Monday, November 5, 2012

The Eclipse Prayer

The Eclipse Prayer: Salaat-ul-kusoof (Solar Eclipse prayer) and Salaat-ul-Khusoof (Lunar Eclipse prayer)

The prayers for a lunar eclipse and a solar eclipse is the same. It’s important to pray this in congregation, although praying alone is permissible too. The importance is because the Prophet (peace be upon him) instructed us to remember Allah and invoke Allah during this time, and this was als
o a time when the Prophet (peace be upon him) was afraid of what was to come.

Narrated `Abdullah bin `Amr : “When the sun eclipsed in the lifetime of Allah’s Apostle an announcement was made that a prayer was to be offered in congregation.” [Bukhari, 2.155]

The eclipses do not happen because someone has died and this is clear from the following hadith:

Narrated Abu Bakr: We were with Allah’s Apostle when the sun eclipsed. Allah’s Apostle stood up dragging his cloak til he entered the Mosque. He led us in a two-rak`at prayer till the sun (eclipse) had cleared. Then the Prophet (p.b.u.h) said, “The sun and the moon do not eclipse because of someone’s death. So whenever you see these eclipses pray and invoke (Allah) till the eclipse is over.” [Bukhari, 2.150]

Narrated Al-Mughira bin Shu`ba: “The sun eclipsed in the lifetime of Allah’s Apostle on the day when (his son) Ibrahim died. So the people said that the sun had eclipsed because of the death of Ibrahim. Allah’s Apostle said, “The sun and the moon do not eclipse because of the death or life (i.e. birth) of someone. When you see the eclipse pray and invoke Allah.” [Bukhari, 2.153]


An Eclipse prayer is made up of two rakaats of prayer (two units of prayer). Basically there are two rukus (bowings) and two recitations from Qur’an in each unit of prayer (rakaat) – in normal prayer, there is only one bowing per unit of prayer.

So you stand up for prayer as normal
Recite Qur’an as you normally would
Go into Rukoo (bow) and prolong the ru
koo with duas
Stand up and recite Qur’an again
Go into Rukoo (bow) again and prolong the rukoo with duas but not as long as the first rukoo
Stand up and then go into sujood (prostration) and prolong the sujood with duas
Sit up straight
Go into sujood again and prolong it (but not as long as the first sujood)
You repeat the above steps for the second rakaat (second unit of prayer)

Narrated `Aisha: In the lifetime of Allah’s Apostle (p.b.u.h) the sun eclipsed, so he led the people in prayer, and stood up and performed a long Qiyam, then bowed for a long while. He stood up again and performed a long Qiyam but this time the period of standing was shorter than the first. He bowed again for a long time but shorter than the first one, then he prostrated and prolonged the prostration. He did the same in the second rak`a as he did in the first and then finished the prayer; by then the sun (eclipse) had cleared. He delivered the Khutba (sermon) and after praising and glorifying Allah he said, “The sun and the moon are two signs against the signs of Allah; they do not eclipse on the death or life of anyone. So when you see the eclipse, remember Allah and say Takbir, pray and give Sadaqa.” The Prophet then said, “O followers of Muhammad! By Allah! There is none who has more ghaira (self- respect) than Allah as He has forbidden that His slaves, male or female commit adultery (illegal sexual intercourse). O followers of Muhammad! By Allah! If you knew that which I know you would laugh little and weep much. [Bukhari, 2.154]

Tuesday, October 16, 2012

Saturday, October 6, 2012

The Killing of Our Son

Finally the papers have been filed, Ya Allah give us continued patience and strength as we continue this fight to seek justice for our Beloved Son Rashaad, Ameen

What they did to Rashaad was cowardly and the pure essence of injustice, there are some folks you should not mess with!

Our children are not here to be abused, used, and murdered!
WE have raised decent, law abiding, loving and intelligent children, that have so much to offer the world both spiritually and materially.

On October 7th 2010, you took our youngest son just 23, innocent and without child, a person determined to make a place for himself in the world of aviation, you harassed, stopped and abused this young man until you fractured his mind and then you finally killed him, why, was it as he often said pure jealousy? or was it because he was Muslim and a pilot?

We want answers and Inshallah, you will be made to answer these questions...I will not rest until Rashaad's legacy is set right, you slandered him with lies, bogus charges and made his last days a living hell, we tried everything possible to help him to overcome the attacks from all your agencies, which proved to be too much for all of us.

For two years we have been making "special prayers" about this situation, we have let go and let God do the rest!
See you in court!

Tuesday, October 2, 2012

Self Righteousness

No one can be so sure of their station with Allah, that they look down upon other human beings, even Our Beloved Prophet prayed for forgiveness, not that he was sinful but he knew his station with our creator and that is servant/slave, may Allah remove this disease from our hearts, Ameen

Sunday, August 26, 2012

An Amazing Love Story

    The Amazing love story of Prophet              Muhammed(Pbuh) and Khadija(RA)

    By Dr. HeshamA. Hassaballa

    She was one of the noblest women of her time, coming from a veryprominent family. She was also quite beautiful and the holder of a considerableamount of wealth, for she successfully ran her own business. To marry her wouldhave been a great feat for any man, and indeed, quite a few of the mostprominent and wealthy men in society had asked for her hand. Yet, she rejectedthem all; already being a widow, she had lost the desire to marry again.

    Until he came into her life. He was young man of 25, andalthough he was also of a noble family, he was an orphan and was not a man ofmany means. He had made a meager living ,tending sheep in the hills surroundingthe city. Yet, he had an impeccable moral character, and he was widely known asone of the most honest men around. That is what attracted her to him: she waslooking for someone honest who could conduct business for her, as she – a womanin a fiercely patriarchal society – could not do it herself. So, he startedworking for her.

    After he came back from his first business trip, she asked herservant, whom she had sent with him, about him and his conduct. The servantamazed her by his report: this young man was the kindest, gentlest man he hadever met. Never did he treat the servant harshly, as many others do. Yet, therewas more: as they traveled in the heat of the desert, the servant noticed thata cloud had followed them the entire time, shading them from the blazing sun.Upon hearing this, she became quite impressed with her new employee.

    Not only that, this new employeeproved to be an astute businessman in his own right. He took his employer'smerchandise, sold it, and with the profits bought other merchandise that hesold again, thus profiting twice. All this was enough for her: the embers oflove in her heart that were once extinguished were re-kindled again, and shedesired to marry this young man, who was 15 years younger than she.

    So, she sent her sister who asked him, "Why are you not married, yet?"
    "She believed in me when no one else did; she accepted Islamwhen people rejected me; and she helped and comforted me when there was no oneelse to lend me a helping hand."

    "For lack of means," he answered.

    "What if I could offer you a wife of nobility, beauty, andwealth? Would you be interested?" she told him.

    He replied in the affirmative, but when she mentioned hersister, the young employee chuckled in amazement.

    "How could I marry her? She has turned down the most noble menin the city, much wealthier and prominent than me, a poor shepherd," he said.

    "Don't you worry," the sisterreplied, "I'll take care of it" (Ibn Al-Atheer).

    Not long after, this wealthy business-owner married her youngemployee, and it was the beginning of one of the most loving, happiest, andsacred marriages in all of human history: that of Prophet Muhammad (peace beupon him) and Khadijah, the daughter of Khuwaylid.

    When they were married, the Prophet was 25 years old, andKhadijah was 40. Yet, that did not bother the Prophet one bit. He loved her sodeeply, and she loved him as deeply. They were married for 25 years, and shebore him seven children: 3 sons and 4 daughters. All of the sons died at ayoung age. Khadijah was a source of immense love, strength, and comfort for theProphet Muhammad, and he leaned heavily on this love and support on the mostimportant night of his life.

    While he was meditating in cave of Hira, the Angel Gabriel cameto Prophet Muhammad and revealed to him the first verses of the Quran, whichMuslims believe is the word of God, and declared to him that he was to be aProphet. The experience terrified him, and he ran home and cried to Khadijah , "Cover me! Cover me!" She wasstartled by his terror, and after soothing and comforting him for a while, theProphet was able to calm down and tell her about his experience (Al-Bukhari).

    The Prophet feared he was going mad or being possessed.

    Khadijah put all his fears to rest: "Do not worry," she said, "for by Him who hasdominion over Khadijah's soul, I hope that you are the Prophet of this nation.Allah would never humiliate you, for you are good to your relatives, you aretrue to your word, you help those who are in need, you support the weak, youfeed the guest and you answer the call of those who are in distress." She then took him to her cousin, Waraqah ibn Nawfal – aChristian scholar well-versed in the Judeo-Christian scripture – and heconfirmed to Muhammad that his experience was Divine and he was to be theProphet they had all been waiting for (Al-Bukhari).

    After his ministry began, and the opposition of his peoplebecame harsh and brutal, Khadijah was always there to support Prophet Muhammad,sacrificing all of her wealth to support the cause of Islam. When the Prophetand his family were banished to the hills outside of Makkah, she went therewith him, and the three years of hardship and deprivation eventually led to herdeath. The Prophet Muhammad mourned her deeply, and even after her death, theProphet would send food and support to Khadijah's friends and relatives, out oflove for her.

    Once, years after Khadijah died, he came across a necklace thatshe once wore. When he saw it, he remembered her and began to cry and mourn.His love for her never died, so much so, that his later wife Aishah becamejealous of her. Once she asked the Prophet if Khadijah had been the only womanworthy of his love. The Prophet replied: "Shebelieved in me when no one else did; she accepted Islam when people rejectedme; and she helped and comforted me when there was no one else to lend me ahelping hand" (Al-Bukhari).

    Much has been made and said about Prophet Muhammad's multiplemarriages. There are many who smear him as a womanizing philanderer, citingthose multiple marriages. This is, of course, totally false. If, God forbid,the Prophet was as they claim, he would have taken advantage of his youth toact on these desires. But he did not. Rather, he was with no other women beforeKhadijah, who was 15 years his senior, and he had no other wife alongside her,although multiple marriages was common custom at that time.

    It was only after Khadijah died (God rest her soul) that he tookon more than one wife at a time. All his subsequent marriages were undertakenbased on divine instructions. Most of these wives were widows, whom the Prophetmarried to care of, or they were the daughters of prominent Arab chieftains, sothat the Prophet could form a cohesive Muslim society out of a fiercelytribalistic Arab culture. The smears against the Prophet fall flat on theirfaces once the light of truth shines brightly upon them.

    In a song about the Prophet and Khadjiah, Muslim rappers NativeDeen sing: "We look for stories of love in places dark and cold.When we have a guiding light for the whole world to behold." Many of whatwe call "love stories" today arenothing more than stories of lust and desire, physical attraction disguised aslove.

    Yet, I can find no love story more powerful, more spirituallyuplifting, more awe-inspiring than that of the Prophet Muhammad and Khadijah.It is a shining example of what an ideal marriage is, and if I ever claim thatI love my wife, I must gauge my actions with that of the Prophet. As thecountry commemorates Valentine's Day, and everywhere we turn this month, "love is in the air," I cannot helpbut reflect upon, what is to me, the greatest of all love stories: that ofProphet Muhammad and Khadijah. Even with all of its amazing creative talent,Hollywood could not have come up with a story greater than this.

    Works Cited
    Ibn Al-Atheer, Ali. Usd al-Ghabah.Vol. 5. Cairo: Dar Ihya Al-Turath Al-Aaraby, 1996.

Eid from Around the World

Wednesday, July 18, 2012

The Divine Forgiveness Cluster

– a way to address layers of self-isolation and disconnection
The subject of forgiveness, and what forgiveness means to human beings, immediately brings up the issue of our sense of self-worth. This is a crux psychological issue, which is important to find a way to approach effectively. By examining the cluster of divine Names that comprise the forgiveness family, we have a unique opportunity to address crippling human problems such as self-loathing, guilt, and shame. The four Names in the forgiveness family offer an excellent way to describe and understand the different gradations of Divine Forgiveness and provide an effective avenue for spiritual growth.
Ya Ghaffar, Ya Ghafur, Ya Tawwab, Ya ‘Afuw
Al-Ghaffar, al-Ghafur, at-Tawwab, and al-‘Afuw have a very intimate relationship with one another. By exploring each Name’s meaning, as well as the interrelationships of the Names, different layers in the human psyche are exposed. Contemplation of these emanations of divine forgiveness leads directly to a process for remedying deep psychological wounds.
It is interesting how we were first guided to look into the forgiveness family. We were considering the moral and psychological problems connected with revenge that could be seen around al-Muntaqim, a Name often mistranslated as “the avenger.” Something in this Name was calling out for balance. We noticed that on the list of 99 Names, al-‘Afuw appears right before al-Muntaqim, and it is a true opposite to al-Muntaqim. Al-‘Afuw then became very important in our discussion of how the dynamic of divine opposites works. This directed us toward our present focus on the inner relationships in the forgiveness family.
Divine Names can have a meaningful relationship with each other both as opposites and as similars. As opposites they create balance, and this leads to integration and transcendence (see the chapter on the divine opposites). In dealing with similars, as we are in this discussion, we often come to see how gradations of essentially the same divine quality may reveal developmental stages of growth.
His Holiness the Dalai Lama visiting the khankah and chilla of Hazrat Nazamaddin Aulia, 2009.
Ya Ghaffar, Ya Ghafur
(yaa ɡ̣ḥaf-FAAR, yaa ɡ̣ḥa-FOOR)
The ground floor in the forgiveness cluster of Names, the starting point, is al-Ghaffar. It is appropriate to begin with this divine quality as it relates to a low point in the human process. People at this stage are usually unable to even consider the possibility of forgiveness. They are caught up in disbelief, grief, and judgment—often self-judgment. There is a progression of forgiveness implied in the Qur’an. Do the big forgiveness, and if you can’t do that, do a lesser forgiveness, and if you can’t do that, do a still lesser forgiveness. This is similar to the progression we are presenting in this chapter, but we are starting with the most basic level of forgiveness and working up to the most profound.
In the concluding part of this chapter we will focus on applying the healing properties of the forgiveness family to the human condition, and in particular to our emotional and mental health. Before we can properly do this, we will first focus on the layers of meaning in each divine Name in this family. Then we can turn our attention to each Name’s application in the various layers of the human psyche and in our psychological states.
The form of al-Ghaffar in the sound-code of Arabic grammar gives it a quality that is both continuous and repetitive. You may make the same mistake over and over again, a hundred or a thousand times a day. Every day. But such repeated errors never place you outside the realm of divine forgiveness. Repetitiveness is no problem for al-Ghaffar. Its nature makes it repetitive. Al-Ghaffar’s forgiveness is continuous and repetitive.
There is a memorable hadith where a Bedouin says to the Prophet, “What if I do this really bad thing?” And the answer is, “Allah forgives.” “But what if I do it again and again and again?” “Allah continues to forgive.” Then the Bedouin says, “Doesn’t Allah ever get tired of forgiving?” And the Prophet Muhammad says, “No, but you might get tired of doing that same thing over and over again.”
It must have been a great moment. At such a time you can see a simple mind becoming enlightened. This tradition of the Prophet beautifully shows the quality of al-Ghaffar. It is not simply an act of forgiveness, but continuous, repetitive acts of forgiveness. It puts in mind the thought inscribed on Mevlana Rumi’s tomb––that even if you have broken your vows a thousand times, you should always feel the invitation to return again. God’s forgiveness is inexhaustible, and it is continuous.
But we cannot properly introduce al-Ghaffar without introducing its partner, al-Ghafur. They share the same root and are basically emanations of the same divine forgiveness. Not only are they cognates, and thus naturally close in meaning, but they complement each other in another most fulfilling and wholesome way.
Earlier we saw that the sound code of Arabic makes al-Ghaffar repetitive and unending. Now we see that the sound code places al-Ghafur in the group that carries the meaning of “penetrating right into the essence of a thing.” It goes right into the deepest place in the heart. Therefore al-Ghafur goes right to the worst crime we have ever committed in our lives. It goes right to the worst thing that has ever been done to us. Whether it is a grudge of self-loathing or a grudge held against another, the depth of feeling is the same. Allah’s forgiveness reaches that deepest place. From a medical point of view we might say that al-Ghaffar is a remedy for a chronic condition and Al-Ghafur is for an acute condition.
Contemplation on al-Ghafur is a profound and healing practice for anyone. It is even recommended for prisoners on death row. It reaches the deepest wound. It goes right to the heart of the matter. It penetrates to the essence. Divine forgiveness reaches that which we imagined was unforgiveable. That is the quality of al-Ghafur.
The very concept of forgiveness, even in English usage, is to give up the grudge, to let go of that revenge fantasy. Forgiveness comes by giving that away. So at this first stage in the process of learning to forgive, you need to learn to give up the revenging impulse that arises many times a day. And you also need to give up the grudge you hold about the inner wound you believe to be unforgiveable.
At this beginning stage in the process, you notice the fault either in other people or in your own self. Again and again you are asked to give up the grudge you are holding, and to invite in al-Ghaffar and al-Ghafur. You can then awaken to a kind of compassion that actually reaches the wound and covers over the fault in a soothing way.
Both al-Ghaffar and al-Ghafur have this same root meaning of covering over in a healing kind of way. One of the physical plane variations of the root of these Names refers to covering over the cracks in a leather water skin using the sticky substance that bees use to repair their hives. In a desert culture, a whole tribe could die of thirst from a leaky waterskin. This is a very earthy image that helps us understand the importance of this basic kind of forgiveness.
By calling on these two sacred Names we can actively moisturize and heal the cracks in our being that allow the water of life to dissipate and our hearts to dry up. Repetition of Ya Ghaffar, Ya Ghafur brings a pliability that allows us to overcome brittleness of character. It is a soothing balm to our woundedness. It begins to ease the pain that has caused us to isolate ourselves in our relationships in life.
Ya Tawwab
(yaa tow-WAAB)
Going beyond this, there an inner stage called tawba. Now you actually become able to turn away from perceived defects and shadows and face directly towards the divine perfection. At-Tawwab is both the divine reality that you turn to in such a way and the activity of turning. The form in Arabic is wa taaba ilallaah. We literally turn from the defect and toward Allah. “From” and “toward” are expressed simultaneously by the same verb in Arabic.
Tawba has a Hebrew equivalent of tauba, which is the same as teshuva. In Judaism, between Rosh Hashanah (the New Year), and Yom Kippur (the Day of Atonement) are the ten days of teshuva. These ten days are a time that is set aside to turn within, to turn to God, and to turn away from the point of view of the ego.
What does it mean to say we turn from a defect and turn towards Allah? We are turning towards, or are returning to, at-Tawwab. Because of the sound code embedded in Arabic grammar, we know that at-Tawwab must have a quality that manifests continuously, without beginning, end, or interruption. This allows us to see Allah is always turning toward us, always returning to us. When we give God bad words, God gives us good words. That is God’s way of turning.
At-Tawwab is always turning towards you without interruption. This is very important to understand! It allows us to overcome certain theological confusions that can arise in relation to our usual understanding of the English word ”repentance.” With the invocation of Ya Tawwab, you turn from the defect that you perceive to the face of Allah, who always is facing you. It allows you to let go of the grudge you have been holding onto and to face toward the light.
Tawba ada literally means to forgive someone by facing away from the defect towards Allah who is always forgiving. That is a very high stage of forgiveness. You are not stuck in the rights and wrongs of your personal relationships. What is quite remarkable is that it is by noticing the faults in the first place that you are impelled towards Allah, towards the One. The process of truly invoking Ya Tawwab is deeply healing, because negativity is transformed into its opposite. This is spiritual alchemy.
A hadith says, “If you make a mistake and ask for forgiveness, Allah will immediately turn your grief and sorrow into joy and gladness. God will give you sustenance from an unknown source and will deliver you from all difficulties and hardship into ease.” That is at-Tawwab in action.
When, through the realization of at-Tawwab, the student on the path has learned to use every particular event as an opportunity to become aware of the face of Allah, surely it is not out of place to ask what more could there possibly be?
Ya ‘Afuw
(yaa ‘A-foow)
The ultimate stage of forgiveness is expressed by al-‘Afuw. Let’s begin with a physical metaphor that is part of the word’s root meaning: Afu til … (Arabic?). This is an image of the wind blowing across the desert vastness and completely erasing all the tracks in the sand. It is as if no one had ever walked there. Such a fundamental image in the root of the word shows us that with al-‘Afuw, you do not even notice the fault.
In the first stages of forgiveness you definitely do notice the fault, but you feel there is a possibility for forgiveness, a chance for some healing salve to reach your wounded places. Then you find the strength to overlook it. Eventually you are moved to turn away from the fault towards Allah whenever awareness of the fault arises, thus transforming negativity into a vision of the divine face.
Finally we come to al-‘Afuw, which means to completely forgive, with no trace of the fault even subtly retained. There is not even a trace of resentment or memory. There are no footprints in the sand. There are no impressions. Your awareness is clean and incapable of being stained. Such is the highest stage of divine forgiveness.
We want to strongly emphasize that the state of “not seeing” we are referring to here should not in any way be considered to be unconsciousness or lack of awareness. Rather, it is that your consciousness has been raised to the level of seeing in accordance with the divine reality.
There’s a story of a teacher who goes to a town, and when he comes back to his students they ask him what he saw. He says, “It is beautiful, but I don’t want any of you going there.” Nonetheless, one of them goes to the town; however, he experiences it to be utterly ugly. He comes back and says, “It’s a horrible place. What were you talking about?” The teacher replies, “Well, you’d have to be able to see it through my eyes.”
With al-Ghaffar and al-Ghafur, you see the shadows. You even see the worst ugliness when you look at the “unforgiveable place” into which al-Ghafur penetrates. In at-Tawwab we notice patches of light and shade, so to speak, because there is still awareness of that fault you are turning from. But with al-‘Afuw, there is none of that. You no longer have any negative connotation about whatever events have happened to you. We want to make it emphatically clear to our readers that this is not a stage that you should try and rush into. It is the culmination of a lengthy inner process. If the negative conditions are not respected sufficiently, they become masked and remain active in the unconscious.
Al-‘Afuw is the doorway in the heart where all attachment to hurt and pain, and memories regarding hurt and pain, are absolved from within. In that station, such impressions are gone like the footprints in the desert after the wind. It is like they were never there. There is no sense of a mistake that needs to be corrected.
If you are graced to have this realization, you are with humanity, but you are not caught up in it, because you are beyond being touched in a reactive way. You leave the relative perspective, which evaluates people and their limitations. You merge in al-‘Afuw in the absolute state of the Divine heart. There is forgetfulness of duality and of separation. There is no such thing as poison anymore. Divine Forgiveness has come.
The phrase astafir’allah, often repeated by Sufis, shares the same root as both al-Ghaffar and al-Ghafur. Its meaning is both penetrating and continuous. The “ah” sound at the end of the word adds a sense of yearning or longing. The phrase includes the sense of an “I” that yearns. It is the separated “I” that is the persona of the longing lover. That is why the great Saint Rabia of Basra said, “Astafir’allah to Allah, for having to say astafir’allah.” She wanted forgiveness for still needing to overcome that “I” of separation.
With al-‘Afuw there are no gradations any more. There is the erasing of the “I.” No more is there the feeling, “I got hurt yesterday.” There simply is a state of Being itself, a being that is continually flowing. No more is there the ego’s wound-engendered self-identification that causes people to hold on to their grudges and experience themselves as something separate.
People often repress memories. They say that they don’t remember some event, and then they imagine that they have actually forgiven the parties involved because they don’t remember an incident any more. But when a counselor shakes them up a little bit, all their memories come out. This is very different from the state we have been discussing.
In the spiritual state, there is no barrier between you and al-‘Afuw itself, and it is flowing gently all the time. Nothing is repressed. Every system is released and there is just the continual emanation of that presence. Such a person is very much awake, not asleep and forgetful. They are awake, but they are not carrying the past.

Narrated Abu Hurairah [radhi-yAllâhu 'anhu]:
The Prophet [sal-Allâhu 'alayhi wa sallam] said, "Whoever believes in Allâh and His Messenger, performs Salât (prayers)
and observes sawm (fasts) during the month of Ramadan,

then it will be a promise binding upon Allâh to admit him to Paradise, no matter whether he fights in Allâh's Cause
or remains in the land where he is born."*
Saheeh Bukhari

Wednesday, June 27, 2012

Tuesday, February 21, 2012

Jamils' Global Village, Inc. | PIttsburgh, Pa 15206

Jamils' Global Village, Inc. | PIttsburgh, Pa 15206

Black Seed Oil

Natural Remedies

Blackseed and its oil has been used for 1000's of years to promote health and fight disease. It has been traditionally used to treat a variety of ailments and conditions related to respiratory health, stomach and intestinal complaints, kidney and liver function, circulatory and immune system support and to improve health in general.

The only time that blackseed oil should not be taken is during pregnancy due to its possible dilation of the cervix.

Nigella sativa may be used in conjunction with conventional or other forms of natural medicine. Black cumin seed has not only be shown to be combatible with other medicines but also to help counteract any side effects experienced from the use of antibiotics or other potent, chemically based medicines.

Blackseed works best when taken consistently over a period of time.

Asthma & Bronchial Problems

Mix a teaspoon of blackseed oil in coffee. Taken twice daily. Also rub chest with the oil every night and inhale the vapour in hot water.

Backache & rheumatism

Mildly heat a small amount of blackseed oil and then stroke the rheumatic area intensely. A teaspoon of the oil should also be drunk three times daily.

Breast Milk
2 teaspoons of blackseed oil daily increases the milk of the woman.

Mix a cup of whole blackseed, a cup of watercress or mustard seeds, half a cup of pomegranate peel, and half a cup of fumitory. Grind the mixture to powder. Take half a teaspoon of the mixture together with a teaspoon of the oil daily before breakfast for one month.


Mix 1 kg of oil of the blackseed with 1 kg of honey; simmer for 15 minutes, add cup of lemon juice; then allow to sit in a cool place. Take 2 tsp every morning for three weeks.


Blackseed can be applied to remove the developed moles from the body, cleans the skin and regularizes the menses.

Eye Pain

Mix blackseed oil with the oil of ersa and put a drop in the effected area to cure eye-sore or pain.

Flu & Nasal Congestion

Placing three to four drops of Black Seed Oil in each nostril can relieve nasal congestion and head cold distress.

Hair Greying

Massaging the hair with Black Seed Oil regularly may prevent premature hair greying.

Hair Loss

Stroke the scalp thoroughly with lemon and leave for about 15 minutes, shampoo, wash and dry hair thoroughly. Then massage Black Seed Oil into the scalp. Drink a teaspoon of Black Seed Oil mixed in tea/coffee.

Hay Fever

One tablespoon of Black Seed Oil mixed with a glass of lemon should be taken twice daily until symptoms disappear.


Rub the forehead and the sides of the face near the ears with Black Seed Oil and bandage the head. Also a teaspoon of Black Seed Oil should be taken before breakfast.

Healthy Being

To maintain good health take a teaspoon of Black Seed Oil mixed with one teaspoon of pure honey, twice daily.

Healthy Complexion

Mix a tablespoon of Black Seed Oil with a tablespoon of olive oil. Rub the face with this mixture and leave it for at least one hour. Wash with soap and water.


Mix any drink with a teaspoon of Black Seed Oil and also take two lobes of garlic every morning with breakfast. Rub all the body with the Oil and expose your body to sun rays for half an hour once every three days. Repeat for one month.

Laziness and Fatigue

One tablespoon of nigella sativa oil with a glass of pure orange juice every morning for at least 10 days.

Nervous Tension Stress

A teaspoon of oil with a cup of tea/coffee to be taken three times daily.


Mix a teaspoon of Black Seed Oil with a cup of yoghurt. Drinking the mixture twice a day until symptoms disappear.

Muscular pains

Massage the area with warmed oil.

Sexual Impotency

Mix 200g of ground Black Seeds with Olive Oil & l00g of ground olibanum & 50g of oil & 50g of olive oil & 200g of pure honey. Mix thoroughly and take a tablespoon after every meal.

Sleeping Disorder

A tablespoon of oil mixed with honey in any hot drink in the evening.

Toothache & Gums

First cook Black Seeds with vinegar. Add black cumin seed oil. Rinse the mouth with this formulation to help the gums and relieve toothache.


Roast powdered Black Seeds over the fire. Mix them with oil of orrisroot, or the oil of henna plant, or the oil of camphire plant making an ointment that is then spread over the festering rural ulcers. After lavation treat with vinegar.

For women and delivery

It is the best thing for helping with the pains of labor. Boil the black seed with honey and drink.

Heart burn

Add a few drops of black seed oil to a hot cup of milk and add one teaspoon of honey. Also, eat a lot of lettuce.


Mix 10 drops of black seed oil with a cup of honey. Eat i spoon of this mixture daily, every morning, before you eat or drink anything else. Follow with a glass of milk. Do this for two months.


Remedy 1:

Internally - Make a tea. Mix equal parts Ground black seed, ground fennel

and peppermint. Add 3- 7 drops of Black seed oil. Sweeten with honey.

Remedy 2:

Externally - Make a compression. Apply a compression soaked with apple vinegar and black seed to the stomach.


A teaspoon of black seed and honey or with tea before supper offers relief from insomnia and a restful sleep

Nausea / Vomiting

Mix a teaspoon of ground black seed in boiled mint three times daily.


Boil 10 grams of kalonji with half litre of water and filter. Gargle twice a day.


*These statements have not been evaluated by the FDA. When ill one should always contact a Practitioner.

Jamil's Global Village, Inc. call us for a shipment of black seed 412-363-9500 we take all forms of payment, money back guarantee !

Saturday, February 4, 2012

Friday, January 20, 2012

Monday, January 16, 2012

Who is a Muslim?

Frequently Asked Questions
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In the Name of God, the Compassionate, the Merciful

May peace and blessings be upon the Prophet Muhammad and his pure and noble family

(1) Whosoever is an adherent to one of the four Sunni schools (Mathahib) of Islamic jurisprudence (Hanafi, Maliki, Shafi`i and Hanbali), the two Shi’i schools of Islamic jurisprudence (Ja`fari and Zaydi), the Ibadi school of Islamic jurisprudence and the Thahiri school of Islamic jurisprudence, is a Muslim. Declaring that person an apostate is impossible and impermissible. Verily his (or her) blood, honour, and property are inviolable. Moreover, in accordance with the Shaykh Al-Azhar’s fatwa, it is neither possible nor permissible to declare whosoever subscribes to the Ash`ari creed or whoever practices real Tasawwuf (Sufism) an apostate. Likewise, it is neither possible nor permissible to declare whosoever subscribes to true Salafi thought an apostate.
            Equally, it is neither possible nor permissible to declare as apostates any group of Muslims who believes in God, Glorified and Exalted be He, and His Messenger (may peace and blessings be upon him) and the pillars of faith, and acknowledges the five pillars of Islam, and does not deny any necessarily self-evident tenet of religion.

(2) There exists more in common between the various schools of Islamic jurisprudence than there is difference between them. The adherents to the eight schools of Islamic jurisprudence are in agreement as regards the basic principles of Islam. All believe in Allah (God), Glorified and Exalted be He, the One and the Unique; that the Noble Qur’an is the Revealed Word of God; and that our master Muhammad, may blessings and peace be upon him, is a Prophet and Messenger unto all mankind.

All are in agreement about the five pillars of Islam: the two testaments of faith (shahadatayn); the ritual prayer (salat); almsgiving (zakat); fasting the month of Ramadan (sawm), and the Hajj to the sacred house of God (in Mecca). All are also in agreement about the foundations of belief: belief in Allah (God), His angels, His scriptures, His messengers, and in the Day of Judgment, in Divine Providence in good and in evil. Disagreements between the ‘ulama (scholars) of the eight schools of Islamic jurisprudence are only with respect to the ancillary branches of religion (furu`) and not as regards the principles and fundamentals (usul) [of the religion of Islam]. Disagreement with respect to the ancillary branches of religion (furu`) is a mercy. Long ago it was said that variance in opinion among the ‘ulama (scholars) “is a good affair”.

(3) Acknowledgement of the schools of Islamic jurisprudence (Mathahib) within Islam means adhering to a fundamental methodology in the issuance of fatwas: no one may issue a fatwa without the requisite personal qualifications which each school of Islamic jurisprudence determines [for its own adherents]. No one may issue a fatwa without adhering to the methodology of the schools of Islamic jurisprudence. No one may claim to do unlimited Ijtihad and create a new school of Islamic jurisprudence or to issue unacceptable fatwas that take Muslims out of the principles and certainties of the Shari`ah and what has been established in respect of its schools of jurisprudence.

Sunday, January 15, 2012