Part 42

——— The Prophetic Medicine

In this case, the loved person might even feel dislike for the other party. Second, sometimes the loved person might be the cause for the love to be one-sided, such as a deficiency in his mannerism, shape, path, actions, appearance, and so forth. Third, due to a specific reason that prevents the loved person from sharing the same teelings with the other party.

When these reasons are not present, and the love is thus real, love will be shared by both parties.

Arrogance, envy, loving various positions and enmity by the disbelievers were the main reasons the Messengers were not more beloved by them than their own selves, families and offspring. When these barriers were removed from the hearts of the Messengers’ followers, their love for the Messengers was indeed more than the love they had for their own selves, wives, children and wealth.

Attainment of one's love object is its cure and other cures for love

The subject is that since love is one of the ailments in general, it does have a cure or several cures. If the lover has a legal path to take to attain his loved object, it will be his cure. In the Sahihain it is narrated that Ibn Mas'ud said that the Prophet b said:

"O young people! Whoever amongst you can afford marriage, let him marry. Those who cannot afford it should resort to fasting, for it will be a cure for them.”

The Prophet b has directed the people to the best methods to obtain what they love, a major and a minor method. He ordered the men to resort to the first choice, marriage, which is the perfect cure for this disease. Thus,

people should not prefer other solutions to the solution that the Prophet b recommended.

Tbn Majah narrated that the Prophet b said: "We never saw anything like marriage for lovers."

This is the meaning that Allah indicated when He

allowed in marriage both free and slave women when needed: Allah said:

"Allah wishes to lighten (the burden) for you; and man was created weak (cannot be patient to leave sexual intercourse with woman).” (4:28)

Therefore, Allah mentioned man's weakness in this Ayah and stated that He has made matters easy for him by allowing him to marry as many as he wishes, two, three or four. He In addition allowed him slave women in marriage if he wishes, so as to treat this ailment, passion, to cure the weakness in mankind and as ar: act of mercy

——— The Prophetic Medicine

[from Him] to His slaves.

When no legal method exists for the lover to attain his love object

If there is no legal method that the lover can attain his loved object or because of his inability to do so, or both, then passion will become a difficult disease in this case and the afflicted person needs to feel that he cannot satisfy it. It is a fact that when the heart feels hopelessness in something, it will no longer seek to acquire it,

If the disease, passion, still exists even under these hopeless conditions, then the nature of the person would have deviated and the person needs to try another solution, that is, attending to his state of mind. The person afflicted by passiun should convince himself that his heart's affection with what it cannot attain constitutes madness, and that this case is similar to whoever loves the sun, the only way to acquire it is to ascend to it! Everyone understands this is madness.

If one cannot attain his loved object because of a legal barrier that the religion erected, he should convince himself that acquiring his passion is not feasible because Allah did not allow it to happen. He should know that for his safety he should abandon such a matter and be certain that it is virtually impossible that he will ever attain it.

If one's whose heart orders him to do evil does not comply with these cures, let the slave abandon the matter for fear of losing whoever is more beloved to him, more beneficial and who offers a longer period of contentment and joy. In this case, the afflicted person will come to realize the difference between the two objects. Therefore, one should not prefer the joy of an hour that would soon turn to pain comparedtto-eternal joy that is incomparable. The reality of the short-lived joy is that it is a daydream or a mirage that will soon end and fade away, but the responsibility would remain.

In addition, one should realize that this might lead to a hateful loss that is worse for him. than losing the coveted object, and thus his loss would multiply, losing the coveted object and acquiring a hateful outcome. When one realizes these facts, then losing the coveted object: becomes less serious in his heart and. being patient. becomes more worthwhile. The mind, religion, honor and’ human nature then require the afflicted person to be patient in the face of losing a lesser loved object, for in this case, patience would soon earn him joy, contentmentt and happiness. On the other hand, one's ignorance, transience, injustice and immaturity orders him to prefer the lesser coveted object whatever the cost. Those whom Allah gives immunity will be saved from this end.

When one's heart does not accept this solution and

—— The Prophetic Medicine

dislikes using the remedy that we mentioned, let him think about what evil repercussions satisfying his lusts would bring about and what gains it would cause him to lose. He should realize that satisfying his lust is the major cause of an evil outcome in this life, as it prevents the slave from using his mind that is the controller of his actions and which should be used to lead him to benefit instead.

If one's heart still does not accept the remedy we mentioned, let him remember the shortcomings and unlikable characteristics of the coveted object, so that he might dislike the object, as well. When one thinks about this subject, he will realize that such shortcomings supercede the good qualities that made him like that object. Let him In addition ask the neighbors of his loved one about what he does not know of their attributes and behavior. It is a fact that as much as the good qualities drive loved ones closer, the shortcomings drive them apart. Then, one should weigh the two sides and choose the best and most beloved path to take. He should not be among those who are deceived by the color of an otherwise leprous skin. Let one think beyond the beautiful exterior to the true reality of things. Let one look beyond the beautiful shape to the inner evil of the heart.

If all of these remedies do not work, there wi!l be no resort except seeking Allah Who answers the calls of

those in distress when they invoke Him. Let him throw himself before His Door seeking His help with humbleness, humility and meekness.

Those who are led to this type of success should act honorably and keep their affair a secret, so as not to expose the loved one to the people and cause them harm, or else he will be committing a transgression and an injustice.

The Prophet's guidance on preserving the health with perfume

Good scents and perfumes are nutrition for the soul, and the soul is the dynamo of the rest of the body's powers. Perfume helps the brain, the heart and the internal organs and brings comfort to the heart and the soul. Perfumes are In addition the most suitable and favorable remedy and substance for the soul. In addition, there is a close connection between the good soul and scented perfumes. This is why perfumes were among the dearest substances in this world to the heart of the most pure of all people, the Prophet i&.

Al-Bokhary narrated that the Prophet * used to always accept perfume when presented to him. In addition, Muslim narrated that the Messenger of Allah b said:

"He who is offered Raihan (basil) should not refuse it, because it is easy to wear and has a good scent."

Further, Abu Dawood and An-Nasa'y narrated that the Prophet b said:

"Whoever is offered some perfume should not refuse it because it is light to wear and has a good scent."

Ibn Abi Shaibah In addition narrated that the Messenger of Allah bhad a container that had some perfume and he used to perfume himself with it. The Prophet b In addition said:

"Allah has a right on every Muslim that he takes a bath (at least once) in every seven days and if be has perfume to wear some of it.”

Furthermore, the angels like perfume while the devils dislike it, because the dearest scent to the devils are foul odors, while good souls like good scents. Every soul leans towards and deserves what it likes. Evil men are suitable for evil women and vise versa, while good men are suitable for good women and vise versa. Although this statement applies to men and women in general, it In addition applies to every type of deed, speech, food, drink, clothing and scent.

The Prophet's guidance on preserving the health of

the eyes Tbn Ab‘ass narrated:

"Whenever the Messenger of Man used to wear kohl, he would use it thrice in the right eye - beginning with it and finishing with it - and twice in the left eye."

In addition, Abu Dawood narrated that the Prophet b said:

"Those who use Kohl should use it an odd number of times."

One should use an odd number of times when applying Kohl in both eyes, thrice in the right eye and then twice in the left eye. Or, one should use the Kohl thrice in each eye, as Imam Ahmad has stated.

Kohl preserves the health of the eye, strengthens and clears the sight and removes harmful substances, along with adding a touch of beauty to the eye. When one uses kohl before he goes to sleep, it is beneficial for the eye, especially since the eyes will not be moving and thus the kohl will have its most favorable affect. The ithmid type of kohl is especially effective in this regard.

Tbn Majah narrated in his Sunon that Abdullah bin Umar related from the Prophet b that he said:

——— The Prophetic Medicine

"Use Ithmid (antimony), because it clears the eye and grows the eyelashes." [AI-Hakim}.

In addition, Ibn Majah narrated in his Sunan that Ibn Ab'ass related from the Prophet b that he said:

"The best of your kohl is the Ithmid (antimony), because it dears the sight and causes the eyelashes to grow."