The Prophet's guidance on treating skin rashes and scabies

In the books of Imams Al-Bukhari and Muslim it is narrated that Anas  said: "The Messenger of Allah  has allowed Abdur-Rahman Ibn 'Awf and Az-Zubayr Ibn Al-'Awwam  to wear silk garments because of a skin rash they had." In another narration, "Abdur-Rahman Ibn 'Awf and Az-Zubayr Ibn Al-'Awwam complained to the Prophet  during a battle that they had a skin rash, and he allowed them to wear silk garments which I saw them wearing."

There are two areas of interest regarding this narration, one in the area of Fiqh (Islamic Jurisprudence) and another medical.

In the area of Fiqh, in principle, wearing silken garments is allowed only for women and is disallowed for men, except when there is a legitimate need. For instance, men are allowed to wear silken garments in cold weather, when one has only a silken garment to wear and when complaining from mange, rashes, mites or lice, as evident by the last narration.

According to Imams Ahmad and Shafi'i  wearing silken garments is allowed for men if a necessity warrants it. The permission given to some Muslims due to special circumstances applies to all those who face similar circumstances.

Several scholars said that the narrations that prohibit silken garments for men apply in general. They said that the aforementioned narration might entail a specific permission for only 'Abdur-Rahman Ibn 'Awf and Az-Zubayr . They say that it is possible, though, that this permission applies to other Muslims. When there is a probability regarding a certain ruling, adhering to the general text is warranted. This is why some of the narrators of this narration commented: "I do not know if the permission does apply to whoever comes after them ('Abdur-Rahman Ibn 'Awf and Az-Zubayr)."

The correct opinion is that the permission is general in its indication and that there is no evidence that it is specific or restricted. Similarly, the Prophet  once said to Abu Burdah: "This permission applies to you and none else after you." Also, Allah said to His Prophet, sallallaahu alayhi wa sail am, regarding the woman who offered herself in marriage to the Prophet  (what means):

"...A privilege for you only, not for the (rest of the) believers..." [Quran, 33:50]

In the medical area, silk is produced by an animal and is a remedy. Silk has many benefits, such as soothing and strengthening the heart and helping relieve several of its ailments. Silk also helps against black bile and whatever ailments it might cause. Further, silk strengthens the eyesight when used as eyeliner. Raw silk, which is used in preparing medications and remedies, is hot and dry in the first degree. When silk is used in clothes, it is mild and heats the body. Sometimes it could chill the body.

Ar-Razi  said: "Silk is hotter than linen, colder than cotton and develops the flesh. Every type of thick clothes weakens the body and hardens the skin."

There are three types of clothes, one that brings warmth and also heats the body. Another type f clothes brings warmth but provides no heat to the body. The third type does not bring warmth or heat. There is no type that brings heat but not warmth to those wearing it. For instance clothes made of wool and animal hair elevate body temperature and bring warmth to the skin. On the other hand, silk, Kittan (linen) and cotton garments only bring warmth to the skin. Kitten clothes are cold and dry, wool clothes are hot and dry, while cotton garments are moderate. Silken garments are softer and less hot than wool. The author of Al-Minhaj stated that wearing silk, "Does not bring as much warmth as cotton, because it is milder."

Every type of soft, polished clothes heat the body less and in less effective in helping the decomposition process.  That is why it is better that this type of clothes is worn during summer and in hot areas.

Since silken garments are neither dry nor thick as the other types of clothes they help as a treatment for skin rashes that result form dry, thick material. Hence, the Prophet  allowed Az-Zubayr and 'Abdur-Rahman to wear silken garments due to their skin rash. Also, silken garments are the least hospitable to mites or lice, for it is not the best environment where mites live and thrive.

The types of body wear that neither elevates the body temperature nor brings warmth are made of iron, lead, wood, sand, and so forth.

If one asks, "since silk provides the best type of clothes and the most suitable for the body, why was it prohibited for men by the Islamic legislation, which is the mot honorable, perfect legislation and which allows the good and pure things and only prohibits the impure things?

Scholars answered this stating different reasons, such as, that Islam prohibited silken garments for men so that they observe patience and abandon wearing them for Allah's sake. Others say that silk was prohibited because it leads to arrogance and pride.

Yet others say that silk was prohibited because of its softness on the skin that leads to feminine behavior while weakening manhood and masculinity. Hence, you rarely see a man wearing silken garments who is not affected by its softness by inadvertently imitating feminine behavior and softness, even if he was among the most masculine men. Wearing silken garments will certainly diminish the manly qualities and masculinity, although these qualities will not disappear all together.

As for those who do not comprehend these facts, let them submit to Allah's wise decisions and adhere to the texts that prohibit it for men.

 The Prophet  said: "Allah has allowed silk and gold for the females of my nation and prohibited them for the males of my nation.” [An-Nasa’i]

In another narration, the Prophet  said: "Wearing silk and gold is prohibited for the males of my Nation and allowed for the females."  - islamweb.net

The etiquettes of fasting

Suhoor (The pre-dawn meal)

It is recommended to eat a pre-dawn meal and there is no sin upon one who does not do so. Anas  reported that the Messenger of Allah  said: “Eat a pre-dawn meal, for there are blessings in it.” [Al-Bukhari and Muslim]

The reason is that it strengthens the fasting person, makes him more energetic, and makes fasting easier for him.

The minimum amount to eat in the pre-dawn meal

Eating a small or large quantity of food, or even by drinking just a sip of water suffices the person and he is considered to have adhered to the Prophetic recommendation. Abu Sa'eed Al-Khudri  reported that the Prophet  said: “The pre-dawn meal is blessed, so do not neglect it even if you only take a sip of water. Verily, Allah and the angels pray for those who have the pre-dawn meals.” [Ahmad]

The time for the pre-dawn meal

The time for the pre-dawn meal is between the middle of the night and dawn. It is considered best to delay it (that is, as close to dawn as possible). Zayd Ibn Thabit  reported: “We ate the pre-dawn meal with the Messenger of Allah  and then we got up for the prayer. He  was asked: ‘What was the amount of time between the two?’ He  responded: ‘The time it would take to recite fifty verses.’” [Al-Bukhari and Muslim]

Doubt concerning the time of Fajr (dawn)

If one is in doubt whether or not the time of Fajr has begun, he may continue to eat and drink until he is certain that it is Fajr. He should not base his action on doubt or suspicion. Allah has made the signs for beginning the fast very clear and unambiguous. Allah Says (what means): {…Eat and drink until the white thread of the dawn becomes distinct from the black thread [of the night]...} [Quran 2:187]

A man said to Ibn 'Abbas : “I eat until I suspect that its time (i.e. Suhoor) has ended so I stop.” Ibn 'Abbas  observed: “Continue to eat until you are certain about the time.” Abu Dawood  reported that Ahmad Ibn Hanbal  said: “If you are not sure whether or not it is time for Fajr, then eat until you are sure dawn has come.”

Hastening in breaking the fast

It is preferred for the fasting person to hasten in breaking the fast when the sun has set. Sahl Ibn Sa'd  reported that the Prophet  said: “People will continue to be upon virtue so long as they hasten in breaking the fast.” [Al-Bukhari and Muslim]

It is recommended to break the fast by eating an odd number of dates or, if that is not available, then by drinking some water. Anas  reported: “The Messenger of Allah  would break his fast with ripe dates before he would pray. If those were not available, he  would eat dried dates. If those were not available, he would drink some water.” [Abu Dawood, Al-Hakim and At-Tirmithi]

Sulayman Ibn 'Amr  reported that the Prophet  said: “If one of you is fasting, let him break his fast with dates. If dates are not available, then with water, for water is purifying.” [Ahmad and At-Tirmithi]

The preceding narration also shows that it is preferred to break the fast in the above manner before praying. After the prayer, the person may continue to eat, but if the evening meal is ready, one may begin with that. Anas  reported that the Messenger of Allah  said: “If the food is already presented, eat before praying the sunset prayer and do not eat your meals in haste.” [Al-Bukhari and Muslim]

Supplications while breaking the fast and while fasting

It is confirmed that the Prophet  would say upon breaking his fast: “The thirst has gone, the glands are wet and, Allah willing, the reward is confirmed.” [Abu Dawood]

The Prophet  also said: “Three people will not have their supplications rejected: a fasting person until he breaks his fast, a just ruler, and an oppressed person.” [At-Tirmithi]

Refraining from performing any actions that do not befit fasting

Fasting is an act of worship that draws one closer to Allah. Allah has prescribed it to purify the soul and to train it in good deeds. The fasting person must be on guard against any act that may cause him to lose the benefits of his fast. Thus, his fast will increase his Taqwa (God-consciousness), as Allah Says (what means): {O you who believe! Fasting is prescribed for you as it was prescribed for those before you that you may attain God-consciousness.} [Quran 2:183]

This entails that fasting is not just refraining from eating and drinking, but it is also refraining from everything else that Allah has forbidden. Abu Hurayrah  reported that the Prophet  said: “Fasting is not abstaining from eating and drinking only, but also from vain speech and foul language. If one of you is being cursed or annoyed, he should say: “I am fasting, I am fasting.” [Ibn Khuzaymah, Ibn Hibban and Al-Hakim]

To stress the importance of having one’s fast reflecting on his actions, the Prophet  said: “Allah does not need the fast of one who does not abandon false speech or acting according to his false speech.” [Al-Bukhari]

Abu Hurayrah  narrated that the Prophet  said: “Perhaps a fasting person will get nothing from his fast save hunger, and perhaps the one who stands to pray at night will get nothing from his standing except sleeplessness.” [An-Nasa'i, Ibn Majah, and Al-Hakim]

Using Miswak (a tooth stick) or a brush

It is preferred for the fasting person to use a tooth stick or a brush. There is no difference if he uses it at the beginning or the ending of the day. It is confirmed that the Prophet  used tooth stick [Miswak] while fasting.

Being generous and studying the Quran

Being generous and studying the Quran is recommended during any time, but it is especially stressed during the month of Ramadan. Al-Bukhari  recorded that Ibn 'Abbas  said: “The Prophet  was the most generous of people, but he would be most generous during Ramadan when he would meet with Jibreel [the angel Gabriel]. He would meet with him every night and recite the Quran. When Jibreel met him, he  would be faster in spending charity than a fast wind.”

Striving to perform as many acts of worship as possible during the last ten days of Ramadan

Al-Bukhari and Muslim  recorded from 'Aa'ishah  that during the last ten days of Ramadan, the Messenger of Allah  would awaken his wives during the night and then remain apart from them (refrain from sexual relations with his wives and concentrate on worship). A version in Muslim reads: “He  would strive [to do acts of worship] during the last ten days of Ramadan more than he would at any other time.” - islamweb.net

JESUS, MUHAMMAD AND THEIR RABB

For the past two years, the celebrations of the birth of the last two Messengers of God on Earth seem to have come around the same time.

Christians traditionally celebrate the birth of Jesus (peace be upon him) on the 25th of December.  Some Muslims celebrate the birth of the Prophet Muhammad, may the mercy and blessings of God be upon him, on the 12th of Rabiul Awwal of the Islamic calendar.

However, one of the most important things to remember is that the celebration of the birth of our beloved Prophets is not by holding festivities or by congratulating one another.  Neither should the celebration of their birth be during one day of one month.  Rather, the celebration of the birth of Jesus and Muhammad (peace be upon them) should be done at every month and every day, through following them in their orders and prohibitions.  The message that both of them brought is what made them special, as God had ordained them as Messengers who delivered a message.

It is also important to look at the times when their messages were delivered and how that can help us relate their message to our current times.

Jesus (peace be upon him) was sent to a group of believers who had lost their way.  Corruption was rife and religion was a tool used to control the people and make profits.  The Rabbis of that time practically controlled society with an iron fist.  Religion was used to keep themselves above the law while ensuring that everyone else had to turn to them for guidance.

In such a corrupt and bankrupt world, God sent Jesus as a Prophet with miracle after miracle.  From his birth to his ascension to heaven, Jesus performed many miracles by the permission of God.  However, it is not the miracles but what they signify that was important—the miracles pointed towards God.  Multiple passages in the Quran narrate Jesus telling his people to "worship God, who is your Rabb and my Rabb." This concept of Rabb[1]  is what set apart the messages of the Prophets from all other religions and ideologies.

Similarly, the Prophet Muhammad was sent to a morally bankrupt society.  Corruption was rife.  Women were considered subhuman and the poor and the needy were taken advantage of.  People worshiped idols, and the owners of the idols and the temples made money of the people’s faithfulness to their false gods.  It was at this time that while the world was burning, God sent the Prophet Muhammad to be the peacemaker, to be the Messenger, to be a mercy to the universe.  His central message also revolved around taking Allah (God) as a "Rabb" and forsaking all other deities.

What is it though about taking God as a "Rabb"? What does it entail that made their messages so unique and great that even today thousands of years later, their message is the one that we are still drawn towards?

Among the many names of Allah (God) in the Quran, "Rabb" is among the most common that is mentioned.  It is mentioned at the start of most supplications of the Quran as well.  Rabb is a very comprehensive word that covers a lot of meanings and a lot of the actions of God.

Imam as-Sa’dee beautifully explains:

"Ar-Rabb is the One who nurtures and sustains all of His slaves, by regulating the affairs and granting all types of favors and blessings.  More specifically, He is the One who nurtures and sustains his sincere friends by correcting and purifying their hearts, souls and manners."

Imam Ibn Kathir adds: "Ar-Rabb is the owner who has full authority over his property."

The combination gives us one of the crucial aspects of our relationship with God—that we are tied to Him through a bond of being His abd (slave).  As our Rabb, He is the One who owns us and who provides us with all that we have, all that we own, all that we desire and keeps blessing throughout our life.  As part of the contract is that we are His slaves who try our best to obey Him and worship Him alone.

While initially this might sound a bit constrictive, this is actually a notion that suddenly frees us from all our other burdens.  Now, it does not matter what people expect of us, as long we are doing that which pleases our Lord.  We know that if there are needs that we have, we can ask our Lord for help.  He will provide in a way that He decides best.  Whenever we make a decision, work towards something and things do not work out our way, we still find solace in the fact that our Rabb who has given us so much surely has a better plan for us.

At a societal level as well, it brings changes.  How can I hurt someone else, when I know that this will displease our Rabb? And when as a human we make that mistake, remembering our Rabb will humble us and make us apologize.  We will think twice before sinning, and try our best not to sin.  Whenever we do sin, we will rush to seek His forgiveness.  Awareness of God as our Rabb cannot let one commit criminal activities either.  If we all endeared ourselves to God, wishing to be His slaves and trying our best to follow his commands, we would have a vastly different society.

In a world that is increasingly becoming godless and insecure, it is this message of taking God as our Rabb that we need to turn back to.  It is the same message that we should relay to our fellow human beings, both the oppressor and the oppressed.  To the oppressed, it will be a great source of relief and ease knowing that their Rabb sees all, hears all and has plans for them.  To the oppressor, it is a message that God willing will show them some sense and make them change their ways.  If not, then perhaps the fear of a Lord who doesn’t forget might help change their ideals.

The message of taking God as our Rabb completely in our lives might initially seem a bit overwhelming but can be done in a step by step process.  It is a message that we as Muslims need to remind ourselves every day as well, as it is easy to forget in the rush of day to day life. 

Each day is a day full of decisions.  At each decision we take in our lives, we should ask ourselves, "What would God want me to do?"

That is one question that can help take us far.  That is one question that can help change our societies.  That is one question that can help us truly celebrate the legacies of our beloved Prophets, Jesus and Muhammad (peace and blessings be upon them). - islamreligion.com

FOOTNOTES:

[1]Often translated as Lord, Cherisher, Sustainer.