source of calcium, iron, sodium, and potassium. Required only in small amounts by the body, these elements' main function is to act as essential cofactors in various enzyme functions.

2. Immune System Strengthening

Studies begun just over a decade ago suggest that if used on an ongoing basis, black seed can play an important role to enhance human immunity, particularly in immunocompromise patients.

In 1986, Drs. El-Kadi and Kandil conducted a study with human volunteers to test the efficiency of black seed as a natural immune enhancer. The first group of volunteers received black seed capsules (1 gram twice daily) for four weeks and the second group were given a placebo. A complete lymphocyte count carried out in all volunteers before and four weeks after administration of black seed and the placebo revealed that the majority of subjects who took black seed displayed a 72% increase in helper to suppresser T-cells ratio, as well as an increase in natural killer cell functional activity. The control group who received the placebo experienced a net decline in ratio of 7%. They reported, "These findings may be of great practical significance since a natural immune enhancer like the black seed could play an important role in the treatment of cancer, AIDS, and other disease conditions associated with immune deficiency states."

These results were confirmed by a study published in the Saudi Pharmaceutical Journal in 1993 by Dr. Basil Ali and his colleagues from the College of Medicine at Kin Faisal University.

In the field of AIDS research specifically, tests carried out by Dr. Haq on human volunteers at the Department of Biological and Medical Research Center in Riyadh, Saudi Arabia (1997) showed that black seed enhanced the ratio between helper T-cells and suppresser T-cells by 55% with a 30% average enhancement of the natural killer (NK) cell activity.

3. Anti-histamine activity

Histamine is a substance released by bodily tissues, sometimes creating allergic reactions and is associated with conditions such as bronchial asthma.

In 1960, scientists Badr-El-Din and Mahfouz found that dimer dithymoquinone isolated from black seed's volatile oil, under the name of "Nigellone," and given by mouth to some patients suffering from bronchial asthma, suppressed the symptoms of the condition in the majority of patients.

Following the results of this early study, crystalline nigellone was administered to children and adults in the treatment of bronchial asthma with effective results and no sign of toxicity. It was observed, however, that although effective, crystalline nigellone displayed a delayed reaction.

In 1993, Nirmal Chakravarty, M.D., conducted a study to see if this delay could be attributed to the possibility of crystalline nigellone being an inhibitory agent on histamine. His hypothesis proved correct. Dr. Chakravarty's study found that the actual mechanism behind the suppressive effect of crystalline nigellone on histamine is that crystalline nigellone inhibits protein kinase C, a substance known to trigger the release of histamine. In addition, his study showed that crystalline nigellone decreased the uptake of calcium in mast cells, which also inhibits histamine release.

The importance of these results are that people who suffer from bronchial asthma and other allergic diseases may benefit from taking crystalline nigellone.

4. Anti-tumor principles

A study of black seed's potential anti-tumor principles by the Amala Research Center in Amala Nagar, Kerala (India) in 1991 lent further impetus to Dr. Chakravarty's suggestion for the possible use of black seed in the treatment of cancer.

Using an active principle of fatty acids derived from black seed, studies with Swiss albino mice showed that this active principle could completely inhibit the development of a common type of cancer cells called Ehrlich ascites carcinoma (EAC). A second common type of cancer cells, Dalton's lymphoma ascites (DLA) cells were also used.

Mice which had received the EAC cells and black seed remained normal without any tumor formation, illustrating that the active principle was 100% effective in preventing EAC tumor development.

Results in mice who received DLA cells and black seed showed that the active principle had inhibited tumor development by 50% less compared to mice not given the active principle.

The study concluded, "It is evident that the active principle isolated from nigella sativa seeds is a potent anti-tumor agent, and the constituent long chain fatty acid may be the main active component."

5. Anti-bacterial

In 1989, a report appeared in the Pakistan Journal of Pharmacy about anti-fungal properties of the volatile oil of black seed. 1992 saw researchers at the Department of Pharmacy, University of Dhaka, Bangladesh, conducting a study in which the antibacterial activity of the volatile oil of black seed was compared with five antibiotics: ampicillin, tetracycline, cotrimoxazole, gentamicin, and nalidixic acid.

The oil proved to be more effective against many strains of bacteria, including those known to be highly resistant to drugs: V. cholera, E. coli (a common infectious agent found in undercooked meats), and all strains of Shigella spp., except Shigella dysentriae. Most strains of Shigella have been shown to rapidly become resistant to commonly used antibiotics and chemotheraputic agents.

In light of the above research findings, it is of interest that homeopaths have long been known to make a tincture from the black seed for digestive and bowel complaints. Traditionally, the black seed is still used to help relieve vomiting and diarrhea, as well as flatulent colic, and to help counteract the griping action of purgatives (e.g. certain laxatives, fruits such as apricots when over consumed).

6. Anti-inflammatory

As early as 1960, Professor El-Dakhakny reported that black seed oil has an anti-inflammatory effect and that it could be useful for relieving the effects of arthritis.

In 1995, a group of scientists at the Pharmacology Research Laboratories, Department of Pharmacy, Kings College, Lond, decided to test the effectiveness of the fixed oil of Nigella sativa and its derivative, thymoquinine, as an anti-inflammatory agent. Their study found that the oil inhibited eicosanoid generation and demonstrated anti-oxidant activity in cells.

The inhibition of eicasanoid generation, however, was higher than could be expected from thymoquinone alone. Their study suggested that other compounds within the oil might also be responsible for the enhanced anti-inflammatory reactions in cells.

The scientists speculated that the unusual C20:2 unsaturated fatty acids contained in black seed were possibly responsible for boosting the oil's effectiveness.

In 1997, studies conducted at the Microbiological Unit of the Research Center, College of Pharmacy, King Saud University, Riyadh, Saudi Arabia, found that externally in an ointment form, the anti-inflammatory activity of the black seed was found to be in the same range as that of other similar commercial products. The tests also demonstrated that the black seed is non-allergenic.

7. Promotes lactation

A study by Agarwhal (1979) showed that black seed oil increases the milk output of breastfeeding mothers.

A literature search by the University of Potchefstroom (1989), including biological abstracts, revealed that black seed's capacity to increase the milk flow of nursing mothers could be attributed to a combination of lipid portion and hormonal structures found in the black seed.