The Bedouin’s Questions and the Prophet’s Answers (Part 6)

The Key to Knowledge

The Bedouin’s questions and the Prophet’s answers (Part 6)

Mawlana Muhammad Adnan Chishti Attari Madani

There were tribes, small settlements, and villages surrounding Mecca and Medina. Some were close, others far. Residents of these places would come to our beloved Prophet صَلَّى اللهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم and ask questions, seeking religious rulings and solutions to difficulties they were facing. Nineteen such questions and their answers have been mentioned in the last five instalments. A further three questions and the answers given by the Prophet صَلَّى اللهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم are mentioned herein.

Is taking treatment permissible?

The Companion Usāmah b. Sharīk رَضِىَ اللّٰهُ عَـنْهُ explains:

I came to the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم. His Companions were sat with him as though birds were upon their heads.[1] I greeted him with salam and sat down.[2]  A Bedouin came and asked[3],   “O Messenger of Allah! Can we take medicine?”[4]

The Prophet صَلَّى اللهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied, “Yes. Use medicine, for Allah has certainly not placed any illness except also placing a cure for it; all except one illness, which is old age.”[5]

(When Usāmah grew old he would say, هَلْ تَرَوْنَ لِي مِنْ دَوَاءٍ الْآنَ - “Do you see any medicine for me now?”)

He continues:

Then they asked about various matters; “Is there any ḥaraj for us in doing so-and-so action?” The beloved Prophet صَلَّى اللهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied, “Allah’s servants! Allah has removed ḥaraj, except that for a man who oppressively takes loan from a Muslim (as this leads to sin and destruction).”[6]

They asked, “What is the best thing granted to people, O Messenger of Allah?”[7] He replied, “Good character.”[8] [9]

In this hadith, the words اِقْتَرَضَ امْرَاً مُسْلِمًا ظُلْمًا refer to a person backbiting, swearing at, or bringing harm to his Muslim brother, regarding which he will be punished. This was termed as taking a loan as it shall be returned to him on Day of Judgement, which means he will be punished.[10]

In another narration, when Usāmah arrived the Bedouin was asking the following question twice to the Prophet صَلَّى اللهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم, “Is there any obstacle for us in such-and-such?”[11] In reply he explained, “Allah’s servants! Allah has lifted obstacles, except for that of a man who takes a loan from the honour of his brother even in the slightest (i.e., dishonours him in the slightest). This is an obstacle.”[12] [13]

An action that takes one to Paradise

The Companion Al-Barāˈ b. ꜤĀzibرَضِىَ اللّٰهُ عَـنْهُ  narrates:

A Bedouin came to the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم and requested, “O Messenger of Allah! Kindly teach me an action that will make me enter Paradise.”[14] He replied, “Though you have spoken briefly, you have asked about a great affair. Perform ʿitq al-nasamah and fakk al-raqabah.”[15]

The Bedouin enquired, “O Messenger of Allah! Are they not one and the same?” (Their meaning in Arabic is to free a slave)

He responded, “No. Indeed, the meaning of ʿitq al-nasamah is to free a slave by yourself, whilst fakk al-raqabah is to help in freeing them (financially or by other means). Give an animal that produces abundant milk in charity and be kind to relatives. If you are unable to do that, then feed a hungry person, quench the thirst of one in need of water, enjoin right, and forbid evil. If you are unable to do that, then restrain your tongue except from good.”[16] [17]

Should a muḥrim perfume himself?

The Companion YaꜤlā b. Umayyah رَضِىَ اللّٰهُ عَـنْهُ narrates:

A Bedouin came to the Messenger of Allah صَلَّى اللهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم wearing a jubba smeared with saffron.[18] He asked, “O Messenger of Allah! I entered the state of iḥrām in that which you see, and people are mocking me.”

Allah’s Messenger صَلَّى اللهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم did not issue any reply for some time. He then called the Bedouin and said, “Remove this jubba, wash away this saffron, and fulfil the rites of ʿumrah the way you do for ḥajj.”[19] [20]

Remember well! Whoever wore iḥrām and made intention is not permitted to apply perfume thereafter.

It is sunnah to apply perfume to the iḥrām prior to making intention. One should indeed do so. Yet, avoid placing the perfume bottle in your belt after that. Otherwise, after making intention, it is possible that perfume may come onto one’s hand when entering it into the belt pocket.

If so much perfume ends up on the hand that an onlooker deems it to be a lot, expiation will become necessary (wājib). If less than this, one must give charity (ṣadaqah). If the actual liquid of the perfume has not come onto the hand but merely its scent, there will be no expiation. If perfume is to be stored in a bag, it should be wrapped in a plastic bag etc., and placed in a precautious place within the bag.[21]