mysophobia 潔癖

Nastiness Diagnosis. Anthropology. Religion. Gender. Justice. A Personal Notepad For the General Public.

Henna Mania

受過伊斯蘭文化影響的地方都有手部彩繪,尤其在女性之中更盛行。現在很多印度與巴基斯坦的婚禮會做,我也在印尼看過小朋友愛漂亮去參加婚禮也做。古代則是有月經來怕引來邪靈而有避邪之說的功能。透過Henna植物的染料,把可蘭經經節自在手上也很常見。雖然伊斯蘭沒有發明經血污穢之說,而是閃米特族、美索布達米亞地區共有的傳統觀念,但加以改裝後出現了圖騰式的藝術,且在女性中特別常見。20世紀後因為很多西方名人如瑪丹娜使用因此而大為流行,變成一種身體藝術,但其實這項身體藝術早就好存在幾百年,遍佈北非、中東、南亞乃至伊斯蘭東南亞地區。

Screenshot 2015-07-26 17.00.56

1. In traditional Islam, a menstruating woman was c onsidered vulnerable, weakened, and polluted;  therefore she could not pray, fast, or  have intercourse.  Menstrual blood was  najis , polluted,  haram , very dirty, as were all blood, excrement  and reproductive fluids.  Islamic tradition  emphasizes that Allah values people who are clean and pure, whereas malevolent  jinn , predatory  evil spirits, are not repulsed by filth, blood and decay, and may even find it attractive.  In some  Islamic traditions the  jinn  are believed strongly attracted to  menstrual blood.  For these believers,  anyone who sees or touches menstrual blood is ri tually impure and vulnerable to malevolent  spirits, and dire consequences can follow.     Running water and a t horough scrub purified a  woman at the end of her menstrual cycle or other reproductive blood flow, so she could resume prayer, fasting and intercourse, and dispel malevolent  jinn .   When she bathed, she also applied  henna to her hands, feet and hair.  Henna stained  her skin and hair dark blood-red, and remained  visible for several weeks, showing that she had a purified body, worthy in the eyes of God and  her husband, and repellant  to malicious jinn.

Islamic sacred texts, the Quran and Hadith, set the beliefs about  jinn , menstruation and henna, but  the interpretation and practice of these beliefs is  always filtered through local tradition.  Women  throughout the Muslim world used henna, and  cleansed after menstruation, because the Prophet Mohammed recommended it. Different sects and  tribes had different henna and cleansing  techniques, visual symbols, exorcisms, and rituals reflecting local culture.  Henna was frequently  part of postmenstrual  ghusl , the purification bath, applied in patterns and techniques varying  according to local taste.

Islam did not create these concepts about re productive blood and henna; Islam adapted pre- existing Semitic traditions.  Islamic menstrual ta boos were based on a concept of pollution and  vulnerability versus purity and strength.  Menstruating women were vulnerable to  jinn  and the  Evil Eye, irresistibly drawn to blood, particul arly reproductive blood. These evil forces caused  fitna,  or disorder, which manifested as disease,  inappropriate conduct, and tragedy.  Henna  contained  baraka , or blessedness, which protected the wearer from misfortune. Women used  henna and protective patterns drawn with henna to purify their bodies, to preserve the health of  their skin and hair, and to protect their souls and minds from attack by malevolent spirits.   Women negotiated their menstrua l and reproductive vulnerability through henna, wearing visible  symbols to show that they were pure, strong, in good spiritual standing, as well as in emotional  and physical health.

Hamsa (a bit like henna, and functions similar as evil eye)

Western fashion and cosmetics changed henna use patterns in the 20 th  century. North African and  Middle Eastern now often prefer the convenience an d style of commercial nail polish and lotions  to henna.  Though there is a thriving henna  tradition in Mauritania and Sudan, many  contemporary Muslim women prefer to wear  hijab  and modest clothing to express their purity,  and avoid henna because it seems old-fashioned and rural, or too much like tattooing (Messina  1988).

2.

In a rare instance of a non-Western body artist becoming a Western celebrity, Setona (A.K.A. Fatma Ali Adam Uthman), a Sudanese woman living in Egypt, is an internationally acclaimed henna artist whose work adorns popular musicians, singers, and actors. Hassan (1998) discusses Setona, as well as the Iranian-born New York–based artist Shirin Neshat and the Moroccan modernist Farid Belkahia, in relation to issues of cultural appropriation. Henna has become a commodity in contemporary Western body art, but these artists use it to raise issues about gender, globalization, perceptions of the body, and “the culture of sex and desire” (Hassan 1998, p. 127).

Hassan SM. 1998. Henna mania: body painting as a fashion statement, from tradition to Madonna. In The Art of African Fashion, ed. E van der Plas, M Willemsen, pp. 103–28.: Africa World Press

Islamic Voice Logo
NOVEMBER 1999 MONTHLY    *    Vol 13-11 No:155    *   NOVEMBER 1999/ SHABAN 1419H
email: editor@islamicvoice.com

PROPHET’S MEDICINE


Henna (Mehendi) is a Great Healer

Henna (Mehendi) is a Great Healer

Dr. M. Laiq Ahmed Khan

The Henna plant is not only extensively grown throughout India, but cultivated as well. It is planted as hedges around houses, buildings and sometimes fields. It is two-meter long when fully grown and emission of a typical fragrance is also noted during nights. It is cultivated throughout India. For ages. The Mehndi of Faridabad is very much popular and liked by the users. The different parts of the plant viz. leaves, stems, flowers and fruits are being used for cosmetic as well as medicinal purposes.

Hazrat Umme Salma (R) narrates: “In the life of Prophet Muhammed (Pbuh), no injury or thorn piercing was treated on which Henna was not applied.” (Tirmizi, Sanad-e-Ahmed)

“Whenever somebody came to Prophet Muhammad (Pbuh) with complaints of headache, he directed him to undergo cupping and whosoever complained of pain in legs, was advised to apply Henna.” (Bukhari, Abu Dawood)

In another narration Henna was prescribed for headache also Hazrat Abu Huraira narrates: Nabi-e-Akram (Pbuh) said that Jews and Christians did not use Khizab, you oppose that.

The same verse is narrated by other narrators in Nisai and Tirmizi.

Osman bin Abdullah Ibn Mohib narrates: “My family sent me to Ummul Momineen, Hazrat Salma (R), with a bowl of water (the narrator of this Hadith, Israil closed his three fingers and said the bowl was of silver). A few holy hairs of Prophet (Pbuh) were there in the bowl. If some one fell ill with evil sight or with any other ailment would send the water in a bowl to Umme-e-Salma. She would dip the plate in it. I looked into the water and found that the colour of the Prophet’s hair was red.” (Bukhari)

Jahzma (R) the wife of Bashir Bin Khasasia (R) narrates “I saw Prophet Muhammad (Pbuh) coming out of the house. He was coming after taking bath, therefore, he was shaking his hairs. The colour of Henna was visible on his head.” (Tirmizi)

Wasila (R) narrates that Prophet Muhammad (Pbuh) said “Use Henna, it makes your head lustrous, cleanses your hearts, increases the sexual vigour and will be witness in your graves”

Abi Rafai narrates, “I was present before Prophet (Pbuh). Passing his hand over his head he said that the head of all dyes was Henna which ganeaglow to the face and increased the sexual vigour.” (Abu Naim)…

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

Information

This entry was posted on July 26, 2015 by in 【Anti-Orientalism 】, 【Voices of Muslims】 and tagged , .
%d bloggers like this: