A healthy mind resides in a healthy body as they say, which may seem easy to practice but is often overlooked. Many of us are too occupied with the hurly-burly of city life that we neglect our peace of mind and physical health. But, good self-care is essential for improving your mood and reducing anxiety. Besides, every Muslim is entirely responsible for the health of both his\her body and soul: “and surely there are rights for your body over you” [1]. To entirely commit to Allah’s commands and be able to worship Him devotedly, A Muslim requires a healthy and robust body. That is one of the reasons behind the importance of self-care and hygiene in Islam. Let’s see how one should take care of him\herself according to the Islamic guidelines.
Hygiene is a topic always emphasized in Islamic instructions. Prophet Muhammad (PBUH&HP) advised maintaining health by any means possible [2]. And this manner was highly observed by all the prophets sent by Allah [3]. Moreover, maintaining hygiene in Islam is introduced as a way to live a longer life [4]. According to Islamic instructions, personal hygiene can be summarized as follows:
In this regard, there are many teachings from Prophet Muhammad (PBUH&HP). Washing the head and body is of the rights of Allah almighty over every Muslim [5]. One should not sleep at night without having washed his hands [6]. After getting up in the morning, one should not touch any dishes unless having hands washed three times [7]. Imam Ali (AS) advised washing the body with water to eliminate unpleasant body smell and care about hygiene and sanitation [8]. Imam Sadiq (AS) emphasized on cutting hair to remove any filth and dirt [9].
Brushing teeth is repeatedly stressed as an important part of hygiene in Islam. Prophet Muhammad (PBUH&HP) considered brushing the teeth as one of the significant hygienic manners [10] and said that if it were not difficult for his people, he would have ordered Muslims to brush their teeth before each prayer (Salat) [11]. Respecting oral hygiene is so important in Islam that Prophet Muhammad (PBUH&HP) said, if you do not have a toothbrush available, use one of the fingers to brush your teeth [12]. He criticized those who came to him without having the teeth brushed and with the mouth smelling unpleasant [13].
Some benefits for brushing the teeth include cleaning the mouth, improving the eyesight, pleasing Allah Almighty, whitening the teeth, preventing tooth decay, strengthening gums, increasing the appetite, eliminating the Phlegm, improving memory [14].
Moreover, using a toothpick to remove the food that remains from between the teeth was advised from the time of the Prophet (PBUH&HP). He has praised those who use the toothpick along with doing ablution (Wudhu) and after each meal [15]. Imam Ali (AS) had also urged his (AS) family to use toothpick [16].
Prophet Muhammad (PBUH&HP) advised Muslim men and women to clip their nails regularly as it is where the dirt and grime aggregate [17]. It is also strongly advised to clip nails on Friday and to say the following after that: “Bismillah wa billah wa ala sunnat e muhammadin wa aale Muhammad” [18].
Prophet Muhammad (PBUH&HP) has several pieces of advice in this regard. He encourages faithful men and women to remove unwanted body hair regularly [19]. Imam Ali (AS) has advised removing armpit hair to maintain hygiene and avoid unpleasant body odor [21].
Finally, you may find these instructions very basic and elementary, impossible not to know them. It may be so, but mentioning these guidelines in such details in Islam uncovers its holistic and perfect approach to life, considering all the facets of human life. On the other hand, sometimes we even forget to do these apparently simple things, and Islam reminds us of their importance despite being easy to do.
References:
- Ibn Babawayh “Uyoun Akhbar Al-Ridha”, vol. 2, p. 158.
- M. Suyuti, "Al-Jami' al-Saghir", vol. 2, p. 688.
- Shaykh al-Harrani, "Tuhaf al-Uqul", p.442.
- Shaykh Mufid, "Al-Amali", p. 60.
- M. Suyuti, "Al-Jami' al-Saghir", vol. 1, p. 579.
- Shaykh al-Tabarsi, "Makarim al-akhlaq", p. 425.
- M. Suyuti, "Al-Jami' al-Saghir", vol. 1, p. 69.
- Ibn Babawayh “Al-Khisal”, p. 620.
- Shaykh al-Kolayni, "Al-Kafi", vol. 6, p. 484.
- Ibn Babawayh, "Kitab Man La Yahduruhu al-Faqih", vol. 1, p. 53.
- Shaykh al-Kolayni, "Al-Kafi", vol. 3, p. 22.
- M. Suyuti, "Al-Jami' al-Saghir", vol. 1, p. 475.
- Kh. Al-Barqi, “Al-Mahasin”, p. 561.
- Shaykh al-Tabarsi, “Makarim al-Akhlaq”, p. 50.
- Qadi Nu'man, "Da'a'im al-Islam", vol. 2, p 120-121.
- Shaykh al-Tabarsi, “Makarim al-Akhlaq”, p. 153.
- Shaykh al-Tabarsi, “Makarim al-Akhlaq”, p. 66.
- Ibn Babawayh “Al-Khisal”, p. 391.
- Ibn Babawayh, "Man La Yahduruhu al-Faqih", vol. 1, p. 119.
- Shaykh al-Harrani, "Tuhaf al-Uqul", p. 101.
AbuTalib is the holy Prophet’s (PBUH & HP) uncle. His original name was “Imran,” and his father was “Abd al-Muttalib.” Abu-Talib was Imam Ali’s (AS) father.
Abu-Talib is one of the most important men in the history of Islam. His help to the Prophet (PBUH & HP) made Islam what it is and he made many efforts to make Islam get successful in Mecca. He was the most important supporter of the Prophet (PBUH & HP), and of course, he was one of the first individuals who believed in the Prophet.
The holy Prophet (PBUH & HP) lost his father, Abdullah, before he was born, and he also lost his mother when he was only 5 years old. After that, his grandfather, Abd al-Muttalib, was the guardian of the Prophet. Unfortunately, he also lost his grandfather when he was 8 years old. Abd al-Muttalib asked his son, Abu-Talib, to take care of the Prophet (PBUH & HP) and be his guardian. Then, the Prophet (PBUH & HP) lived with Abu-Talib, and he raised the Prophet (PBUH & HP). (1)
Abu-Talib was a merchant who was in charge of serving the Hajj pilgrims and looking after them in Mecca. These responsibilities were of considerable importance in Mecca, and consequently, Abu-Talib was highly respected there. He wasn’t so rich but because of his father, his job in Mecca, and his age, Abu-Talib was one of the most important and respected men in Mecca. Regarding his father, Imam Ali (AS) said
“My father was a respected poor person and there was no respected poor person before him.” (2)
He was a poor man who was generous. He provided food for impoverished people when no one else did. (3)
Abu-Talib was one of the most important supporters of the Prophet (PBUH & HP) in Mecca. He negotiated with the elders of Quraysh (the people of Mecca) so that they stop teasing the Prophet (PBUH & HP) and his followers. The elders of Quraysh wouldn’t dare to kill the Prophet (PBUH & HP) because Abu-Talib was with him and his support would have had serious repercussions for them. If they had dangerous plans for the Prophet (PBUH & HP), he would gather them to talk with them so that he could dissuade them and save the Messenger’s (PBUH & HP) life. (4)
When the Quraysh banished the Prophet (PBUH & HP) and his followers from Mecca, Abu-Talib let them live in Shi’b of Abi-Talib (a valley named Abu-Talib). He loved the Prophet (PBUH & HP) so much that he ordered his son, Imam Ali (AS), to sleep in the Prophet’s bed at night as the Polytheists were trying to murder the Prophet. Actually, he was ready to even sacrifice his children to save the Messenger’s (PBUH & HP) life. (5)
One of the most controversial issues that have led to many discussions between Shias and Sunnis is the faith of Abu-Talib. Sunni scholars believe that Abu-Talib helped the Prophet (PBUH & HP) in many ways not due to his faith but because of his relationship with the Prophet (PBUH & HP). They believe that Abu-Talib was a polytheist until his death, and he is now in Hell, but he is punished less than others.
On the other hand, Shiite scholars believe that Abu-Talib was one of the most faithful Muslims but he concealed his faith from the other Arabs so that he could retain his influence on them and help the Prophet (PBUH & HP) in this way. Shiite scholars say that so many poems written by Abu-Talib reflect the fact that he was a faithful person. Some of his poems are mentioned below:
Don’t you know that we have found Muhammad a Prophet just like Moses that his name has been written in the holy books?
Don’t you know that people love him and no one is better than the one that has been given love by God? (6)
Don’t you know that we do not deny our son? (The Messenger) and he doesn’t care about false words?
He is a person with a white face that the clouds rain because of him and he is a supporter of orphans and the shelter of the poor. (7)
The Shiite Imams also have claimed that Abu-Talib was a faithful person. Imam Ali (AS) said
“I swear to Allah that my father never worshiped an idol and neither did my grandfather, Hashim, or Abdi-Manaf (the ancestors of the Prophet).” (8)
Imam Baqir (AS) also said
“If the faith of Abu-Talib was put on one side of a balance and the faith of the other people on the other side, the faith of Abu-Talib would be heavier.” (9)
Abu-Talib died on Rajab 26th, ten years after the Prophet (PBUH & HP) was chosen by Allah. After his death, the Prophet (PBUH & HP) lost one of his most important supporters and because of that he was forced to migrate to Medina. The Prophet (PBUH & HP) was so sad because of that he named that year “The Year of Sorrow”. (10)
Resources
- Sirah ibn Hisham, AbdulMalik ibn Hisham, vol.1, pg.164
- Tarikh al-Yaqubi, Ahmad ibn Abi-Yaqub, vol.2, pg.14
- Ansab al-Ashraf, al-Balazori, vol.2, pg.23
- Sirah ibn Hisham, AbdulMalik ibn Hisham, vol.1, pg.242
- Bihar al-Anvar, Allamah al-Majlesi, vol.35, pg.93
- Sirah ibn Hisham, AbdulMalik ibn Hisham, vol.2, pg.4
- Al-Fosul al-Mukhtarah, Sheikh Mufid, pg.283
- Kamal ad-Din, Sheikh Saduq, vol.1, pg.174&175
- Sharh Nahj al-Balaqa, Ibn Aba al-Hadid, vol.14, pg.68
- Imtah al-Asma, Miqrizi, vol.1, pg.45
Every day of our lives is filled with the moments in which we long for an anchor to whom we could rest our hopes. As Muslims, having hope in Allah is our way of dealing with such moments. Each one of us faces many issues, be it related to our financial status, problems at work, family, or any other social or personal challenge. Our friends and the ones around us might try to soothe us, giving us some hope and helping us not to give up and stand aside. Sometimes you might hear words like “Never lose your faith in God” or “Allah helps the ones who help themselves” or even “God knows that you have tried.” These words may help you at that moment and move your emotions from distress to hope. But is this a long-run solution? Are we supposed to have hope in Allah? Is that possible, with all the problems and the difficulties of modern life?
The American Heritage defines the word hope as to wish for a particular event to happen. It also gives an archaic definition as to have confidence; to Trust” [1]. As the meaning suggests, it refers to having a positive outlook toward future events. Also, it presents trust and confidence in the one who makes everything come true with his will power.
The Holy Quran insists on the fact that the believers must never lose hope in the Mercy of Allah:
"Say [that Allah declares,] ‘O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed Allah will forgive all sins. Indeed, He is the All-forgiving, the All-merciful." Quran (39:53)
It gives many examples of the state of the ones who were on the verge of giving up when Allah assisted them in some way. One of those examples is about Jacob, who was waiting for his dear son, Joseph, for many years. No one could even think that he might find his lost son again. When his sons went to Egypt to meet the king for the second time and saw what has befallen on their other brother Benjamin, Jacob advised them and said: “Go, my sons, and look for Joseph and his brother, and do not despair of Allah’s mercy. Indeed no one despairs of Allah’s mercy except the faithless lot.” Quran (12:87)
He has all the power and strength to do whatever He wishes to do, that’s for sure. He has invited and asked the believers to have faith in His Power, assistance, mercy, forgiveness, satisfaction, bounty, etc. All that he is trying to convey is that we must be hopeful because we have Allah on our side. The Quran gives us another example, the very first Muslims who emigrated to Medina with Prophet Muhammad (PBUH&HP), hoping for Allah to help them. Almighty Allah says that the money donated to Islam belongs to the poor, the needy, and the emigrants who left their houses to support their own prophet:
“The spoils that Allah gave to His Apostle from the people of the townships are for Allah and the Apostle, the relatives, and the orphans, the needy and the traveler so that they do not circulate among the rich among you. Take whatever the Apostle gives you, and refrain from whatever he forbids you, and be wary of Allah. Indeed, Allah is severe in retribution. [They are also] for the poor Emigrants who have been expelled from their homes and [wrested of] their possessions, who seek grace from Allah and [His] pleasure and help Allah and His Apostle. It is they who are truthful.” Quran (59:7-8)
Furthermore, He insists on the fact that he forgives the sins of those who repent, calling himself Forgiving 91 times in the Quran [2]. His Forgiveness and Mercy are higher than any other creature, great enough to be on our side whenever we call Him wholeheartedly.
To conclude, one must remember the fact that no human and non-human power, wish, desire, etc. is higher than that of Allah. He asks all his creatures to believe in Him and rely on his willpower. So why should we doubt? Having hope in Allah can turn us into optimistic individuals who are proven to be more productive in their daily life, physically and mentally healthier, and more flexible in hard times and situations [3].
References:
- American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company.
- Subhani, Jafar The Eternal Prism , Pp 307-308 at
- Conversano, C., Rotondo, A., Lensi, E., Della Vista, O., Arpone, F., & Reda, M. A. (2010). Optimism and its impact on mental and physical well-being. Clinical practice and epidemiology in mental health: CP & EMH, 6, 25–29.