Part 19

The Prophet's guidance on treating poisoning

Abdul Razzaq narrated that, "A Jewish woman brought to the Prophet b a roasted sheep that she had

poisoned, while he was in Khaybar. The Prophet an asked, "What is this,' She said, A gift," being careful not to say that it was from charity so that he would not eat it. The Prophet “ ard his Companions ate from the sheep, then the Prophet * said, 'Stop eating.’ He said to the woman, 'Did you poison this sheep?’ She said, 'Who told you that?! He said, 'This bone,' meaning the ewe's leg that he had in his hand. She said, 'Yes.' He said, "Why?' She said, 'I thought that if you were a liar, the people would be relived from you. However, if you were a true Prophet ate, it would not harm you.' The Prophet b then used cupping thrice on the upper part of his back and commanded that his Companions do the same. Yet, several of them died."

In another narration narrated by Musa bin 'Ugqbah, "The Messenger of Allah b used cupping on his back because of what he ate of the poisoned sheep. Abu Hind, a servant for Bani Bayadhah, used a knife to cup him. Three years later, when the Prophet b was suffering from the illness that he died from, he said:

"I still feel the effects of the poisoned sheep I ate from during the Day of Khaybar, until now, when it is the time the aorta is cut off (meaning when death is near)".

Therefore the Messenger of Allah b died as a martyr.

—— The Prophetic Medicine

Poisons are treated by extracting the poison and by using the proper antidotes to neutralize their effect. Whoever does not have access to the medicine, or the antidote, should use complete disgorging, the best method of which is cupping especially in warm areas and during hot weather. The poison passes through the veins and the blood vessels to the heart and then to the rest of the body, bringing certain death. Since the blood is the means that transports the poison to the heart and -the organs, when the infected blood is extracted by cupping, the body will get rid of the poison. In addition, when one resorts to complete disgorging, the poison does not cause any further harm, the body gets enough strength to fight it and then weakens or even completely dissipates the poison.

When the Prophet ;a& used cupping, he did it in the upper part of the back, which is the most direct route to the heart, and so the poison was extracted with the blood, in this case only partially. A part of the poison remained in the Prophet's system, in order to fulfill what Allah had decided for His Prophet so he would acquire every type of good and righteous reward there is.

When Allah decided that it was time for His Prophet $& to die as a martyr, the effect of the poison reappeared, so that Allah's decision was fulfilled. Therefore the meaning of the following Ayah, becomes apparent where Allah says,

"It is that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some you disbelieved and some you killed.” (2:87)

This Ayah uses the word disbelieve in the past tense and the word kill in the future tense, indicating an uncompleted action that would continue to occur [meaning the Jews would kill the Prophet]. Allah knows best.

The Prophet's guidance on treating sorcery

Some people have erroneously denied that sorcery could effect the Prophet, they believed that it was not befitting his grade and status. Actually, being effected by sorcery illustrates the human side of the Prophet, just like he suffered from various other illnesses, and sorcery is an ailment just like poison.

—— The Prophetic Medicine

In the Sahihain it is narrated that 'A'esha said:

“The Messenger of Allah was effected by sorcery until he thought that he had slept with his wives, while in fact he did not."

This is the worst type of magic spell.

Qadi ‘lyadh said, "Sorcery is just like any other ailment that the Prophet ate suffered from, and this fact by no means affects his status as a Prophet ate. Further, the fact that the Prophet ate imagined something which he did not do, does not detract from his truthfulness regarding religion, there is a consensus that he is immune from error in this regard. Sorcery is just like any other matter of this life, which has nething to do with the reason why he was sent and preferred above mankind. The Prophet was subject to come down with all types of ailments that would touch other people. Therefore, it is not surprising that he would imagine doing something which in fact he did not do, and that he was soon cured."

The Prophet b. used two methods to treat sorcery, first by finding the spell and neutralizing it. The Prophet b supplicated to his Lord and Allah showed him that the evil spell was hidden in a well. The Prophet b removed the evil spell, which consisted of a comb, combed material (hair) and a dry male spathe. When he discarded these objects, he was immediately cured, as if he was

restrained and then suddenly released. This is the best cure from sorcery and is similar to removing septic materials by complete disgorging.

The second type, extracting harmful substances from the organ most touched by magic works. Evil spells aggravate nature, produce harmful substances and adversely affect the mood. Disgorging the alien substance that affected a certain organ as a result of evil spells becomes necessary.

. The effect of the sorcery reached the Prophet's head and affected one of his senses, he imagined he did something while in fact he had not. The sorcerer, therefore, affects some of the natural powers of the body so that it does not function normally.

Sorcery is a combination of the powers of evil spirits and the adverse effects they have on the normal functions of the body. The worst type of magic is that which affects the senses of the affected organ. Drawing blood from the organ most affected by magic is the most beneficial cure, if used in the proper manner. Hippocrates said that, "Cupping (or disgorging) should be used on the part most affected using the most favorable means available."

Some people a so said that when the Messenger of Allah b suffered from this condition, he first thought that

—— The Prophetic Medicine

it was caused by spoiled blood that reached the brain and affected the senses. In such cases, cupping is the best medicine, and this is what the Prophet b did. Then, when Allah revealed to him that it was the effect of magic that caused his condition, he asked Allah to show him where the evil spell was hidden and then he retrieved and discarded it. When he did so, he was cured as if released after being restrained. Further, the magic spell only affected the Prophet's senses not his sanity or heart. This is why he did not believe what he imagined of sleeping with his wives because he knew that this sensation was not real.

Divine cures are the best remedies against sorcery. Since sorcery is the work of evil spirits, then its best cure is that which neutralizes it, such as certain prayers and recitations of the Qura'an. The more powerful the defending army, the more powerful the adversary it will be able to remove and neutralize. This case is similar to two opposing armies, each of which carries its weapons and armaments. The army that has more weaponry and supplies, is the army that will prevail in the war. When the heart is full of Allah's remembrance and invokes Him often for its needs, and when the heart is joined by the tongue and righteous deeds, these acts will be the best medicine there is against sorcery and magic spells. The sorcerers and magicians admit that their magic is most effective against those who have weak hearts that are

busy satisfying the desires and lusts of the life of this world. That is why magic usually affects women, children, nomads, ignorant people, those who have weak Faith, lack trust in Allah (Tawakkul) and lack the fundamentals of Unity (tawhid), and those who neither remember Allah often nor use the various Prophetic supplications and Islamic prayer formulas (Ruqyah). In general, the effect of sorcery and magic is more powerful against weak hearts that lean towards the lower desires of this world.

When the heart leans towards this earthly life, sorcery and magic becomes most effective against it, because evil spirits only search for evil in the soul that is prone to submit to their power. Surely, evil in the heart deprives one of divine power that is necessary to provide it with sufficient weapons of defense against these evil spirits. That is why these evil spirits, which seek evil, find the hearts weakened by evil unarmed and prone to submit to evil and this is when sorcery and magic spells are most effective. Allah knows best,

The Prophet's guidance on vomiting as a remedy

At-Termezey reported that a person narrated that Abu Ad-Dardaa said, "The Prophet sss, once performed ablution after he vomited. | met Thawban in the mosque of Damascus and mentioned what Abu Ad-Dardaa narrated to him and he said, 'True’. I poured water for him

~-— The Prophetic Medicine

(the Prophet “ then." At-Termezey then commented that this Hadith is the most authentic on this subject. [In addition, Ahmad, AI-Hakim, Ibn Al-jarud, Ad-Daraqutni, AJ-Bayhaqi and At-Tahawi}.

Vomiting is one of the five methods used to disgorge septic substances from the body. They are diarrhea, vomiting, cupping, the passing of air or wind and sweating. The Sunnah has mentioned these five types. As for diarrhea, we mentioned the Hadith that states, "Diarrhea is the best of your remedies." We In addition mentioned the Hadith about Senna.

We mentivned cupping when we narrated the Ahadeeth about this subject,As for getting rid of septic gasses and steams, we will elaborate on this subject later on in this book.

As for getting rid of septic substances by sweating, it does not usually involve puncturing of the veins. The body naturally rids itself of these substances through the skin when sweat leaves the body through the open pores.

Vomiting involves throwing up the harmful substances through the upper part of the stomach. An enema and medicines that instigate disgorging artificially through the lower parts of the stomach are of two types, one that occurs naturally and one artificially instigated.

The naturally instigated vomit should not be prevented, except when it becomes excessive and becomes unsafe. In this case one should take the medicines that stops vomiting. The second type of vomiting is used for medicinal purposes, in the proper time and under proper conditions.