What did the Prophet Muhammad put on his eyes?

“And tell the believing women to lower their gaze [not to look lustfully at members of the opposite sex] and to guard their flesh [not to commit adultery][1]. And so that they do not flaunt their beauty [so that they do not expose their body; did not dress up or put on makeup to attract the attention of strangers], in addition to what is obvious [which is difficult to hide, as well as what is necessary to have – elegance, neatness, presence – in appearance, for example, at work][2 ]. And let them throw a shawl over their chest (let them not leave the neckline on the clothing in the chest area open). Let them not show off their [female] beauty except to their husbands. [Some parts of the body, within the framework of local traditions or, for example, for convenience at home, may be exposed, and the head may not be covered in front of relatives, whom the woman does not have the right to marry. These include] natural fathers, fathers-in-law, natural sons or sons of husbands, as well as brothers, nephews or female servants. [These also include] elderly people (old people) who do not have a [sexual] need for women, and small children. And let them not kick [on the ground, rattling jewelry or knocking their heels], thereby attracting the attention of [strangers] to themselves, to their feminine beauty. Believers, repent before Allah (God, Lord) and all of them, without exception [after all, each of you has mistakes and sins, perhaps in terms of inter-sexual relationships, especially regarding coveted views; correct yourself, strive for something higher and purer]. Perhaps [with God’s blessing], you will achieve success [not only in the worldly, but also in the eternal]” [3] (Holy Quran, 24:31).

Hadiths about women’s use of perfumes (perfume)

In the Sunnah of the Prophet Muhammad (peace and blessings of God be upon him) there are hadiths that talk about the use of perfume by women. The Prophet (peace and blessings of Allah be upon him) said: “If a woman anoints herself generously with incense and walks near people so that they smell her [the goal will be precisely this], then she is such and such [an adulteress[4]]”[5 ]. Imams at-Tirmidhi and an-Nasai, citing this hadith in their collections of hadiths, pointed out the undesirability of such an action (makrooh). This hadith in the corpus of hadiths of at-Tirmidhi sounds like this: “Every eye commits adultery [that is, it commits the sin of lustily looking at a member of the opposite sex, be it a woman or a man]. And if a woman anoints herself abundantly with incense and walks near people [filling the air with wonderful aromas emanating from her], then she is an adulteress.”[6] In the set of hadiths of Imam an-Nasai, it has the following meaning: “If any woman anoints herself generously with incense and walks near people so that they smell her [the goal will be precisely this], then she is an adulteress.”[7]. Imam al-Manawi[8] in his book “Fayd al-Qadir” comments on this hadith as follows: “By the words “she is an adulteress” it is meant that such a woman is prone to adultery because she creates the reasons leading to it. The word “adulteress” in this case is a metaphor (figurative expression)”[9].

Practical conclusion of Islamic scholars

The hadith indicates the inadmissibility of a woman’s excessive use of perfume. to attract the attention of strangers. However, it is worth noting that the use of perfume for a husband, inside the house, is desirable and recommended, because it can strengthen mutual love between spouses. Imam al-Manawi says: “As for anointing with incense and preening for the sake of your husband, this is welcomed and highly desirable. Some great theologians said: “Preening and anointing your spouse with incense for your spouse is one of the strongest factors in strengthening love between them and weakening hostility towards each other. For the eyes lead the heart, and if they see something beautiful, they bring it to the heart, and this is how love appears. And if they see something disgusting or unpleasant, as, for example, in appearance, in clothing, then they bring it to the heart, and this is how hostility and disgust appear.”[10]. Ibn Hajar al-Haytami[11], listing the great sins in his book “al-Zawajir ‘an iktiraf al-kabair”, mentioned the previously cited hadiths, adding at the end the following: “These hadiths make sense unambiguous prohibition [that is, the use of incense by a woman with an obvious seductive aroma emanating from her is a great sin] only when there is unequivocal the belief that a woman’s use of perfume will lead to temptation [for men; for example, she earns her living through prostitution, and perfume is one of her tools]. If there is only a fear of temptation [say, a woman uses perfume in a small amount purely for hygienic reasons, to eliminate the unpleasant odor of sweat that may appear during the working day], then [the use of perfume] is undesirable (makruh)[12]. If the likelihood of temptation (temptation) is great, then it is prohibited, but it is not a great sin, as is obvious from the meaning of the hadith.”[13] From the commentary of the great scientist-theologian it follows: if a woman uses perfume, assuming that the smell, most likely, will not reach other strangers to her (in a pronounced form), then there is no sin in this, since the reason for the prohibition is seduction, temptation – absent.

The Companions used incense

It is important to note that in the Sunnah of the Prophet Muhammad (peace and blessings of Allah be upon him) there is an indication that the companions used incense. It is assumed that this refers to cases where the aroma was not defiantly vulgar and seductive, and was not a trail spreading around a woman and trailing behind her, which can often be observed in the realities of recent centuries. Incense for female companions carried the aroma of cleanliness, neatness and meant the removal of unpleasant odors of sweat. It is narrated from ‘Aisha: “When we [women] went to Mecca with the Messenger of Allah (peace and blessings of Allah be upon him), we tied our foreheads [heads] with bandages [that absorbed sweat and prevented its constant flow down the face], anointed with musk[14] during ihram [a special ritual state during pilgrimage[15]]. When one of us sweated, this musk would flow down onto her face, and the Messenger of Allah, seeing this, did not forbid us.”[16] Women during the time of the Prophet Muhammad used fragrant oils, and he did not forbid them from doing so. The prohibition mentioned earlier in the hadith applies to cases of purposefully drawing attention to oneself from the opposite sex. Let me note: it applies to both men and women. Imam at-Tirmidhi cited the following hadith on the topic under discussion: “The incense of men is something that has an obvious smell, but is inconspicuous in color. The incense of women is something that has an obvious color, but is inconspicuous (unnoticeable) in smell”[17]. The Hadith does not indicate that men’s or women’s perfumes are limited to these particular characteristics. In addition, at home, a woman especially uses the fact that it emits a pleasant aroma for the household. The same applies to my husband. I also find it difficult to practice this hadith (the absence or presence of only color or smell) in the modern realities of the perfume industry. So, the ban applies to both men and women, if it carries the meaning not of hygienic cleanliness and aroma, but of deliberately attracting attention to oneself with pleasant aromas, seducing the opposite sexwho are not the husband or wife of a given person. I also ask you not to forget one of the main hadiths of Muslim theology: “Truly, deeds [are assessed, as they are built, implemented] only by intentions. And each person [will be rewarded] in accordance with the intention.”[18].

Women’s perfumes and visiting the mosque

The Prophet (peace and blessings of Allah be upon him) once, addressing women, said: “If any of you wishes to be present in the mosque, then [before leaving the house] should not anoint yourself with incense.”[19] He also said: “If any of you [women] are going [to the mosque] for the fifth obligatory prayer [namaz], then let him not anoint himself with incense that night.”[20] This does not mean the whole night, but the time when the woman goes to the mosque. Returning home, she, of course, uses perfume and products that give a pleasant aroma at her discretion[21]. And there is also such a reliable hadith: “Do not forbid women from visiting the houses of the Lord (mosques)! But let them go out [going to the mosque] without using incense [that is, without attracting the attention of strange men with their excessive femininity and its manifestations]”[22]. The wife of the famous scholar-companion Ibn Mus’ud said: “If any of you [women] goes to the mosque, then let him not use incense.”[23] Written by me with the participation of a graduate of the Sharia faculty of the International Islamic Academy “al-Azhar” Ilyas Ganiev. Links to theological primary sources and commentary: [1] I note that the call to “lower your gaze and protect the flesh” applies equally to both women and men. In the Koran, the Lord of the worlds says: “Tell the believers to men, so that they lower their gaze [do not look lustfully at representatives of the opposite sex] and take care of their flesh [do not commit adultery]. This is cleaner (better and more virtuous) for them. Verily, Allah (God, Lord) is fully aware of what they do.” [2] In front of strangers, the face may be exposed, the hands and, according to some scientists, the soles of the feet may be exposed. The rest of the body should be covered, if possible, in accordance with the style, taste of the woman, her field of work, time of year, climate, etc. [3] It is important to note that Surah an-Nur refers to the Surahs of the Medinan period. That is, this appeal is directed not to those who have just become believers in the One and Eternal, but to those Muslims who went through significant life trials and oppression (during the Meccan period, as well as at the beginning of the Medinan period), subsequently achieving stability and steadfastness faith and high morals. See, for example: Ibn Qayyim al-Jawziya. Madarij as-salikin. T. 1. P. 184. [4] Abu Dawud does not mention this word in the text of the hadith. It is mentioned in other sets of hadiths at the end of this particular hadith. For example, from an-Nasai. [5] See: Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 455, Hadith No. 4173, “Hasan.” [6] See: at-Tirmidhi M. Sunan at-Tirmidhi [Collection of hadiths of Imam at-Tirmidhi]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 448, Hadith No. 2786, “Hasan Sahih.” [7] See: an-Nasai A. Sunan [Code of Hadith]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 524, Hadith No. 5126, “Hasan”. [8] Muhammad ‘Abdurauf ibn Taj al-‘Arifin, better known as al-Manawi (1543–1622), is considered one of the greatest theologians of his time. Born and died in Cairo. Wrote about 80 works. See: al-Zirikli H. Al-a’lam. Kamus tarajim. Beirut: al-‘Ilm lil-myalain, 2002. T. 6. P. 204. [9] See: al-Manawi Z. Fayd al-qadir sharkh al-jami’ al-saghir. Egypt: Tijaria Kubra. T. 1. P. 276, Hadith No. 428. [10] See: al-Manawi Z. Fayd al-qadir sharkh al-jami’ al-saghir. T. 3. P. 147, explanation of hadith No. 2971. [11] Ahmad ibn Muhammad ibn Ali ibn Hajar al-Haytami (1504–1567) – legal theologian. Born in Egypt, the village of Abu Haytham. Died in Mecca. Studied at al-Azhar. He wrote many theological works, including a book on Shafi’i fiqh “Tuhfatul-mukhtaj li sharkh al-minhaj”, as well as “Sharh arb’in an-nawawi”, “az-Zawajir ‘an iktiraf al-kabair”, etc. See. : al-Zirikli H. Al-a’lam. Kamus tarajim. Beirut: al-‘Ilm lil-myalain, 2002. T. 1. P. 234. [12] At the slightest moral, and in this case hygienic, need, the canonically undesirable (makruh) ceases to be undesirable. These are the canons. [13] See: Ibn Hajar. H. Az-zawajir ‘an iktiraf al-kabair [Obstacles to committing great sins]. Dar al-fiqr, 1987. T. 2. P. 72. [14] The text of the hadith uses the word “al-misk”, that is, musk. “Musk is a strong-smelling substance produced by the glands of some animals or obtained from some plants. It was highly valued in the East for its aroma. In the pre-Islamic era, ordinary Arabs were rarely given the opportunity to inhale the aroma of precious and therefore inaccessible musk. For them, musk was more a symbol of luxury and pleasure than a real source of pleasure. Musk is contained in the musk sac of a male musk deer – a small, beautiful, very shy, hornless ruminant ungulate, adapted to living in mountain taiga landscapes. The musk sac is actually the preputial gland of the male musk deer, which secretes a strong-smelling secretion – musk, designed to attract a female during the period of estrus, and the female detects by smell the presence of a male musk deer, who is at that time at a distance of several kilometers from her. The musk contained in the bags is a reddish substance similar to honey. Over time, it hardens and turns into round or oblong black grains, with a slight greasy sheen, the size of a pinhead to a lentil grain with a peculiar sharp, long-lasting odor and bitter taste. Dried musk has virtually no odor, but the smell appears again when the substance is moistened. One gland of an adult male musk deer contains 10–30 g of natural musk, one of the most expensive products of animal origin. The simplest way to obtain this product was to cut out the gland from a killed male and dry it. When dried, this product does not lose its properties for many years. In ancient times, musk was exported from India, and in more recent times and to this day – from China. In very small quantities, musk was obtained from musk deer, found in the Altai and Sayan mountains. The chemical composition of musk is very complex and is still little studied. It contains fatty acids, waxes, aromatic and steroid compounds, and cholesterol esters. In China and India, and later in the Muslim countries of the Arab East, musk was extremely highly valued. In large concentrations, the specific smell of musk is quite sharp and unpleasant, but Arab alchemists from the heyday of the Caliphate, studying the properties of musk brought by merchants from China and India, discovered that when diluted in large quantities, the smell becomes sensual and bewitching. Around this same time, Arab scientists made another decisive contribution to the development of modern perfumery, reviving the technique of distillation of liquids and solids, which had been completely forgotten in Europe. Thanks to these two discoveries, musk found use in perfumery, where its alcohol solution was used to create perfumes popular in the Arab East, the fame of which quickly spread throughout the world.” See: Sokolsky I.N. Musk, exuding the aroma of bliss // Plants from the Gardens of the Holy Quran. M.: “SAD”, 2008. pp. 130–136. [15] Before entering this ritual state, it is possible and desirable (sunnah) to use incense (a person completely washes the body, removes all unpleasant odors and rubs the body with something that smells fragrant), but after entering it, incense cannot be used. This applies to both men and women. See: Mawsu’a fikhiya kuwaitiya [Muslim Legal Encyclopedia of Kuwait]. In 45 volumes. Kuwait: Ministry of Waqf and Islamic Affairs, 2012. Vol. 12. pp. 176 and 177. [16] See: Abu Dawud S. Sunan abi Dawud [Collection of hadiths of Imam Abu Dawud]. P. 213, Hadith No. 1830, “sahih”. [17] See: at-Tirmidhi M. Sunan at-Tirmidhi [Collection of hadiths of Imam at-Tirmidhi]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 448, Hadith No. 2787, “sahih”; Mawsu’a fikhiya kuwaitiya [Muslim Legal Encyclopedia of Kuwait]. In 45 volumes. Kuwait: Ministry of Waqf and Islamic Affairs, 2012. Vol. 12. P. 174. [18] Hadith from ‘Umar; St. X. al-Bukhari and Muslim. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 21, Hadith No. 1. [19] See: an-Naisaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 188, Hadith No. 142–(443). [20] See: an-Naisaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 188, Hadith No. 141–(443). [21] See: an-Nawawi Ya. Sahih Muslim bi sharkh an-Nawawi [Collection of hadiths of Imam Muslim with comments by Imam an-Nawawi]. At 10 vol., 18 pm Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 2. Part 4. P. 173, explanation of hadith No. 141–(443). [22] Hadith from Abu Hurayrah; St. X. Ahmad and Abu Dawud. See: Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 85, Hadith No. 565, “hasan sahih”; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 3. P. 138, Hadith No. 1037. [23] See: an-Naisaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 188, Hadith No. 142–(443); al-Shavkyani M. Neil al-avtar. In 8 volumes. T. 3. P. 138. Islamic medicine, which is also called “Medicine of the Prophet Muhammad,” is the treatment of a person according to the sunnah, that is, using those methods that were transmitted from the Prophet Muhammad ﷺ in the form of prophetic hadiths or Quranic verses. Prophet Muhammad ﷺ answered questions asked by his companions about a variety of ailments, and everything he said during such answers is attributed to treatment within the framework of the medicine of Prophet Muhammad ﷺ. The Medicine of the Prophet ﷺ combines everything that affects a person’s health – his marriage, his housing, drink and food. The Medicine of the Prophet Muhammad ﷺ also includes legislation that concerns medical practice and treatment issues, and the responsibility that a doctor bears in Islam.

Books by scientists on prophetic medicine

Islamic scholars who are working on compiling collections of hadiths of the Prophet ﷺ highlight sections that are devoted to medicine, and in this section they collect those sayings of the Prophet Mohammed ﷺ that relate to the topic of Islamic medicine and the treatment of diseases. The first to carry out such work was Imam Malik, who first compiled the collection “al-Muwata”. Then the same work was done by Imam al-Bukhari, as well as Imam Muslim, and there were a number of other hadith collectors. A separate book was also compiled on the Islamic medicine of the Prophet Muhammad ﷺ and the treatment of diseases – this was done by Abdul-Malik ibn Habib al-Andulusi by compiling the book “A Brief Essay on Medicine”. The scientist Abdul-Latif al-Baghdadi, who was a grammarian and fuqih, was the first to practice treatment of diseases according to the sunnah. He also wrote a book called (“Medicine based on the Koran and Sunnah“or “At-Tibu min al-Kitab wa as-Sunnah.” The authors of books on Islamic medicine and the treatment of diseases were such scholars as Abu Nuaim al-Asbahani and ibn Sina, al-Kamil ibn Tarkhan and at-Tayfashi, as well as many others. The most complete book about the medicine of the Prophet Muhammad ﷺ was the book of Imam Hafiz Jalaluddin al-Suyuti entitled “Al-manhaj as-sawi wa al-manhali ar-rawi fi at-tibbi an-nabawiyi” – this book included everything that was previously written in this area, since the author understood the science of hadith very well.

Basics of Islamic Medicine

An authentic hadith says that the Prophet Muhammad ﷺ said, addressing the servants of Allah, that they should be treated, because by sending the disease, the Almighty sent his slaves treatment for this disease. This hadith is mentioned in the collections of hadiths of Imam Bukhari, Imam Muslim, Imam ibn Majah. Not only does it make an obvious call for Muslims to seek treatment and not turn to witchcraft and charlatans for healing, but it also calls for Islamic scientists to conduct more research in the field of medicine in search of new ways to treat diseases, in search of new drugs for the treatment of diseases that were not previously known. Islam aims to preserve the life and health of a person completely, so that he can find a happy life not only in the earthly world, but also in the heavenly world. According to Islam, a person is guaranteed the preservation of religion, soul and body, honor, as well as his property and his mind, and three of the points listed are directly related to health. The goal of Islamic medicine is to preserve human health and protect him from disease. According to Imam al-Shafi’i, in human society there is a need for scientists because they preserve religion, and for doctors because they maintain health. He did not recognize any other science except medicine and knowledge about haram and halal, that is, about the forbidden and permissible.

Medicines of the Prophet

The Prophet Muhammad ﷺ himself treated himself, as well as his wives, members of his family and companions, using those beneficial methods and properties that were known at the time when the Prophet Muhammad ﷺ lived. All these methods and beneficial properties were later confirmed by doctors and medical science.

Honey

As one of the means of treatment, the Prophet Muhammad ﷺ recommended honey, which he called the first remedy that Allah Almighty created to treat humans. The Koran says that Allah Almighty inspired the bee to build homes in the mountains and in the trees, to eat fruits and flowers and to follow the paths of the Almighty, and that drinking from a variety of flowers, which comes from the abdomen of the bee, brings healing to humans: “Your Lord inspired the bee: “Establish dwellings in the mountains, in the trees and in buildings. Then eat all kinds of fruits and follow the paths of your Lord that are available to you.” From the bellies of bees comes a drink of different colors, which brings healing to people. Indeed, in this is a sign for people who reflect” Surah An-Nakhl (Bees), verses 68-69. Prophet Muhammad ﷺ recommends honey as a treatment for diseases of the digestive system, circulatory system, helps strengthen the immune system, cure ulcers and asthma. Honey is one of the oldest means of treatment, which, being natural, allows a healthy person, provided that he takes it regularly, to maintain his health and generally do without medications throughout his life. Honey contains fructose and glucose, beneficial minerals and vitamins. As in ancient times, modern people use honey not only in treatment, but in cosmetology and cooking. Regarding honey, there is a case described in hadiths when a man came to the Prophet ﷺ and began to complain about his brother’s illness, and the Prophet Muhammad ﷺ recommended giving him honey to drink. When the man returned with the words that the medicine did not help, the Prophet Muhammad ﷺ advised doing this several times, noting: “Allah is right, but your brother’s stomach is wrong». Also, to prove that honey is the most important means of Islamic medicine, they cite a hadith, which was transmitted in his collection by Ibn Majah, which reports the words of the Prophet Muhammad ﷺ that man has been granted two healing remedies by Allah Almighty, and one of these remedies is The Holy Book is the Koran, and the second is honey.

Black cumin

The Messenger of Allah ﷺ recommended black cumin, that is, the seeds of this plant, as another remedy for treatment. Since the second half of the twentieth century, two hundred studies have been conducted at various international universities, in which the results were published in the form of reports and articles in the media, where the benefits of black cumin and its importance for human health were confirmed by science. The Prophet of the Almighty ﷺ spoke about this benefit fourteen centuries ago, claiming that black cumin contains a cure for all diseases except death.

Olive oil

The Messenger of Allah ﷺ called olive oil another important remedy for treating various diseases. According to the Prophet Muhammad ﷺ, as quoted by Abu Sayyid al-Ansari, olive oil should be eaten and rubbed into the body, since the olive tree is a sacred tree. With the help of olive oil, you can cure obesity, prevent cardiovascular diseases, it corrects blood thickening and stimulates the movement of blood through the vessels. Olive oil helps reduce high blood pressure. The percentage of people who are obese is significantly lower in those countries of the world where the use of olive oil is traditional. According to modern doctors, it plays an important role in the prevention of cancer: it can help reduce the impact of free radicals on the human body.

Garlic

Garlic is also a remedy that was recommended by the Prophet Muhammad ﷺ as a reason for treatment. Once the Prophet Muhammad ﷺ advised Ali ibn Abu Talib to eat garlic and said that he himself would have eaten it if he had not communicated with the angels. The healing properties of garlic are beyond doubt and have been confirmed by doctors: its smell is not very pleasant, but it has strong antibacterial properties and is good for treating scurvy. Garlic helps strengthen the capillaries of blood vessels; it is a good adaptogen.

Fish oil or whale liver

Prophet Muhammad ﷺ also once pointed out what is the best food for a person. He said that the first food for the people of Paradise would be the best part of the liver of the whale, and this should be taken as a direct indication of the benefits to human health of fish oil. Both European and American scientists have long confirmed that fish oil has enormous benefits, since it contains Omega-3 polyunsaturated acids, which are extremely effective in preventing excess weight and cardiovascular diseases.

Finnish

The same product, which has medicinal properties and was recommended by the Prophet Muhammad ﷺ as a medicine, can be called a date. Regarding the date, the Prophet Muhammad ﷺ said that a person who eats seven dates in the morning protects himself from poison and witchcraft during the day.

Senna Mecca

The medicine of the Prophet Muhammad ﷺ also mentions senna as a remedy. The benefits of senna are reported in a hadith narrated by Abu Ubay ibn Ummi Haram, where it is mentioned that people should turn to senna to cure any ailments except those caused by poison, referring to the poison called “death”.

Aloe

Prophet Muhammad ﷺ mentioned aloe as one of the wonderful healing medicines, which he recommended for use in the treatment of eye diseases. With its help, stomach ulcers and gastritis, constipation are cured, and also used to heal skin diseases – ulcers, non-healing wounds, radiation damage to the skin and various burns.

Ginger

The medicine of the Prophet Muhammad ﷺ also recommends for treatment to turn to ginger, which as a medicine has a lot of useful properties and consists of components such as cineole and phelandrine, camphin and gingerol, borneol and citral, essential oils and amino acids – phenylanine, leisine and methionine.

Sivak

The medicine of the Prophet Muhammad ﷺ indicates the use of siwak, and this remedy could be fard (obligatory), so often is it mentioned in a similar way as a medicine in the hadiths of the Prophet Muhammad ﷺ.

Henna

The Islamic medicine of the Prophet ﷺ provides answers to many questions; the medicine of the Prophet Muhammad ﷺ has its own answers and recommendations for the most popular and common symptoms. Much has been said about the treatment of headaches, since this symptom is the most common and can indicate certain diseases or be a consequence of poisoning, nervous system disorders or infections. One of the hadiths gives an example when the Prophet Muhammad ﷺ relieved himself of a headache by applying henna to his head, and explained that henna helps with headaches. This bandage helps in cases where a headache appears due to inflammation. In the hadith of al-Bukhari, there is a case when the Prophet Muhammad ﷺ advised those who complain of headaches to use hijama. But the medicine of the Prophet ﷺ recommends applying a bandage with henna even to wounds to relieve inflammation.

Massage

Another way to treat headaches, which was recommended by the medicine of the Prophet Muhammad ﷺ, is massage. To relieve headaches, you should actively massage the area where the thumb and index finger meet. If you massage points on the eyebrow line or on the bridge of the nose, this will also help relieve headaches.

Hijama

Perhaps one of the most important means for the prevention and treatment of many diseases is hijama (bloodletting), which is reported in many hadiths. The angels themselves recommended this remedy to the Prophet Muhammad ﷺ and in his medicine – hijama is one of the frequently used methods.