Ramadan is the ninth month of the Islamic lunar calendar, observed by Muslims as a month of fasting, prayer, reflection, and community, commemorating the revelation of the Quran to Prophet Muhammad (SAW).

The month is significant as it is believed to be the time when the Quran was revealed. Ramadan Fast became obligatory in 624CE or 2AH, second year after the Hijrah. The command was revealed in the month of Sha’ban in Medina, making fasting for the following month of Ramadan mandatory for Muslims. It was introduced to purify the soul and foster God-consciousness. The commandment was revealed in Quran 2:183-185. The Prophet(SAW) fasted nine Ramadans before his passing.

Ramadan Fast is one of the Five Pillars of Islam, which are fundamental acts of worship and practice for Muslims. The primary practice during this month is fasting (Sawm), where Muslims refrain from eating and drinking from dawn until sunset. This fasting is not just a physical act but also a time for spiritual reflection, increased devotion, and worship. Muslims are encouraged to engage in prayer (Salah), recitation of the Quran, and acts of charity during this month.

To understand the roots of Ramadan, we need to look back to 610 A.D., the momentous year when Muhammad (SAW) meditated in the cave of Hira, near Mecca. During this meditation, the angel Jibril visited him and revealed the first words of what would later be known as the Quran, explaining that Allah (SWT) is the one and only God. This marked the beginning of Islam and laid the foundation for the values that define it, including fasting. At this time in Arabia, polytheism was common, but the revelation established a new path cantered on monotheism. This first meeting with Jibril is known as Laylat al-Qadr (the Night of Power), which many believe occurred on the 27th night of the lunar month of Ramadan. Allah knows best.

The observance of Ramadan (the word having become synonymous with Fasting) serves multiple purposes: it fosters a sense of community, encourages self-discipline, and enhances empathy for the less fortunate. It is a time for Muslims to purify their souls, seek forgiveness, and strengthen their relationship with Allah. The spiritual rewards for fasting are believed to be multiplied during this holy month, making it a deeply significant period in the Islamic faith.

In summary, Ramadan is not only a time of fasting but also a period of spiritual growth, community bonding, and reflection on one’s faith and actions. It has evolved over the centuries, maintaining its core significance while adapting to various cultural practices around the world.

From a historical perspective, before the advent of Islam, fasting was already a significant practice in many cultures and religions. The concept of fasting during certain periods of the year predates Islam and is a practice that was common in ancient civilizations, particularly in religious and spiritual contexts. Some of the notable examples of fasting in pre-Islamic cultures include:

Fasting, known as Ta’anit, is a practice rooted in Jewish tradition, where individuals abstain from all food and drink, including water, for a designated time. The Hebrew term for fasting, ẓwm cf. Sawm, signifies both the act of fasting and the fast itself. Fasting serves various purposes, including spiritual preparation, communal mourning, and atonement for sins. On Yom Kippur it is traditional for able-bodied adults to fast, consuming no food or beverages. Jews don’t fast on Shabbat or joyous holidays, so as not to interfere with the celebration (except when Shabbat coincides with Yom Kippur).

Christianity also has a long history of fasting. Early Christians adopted fasting as a means of penance and devotion. One of the key fasting periods in Christianity is Lent, which lasts for 40 days leading up to Easter. During Lent, Christians abstain from certain foods or luxuries as a way of mimicking the 40-day fast that Jesus undertook in the desert. In addition to Lent, early Christians observed other fasting days throughout the year, including those associated with specific saints or religious events.

In ancient Egypt, fasting was practiced for both religious and health reasons. The Egyptians believed that fasting helped to cleanse the body and soul. Ritual fasting was a common practice in many religious ceremonies, often connected with the worship of their gods and the afterlife. Priests and the elite class were especially dedicated to fasting as part of their spiritual discipline.

Fasting was practiced in pre-Islamic Arabia, although it wasn’t structured in the same way as the fasting observed by Muslims today. Many of the early Arab tribes would fast during times of mourning or as part of special religious observances. However, fasting was not institutionalized or prescribed as a year-round practice. Even before its prescription, Muslims fasted on specific days including Ashura. Instead, it was often episodic and based on local customs and tribal traditions.

Fasting as a spiritual discipline is not unique to Islam but is shared by many other religious and spiritual traditions. Hinduism, Buddhism, and Jainism also incorporate fasting as an important ritual for purifying the body, mind, and spirit. In Hinduism, fasting is often linked to festivals, as well as to penance and devotion to particular deities. Similarly, in Buddhism, fasting is sometimes practiced as a means of gaining enlightenment, and in Jainism, fasting is an essential part of spiritual development.

The fasting practices of pre-Islamic cultures laid the foundation for the structured fasting observed in Islam today. With the advent of Islam, the practice of fasting was codified in the Qur’an, with clear guidelines and rules, such as the exclusion of food, drink, and sexual intercourse during the daylight hours, while also emphasizing the importance of self-reflection, spiritual growth, and charity.

Muslims across the world observe Ramadan in a way that has remained relatively consistent throughout the centuries. However, local customs and traditions often influence the practices associated with Ramadan, such as the foods prepared for iftar and suhoor, the way the fast is broken, and the communal aspects of prayer and worship. Despite these variations, the underlying purpose of Ramadan remains unchanged: to seek spiritual growth, self-purification, and an increased connection to God.

This sacred period, established more than 1,400 years ago, is not only a testament to the endurance of faith but also a mirror reflecting the rich tapestry of Islamic history and culture.

The observance of Ramadan, as commanded in the Quran, is a practice filled with deep spiritual significance. It commemorates the month in which the Quran was revealed to Prophet Muhammad (SAW), serving as a guide for personal conduct, spirituality, and community life. Beyond its religious implications, Ramadan has been a catalyst for cultural traditions, social bonds, and historical milestones throughout Islamic history.

As we embark on a “Journey through time,” to explore the evolution of Ramadan from its origins to the present day, we will traverse through the ages, from the early days of Islam, across caliphates and empires, through periods of change and challenge, to the global observance of Ramadan in modern times. Each era brought its own traditions, interpretations, and celebrations of Ramadan, enriching the practice with diverse cultural flavors and deepening its significance.

This exploration is not just a historical recount; it’s an invitation to appreciate the enduring spirit of Ramadan that transcends time and geography. It’s a story of how a month of fasting has continued to inspire millions, fostering a sense of unity and purpose across the Muslim world.

The Divine Inception

The inception of Ramadan as a sacred period of fasting is deeply rooted in the Islamic faith, tracing back to a night known as Laylat al-Qadr (the Night of Decree). It was during this blessed night, believed to fall within the last ten days of Ramadan, that the Quran was first revealed to Prophet Muhammad (SAW) by the angel Gabriel. This momentous event marked the beginning of a new chapter in human history, laying the foundation for the observance of Ramadan.

In the early days of Islam, the observance of Ramadan was characterized by simplicity and profound devotion. Muslims would fast from dawn until sunset, refraining from food, drink, and other physical needs. The nights were marked by communal prayers (Taraweeh), and the breaking of the fast (Iftar) was typically done with dates and water, following the tradition of Prophet Muhammad (SAW).

The significance of Ramadan extended beyond the act of fasting. The communal aspects of Ramadan, such as sharing meals and engaging in extra acts of charity (Zakat and Sadaqah), fostered a strong sense of brotherhood and solidarity among the early Muslim community, as it still does.

As the early Muslim community embraced the practices and principles established during Ramadan’s inception, the observance of this holy month began to evolve. With the spread of Islam across continents and through the corridors of time, Ramadan’s observance was enriched by diverse cultural influences and historical contexts. From the simplicity and profound devotion of the early days, we now turn our gaze to the era of the Islamic Caliphates, where Ramadan would find new expressions and significance amidst the burgeoning Islamic civilization.

May Allah count us among the blessed that would witness the coming Ramadan and may He accept it as an act of Ibadah from us. May we start it with Bismillah and end it with Alhamdulillah.

Barka Juma’at and happy weekend

There is no such thing as Islamic science – for science is the most universal of human activities. But the means to facilitating scientific advances have always been dictated by culture, political will and economic wealth. What is only now becoming clear (to many in the west) is that during the dark ages of medieval Europe, incredible scientific advances were made in the Muslim world.

Geniuses in Baghdad, Cairo, Damascus and Cordoba (in Spain) took on the scholarly works of ancient Egypt, Mesopotamia, Persia, Greece, India and China, developing what we would call “modern” science. New disciplines emerged as well as major advances in medicine, astronomy, engineering and agriculture.

What the medieval scientists of the Muslim world articulated so brilliantly is that science is universal, the common language of the human race.

The mathematical sciences as practiced in the Islamic world during the apogee of Islamic civilization consisted of mathematics, algebra, and geometry as well as mathematical geography, astronomy and optics.

Muslims derived their theory of numbers (‘ilm al-a‘dad) in arithmetic from translations of the Greeks’ sources. Moreover, they acquired numerals from India (Hindu) and possibly China and made their use widespread. Mohammad Bin Ahmed in the tenth century invented the concept of zero or sifr. Thus the zero with the numerals made it possible for the simple expressions for numbers to have infinite values, thereby helping solve particular problems.

Muslims built mathematical models using the decimal system, expressing all numbers by means of ten symbols, and each symbol accorded the value of position as well as absolute value. Many creative methods of doing multiplications were developed.

The word algebra comes from the title of a Persian mathematician’s famous 9th century treatise “Kitab al-Jabr Wa l-Mugabala” which translates roughly as “The Book of Reasoning and Balancing.” Built on the roots of Greek and Hindu systems, the new algebraic order was a unifying system for rational numbers, irrational numbers and geometrical magnitudes. The same mathematician, Al-Khwarizmi, was also the first to introduce the concept of raising a number to a power.

Another famous contributor to this field was Umar Khayyam, who studied cubic equations and algebra came to be regarded as a science in its own right. Thus the Muslims not only developed the methods of solving quadratic equations they also produced tables containing sine, cosine, cotangent and other trigonometric values.

Al-Battani (d.929) systematically developed trigonometry and extended it to spherical trigonometry, with important consequences for astronomy, geography and exploration beyond the known world, thus making the construction of better maps and the reconceptualisation of the structure of the planet Earth.

The book, On the Measurements of Planes and Spherical Figures, written on Archimedean problems by the three sons of Musa bin Shakir in the ninth century became known in the West through the translation by Gerard of Cremona.

Al-Khwarizmi was one of the first scholars to produce a detailed astronomical table (zij). This astronomical table provided the means of calculating the positions of the stars and planets. Al-Farghani, in the ninth century wrote a detailed account of Ptolemy’s Almagest and his book was used throughout Europe and central Asia for the next 700 years.

Muslim philosophers and astronomers had inherited the Ptolemaic planetary system that hypothesised the principle of uniform circular motion allowing the planets to move in epicycles. However, Muslim astronomers eventually came to reject this theory in that the epicyclic movement violated the principle of uniformity of motion.

In the thirteenth century, Al-Tusi, a Persian astronomer put forward his concept known as the “Tusi Couple”, a hypothetical model of “epicyclic motion that involves a combination of motions each of which was uniform with respect to its own center”(Turner).

This model was applied by Ibn al-Shatir to the motions of the heavenly bodies in the fourteenth century. Ibn al-Shatir’s formulations were the beginnings of verifying theoretical astronomy through systematic observations. Ibn al-Shatir’s theory of lunar motion was very similar to that attributed to Copernicus some 150 years later (Sabra, 2002).

Muslim scholars worked in all major branches of astronomy: theoretical and computational planetary astronomy, spherical astronomy and time keeping, instrumentation, and folk astronomy.

Around the year 1,000, the celebrated doctor Al Zahrawi published a 1,500 page Illustrated Encyclopedia of Surgery that was used in Europe as a medical reference for the next 500 years. Among his many inventions, Zahrawi discovered the use of dissolving catgut to stitch wounds. He also reportedly performed the first caesarean operation and created the first pair of forceps.

Now the Western world’s drink du jour, coffee, our good old morning brew, was first prepared in Yemen around the 9th century after its journey across the strait from Ethiopia. In its earliest days, coffee helped Sufis stay up during late nights of devotion. Later brought to Cairo by a group of students, the coffee buzz soon caught on around the empire. By the 13th century it reached Turkey, but not until the 16th century did the beans start boiling in Europe, brought to Italy by a Venetian trader.

“Abbas ibn Firnas was the first person to make a real attempt to construct a flying machine and fly.” In the 9th century he designed a winged apparatus, roughly resembling a bird costume. In his most famous trial near Cordoba in Spain, Firnas flew upward for a few moments, before falling to the ground and partially breaking his back. His designs would undoubtedly have been an inspiration for famed Italian artist and inventor Leonardo da Vinci’s hundreds of years later.

The University of al-Qarawiyyin in Fez, Morocco, founded in 859 CE by Fatima al-Fihri, is recognized by Guinness World Records and UNESCO as the world’s oldest continuously operating, degree-granting university, evolving from a mosque into a leading Islamic educational center.

“Many of the most important advances in the study of optics come from the Muslim world.” Around the year 1000 Ibn al-Haytham (965-1041) proved that humans see objects by light reflecting off of them and entering the eye, dismissing Euclid and Ptolemy’s theories that light was emitted from the eye itself. This great Muslim physicist also discovered the camera obscura phenomenon, which explains how the eye sees images upright due to the connection between the optic nerve and the brain. This is what would produce the ubiquitous ‘pin-hole camera.

According to Hassani, the Prophet Mohammed (SAW) popularized the use of the first toothbrush in around 600. Using a twig from the Meswak tree, he cleaned his teeth and freshened his breath. Substances similar to Meswak are used in modern toothpaste.

Many of the basics of modern automatics were first put to use in the Muslim world, including the revolutionary crank-connecting rod system. By converting rotary motion to linear motion, the crank enables the lifting of heavy objects with relative ease. This technology, discovered by Al-Jazari in the 12th century, exploded across the globe, leading to everything from the bicycle to the internal combustion engine.

“Hospitals as we know them today, with wards and teaching centers, come from 9th century Egypt.” The first such medical center was the Ahmad ibn Tulun Hospital, founded in 872 in Cairo. Tulun hospital provided free care for anyone who needed it — a policy based on the Muslim tradition of caring for all who are sick. From Cairo, such hospitals spread around the Muslim world.

Muslim scientists and inventors, including Arabs, Persians, and Turks, were probably hundreds of years ahead of their counterparts in the European Middle Ages. They drew influence from Aristotelian philosophy and Neo-Platonists, as well as Euclid, Archimedes, Ptolemy, and others. The Muslims made innumerable discoveries and wrote countless books about medicine, surgery, physics, chemistry, philosophy, astrology, geometry and various other fields.

Abu Nasr Al-Farabi (872–950) also known as Alpharabius, an Arab scientist and philosopher is considered as one of the preeminent thinkers of the medieval era.

Al-Battani (858–929). Arab mathematician, scientists and astronomer who improved existing values for the length of the year and of the seasons.

Ibn Sina (980–1037) also known as Avicenna, Persian philosopher and scientist known for his contributions to Aristotelian philosophy and medicine.

Ibn Battuta (1304–1369) also known as Shams ad–Din. Arab traveler and scholar who wrote one of the most famous travel books in history, the Rihlah.

Muhammad ibn Musa Al-Khwarizmi (780–850) also known as Algoritmi or Algaurizin. His works introduced Hindu-Arabic numerals and the concepts of algebra into European mathematics.

Thabit ibn Qurra (826–901) Also known as Thebit. Arab mathematician, physician and astronomer; who was the first reformer of the Ptolemaic system and the founder of statics.

Abu Bakr Al-Razi (865–925) also known as Rhazes. Persian alchemist and philosopher, who was one of the greatest physicians in history.

Jabir Ibn Haiyan (722–804) also known as Geber. The father of Arab chemistry known for his highly influential works on alchemy and metallurgy.

Ibn Ishaq Al-Kindi (801–873). Arab philosopher and scientist, who is known as the first of the Muslim peripatetic philosophers.

Ibn Zuhr (1091–1161) Also known as Avenzoar. Arab physician and surgeon, known for his influential book Al-Taisir Fil-Mudawat Wal-Tadbeer (Book of Simplification Concerning Therapeutics and Diet).

Ibn Khaldun (1332–1406) was a groundbreaking Arab historian and philosopher, best known for his work “Muqaddimah,” which laid the foundations for modern historiography and sociology.

Ibn Al-Baitar (1197–1248) Arab scientist, botanist and physician who systematically recorded the discoveries made by Islamic physicians in the Middle Ages.

We could go on and on, but suffice to say that no people have the monopoly of knowledge, particularly where science and mathematics are concerned. Credits must always be given where it is due.

“O Allah, increase me in knowledge and understanding. O Revealer of secrets, O Knower of the unseen and hidden matters, remove the veils from the faces of knowledge and questions so that I may see their reality. Protect me from mistakes or misguidance. You are the One who grants success in all matters, and You are the All-Knowing of the unseen. O Allah, grant me the understanding of the Prophets, the memory of the Messengers, and the inspiration of the close angels, by the honor of our master Muhammad (SAW), the leader of the first and the last. May Allah send His blessings upon our master Muhammad (SAW), his family, and all his companions. Aaaameee

Barka Juma’at and a happy weekend, as we prepare earnestly for the month of Ramadan.

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In Islam, seeking knowledge is a fundamental duty, highlighted by the Quran’s first revealed word, “Iqraa” (Read). Muslims are encouraged to use their senses—sight, hearing, and intellect—to gain knowledge, which strengthens their faith and relationship with Allah. Passing on knowledge is highly rewarded, and those who seek knowledge are promised rewards in this life and the Hereafter, including closeness to Allah and entry into Paradise.

The Quran and Hadith emphasize the value of knowledge, raising the status of those who pursue it. Knowledge helps Muslims understand Allah’s creation, fostering humility and consciousness of Him. It also remains a continuous source of good deeds after death, benefiting others. The pursuit of knowledge, both religious and worldly, is seen as a praiseworthy trait, exemplified by the prophets.

The Islamic Caliphate consisted of a society that was multicultural in terms of languages, customs, traditions and religion. As Islam spread from Arabia to countries surrounding them, they encompassed vast lands with peoples of different faiths and cultures. Thus the Islamic Caliphate not only consisted of Muslims from three continents, Arabs, Persians, Turks, Africans, Indians and other Asians, but also Jews, Christians and other faiths.

Therefore, during the apogee of Islamic civilization, scholars from all faiths worked under the umbrella of Islam to produce a unique culture of knowledge and learning. Muslims gained access to the Greek medical knowledge of Hippocrates, Dioscorides, and Galen through the translations of their works in the seventh and eighth centuries.

These initiatives by Muslims could be seen in the different aspects of the healing arts that were developed. The translation movement of the twelfth century in Latin Europe affected every known field of science, none more so than medicine (Meyers, 1964).

Two Muslim physicians who became known in Europe during this period were Ibn Sina (980- 1037) and Al-Razi (865-925). Ibn Sina devoted his life to the study of medicine, philosophy and other branches of science. Renowned throughout medieval Europe as Avicenna, he established free hospitals and developed treatments for diseases using herbs, hot baths, and even major surgery. His famous book The Canon of Medicine was translated into Latin in the twelfth century and it was used in medical schools throughout Europe.

‘The Canon of Medicine’ contained all Greek medical knowledge together with Arabic interpretations and contributions. Ibn-Sina wrote some 99 books dealing with philosophy, medicine, geometry, astronomy, theology, philosophy, and art. Ibn-Sina was also known for ‘Kitab al Shifa’ (Book of Healing), in which he divided practical knowledge into ethics, economics, and politics, and theoretical knowledge into mathematics, physics, and metaphysics (Meyers, 1964).

Al-Razi, known in Latin as Rhazes, excelled in the powers of observations and wrote some 184 works on topics that he studied as a practicing doctor. One of Al-Razi’s books, Treatise on Smallpox and Measles, was translated into Latin, then English and other European languages, and “went through forty editions between the fifteenth and nineteenth century” (Turner, 1995). Furthermore, he established separate wards in hospitals for the mentally ill, thereby creating the means for clinical observations of these diseases.

Al-Razi also included in his studies ideas involving human behavior and he was a pioneer in the field of psychology, thus removing the theories of demons and witchcraft associated with these diseases in the Christian world.

By the twelfth century Muslim physicians had produced many works: encyclopedias, medical biographies, texts on medical ethics, and on specialist topics such as ophthalmology.

Ibn An-Nafīs contradicted the theories of blood circulation as put forward by Galen. He advanced a theory of blood circulation between the compartments of the heart and the lungs, and of pulmonary circulation or lesser circulation.

In 1553, three centuries later, a Spaniard Miguel Serveto (Michael Servetus) forwarded a similar theory (Meyerhof, 1935). He was among the initial precursors to Harvey’s scholarly work that revealed the circulation of blood in the human body.

Muslims using their clinical and surgical knowledge established hospitals. These institutions were far superior to any that existed in ancient times or in lands beyond the Islamic Empire.

In medieval Europe most hospitals were attached to religious orders and monasteries. In the Islamic world, during the eighth century the first hospital was built in Damascus; having separate wards for males and females, and special wards for internal diseases, surgery, orthopedics and other diseases. These hospitals were to become models for hospitals as we know them today (Turner, 1995).

Important surgical treatises were written in the tenth and the eleventh centuries in Andalusia by Abu’l-Qasim al-Zahrawi, known in Europe as Abulcais. His book Kitab al-Tasrif (Book of Concessions), a medical almanac, was translated into Latin and used by Muslims and in European medical schools.

The twelfth century physician in Muslim Spain, Ibn Zuhr, known as Avenzoar, wrote works especially in anatomy that had a great influence on medical practice in medieval Europe. Thus in the medical field scholars from the Islamic world had much to contribute both in terms of working with ancient knowledge and through the major developments of their own.

In chemistry, the works of Jaber ibn Haiyan and Al-Razi formed the basis of modern science. Jaber, known as Geber in Latin, described in his works the preparation of many chemical substances: the sulphide of mercury, oxides and arsenic compounds.

Al-Razi in his book Secret of Secrets known as Liber secretorum bubacaris, described the chemical processes and experiments he conducted. Hill (1993) has stated that Al-Razi’s book ‘Secret of Secrets‘ foreshadows a laboratory manual that deals with substances, equipment and procedures. Muslim chemists developed recipes for products that had industrial and military applications.

The discovery of inorganic acids during chemical experiments had valuable industrial applications in the centuries that followed. In the fields of pharmacology and pharmacy Muslims made notable progress. These fields involved scientific investigation into the composition, dosages, uses and therapeutic effects of drugs. Having translations of Dioscorides’ De Materis Medica, along with knowledge from Syria, Persia, India and the Far East, Muslim scholars and physicians showed great innovative skills. They developed the procedures for the manufacture of syrups and juleps, and established apothecary shops (Turner, 1995).

Ibn al-Baytar’s book Al-Jami‘fi al-Tibb (Collection of Simple Diets and Drugs) contained detailed records of the plants in the lands along the length of the Mediterranean coast between Spain and Syria. In addition, he systematically compared this knowledge with that of the scientists of previous eras. His book on botany was used until the Renaissance by Europeans.

Apart from the foregoing, it is pertinent to note that the Quran itself mentions some medicinal remedies which have become time honored. One of such remedies is honey. Honey, with its rich, golden hue and soothing sweetness, has been noted as a powerful super food and medicinal source for thousands of years. Prophet Muhammad (SAW) frequently extolled the virtues of honey. A well-known Hadith states, “Make use of the two remedies: honey and the Qur’an.” [Tirmidhi] This shows that honey was not only considered a dietary substance but was also recognized for its curative capabilities.

Honey is mentioned in the Quran and Hadith, highlighting its significance and healing properties in Islamic teachings. In Surah An-Nahl (16:69), Allah describes honey as a miraculous product of the bees: “From their bellies comes a drink of varying colors, in which there is healing for people.” This verse emphasizes honey as a natural remedy with medicinal benefits, serving as a sign for those who reflect on creation.

In Surah Muhammad (47:15), honey is also featured as one of the rivers in Paradise, symbolizing purity and sweetness. The verse paints a vivid picture of Paradise with rivers of water, milk, wine, and honey, signifying the blessings that await the righteous.

In the Hadith, honey is recognized as a source of healing. Prophet Muhammad (SAW) said: “Healing is in three things: a drink of honey, bloodletting by cupping, and cauterization by fire, but I forbid my followers to use cauterization.” This narration, reported in Sahih al-Bukhari and Sahih Muslim, reinforces the Quranic message about the medicinal properties of honey and promotes its use as a natural cure in various situations.

There are 7 Unique Health Benefits of Honey: Honey is nature’s energy booster, rich in carbohydrates, mainly fructose and glucose, which are excellent energy sources. It contains many vitamins, minerals, and antioxidants that contribute to its health-boosting properties. Among these are vitamin C, calcium, and iron, with darker honey typically possessing higher mineral contents than lighter ones.

Suppress coughing in children with honey: For children over 1 year of age, honey can act as a natural and safe cough suppressant. Some studies show that it’s even more effective than certain cough medicines.

It heals wounds: Topically applied honey effectively treats wounds, burns, and skin ulcers.

Honey has anti-bacterial and anti-fungal properties. The anti-bacterial property is more effective if the honey is diluted with water. However, honey should not be fed to infants under 12 months as it may cause botulism.

Honey’s phenolic compounds have been linked to a reduced risk of heart disease.

Honey is an old home remedy for a cough and sore throat. Its antioxidant and antimicrobial properties can soothe the throat and reduce cough frequency.

Honey promotes the formation of melatonin due to its tryptophan content which helps the body recover during sleep.

Allah’s Messenger (SAW) said: “When a son of Adam (i.e. any human being) dies his deeds are discontinued, with three exceptions: Sadaqah, whose benefit is continuous; or knowledge from which benefit continues to be reaped, or a righteous child who supplicates for him.” [Muslim].

Anyone who is seeking knowledge during his life will be rewarded for it for eternity! Isn’t that an amazing way to think about continuing to seek more knowledge? Interested readers are free to download and read: Healing With The Medicine of The Prophet (SAW) By: Imam Ibn Qayyim Al – Jauziyah

Barka Juma’at and a happy weekend.