When children are afflicted by anything in the life of this world then they feel pain – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 40 : Point 64
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that when children are afflicted by anything in the life of this world then they feel pain. And that is mentioned because Bakr ibn ukht `Abdul Waahid said “they do not feel pain” and he lied.[1]

[Souncloud Audio Link

Transcribed Audio:

This matter is mentioned on account of those who say that children do not feel any pain. And he mentioned this to refute this man and this man it is said that he was from the Khawaarij also. And the Khawaarij have even more surprising things than these worthless sayings on account of their ignorance and on account of their pretence to knowledge. When a child suffers something, he screams and he cries and he calls out for help and this is a proof that he indeed feels pain and this is something witnessed and felt. However, this man has strange sayings and from them is this issue.

Footnotes:

[1] Al Haafiz ibn Hajar said in Lisaan ul-Meezaan: “Bakr ibn ukht `Abdul Waahid ibn Zayd al-Basree al-Zaahid”.

He was mentioned by Ibn Hazm in Al-Milal W’al Nihal as being one of the Khawaarij that he said,

“With regard to every sin, even a small sin, even a slight lie which a person told as a joke that the person who does it is a kaafir (disbeliever), a mushrik (one who associates partners with Allaah) from the People of the Hellfire except that if he is from the people who fought at Badr then he will be a kaafir, a mushrik but he is from the People of Paradise”

And his student `Abdullaah ibn `Eesaa used to say,

“The insane person and the children and the animals never ever feel any pain on account of every ailment or anything else because Allaah never oppresses anything even by the extent of a tiniest ant.”

Ibn Qutaybah (rahimahullaah) quoted this matter of pain from Bakr himself. From his foul sayings is that, “Whoever steals anything even to the amount of a mustard seed will remain in the Hellfire forever along with the disbelievers” and Ibn Qutaybah refuted this at length.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Allaah causes afflictions to strike the believers in order to purify them or to multiply their reward – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 40 : Point 62
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that when a man becomes ill, Allaah gives him reward for his illness. 

[Souncloud Audio Link

Transcribed Audio:

Allaah does not allow the reward due to the believers to become lost and He causes afflictions to strike the believers in order to purify them or to multiply their reward. He may cause calamities to happen to the believer to wipe away his sins and to purify him from sins. And it may be the case that he does not have sins but He still causes them to happen to him in order to raise his ranks in the Hereafter because Allaah has written for him a high rank in Paradise, which he cannot reach through his deeds. So, therefore Allaah tries him with afflictions so that He multiplies the reward for him so that he can reach this level. So the believer is upon good and therefore he sallAllaahu `alayhi wa sallam said:

“How amazing is the matter of the believer, all of his matters are good for him. If something pleasing comes upon him then he gives thanks and that will be good for him and if something harmful comes to him then he has patience (sabr) and that will be good for him and that will not be except for the believer (mu’min).”[1]

So indeed the believer is struck by afflictions and they are something beneficial for him for either Allaah will wipe away his sins with them or otherwise Allaah will raise his rank on account of them.[2]

Footnotes:

[1] Reported by Muslim (2,999) from a hadeeth of Suhayb radiyAllaahu `anhu.

[2] Translator’s Side Point: Some of the People of Knowledge mentioned that if a person is struck by affliction and he has patience upon it then he is rewarded. And if he doesn’t have patience, shows displeasure and the like then that’s something different. W`Allaahu A`lam.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Wearing a Copper/Brass Bracelet for Curing Rheumatism – Imam Ibn Baz

Ibn Baz Fatwas – (Part No. 1; Page No. 206,207)

Copper bracelets [1]

[1]This is another answer to a question about copper bracelets made to cure rheumatism

From `Abdul-`Aziz ibn `Abdullah ibn Baz to my honorable brother, may Allah safeguard you.

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you).

I have received your noble letter, may Allah be pleased with you. I have also reviewed the enclosed documents on the properties of the copper bracelet recently made to cure rheumatism. I have considered the whole matter more than once and discussed it with a number of university lecturers. We exchanged opinions on the juristic ruling on the copper bracelet in question, but there were different opinions on the matter; some regard it permissible as it has properties of curing rheumatism, whereas others see that it is better not to wear it, on the ground that wearing it is like the practice of the people of Jahiliyyah (pre-Islamic time of ignorance), who used to wear copper amulets and bracelets, thinking that they were a cure for many diseases and a reason for the safety of the person wearing them against envy.

`Uqbah ibn `Amir (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:

Anyone who wears an amulet, Allah will not fulfill their need, and anyone who wears a seashell, Allah will not give them peace. [1]

According to another narration:

Anyone who hangs an amulet has committed Shirk (associating others with Allah in His Divinity or worship). [2]

Imran ibn Al-Husayn (may Allah be pleased with him and his father) also narrated:

The Prophet (peace be upon him) saw a man with a brass bracelet on his hand. He (peace be upon him) asked him, ‘What is this?’ The man replied, ‘A protection from weakness.’ He (peace be upon him) said, ‘Cast it off, for verily it will only increase your weakness; and if you die wearing it, you will never succeed.’ [3]

According to another Hadith:

The Prophet (peace be upon him) in one of his journeys sent a messenger to check the camels of the caravan, and ordered the cutting of all string necklaces hung around the necks of the camels which were thought by the people of Jahiliyyah to benefit and protect their camels.

These Hadiths and others show that a Muslim must not wear amulets, bracelets, strings, bones, beads or other things that are used by some people to prevent or remove evil.

In my opinion, it is better not to wear or use this copper bracelet to block any means to Shirk, and to not let the heart be attached to such things, and to direct Muslims with their hearts toward Allah Alone trustingly and confidently, and to restrict oneself to lawful means that are indisputably permissible. Surely, what Allah has made lawful and accessible is sufficient and dispenses with any need for what is forbidden.

The Prophet (peace be upon him) is authentically reported to have said:

Anyone who guards themselves against doubtful matters keeps their religion and honor blameless, and anyone who indulges in doubtful matters indulges in unlawful matters, just as a shepherd who pastures his animals around a sanctuary will soon (transgress upon it and) pasture them in it. [4]

He (peace be upon him) also said:

Leave what causes you doubt and turn to what does not cause you doubt. [5]

Undoubtedly, wearing a copper bracelet is similar to what was practiced by the people of Jahiliyyah. Wearing it constitutes either a prohibited matter of Shirk or a means leading to Shirk or at least a doubtful matter.

Therefore, it is better for a Muslim not to wear it and resort to lawful medical treatment. This is the opinion that seems correct to a group of scholars, shaykhs, and myself as well with regard to this issue.

We ask Allah (Exalted be He) to guide you and us to what pleases Him, grant us good understanding of His Religion, and protect us against all that opposes His Laws. Indeed, He is Able to do all things. May Allah safeguard you. As-salamu `alaykum.

Footnotes:

[1] Ahmad ibn Hanbal, Musnad, vol. 4, p. 154.

[2] Ahmad ibn Hanbal, Musnad, vol. 4, p. 156.

[3] Ibn Majah, Sunan, Book on medicine, no. 3531; Ahmad ibn Hanbal, Musnad, vol. 4, p. 445.

[4] Al-Bukhari, Sahih, Book on faith, no. 52; Muslim, Sahih, Book on sharecropping, no. 1599; Al-Nasa’y, Sunan, Book on transactions, no. 4453; Ibn Majah, Sunan, Book on trials, no. 3984; and Ahmad Ibn Hanbal, Musnad, vol. 4, p. 270.

[5] Al-Tirmidhy, Sunan, Book on Resurrection, heart-softening narrations, and piety, no. 2518; Al-Nasa’y, Sunan, Book on drinks, no. 5711; Ahmad ibn Hanbal, Musnad, vol. 1, p. 200; and Al-Darimy, Sunan, Book on transactions, no. 2532.

Posted from:
http://www.alifta.net/Fatawa/fatawaChapters.aspx?languagename=en&View=Page&PageID=42&PageNo=1&BookID=14

Averting Ghamm (Grief) and Hamm (Worry) – Imam Ibn al-Jawzi

Ghamm Occurs Due To Misfortunes that happened in the past while hamm occurs due to an expected misfortune in the future.

When someone has the feeling of grief in regard to his past sins, his grief will benefit him, because he is rewarded for it. Whoever worries about a good deed he wishes to do, his worry will benefit him as well. However if someone grieves for something that he missed from this world, then [he should know] that the missed thing will not return and that grief harms, so practically he is adding harm to harm, as I have mentioned in the previous chapter.

A resolute person should protect himself from what brings about grief, and that is losing an object he loves. Therefore, whoever has many objects that he loves, his grief increases, and whoever decreases his objects of love his grief decreases accordingly. Someone may say, when I have no objects of love I also still have grief, we affirm this but we say to him; your grief over not having a loved one is not even a tenth of the grief experienced by the one who has lost a loved one. Have you not noticed that the one who does not have a child lives in grief but not as much as the one who lost his child?! Moreover when a person becomes accustomed to what he loves and enjoys it for a long period of time, it takes over his heart, therefore when he loses it he will feel the bitterness of his loss which will be greater than all the satisfaction he had during his lifetime. This is because the loved one is corresponding to the self just as health corresponds to it, which causes the self not to find satisfaction except in it, for its absence disturbs it. This is why the self grieves for its loss much more than it rejoices in its presence, because the inner self believes that what it had was its given right to possess. Therefore a wise person should monitor the closeness between himself, his beloved to ensure it remains moderately balanced, however if he requires that which brings about grief [i.e. loving some object or person], this causes grief then the cure is first to believe in predestination and that whatever Allah predestines is going to happen. He should then know that life is founded on distress, all constructed buildings shall eventually be ruined, all gatherings shall eventually depart, and whoever wants the lasting of what does not last is like he who wants what does not exist to exist. Therefore he should not ask of life what it was not created for.

A poet said:

It [worldly life] is founded on distress yet you want it, Free of harm and distress

One should imagine that what befell him is multiplied, for this is when what he suffers will be easier on him. It is a habit of smart porters to put something heavy on top of what they are carrying, and then after taking a few steps, to remove the heavy object as that makes what they are carrying feel lighter.

One should also wait, in times of prosperity for an attack of tribulation, so that if any tribulation befalls him, he should think of what remains instead of what he has lost so that when part of that befalls him it becomes very easy on him. Such as when some- one loses some money so he counts what remains, and then considers the remaining as a profit. Or if someone imagines that he loses his eyesight, so that when he has ophthalmia, it becomes easy on him to bear this illness, likewise with the rest of harmful matters.

A poet said:

The prudent imagines in himself,

his tribulations before they befall him.

If they suddenly befall him,

they do not surprise him because he had already imagined them.

And the ignorant trusts the days,

and he forgets the demise of those who came before him.

So when trials of times surprise him,

with some trials he becomes lost

Though if he was strict in his affairs,

patience would have taught him boldness

A member of the righteous predecessors said, “I saw a woman, whose youthfulness surprised me, I said, ‘[There is no doubt] This face has never suffered from sorrow or sadness.’ She said, Do not say that! For I do not know anyone who has suffered from what I have suffered. I had a husband who bought a sacrificial animal and slaughtered it, and we had two sons. The eldest told the one younger than him, ‘Come and I will show you how our father slaughtered the ewe/ So he slaughtered his brother. When we started to look for him, he ran away and my husband died while looking for him/ I said, ‘So how are you handling your sorrow?’ She said, ‘If I could find aid in sorrow I would have employed it.’

Section One: Treating Sorrow, Sadness and Grief

Sorrow, sadness and grief may befalls one due the prevalence of blackness, which should be treated with what will remove this blackness; which are the things that bring about joy. Grief freezes the blood while happiness heats it until its intrinsic heat is raised, both of them (happiness and grief) can harm, and may lead to death, if they are not immediately kept within moderate levels.

Excerpted from the Book “Disciplining The Soul” – Ibn al-Jawzi (d.597AH)
Dar us Sunnah Publishers

How should the Sick person Purify Himself? – Shaykh Ibn Uthaymeen

1. The Sick person is required to purify himself with water, performing ablution from minor impurity and Ghusl from major impurity.

2. If he is unable to purify himself using water, due to weakness or fear of increasing his illness, or delaying his recovery, then he may perform Tayammum.

3. The way to perform Tayammum is to strike the clean earth with his hands once, then wipe his whole face with them, then wipe his hands, one with the other.

4. If he is unable to purify himself, the another person should assist him in making the ablution, or performing the Tayammum.

5. If a certain part of the body which is to be purified is afflicted by a wound, he should wash it with water; but if washing it with water will cause harm to him, then he may wet his hand with water and then wipe over it. If wiping over it may also cause harm he may perform Tayammum for it.

6. If he has a severe fracture in any of his limbs, which is covered with a dressing or cast, he may wipe over it with water, instead of washing it, and it does not require Tayammum, because the wiping takes the place of washing.

7. It is permisable to make Tayammum using a wall, or anything else which is clean and contains dust. If the wall is covered with anything which is not from th earth such as paint, then one should not make Tayammum with it, unless there is dust over it.

8. If the Tayammum is not made on the earth or a wall or anything else containing dust, there is no objection to the collecting of dust in container or a hankerchief, in order to make Tayammum with it.

9. If a person performs Tayammum for prayer, and remains in a purified state until the time of the next prayer, then he may pray with the Tayammum he made before and he does not need to repeat it for the second prayer, since he remains purified and nothing has invalidated it.

10. The sick person is obliged to cleanse his body from all manner of impurity, but if he is unable to do so, he may pray as he is, and his prayer will be correct and he does not need to repeat it.

11 The sick person is required to pray in clean clothes, and if they became soiled, they must be cleaned or replaced with clean ones. If this is not possible, he may pray as he is, and his prayer will be correct and he does not need to repeat it.

12. The sick person is obliged to pray upon something clean and if it becomes soiled, he must wash it, change for something clean or cover it with something clean. If he is unable to do so, he may pray there, and his prayer will be correct and he does not need to repeat it.

13. It is not permissible for the invalid to delay the prayer due to his inability to achieve purification; rather, he should purify himself as much as he is able, then perform the prayer on time, even if there is some impurity on his body, his clothes or his place of prayer, which he is unable to remove.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, Vol. 2, p23-25, Dar-us-Salam

Rulings on Purification for the Sick – Shaykh Ibn Baz

All praise be to Allaah, the Lords of the Worlds, and may peace and blessings of Allaah be upon the noblest of the Prophets and Messengers, our Prophet, Muhammad and upon all his family and Companions. As for what follows:

Verily, Allaah, the Most Glorified, Most High has legislated purification for every prayer, because the elimination of impurity and the removal of pollution – whether on the body, the clothes or the place of prayer – are two of the conditions of prayer. So when the Muslim wishes to pray, he must perform the well known ablution (Wudhu) to purify himself from minor impurity, or make Ghusl if the impurity is of the major kind. And before making ablution, Istinja’ must be performed with water, or Istijmar by the one who has urinated or defecated in order that the purification and cleansing be complete. What follows is an explanation of some of the rulings related to this.

Istinja’ with water is obligatory every time something is discharged from the bowel and bladder, such as urine or faeces. But it is not necessary for the sleeper or one who passes wind to perform Istinja’. He is only required to perform ablution, because Istinja’is only prescribed for the removal of impurity, and there is no impurity in this situation.

Istijmar is performed using stones, or another material in its place (such as wood, paper etc.) It must consist of three clean stones, as proved by the Hadith of the Prophet(Sallallaahu alayhi wasallam) which states that he said:

“Whoever performs Istijmar, let him make it Witr (i.e. use an odd number of stones).” [Abu Dawud no.35 and Ibn Majah no. 337]

And he (Sallallaahu alayhi wasallam) also said:

“If any of you goes to defecate, he should take with him three stones, for they will be sufficient for him.”

Muslim narrated that he (Sallallaahu alayhi wasallam) forbade Istijmar with less than three stones. It is not permissible to make Istijmar with animal droppings, bones or food or anything which contains some forbidden material. It is preferred for a person to perform istijmar with stones, or the like such as tissues etc. After which, he should use water, because the stones remove the essence of the pollution, but the water purifies the area and is therefore more thorough. A person has a choice of Istinja’ with water, orIstijmar with stones or the like. It is reported on the authority of Anas, may Allaah be pleased with him, that he said:

“The Prophet (Sallallaahu alayhi wasallam) entered the toilet and I and a young boy like me carried materials, including water and ‘anaza (a short spear) and he would perform Istinja’ with the water.” [al-Bukhari no.152 & Muslim no.271.]

It is reported on the authority of ‘Aishah, may Allaah be pleased with her, that she said to a group of women:

“Order your husbands to clean themselves following defecation with water, for I am too embarrassed to do so, and the Prophet (Sallallaahu alayhi wasallam) used to do so.” At-Tirmidhee said that it was authentic [At-Tirmidhee no.19]

If a person wants to use only one of them (i.e. stones or water), it is preferred to choose water, because it cleans the area removing the essence and the traces and it is more thorough in cleansing. If he chooses to only use stones, he should content himself with three, if it cleanses the area, but if it is not enough, he may use four or five (or more) until he has cleaned the area, but it is better to finish with an odd number, based upon the saying of the Prophet (Sallallaahu alayhi wasallam):

“Whoever performs Istijmar, let him make it Witr.” [Abu Dawud no.35 and Ibn Majah no. 337]

It is not permissable to make the Istijmar with the right hand, according to the Hadith of Salman, may Allaah be pleased with him, in which he said:

“The Messenger of Allaah forbade us from performing Istinja’ with the right hand.” And he said:

“None of you should hold his penis in his right hand while he is urinating. nor should he wipe himself with the right hand after answering the call of nature.” [Al-Bukhari no.153 & Muslim no.267]

But if his left hand has been cut off, or is broken or there is some disease in it, he may use his right hand, and there is no objection to that.

Because the Islamic law is based upon facility and ease, Allaah, the Most Glorified, Most High has lightened the burden of worship on those who have some excuse, according to the excuse. He, the Most High says:

“And (He) has not laid upon you in religion any hardship.” [Surah al-Hajj 22:78]

And He says:

“Allaah intends for you ease, and He does not want to make things difficult for you.”[Surah al-Baqarah 2:185]

And He says:

“So keep your duty to Allaah and fear Him as much as you can.” [Surah at-Taghabun 64:16]

And the Prophet (Sallallaahu alayhi wasallam) said:

“If I order you to do something, do it as much as you can.” [Al-Bukharino.7288 & Muslim no.1337]

And he (Sallallaahu alayhi wasallam) said:

“Verily the Religion is ease.” [Narrated by al-Bukhari]

If a sick person is unable to cleanse himself of minor impurity with the water by making ablution, or he is unable to purify himself of major impurity by making Ghusl, due to weakness, or fear of making his illness worse, or delaying his recovery, he may performTayammum [Dry ablution using sand or dust.]

This is done by striking his hands in clean dust once, then wiping his face with the palms of his hands and his fingers slowly, based upon the Words of Him, the Most High:

“And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum). Truly, Allaah is Ever Oft-Pardoning, Oft-Forgiving.” [Surah An-Nisa 4:43]

The ruling on those who are unable to use water is the same that of those who are unable to find water, according to the words of the Prophet (Sallallaahu alayhi wasallam):

“The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.” [Al-Bukhari no. 1]

A sick person may fall into one of a number of categories:

1. If his illness is a simple one and he does not fear to use the water, such as an ailment from which there is no fear that using the water will delay his recovery, or increase his pain, or cause any infection, such as a headache, toothache and the like, or he is able to use warm water without harm, then it is not allowed for him to make Tayammum. Because the permission to perform it is in order to prevent harm, and there is no fear of harm to him, and because he can find water, therefore he must use it.

2. If he fears from an illness which he fears may – should he use water – cause his death or harm one of his organs, or may lead to some illness which might cause his death or harm one of his organs, or cause the loss of some faculty, then it is permissible for him to perform Tayammum, based upon the words of the Most High:

“And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you.”[Surah an-Nisa’ 4:29]

3. If he is suffering from some illness which makes him unable to move, and he finds no one to bring him water, it is permissible for him to perform Tayammum.

4. Anyone suffering from a wound, an ulcer or fracture, or any illness which will be exacerbated by using water, and who becomes Junub [in a state of sexual impurity] is allowed to perform Tayammum, based upon the above evidences. If he is able to wash the healthy areas of his body, he must do so and make Tayammum for the rest.

A sick person who is in a place in which he finds neither water nor dust, or anyone who can bring him either one of them, may pray whatever condition he is in, and he is not allowed to delay the prayer, as Allaah, the Most High say:

“So keep your duty to Allaah and fear Him as much as you can.” [Surah at-Taghabun 64:16]

6. An invalid afflicted with incontinence of urine, who is not cured by his treatment, must make ablution for every prayer after the start of its prescribed time, wash off any urine that has affected his body, and wear a clean garment for his prayer, if this is not a burden on him. But if it is, he is excused from it, based upon the Allaah Words:

“And (He) has not laid upon you in religion any hardship.” [Surah al-Hajj 22:78]

And His Words:

“Allaah intends for you ease, and He does not want to make things difficult for you.”[Surah al-Baqarah 2:185]

And He says:

And the words of the Prophet (Sallallaahu alayhi wasallam):

“If I order you to do something, do it as much as you cable.” [Al-Bukhari no.7288 & Muslim no.1337]

He must try to the best of his ability to prevent the spread of the urine to his clothes, or his body, or the place in which he will pray. And everything that invalidates ablution also invalidates Tayammum, and in addition, the ability to use water or its presence. And Allaah knows best.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Vol. 2, p17-23, Dar-us-Salam

Treatment for Psychological Depressions and Disorders – Permanent Committee

 Fatwa no. 3828

Q: I am a Muslim woman in my twenties. I was married about a year and a half ago and thanks to Allah, I had a baby six months ago delivered naturally. A week after delivery, I began to suffer from severe depression, which had never happened to me before. I lost interest in everything, even taking care of the baby. I went to a psychiatrist and took medication until recently, but it was of no use and I became tired of long treatment. 

I ask Allah that you find an Islamically approved treatment for my distress and psychological depression, or the best remedy, so that I can return to my normal state and take care of my husband and baby, and be able to manage the affairs of my home. I heard sometime ago the Hadith, which states: The water of Zamzam is for whatever it is drunk for. I hope from Allah, then you, to clarify the meaning of this Hadith. Does it apply to my psychological case, or is it only for physical diseases? If Zamzam water is useful, by the Will of Allah, in treating my case, how can I get it? 

A: Put your trust in Allah and expect good from Him. Entrust your affairs to Him and do not despair of His Mercy and Benevolence.

There is no disease for which Allah has not also sent down the cure. You should make use of means and continue to consult specialized doctors.

Recite Surahs Al-Ikhlas, Al-Falaq and Al-Nas three times, blowing into your hands after each recitation and wiping your face and whatever parts of your body you can. Repeat this procedure day and night and before going to sleep.Recite Surah Al-Fatihah anytime of day or night, and Ayat-ul-Kursy (the Qur’anic Verse of the Throne, Surah Al-Baqarah, 2:255) before going to sleep. This is the best Ruqyah (Qur’an and supplications recited over the sick seeking healing) to protect oneself from evil.

You should also appeal to Allah with the Du‘a’ (Supplication) to be said at times of distress:

لَا إلَهَ إِلَّا اللهُ الْعَظيمُ الْحَلِيمْ، لَا إِلَهَ إِلَّا اللهُ رَبُّ العَرْشِ العَظِيمِ، لَا إِلَهَ إِلَّا الله رَبُّ السَّمَوّاتِ ورّبُّ الأَرْضِ ورَبُّ العَرْشِ الكَريم

La ilaha illa Allah al-`azim al-halim, la ilaha illa Allah rabbul-`arshi al-`azim, la ilaha illa Allah, rabbul-samawaati wa rabbul-ardi wa rabbul-`arshi al-karim [1]

(There is no god but Allah, the Most Great and the All-Forbearing. There is no god but Allah, the Lord of the Great Throne. There is no god but Allah, the Lord of the heavens and the earth and the Lord of the Noble Throne).

You may also heal and protect yourself through the Ruqyah of the Messenger of Allah (peace be upon him):

“Remove the affliction, O Lord of mankind, and bring about healing as You are the Healer. There is no healing but Your Healing; a healing that leaves behind no ailment” [2]

There are also many other Adhkar (invocations and remembrances said at certain times on a regular basis), Ruqyahs, and supplications stated in the Books of Hadith and Al-Nawawy mentioned them in his book Riyad Al-Salihin and Al-Adhkar.

As for what you mentioned about Zamzam water and the statement of the Prophet (peace be upon him): Zamzam water is for whatever it is drunk for. [3] This Hadith was related by Imam Ahmadand Ibn Majah on the authority of Jabir ibn `Abdullah from the Prophet (peace be upon him). It is a Hadith Hasan (a Hadith whose chain of narration contains a narrator with an exactitude weaker than that of authentic hadiths, but it is still free from eccentricity or blemish) and general in application. What is more authentic than it is the statement of the Prophet (peace be upon him) about Zamzam water: It is blessed; it is a food that nourishes and a cure for sickness. [4] (Related by Muslim and Abu Dawud; this is the wording of Abu Dawud) If you would like some Zamzam water, you can ask anyone performing Hajj from your country to bring you some.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

[1] Imam Ahmad, vol. 1, pp. 228, 259, 280, 284, 339, and 356, from the Hadith narrated by Ibn `Abbas (may Allah be pleased with him); related by Al-Bukhari, Fat-h-ul-Bary, nos. 6345, 6346, 7421, and 7431; Muslim, Sahih [Sharh Al-Nawawy], vol. 17, p. 47.

[2] Al-Bukhari, Sahih, Book on medicine, no. 5742; Al-Tirmidhy, Sunan, Book on funerals, no. 973; Abu Dawud, Sunan, Book on medicine, no. 3890; and Ahmad, Musnad, vol. 3, p. 151

[3] Related by Ahmad, vol. 3, p. 357; Ibn Majah no. 3062; Al-Bayhaqy, Sunan, vol. 5, p. 148, from a Hadith narrated by Jabir ibn `Abdullah (may Allah be pleased with him), and Al-Bayhaqy related from another narrator in Shu`ab Al-Iman, Talkhis Al-Habeir, vol. 2, p. 268, Al-Fawa*id by Ibn Al-Muqry, Fat-h-ul-Bary, vol. 10, p. 116; and Ibn Al-Qayyim ranked it as Hasan in Zad Al-Mi`ad, vol. 3, p. 406 – Al-Fiqi ed

[4] Related by Al-Tayalisy, Musnad, as in Al-Talkhis Al-Habeir, vol. 2, p. 269; with the wording: “Zamzam is blessed, as it is…,” Muslim, Sahih [Sharh Al-Nawawy], vol. 16, p. 30; Ahmad, Musnad, vol. 5, p. 175, with the wording: “It is blessed, it is food that nourishes,” from the Hadith narrated by Abu Dharr (may Allah be pleased with him); and Al-Tabarany, Al-Saghir, no. 295.

The Permanent Committee for Scholarly Research and Ifta’
Chairman : Shaykh Abdul-Aziz ibn Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=150&PageNo=1&BookID=7

How Allaah Ta’ala Regards Disability ? – Shaykh al-Albaani

By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya

The Shaykh was asked:

‘A woman went to the hospital and the doctors aborted her four month old fetus, with the argument that the woman had German Measles or measles and if we did not abort it, it would have come out deformed or mentally disabled; what is your opinion?

The Shaykh Answered:

‘I am asked a lot regarding the likes of this situation, and we hold the opinion that you should not respond to these doctors, since their silent expression says: <<we do not think it but as a conjecture, and we have no firm convincing belief (therein).’>> [Al-Jathiyah: 32]

We have been informed from more than one source that some women had been informed by some doctors the like of this information [of aborting fetuses], but they did not consent to aborting and to miscarrying, and the new-born was delivered naturally, so this confirms that it is nothing but as conjecture.

Also, every command is in the Hand of Allaah –Tabarak wa Ta’ala- He has the command and He creates everything, so it is not befitting that some doctors participate in the likes of these matters, of which the reality is hidden from all people. Perhaps some people research into some hidden matters more so than others, so it is not allowed to look into the unknown future for all the people, and no-one knows the unseen except Allaah –Tabarak wa Ta’ala.

So a woman … perhaps gives birth to a fetus that is deformed or similar to a deformed child, or like it is said nowadays, that it is disabled etc. . . . so, in respect to us being Muslims believing in Allaah –Azza wa Jal-  and that He is al-Hakeem (The All-Wise) and al-Aleem (The All-Knowing) there is no fault in His creation. So this variance which we generally see between human beings whether it is in skin colour or in height or shortness in stature or in being males or females, or in health and safety, or regarding diseases and illness etc. then all of this is what al-Azeez (The All-Mighty), al-Aleem (The All-Knowing) has pre-destined. Because the Lord –Azza wa Jal- wants to show His slaves that what they regard as good and ugly, then all of that according to Allaah –Azza wa Jal- is good. The way we look at the creation of Allaah – Azza wa Jal- is not the way the Creator Himself –Tabarak wa Ta’ala- views things, because <<there is nothing like unto Him and He is the All-knowing and All-Seeing.>> [Shura:11]

At this opportunity it is necessary for me to mention a hadeeth, which I regard as very great concerning this topic and an answer to this question.

The Prophet –sallAllaahu alayhi wa sallam- saw a  man from his Companions, walking wearing a long garment and it was trailing below his ankles, so the Messenger –sallAllaahu alayhi wa sallam- said to him: ‘O so and so, raise your garment since it is closer to piety and better to remain cleaner.’

The man said: ‘O Messenger of Allaah I am bow-legged.’

The shaykh continues:

‘So this person lengthened his garment so that he could cover up this deficiency as he had presumed, and he apologized for this reason for having lengthened his garment so the Messenger –sallAllaahu alayhi wa sallam- said to him: ‘O so and so – [the shaykh said: ‘and here is the main point’ ] – ‘All of Allaah’s creation is good. All of Allaah’s creation is good.’ [Saheeh: ‘Silsilah Saheehah’ 1441]

So this is why, what we see with our human physical eyes, has to be judged immediately that this is a deficient sight. We see, as is mentioned in an old Arabic proverb: ‘Not past his rabbit like nose’ (tip of his nose).  They used to say of old, ‘so and so does not see past his rabbit like nose’ (does not look further than the tip of his nose).  As for looking far ahead then no! In addition to this no matter how far a human being can see, no matter how very far, it is still a deficient sight.

This Companion from the Companions of the Messenger –sallAllaahu alayhi wa sallam-saw himself as defective due to being bow-legged and the disability which was in his calves, so he covered it up by lengthening his garment. Because if he raised his garment slightly then some of the disability would have become exposed, so the Prophet –sallAllaahu alayhi wa sallam- brought his attention to this. That what you see as a deficiency is not a deficiency because Allaah is the One Who created you like that, and this is not from your own doing. Just like Allaah –Azza wa Jal- said: <<This is the creation of Allaah. So show Me that which those (whom you worship), besides Him have created. >> [Luqman: 11]

Therefore this child, this fetus, if it is born naturally and it was disabled or was afflicted with an illness which the doctors previously had presumed, then this is the Will of Allaah which is the Destiny that Allaah made so that it can be a lesson for healthy people.  As it has been said: ‘Health is a crown placed upon the head of healthy people which none can see except a person who is ill.’

There is also a very great, noble prophetic instruction, which is: ‘Do not look at those above you but look at those below you, since it is more befitting that you do not belittle the blessings of Allaah upon you.’ [Saheeh Lighayrihi: ‘Saheeh Targheeb  wa Tarheeb 2233]

So perhaps there is a person who has a beautiful form, however there are people who look at themselves and view themselves as ugly and they might say that this person really is beautiful.  So this is the variance in the creation and in beauty and it is the predestination of Allaah al-Azeez (The All-Mighty), al-Aleem (The All-Knowing) al-Hakeem (The All-Wise).

So when Allaah created beauty He also created its opposite, as we have said that it is created for an Infinite Wisdom, we can express this with what has been said a very long time ago: ‘Opposites clarify each other.’

If it was not for ugliness, beauty would not be known. If it was not for illness, health would not be known. If it was not for males there would not be females. If it was not for females there would not be males.  So all this creation that we see, that Allaah created the people upon, it is from the Wisdom of Allaah –Azza wa Jal- this is why it is not befitting to conform to the opinions of doctors concerning matters which have not yet entered the sphere of life, and when it comes into the sphere of life then comes the saying of the Messenger –sallAllaahu alayhi wa sallam-: ‘O slaves of Allaah seek treatment, since indeed Allaah did not send down a disease except that He sent down the cure.’

This is the hadeeth of Usamah bin Shareek –RadhiAllaahu anhu-, it was also narrated by another noble Companion and he is none other than Abdullaah bin Mas’ood –RadhiAllaahu anhu- with an extra wording, he said: ‘Seek cure O slaves of Allaah since indeed Allaah did not send down a disease except that He sent down the cure, whoever knew it, knew it and whoever was ignorant of it, was ignorant of it.’ [Saheeh: ‘Silsilah Saheehah’ 451]

Therefore, there is nothing to hinder seeking cure later on, however there is a condition which needs to be taken into consideration, which is, that this seeking cure is due to a matter which the new-born is exposed to, i.e. that it is not allowed to change the creation of Allaah –Azza wa Jal, because Allaah –Azza wa Jal- mentions about the accursed Shaytan in the Noble Qur’aan, that the Shaytaan challenged the will of the Lord of the worlds –Azza wa Jal- in respect to Adam and his offspring saying: << I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allaah.>> [Nisa’:119]

So it is not allowed to change the creation of Allaah –Azza wa Jal- and this has examples, very many examples.

[Taken from the cassette collection ‘Silsilah al-Huda wa Noor’ No.634]

Seeking Treatment for an Illness by Giving Charity

Compiled & Translated By Abbas Abu Yahya

1 – From Abu Umamah Radi Allaahu anhu who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Treat your sick by giving Sadaqah (charity).’

[Collected in Saheeh al-Jamia’ No. 3358 & declared Hasan by Albaani]

2 – From Ubadah bin Saamit who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘There is no person who is afflicted with a wound on his body, and he gives charity due to that, then Allaah expiates from him the like of what he gave in charity.

[Collected by Ahmad & Albaani declared it to have an authentic Isnaad in Saheehah No. 2273]

3 – A man asked Abdullaah bin al-Mubarak -Rahimullaah- about ulcers that had sprung out on his knee for about seven years, and he tried to treat it with various treatments, he had asked doctors but to no avail. So Ibn Mubarak said: ‘Go and dig a well in a place where people need water, indeed I hope that there springs up water there, and by that you stop bleeding.’  The man did that and Allaah Ta’ala cured him.’

[Taken from: ‘Seerah ‘Alaam’ 8/407]

Al-Bayhaqi quoted a story of our Shaykh al-Haakim Abu Abdullaah -Rahimullaah- who was afflicted with ulcers on his face, and he had tried a number of treatments but they did not go away, and it remained like that for nearly a year.

He then asked the teacher, Imam Abu Uthmaan as-Sabooni to make Dua’ for him in one of his gatherings on Friday, so he made Dua’ and many of the people with him said Ameen.  When it came to the next Juma’ a woman came to the gathering and left a brief message saying that she had gone back home and exerted herself in making Dua’ for al-Haakim Abu Abdullaah that night, and that she had seen the Messenger of Allaah-sallAllaahu alayhi wa sallam- in her sleep, and it was as if he was saying to her: “Tell Abu Abdullaah to distribute water amongst the Muslims.

I came with that message to al-Haakim, and he ordered that a watering place be built at the door of his home, when they had finished building it, he ordered for water to be poured into it and ice placed into that water, and then the people began drinking from that water.  Not a week had passed by, except that it was obvious that his health had been restored, and the ulcers had ceased. His face had become better than it was before, and he lived like that for a number of years.’

[Collected in ‘Saheeh Targheeb wa Tarheeb’ No. 964 Albaani declared it to be Saheeh Maqtu, 1/p.568]

4 – Abu Tahir as-Silafee said in ‘Mua’jam as-Safr’: I heard Abu Hasan Ali bin Abu Bakr Ahmad bin Ali the scribe of al-Minzi in Damascus saying: I heard Abu Bakr al-Khabazi (d. 449A.H.) in Nisaboor saying: I became sick with a very dangerous illness, and a righteous neighbor of mine saw me and said: ‘Utilize the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Treat your sick by giving Sadaqah (charity).’

It was summer time, and I bought many watermelons, and a group of poor people and children got together and ate them, then they raised their hands to Allaah –Azza wa Jal- and they made Dua’ for me to be cured.  I swear by Allaah I had not reach the morning except that I regained complete health from Allaah –Tabaraka wa Ta’ala.

[Seerah ‘Alaam 18/44, Tareekh al-Islaam]

5 – al-Barzali (d. 841A.H.) said in his Fatwa (5/612): Ibn Rushd was asked about the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Treat your sick by giving Sadaqah (charity).’ Is it authentic or not? And what does it mean? And if a person becomes sick and treats his illness with all types of medicines and they did not benefit him, then what is the way of giving Sadaqah as a medicine?

He answered:

‘I do not remember this text (narration) in any of the authentic collections of narrations, however, if it is authentic, then the meaning is an encouragement to visit the sick, because it is from the obligatory rights from the Sunnah that it is upon a Muslim that he visit a Muslim if he becomes sick.

As for the saying ‘The Muslim is a brother of a Muslim, he encourages him to say the testification at the time of death, and he visits him when he is sick, and advises him when he is absent or if he has to testify.’ As for visiting him then this is a good deed, and every good deed is Sadaqah, since it has a connection with the sick person and visiting him brings happiness to him, and just like making Dua’. There is no doubt that there is hope that the Dua’ will be answered and he will be cured.  Therefore, it does benefit him as a type of medicine, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘He who sent down the illness also sent down the treatment.’ 

Al-Barzali said: some of our shaykhs from al-Qarawan understood this to have an evident meaning, namely that if a person gives Sadaqah on behalf of the sick, and that he requests the person whom he gave Sadaqah to, to make Dua’ for the sick then it is hoped that he will be cured, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘The supplication of one of you for his brother in his absence is answered.’ 

6 – ad-Dooree narrated in ‘Tareekh’ and al-Bayhaqi in ‘Shu’ab al-Eemaan’ from Ibraheem an-Nakhai who said: ‘that the Companions used to regard giving Sadaqah as a means of repelling oppression.’

7 – From Hudayfah Radi Allaahu anhu that the Prophet -sallAllaahu alayhi wa sallam-said:

‘A fitnah (trail) which a man faces with regard to his family, his wealth, his own self, his son and his neighbor is expiated by fasting, prayer, charity, enjoining good and forbidding evil.’

[Collected by Bukhari & Muslim]

8 – Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘Indeed Sadaqah has an amazing effect in repelling different types of trials and tribulations, even if the charity was given by an evil person, or an oppressive person, in fact even if it was given by a non-Muslim! Indeed Allaah Ta’ala repels different types of trials and tribulations due to giving Sadaqah.  This is a matter which is well-known to the scholars and the general folk, and all of the people on the earth can associate with this fact because they have experienced it.’

[Taken from: ‘al-Wabil as-Sayyib’ p.63]

9 – Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘There are types of medicines which can treat illnesses which the minds of the senior doctors cannot comprehend, and that which their sciences, experiences and measurements cannot reach. These are the medicines of the heart and soul, and the strength of the heart, its dependence upon Allaah and trust upon Him and seeking refuge in Him. Prostrating and feeling in dire need of Allaah and humbling oneself for Allaah. Likewise giving Sadaqah (charity), making Dua’, repentance and seeking forgiveness, being good to the creation, aiding the distressed and liberating from grief and unhappiness.

Indeed these types of medication have been used by various nations, who are upon different religions and communities, and they found that they had an effect in the treatment of illnesses, which even the sciences of the most knowledgeable doctors could not reach, and they have no experience nor measurement of it. We have indeed experienced these matters a great deal and as others have, and we have seen what ordinary medicine can and cannot do.’

[Taken from: ‘Zad al-Ma’ad’ 4/11-12]

Undesirability of Reviling Fever

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 322
Undesirability of Reviling Fever

1726. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) visited Umm Sa’ib (or Umm Musaiyyab) and asked her, “What ails you O Umm Sa’ib (or Umm Musaiyyab)? You are shivering.” She replied: “It is a fever, may Allah not bless it!” He said to her, “Do not revile fever, for it cleanses out the sins of the sons of Adam in the same way that a furnace removes the dirt of iron.”
[Muslim].

Supplication for the Sick

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 145
Supplication for the Sick

901. `Aishah (May Allah be pleased with him) reported: When a person complained to the Prophet (sallallaahu ’alayhi wa sallam) about an ailment or suffered from a sore or a wound, the Prophet (sallallaahu ’alayhi wa sallam) would touch the ground with his forefinger and then raise it (Sufyan bin `Uyainah, the narrator, demonstrated this with his forefinger) and would recite: `Bismil-lahi, turbatu ardina, biriqati ba`dina, yushfa bihi saqimuni, bi ‘idhni Rabbina’ (With the Name of Allah, the dust of our ground mixed with the saliva of some of us would cure our patient with the permission of our Rubb.”
[Al-Bukhari and Muslim].

902. `Aishah (May Allah be pleased with her) reported: When the Prophet (sallallaahu ’alayhi wa sallam) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: “Allahumma Rabban-nasi, adhhibil-ba’sa, washfi, Antash-Shafi, la shifa’a illa shifa’uka, shifaan la yughadiru saqaman [O Allah! the Rubb of mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You, which leaves behind no disease].”
[Al-Bukhari and Muslim].

903. Anas (May Allah be pleased with him) reported: I said to Thabit (May Allah had Mercy upon him) Should I not perform Ruqyah (i.e., recite supplication or Quranic Ayat and blow) over you, such supplication as was practised by the Messenger of Allah (sallallaahu ’alayhi wa sallam)?” He said: “Please do so.” Anas (May Allah be pleased with him) supplicated: “Allahumma Rabban-nasi, mudh-hibal-ba’si, ishfi Antash-Shafi, la shafiya illa Anta, shifa’an la yughadiru saqaman [O Allah! the Rubb of mankind! Take away this disease and cure (him or her). You are the Curer. There is no cure except through You. Cure (him or her), a cure that leaves no disease].”
[Al-Bukhari].

904. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) visited me during my illness and supplicated, “O Allah! Cure Sa`d. O Allah! Cure Sa`d. O’ Allah! Cure Sa`d.”
[Muslim].

905. Abu `Abdullah bin Abul-`as (May Allah be pleased with him) reported: I complained to the Messenger of Allah (sallallaahu ’alayhi wa sallam) about a pain I had in my body. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Place your hand where you feel pain and say: `Bismillah (With the Name of Allah)’ three times; and then repeat seven times: `A`udhu bi`izzatillahi wa qudratihi min sharri ma ajidu wa `uhadhiru (I seek refuge with Allah and with His Power from the evil that afflicts me and that which I apprehend).”’
[
Muslim].

906. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “He who visits a sick person who is not on the point of death and supplicates seven times: As’alullahal-`Azima Rabbal-`Arshil-`Azimi, an yashfiyaka (I beseech Allah the Great, the Rubb of the Great Throne, to heal you), Allah will certainly heal him from that sickness.”
[Abu Dawud and At-Tirmidhi].

907. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) visited a bedouin who was sick. Whenever he visited an ailing person, he would say, “La ba’sa, tahurun in sha’ Allah [No harm, (it will be a) purification (from sins), if Allah wills].”
[Al-Bukhari].

908. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Jibril (Gabriel) came to the Prophet (sallallaahu ’alayhi wa sallam) and said: “O Muhammad (sallallaahu ’alayhi wa sallam)! Do you feel sick?” He (sallallaahu ’alayhi wa sallam) said, “Yes.” Jibril supplicated thus (i.e., he performed Ruqyah): “Bismillahi arqika, min kulli shay’in yu’dhika, min sharri kulli nafsin aw `ayni hasidi, Allahu yashfika, bismillahi arqika. [With the Name of Allah. I recite over you (to cleanse you) from all that troubles you, and from every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with the Name of Allah, I recite over you].”
[Muslim].

909. Abu Sa`id Al-Khudri and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If a person says: `La ilaha illallahu wallahu Akbar (There is no true god except Allah and Allah is Greatest)’, his Rubb responds to him and affirms: `(Yes!) There is no true god except I, and I am the Greatest.’ When he says: `La ilaha illallahu Wahdahu la sharika Lahu (There is no true god except Allah, the One, He has no partner).’ Allah (SWT) affirms: `(Yes!) There is no true god except I. I have no partner.’ When he says: `La ilaha illallahu Lahul mulku wa Lahul-hamdu (the sovereignty belongs to Him and all the praise is due to Him).’ He (SWT) affirms: `(Yes!) There is no true god except I, Mine is the praise and to Me belongs the sovereignty.’ When he says: `La ilaha illallahu wa la hawla wa la quwwata illa Billah (There is no true god except Allah, and there is no might and power but with Allah).’ He (SWT) affirms: `(Yes!) There is no true god except I, and there is no might and power but with Me.”’ The Messenger of Allah (sallallaahu ’alayhi wa sallam) added, “He who recites this during his illness and dies, will not be touched by the Fire (Hell).”
[At-Tirmidhu].

Recommendation of Inquiring the Family Members of the Patient about hisCondition

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 146
Recommendation of Inquiring the Family Members of the Patient about his
Condition

910. Ibn `Abbas (May Allah be pleased with them) reported: When `Ali (May Allah be pleased with him) came out after visiting the Messenger of Allah (sallallaahu ’alayhi wa sallam) during his last illness, the people asked: “How is Messenger of Allah (sallallaahu ’alayhi wa sallam), O Abul-Hasan?” He replied: “Praise be to Allah, he (sallallaahu ’alayhi wa sallam) is feeling better.”
[Al-Bukhari].

Supplication when one is disappointed about his Life

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 147
Supplication when one is disappointed about his Life

911. `Aishah (May Allah be pleased with her) reported: While the Prophet (sallallaahu ’alayhi wa sallam) was reclining against me (during his last illness) I heard him saying: “Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-A`la (O Allah, forgive me, bestow Your Mercy on me and let me join with the exalted companions.”
[Al-Bukhari and Muslim].

912. `Aishah (May Allah be pleased with her) reported: I saw the Messenger of Allah (sallallaahu ’alayhi wa sallam) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, “O Allah! Help me over pangs and agony of death.”
[At-Tirmidhi].

Sahih Bukhari : Book 71: Medicine

Translation of Sahih Bukhari, Book 71:

Medicine

Volume 7, Book 71, Number 582:

Narrated Abu Huraira:

The Prophet said, “There is no disease that Allah has created, except that He also has created its treatment.”


Volume 7, Book 71, Number 583:

Narrated Rubai bint Mu’adh bin Afra:

We used to go for Military expeditions along with Allah’s Apostle and provide the people with water, serve them and bring the dead and the wounded back to Medina.


Volume 7, Book 71, Number 584:

Narrated Ibn ‘Abbas:

(The Prophet said), “Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterizing).” But I forbid my followers to use (cauterization) branding with fire.”


Volume 7, Book 71, Number 585:

Narrated Ibn ‘Abbas:

The Prophet said, “Healing is in three things: cupping, a gulp of honey or cauterization, (branding with fire) but I forbid my followers to use cauterization (branding with fire).”


Volume 7, Book 71, Number 586:

Narrated ‘Aisha:

The Prophet used to like sweet edible things and honey.


Volume 7, Book 71, Number 587:

Narrated Jabir bin Abdullah:

I heard the Prophet saying, “If there is any healing in your medicines, then it is in cupping, a gulp of honey or branding with fire (cauterization) that suits the ailment, but I don’t like to be (cauterized) branded with fire.”


Volume 7, Book 71, Number 588:

Narrated Abu Said Al-Khudri:

A man came to the Prophet and said, “My brother has some abdominal trouble.” The Prophet said to him “Let him drink honey.” The man came for the second time and the Prophet said to him, ‘Let him drink honey.” He came for the third time and the Prophet said, “Let him drink honey.” He returned again and said, “I have done that ‘ The Prophet then said, “Allah has said the truth, but your brother’s abdomen has told a lie. Let him drink honey.” So he made him drink honey and he was cured.


Volume 7, Book 71, Number 589:

Narrated Anas:

Some people were sick and they said, “O Allah’s Apostle! Give us shelter and food. So when they became healthy they said, “The weather of Medina is not suitable for us.” So he sent them to Al-Harra with some she-camels of his and said, “Drink of their milk.” But when they became healthy, they killed the shepherd of the Prophet and drove away his camels. The Prophet sent some people in their pursuit. Then he got their hands and feet cut and their eyes were branded with heated pieces of iron. I saw one of them licking the earth with his tongue till he died.


Volume 7, Book 71, Number 590:

Narrated Anas:

The climate of Medina did not suit some people, so the Prophet ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine). So they followed the shepherd that is the camels and drank their milk and urine till their bodies became healthy. Then they killed the shepherd and drove away the camels. When the news reached the Prophet he sent some people in their pursuit. When they were brought, he cut their hands and feet and their eyes were branded with heated pieces of iron.


Volume 7, Book 71, Number 591:

Narrated Khalid bin Sad:

We went out and Ghalib bin Abjar was accompanying us. He fell ill on the way and when we arrived at Medina he was still sick. Ibn Abi ‘Atiq came to visit him and said to us, “Treat him with black cumin. Take five or seven seeds and crush them (mix the powder with oil) and drop the resulting mixture into both nostrils, for ‘Aisha has narrated to me that she heard the Prophet saying, ‘This black cumin is healing for all diseases except As-Sam.’ Aisha said, ‘What is As-Sam?’ He said, ‘Death.”


Volume 7, Book 71, Number 592:

Narrated Abu Huraira:

I heard Allah’s Apostle saying, “There is healing in black cumin for all diseases except death.”


Volume 7, Book 71, Number 593:

Narrated ‘Ursa:

Aisha used to recommend At-Talbina for the sick and for such a person as grieved over a dead person. She used to say, “I heard Allah’s Apostle saying, ‘At-Talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief.’ “


Volume 7, Book 71, Number 594:

Narrated Hisham’s father:

‘Aisha used to recommend At-Talbina and used to say, “It is disliked (by the patient) although it is beneficial.”


Volume 7, Book 71, Number 595:

Narrated Ibn ‘Abbas:

The Prophet was cupped and he paid the wages to the one who had cupped him and then took Su’ut (Medicine sniffed by nose).


Volume 7, Book 71, Number 596:

Narrated Um Qais bint Mihsan:

I heard the Prophet saying, “Treat with the Indian incense, for it has healing for seven diseases; it is to be sniffed by one having throat trouble, and to be put into one side of the mouth of one suffering from pleurisy.” Once I went to Allah’s Apostle with a son of mine who would not eat any food, and the boy passed urine on him whereupon he asked for some water and sprinkled it over the place of urine.


Volume 7, Book 71, Number 597:

Narrated Ibn ‘Abbas:

The Prophet was cupped while he was fasting.


Volume 7, Book 71, Number 598:

Narrated Ibn ‘Abbas:

The Prophet was cupped while he was in a state of Ihram.


Volume 7, Book 71, Number 599:

Narrated Anas:

that he was asked about the wages of the one who cups others. He said, ‘Allah’s Apostle was cupped by Abd Taiba, to whom he gave two Sa of food and interceded for him with his masters who consequently reduced what they used to charge him daily. Then the Prophet s said, “The best medicines you may treat yourselves with are cupping and sea incense.’ He added, “You should not torture your children by treating tonsillitis by pressing the tonsils or the palate with the finger, but use incense.”


Volume 7, Book 71, Number 600:

Narrated Jabir bin ‘Abdullah:

that he paid Al-Muqanna a visit during his illness and said, “I will not leave till he gets cupped, for I heard Allah’s Apostle saying, “There is healing in cupping.”


Volume 7, Book 71, Number 601:

Narrated ‘Abdullah bin Buhaina:

Allah’s Apostle was cupped on the middle of his head at Lahl Jamal on his way to Mecca while he was in a state of Ihram. Narrated Ibn ‘Abbas: Allah’s Apostle was cupped on his head.


Volume 7, Book 71, Number 602:

Narrated Ibn ‘Abbas:

The Prophet was cupped on his head for an ailment he was suffering from while he was in a state of Ihram. at a water place called Lahl Jamal. Ibn ‘Abbas further said: Allah s Apostle was cupped on his head for unilateral headache while he was in a state of Ihram .


Volume 7, Book 71, Number 603:

Narrated Jabir bin ‘Abdullah:

I heard the Prophet saying, “If there is any good in your medicines, then it is in a gulp of honey, a cupping operation, or branding (cauterization), but I do not like to be (cauterized) branded.


Volume 7, Book 71, Number 604:

Narrated Ka’b bin Ujrah:

The Prophet came to me during the period of Al-Hudaibiya, while I was lighting fire underneath a cooking pot and lice were falling down my head. He said, “Do your lice hurt your?” I said, “Yes.” He said, “Shave your head and fast for three days or feed six poor persons or slaughter a sheep as a sacrifice:”


Volume 7, Book 71, Number 605:

Narrated Jabir:

The Prophet said, “If there is any healing in your medicines then it is a cupping operation, or branding (cauterization), but I do not like to be (cauterized) branded.”


Volume 7, Book 71, Number 606:

Narrated Ibn ‘Abbas:

Allah’s Apostle said, ‘Nations were displayed before me; one or two prophets would pass by along with a few followers. A prophet would pass by accompanied by nobody. Then a big crowd of people passed in front of me and I asked, Who are they Are they my followers?” It was said, ‘No. It is Moses and his followers It was said to me, ‘Look at the horizon.” Behold! There was a multitude of people filling the horizon. Then it was said to me, ‘Look there and there about the stretching sky! Behold! There was a multitude filling the horizon,’ It was said to me, ‘This is your nation out of whom seventy thousand shall enter Paradise without reckoning.’ “Then the Prophet entered his house without telling his companions who they (the 70,000) were. So the people started talking about the issue and said, “It is we who have believed in Allah and followed His Apostle; therefore those people are either ourselves or our children who are born m the Islamic era, for we were born in the Pre-lslamic Period of Ignorance.” When the Prophet heard of that, he came out and said. “Those people are those who do not treat themselves with Ruqya, nor do they believe in bad or good omen (from birds etc.) nor do they get themselves branded (Cauterized). but they put their trust (only) in their Lord ” On that ‘Ukasha bin Muhsin said. “Am I one of them, O Allah’s Apostle?’ The Prophet said, “Yes.” Then another person got up and said, “Am I one of them?” The Prophet said, ‘Ukasha has anticipated you.”


Volume 7, Book 71, Number 607:

Narrated Um Salama:

The husband of a lady died and her eyes became sore and the people mentioned her story to the Prophet They asked him whether it was permissible for her to use kohl as her eyes were exposed to danger. He said, “Previously, when one of you was bereaved by a husband she would stay in her dirty clothes in a bad unhealthy house (for one year), and when a dog passed by, she would throw a globe of dung. No, (she should observe the prescribed period Idda) for four months and ten days.’


Volume 7, Book 71, Number 608:

Narrated Abu Huraira:

Allah’s Apostle said, ‘(There is) no ‘Adwa (no contagious disease is conveyed without Allah’s permission). nor is there any bad omen (from birds), nor is there any Hamah, nor is there any bad omen in the month of Safar, and one should run away from the leper as one runs away from a lion ”


Volume 7, Book 71, Number 609:

Narrated Said bin Zaid:

I heard the Prophet saying, “Truffles are like Manna (i.e. they grow naturally without man’s care) and their water heals eye diseases.”


Volume 7, Book 71, Number 610:

Narrated Ibn ‘Abbas and ‘Aisha:

Abu Bakr kissed (the forehead of) the Prophet when he was dead. ‘Aisha added: We put medicine in one side of his mouth but he started waving us not to insert the medicine into his mouth. We said, “He dislikes the medicine as a patient usually does.” But when he came to his senses he said, “Did I not forbid you to put medicine (by force) in the side of my mouth?” We said, “We thought it was just because a patient usually dislikes medicine.” He said, “None of those who are in the house but will be forced to take medicine in the side of his mouth while I am watching, except Al-‘Abbas, for he had not witnessed your deed.”


Volume 7, Book 71, Number 611:

Narrated Um Qais:

I went to Allah’s Apostle along with a a son of mine whose palate and tonsils I had pressed with my finger as a treatment for a (throat and tonsil) disease. The Prophet said, “Why do you pain your children by pressing their throats! Use Ud Al-Hindi (certain Indian incense) for it cures seven diseases, one of which is pleurisy. It is used as a snuff for treating throat and tonsil disease and it is inserted into one side of the mouth of one suffering from pleurisy.”


Volume 7, Book 71, Number 612:

Narrated ‘Aisha:

(the wife of the Prophet)

When the health of Allah’s Apostle deteriorated and his condition became serious, he asked the permission of all his wives to allow him to be treated In my house, and they allowed him. He came out, supported by two men and his legs were dragging on the ground between Abbas and another man. (The sub-narrator told Ibn ‘Abbas who said: Do you know who was the other man whom ‘Aisha did not mention? The sub-narrator said: No. Ibn Abbas said: It was ‘Ali.) ‘Aisha added: When the Prophet entered my house and his disease became aggravated, he said, “Pour on me seven water skins full of water (the tying ribbons of which had not been untied) so that I may give some advice to the people.” So we made him sit in a tub belonging to Hafsa, the wife of the Prophet and started pouring water on him from those water skins till he waved us to stop. Then he went out to the people and led them in prayer and delivered a speech before them.


Volume 7, Book 71, Number 613:

Narrated Um Qais :

that she took to Allah’s Apostle one of her sons whose palate and tonsils she had pressed because he had throat trouble. The Prophet said, “Why do you pain your children by getting the palate pressed like that? Use the Ud Al-Hindi (certain Indian incense) for it cures seven diseases one of which is pleurisy.”


Volume 7, Book 71, Number 614:

Narrated Abu Said:

A man came to the prophet and said, ‘My brother has got loose motions. The Prophet said, Let him drink honey.” The man again (came) and said, ‘I made him drink (honey) but that made him worse.’ The Prophet said, ‘Allah has said the Truth, and the abdomen of your brother has told a lie.” (See Hadith No. 88)


Volume 7, Book 71, Number 615:

Narrated Abu Huraira:

Allah’s Apostle said, ‘There is no ‘Adha (no disease is conveyed from the sick to the healthy without Allah’s permission), nor Safar, nor Hama.” A bedouin stood up and said, “Then what about my camels? They are like deer on the sand, but when a mangy camel comes and mixes with them, they all get infected with mangy.” The Prophet said, “Then who conveyed the (mange) disease to the first one?”


Volume 7, Book 71, Number 616:

Narrated Um Oais:

that she took to Allah’s Apostle one of her sons whose palate and tonsils she had pressed to treat a throat trouble. The Prophet said, “Be afraid of Allah! Why do you pain your children by having their tonsils pressed like that? Use the Ud Al-Hindi (a certain Indian incense) for it cures seven diseases, one of which is pleurisy.”


Volume 7, Book 71, Number 617:

Narrated Anas bin Malik:

Allah’s Apostle allowed one of the Ansar families to treat persons who have taken poison and also who are suffering from ear ailment with Ruqya. Anas added: I got myself branded cauterized) for pleurisy, when Allah’s Apostle was still alive. Abu Talha, Anas bin An-Nadr and Zaid bin Thabit witnessed that, and it was Abu Talha who branded (cauterized) me.


Volume 7, Book 71, Number 618:

Narrated Sahl bin Saud As-Sa’idi:

When the helmet broke on the head of the Prophet and his face became covered with blood and his incisor tooth broke (i.e. during the battle of Uhud), ‘Ali used to bring water in his shield while Fatima was washing the blood off his face. When Fatima saw that the bleeding increased because of the water, she took a mat (of palm leaves), burnt it, and stuck it (the burnt ashes) on the wound of Allah’s Apostle, whereupon the bleeding stopped.


Volume 7, Book 71, Number 619:

Narrated Nazi’:

Abdullah bin ‘Umar said, “The Prophet said, ‘Fever is from the heat of Hell, so put it out (cool it) with water.’ ” Nafi’ added: ‘Abdullah used to say, “O Allah! Relieve us from the punishment,” (when he suffered from fever).


Volume 7, Book 71, Number 620:

Narrated Fatima bint Al-Mundhir:

Whenever a lady suffering from fever was brought to Asma’ bint Abu Bakr, she used to invoke Allah for her and then sprinkle some water on her body, at the chest and say, “Allah’s Apostle used to order us to abate fever with water.”


Volume 7, Book 71, Number 621:

Narrated ‘Aisha:

The Prophet said, “Fever is from the heat of Hell, so abate fever with water.”


Volume 7, Book 71, Number 622:

Narrated Rafi bin Khadij:

I heard Allah’s Apostle saying, “Fever is from the heat of Hell, so abate fever with water.”


Volume 7, Book 71, Number 623:

Narrated Anas bin Malik:

Some people from the tribes of ‘Ukl and ‘Uraina came to Allah’s Apostle and embraced Islam and said, “O Allah’s Apostle! We are owners of livestock and have never been farmers,” and they found the climate of Medina unsuitable for them. So Allah’s Apostle ordered that they be given some camels and a shepherd, and ordered them to go out with those camels and drink their milk and urine. So they set out, but when they reached a place called Al-Harra, they reverted to disbelief after their conversion to Islam, killed the shepherd and drove away the camels. When this news reached the Prophet he sent in their pursuit (and they were caught and brought). The Prophet ordered that their eyes be branded with heated iron bars and their hands be cut off, and they were left at Al-Harra till they died in that state.


Volume 7, Book 71, Number 624:

Narrated Saud:

The Prophet said, “If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place.”


Volume 7, Book 71, Number 625:

Narrated ‘Abdullah bin ‘Abbas:

‘Umar bin Al-Khattab departed for Sham and when he reached Sargh, the commanders of the (Muslim) army, Abu ‘Ubaida bin Al-Jarrah and his companions met him and told him that an epidemic had broken out in Sham. ‘Umar said, “Call for me the early emigrants.” So ‘Umar called them, consulted them and informed them that an epidemic had broken out in Sham. Those people differed in their opinions. Some of them said, “We have come out for a purpose and we do not think that it is proper to give it up,” while others said (to ‘Umar), “You have along with you. other people and the companions of Allah’s Apostle so do not advise that we take them to this epidemic.” ‘Umar said to them, “Leave me now.” Then he said, “Call the Ansar for me.” I called them and he consulted them and they followed the way of the emigrants and differed as they did. He then said to them, Leave me now,” and added, “Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca.” I called them and they gave a unanimous opinion saying, “We advise that you should return with the people and do not take them to that (place) of epidemic.” So ‘Umar made an announcement, “I will ride back to Medina in the morning, so you should do the same.” Abu ‘Ubaida bin Al-Jarrah said (to ‘Umar), “Are you running away from what Allah had ordained?” ‘Umar said, “Would that someone else had said such a thing, O Abu ‘Ubaida! Yes, we are running from what Allah had ordained to what Allah has ordained. Don’t you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?” At that time ‘Abdur-Rahman bin ‘Auf, who had been absent because of some job, came and said, “I have some knowledge about this. I have heard Allah’s Apostle saying, ‘If you hear about it (an outbreak of plague) in a land, do not go to it; but if plague breaks out in a country where you are staying, do not run away from it.’ ” ‘Umar thanked Allah and returned to Medina.


Volume 7, Book 71, Number 626:

Narrated ‘Abdullah bin ‘Amir

‘Umar went to Sham and when h ached Sargh, he got the news that an epidemic (of plague) had broken out in Sham. ‘Abdur-Rahman bin ‘Auf told him that Allah’s Apostle said, “If you hear that it (plague) has broken out in a land, do not go to it; but if it breaks out in a land where you are present, do not go out escaping from it.”


Volume 7, Book 71, Number 627:

Narrated Abu Huraira:

Allah’s Apostle said, “Neither Messiah (Ad-Dajjal) nor plague will enter Medina.”


Volume 7, Book 71, Number 628:

Narrated Anas bin Malik:

Allah’s Apostle said, “(Death from) plague is martyrdom for every Muslim.”


Volume 7, Book 71, Number 629:

Narrated Abu Huraira:

The Prophet said, “He (a Muslim) who dies of an abdominal disease is a a martyr, and he who dies of plague is a martyr.”


Volume 7, Book 71, Number 630:

Narrated ‘Aisha:

(the wife of the Prophet) that she asked Allah’s Apostle about plague, and Allah’s Apostle informed her saying, “Plague was a punishment which Allah used to send on whom He wished, but Allah made it a blessing for the believers. None (among the believers) remains patient in a land in which plague has broken out and considers that nothing will befall him except what Allah has ordained for him, but that Allah will grant him a reward similar to that of a martyr.”


Volume 7, Book 71, Number 631:

Narrated ‘Aisha:

During the Prophet’s fatal illness, he used to recite the Mu’auwidhat (Surat An-Nas and Surat Al-Falaq) and then blow his breath over his body. When his illness was aggravated, I used to recite those two Suras and blow my breath over him and make him rub his body with his own hand for its blessings.” (Ma’mar asked Az-Zuhri: How did the Prophet use to blow? Az-Zuhri said: He used to blow on his hands and then passed them over his face.)


Volume 7, Book 71, Number 632:

Narrated Abu Said Al-Khudri:

Some of the companions of the Prophet came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said, (to the companions of the Prophet ), “Have you got any medicine with you or anybody who can treat with Ruqya?” The Prophet’s companions said, “You refuse to entertain us, so we will not treat (your chief) unless you pay us for it.” So they agreed to pay them a flock of sheep. One of them (the Prophet’s companions) started reciting Surat-al-Fatiha and gathering his saliva and spitting it (at the snake-bite). The patient got cured and his people presented the sheep to them, but they said, “We will not take it unless we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that Surat-al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me.”


Volume 7, Book 71, Number 633:

Narrated Ibn ‘Abbas:

Some of the companions of the Prophet passed by some people staying at a place where there was water, and one of those people had been stung by a scorpion. A man from those staying near the water, came and said to the companions of the Prophet, “Is there anyone among you who can do Ruqya as near the water there is a person who has been stung by a scorpion.” So one of the Prophet’s companions went to him and recited Surat-al-Fatiha for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, “You have taken wages for reciting Allah’s Book.” When they arrived at Medina, they said, ‘ O Allah’s Apostle! (This person) has taken wages for reciting Allah’s Book” On that Allah’s Apostle said, “You are most entitled to take wages for doing a Ruqya with Allah’s Book.”


Volume 7, Book 71, Number 634:

Narrated ‘Aisha:

The Prophet ordered me or somebody else to do Ruqya (if there was danger) from an evil eye.


Volume 7, Book 71, Number 635:

Narrated Um Salama:

that the Prophet saw in her house a girl whose face had a black spot. He said. “She is under the effect of an evil eye; so treat her with a Ruqya.”


Volume 7, Book 71, Number 636:

Narrated Abu Huraira:

The Prophet said, “The effect of an evil eye is a fact.” And he prohibited tattooing


Volume 7, Book 71, Number 637:

Narrated Al-Aswad:

I asked ‘Aisha about treating poisonous stings (a snake-bite or a scorpion sting) with a Ruqya. She said, “The Prophet allowed the treatment of poisonous sting with Ruqya.”


Volume 7, Book 71, Number 638:

Narrated ‘Abdul ‘Aziz:

Thabit and I went to Anas bin Malik. Thabit said, “O Abu Hamza! I am sick.” On that Anas said, “Shall I treat you with the Ruqya of Allah’s Apostle?” Thabit said, “Yes,” Anas recited, “O Allah! The Lord of the people, the Remover of trouble! (Please) cure (Heal) (this patient), for You are the Healer. None brings about healing but You; a healing that will leave behind no ailment.”


Volume 7, Book 71, Number 639:

Narrated ‘Aisha:

The Prophet used to treat some of his wives by passing his right hand over the place of ailment and used to say, “O Allah, the Lord of the people! Remove the trouble and heal the patient, for You are the Healer. No healing is of any avail but Yours; healing that will leave behind no ailment.”


Volume 7, Book 71, Number 640:

Narrated ‘Aisha:

Allah’s Apostle used to treat with a Ruqya saying, “O the Lord of the people! Remove the trouble The cure is in Your Hands, and there is none except You who can remove it (the disease) . “


Volume 7, Book 71, Number 641:

Narrated ‘Aisha:

The Prophet used to say to the patient, “In the Name of Allah The earth of our land and the saliva of some of us cure our patient.”


Volume 7, Book 71, Number 642:

Narrated ‘Aisha:

Allah’s Apostle used to read in his Ruqya, “In the Name of Allah” The earth of our land and the saliva of some of us cure our patient with the permission of our Lord.” with a slight shower of saliva) while treating with a Ruqya.


Volume 7, Book 71, Number 643:

Narrated Abu Qatada:

I heard the Prophet saying, “A good dream is from Allah, and a bad dream is from Satan. So if anyone of you sees (in a dream) something he dislikes, when he gets up he should blow thrice (on his left side) and seek refuge with Allah from its evil for then it will not harm him.”


Volume 7, Book 71, Number 644:

Narrated ‘Aisha:

Whenever Allah’s Apostle went to bed, he used to recite Surat-al-Ikhlas, Surat-al-Falaq and Surat-an-Nas and then blow on his palms and pass them over his face and those parts of his body that his hands could reach. And when he fell ill, he used to order me to do like that for him.


Volume 7, Book 71, Number 645:

Narrated Abu Said:

A group of the companions of Allah’s Apostle proceeded on a journey till they dismounted near one of the Arab tribes and requested them to entertain them as their guests, but they (the tribe people) refused to entertain them. Then the chief of that tribe was bitten by a snake (or stung by a scorpion) and he was given all sorts of treatment, but all in vain. Some of them said, “Will you go to the group (those travelers) who have dismounted near you and see if one of them has something useful?” They came to them and said, “O the group! Our leader has been bitten by a snake (or stung by a scorpion) and we have treated him with everything but nothing benefited him Has anyone of you anything useful?” One of them replied, “Yes, by Allah, I know how to treat with a Ruqya. But. by Allah, we wanted you to receive us as your guests but you refused. I will not treat your patient with a Ruqya till you fix for us something as wages.” Consequently they agreed to give those travellers a flock of sheep. The man went with them (the people of the tribe) and started spitting (on the bite) and reciting Surat-al-Fatiha till the patient was healed and started walking as if he had not been sick. When the tribe people paid them their wages they had agreed upon, some of them (the Prophet’s companions) said, “Distribute (the sheep).” But the one who treated with the Ruqya said, “Do not do that till we go to Allah’s Apostle and mention to him what has happened, and see what he will order us.” So they came to Allah’s Apostle and mentioned the story to him and he said, “How do you know that Surat-al-Fatiha is a Ruqya? You have done the right thing. Divide (what you have got) and assign for me a share with you.”


Volume 7, Book 71, Number 646:

Narrated ‘Aisha:

The Prophet used to treat some of his wives by passing his right hand over the place of ailment and used to say, “O Lord of the people! Remove the difficulty and bring about healing as You are the Healer. There is no healing but Your Healing, a healing that will leave no ailment.”


Volume 7, Book 71, Number 647:

Narrated ‘Aisha:

The Prophet, during his fatal ailment used to blow (on his hands and pass them) over his body while reciting the Mu’auwidhat (Surat-an-Nas and Surat-al-Falaq). When his disease got aggravated, I used to recite them for him and blow (on his hands) and let him pass his hands over his body because of its blessing. (Ma’mar asked Ibn Shihab: How did he use to do Nafth? He said: He used to blow on his hands and then pass them over his face.)


Volume 7, Book 71, Number 648:

Narrated Ibn ‘Abbas:

The Prophet once came out to us and said, “Some nations were displayed before me. A prophet would pass in front of me with one man, and another with two men, and another with a group of people. and another with nobody with him. Then I saw a great crowd covering the horizon and I wished that they were my followers, but it was said to me, ‘This is Moses and his followers.’ Then it was said to me, ‘Look” I looked and saw a big gathering with a large number of people covering the horizon. It was said, “Look this way and that way.’ So I saw a big crowd covering the horizon. Then it was said to me, “These are your followers, and among them there are 70,000 who will enter Paradise without (being asked about their) accounts. ” Then the people dispersed and the Prophet did not tell who those 70,000 were. So the companions of the Prophet started talking about that and some of them said, “As regards us, we were born in the era of heathenism, but then we believed in Allah and His Apostle . We think however, that these (70,000) are our offspring.” That talk reached the Prophet who said, “These (70,000) are the people who do not draw an evil omen from (birds) and do not get treated by branding themselves and do not treat with Ruqya, but put their trust (only) in their Lord.” then ‘Ukasha bin Muhsin got up and said, “O Allah’s Apostle! Am I one of those (70,000)?” The Prophet said, “Yes.” Then another person got up and said, “Am I one of them?” The Prophet said, ” ‘Ukasha has anticipated you.”


Volume 7, Book 71, Number 649:

Narrated ‘Abdullah bin ‘Umar:

Allah’s Apostle said, “There is neither ‘Adha (no contagious disease is conveyed to others without Allah’s permission) nor Tiyara, but an evil omen may be in three a woman, a house or an animal.”


Volume 7, Book 71, Number 650:

Narrated Abu Huraira:

I heard Allah’s Apostle saying, “There is no Tiyara, and the best omen is the Fal.” They asked, “What is the Fal?” He said, “A good word that one of you hears (and takes as a good omen).”


Volume 7, Book 71, Number 651:

Narrated Abu Huraira:

The Prophet said, “There is no Tiyara and the best omen is the Fal,” Somebody said, “What is the Fal, O Allah’s Apostle?” He said, “A good word that one of you hears (and takes as a good omen).”


Volume 7, Book 71, Number 652:

Narrated Anas:

The Prophet said, “No ‘Adha (no contagious disease is conveyed to others without Allah’s permission), nor Tiyara, but I like the good Fal, i.e., the good word.”


Volume 7, Book 71, Number 653:

Narrated Abu Huraira:

The Prophet said, “There is no ‘Adha, nor Tiyara, nor Hama, nor Safar.”


Volume 7, Book 71, Number 654:

Narrated Abu Huraira :

Allah’s Apostle gave his verdict about two ladies of the Hudhail tribe who had fought each other and one of them had hit the other with a stone. The stone hit her abdomen and as she was pregnant, the blow killed the child in her womb. They both filed their case with the Prophet and he judged that the blood money for what was in her womb. was a slave or a female slave. The guardian of the lady who was fined said, “O Allah’s Apostle! Shall I be fined for a creature that has neither drunk nor eaten, neither spoke nor cried? A case like that should be nullified.” On that the Prophet said, “This is one of the brothers of soothsayers.


Volume 7, Book 71, Number 655:

Narrated Abu Huraira:

Two ladies (had a fight) and one of them hit the other with a stone on the abdomen and caused her to abort. The Prophet judged that the victim be given either a slave or a female slave (as blood-money). Narrated Ibn Shihab: Said bin Al-Musayyab said, “Allah’s Apostle judged that in case of child killed in the womb of its mother, the offender should give the mother a slave or a female slave in recompense The offender said, How can I be fined for killing one who neither ate nor drank, neither spoke nor cried: a case like that should be denied ‘ On that Allah’s Apostle said ‘He is one of the brothers of the foretellers


Volume 7, Book 71, Number 656:

Narrated Abu Mas’ud:

The Prophet forbade the utilization of the price of a dog, the earnings of prostitute and the earnings of a foreteller


Volume 7, Book 71, Number 657:

Narrated ‘Aisha:

Some people asked Allah’s Apostle about the fore-tellers He said. ‘ They are nothing” They said, ‘O Allah’s Apostle! Sometimes they tell us of a thing which turns out to be true.” Allah’s Apostle said, “A Jinn snatches that true word and pours it Into the ear of his friend (the fore-teller) (as one puts something into a bottle) The foreteller then mixes with that word one hundred lies.”


Volume 7, Book 71, Number 658:

Narrated ‘Aisha:

A man called Labid bin al-A’sam from the tribe of Bani Zaraiq worked magic on Allah’s Apostle till Allah’s Apostle started imagining that he had done a thing that he had not really done. One day or one night he was with us, he invoked Allah and invoked for a long period, and then said, “O ‘Aisha! Do you know that Allah has instructed me concerning the matter I have asked him about? Two men came to me and one of them sat near my head and the other near my feet. One of them said to his companion, “What is the disease of this man?” The other replied, “He is under the effect of magic.’ The first one asked, ‘Who has worked the magic on him?’ The other replied, “Labid bin Al-A’sam.’ The first one asked, ‘What material did he use?’ The other replied, ‘A comb and the hairs stuck to it and the skin of pollen of a male date palm.’ The first one asked, ‘Where is that?’ The other replied, ‘(That is) in the well of Dharwan;’ ” So Allah’s Apostle along with some of his companions went there and came back saying, “O ‘Aisha, the color of its water is like the infusion of Henna leaves. The tops of the date-palm trees near it are like the heads of the devils.” I asked. “O Allah’s Apostle? Why did you not show it (to the people)?” He said, “Since Allah cured me, I disliked to let evil spread among the people.” Then he ordered that the well be filled up with earth.


Volume 7, Book 71, Number 659:

Narrated Abu Huraira:

Allah’s Apostle said, “Avoid the Mubiqat, i.e., shirk and witchcraft.”


Volume 7, Book 71, Number 660:

Narrated Aisha:

Magic was worked on Allah’s Apostle so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect). Then one day he said, “O ‘Aisha do you know that Allah has instructed me concerning the matter I asked Him about? Two men came to me and one of them sat near my head and the other sat near my feet. The one near my head asked the other. What is wrong with this man?’ The latter replied the is under the effect of magic The first one asked, Who has worked magic on him?’ The other replied Labid bin Al-A’sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.’ The first one asked, What material did he use)?’ The other replied, ‘A comb and the hair stuck to it.’ The first one asked, ‘Where (is that)?’ The other replied. ‘In a skin of pollen of a male date palm tree kept under a stone in the well of Dharwan’ ” So the Prophet went to that well and took out those things and said “That was the well which was shown to me (in a dream) Its water looked like the infusion of Henna leaves and its date-palm trees looked like the heads of devils.” The Prophet added, “Then that thing was taken out’ I said (to the Prophet ) “Why do you not treat yourself with Nashra?” He said, “Allah has cured me; I dislike to let evil spread among my people.”


Volume 7, Book 71, Number 661:

Narrated ‘Aisha:

Magic was worked on Allah’s Apostle so that he began to imagine that he had done something although he had not. One day while he was with me, he invoked Allah and invoked for a long period and then said, “O ‘Aisha! Do you know that Allah has instructed me regarding the matter I asked Him about?” I asked, “What is that, O Allah’s Apostle?” He said, “Two men came to me; one of them sat near my head and the other sat near my feet. One of them asked his companion, ‘What is the disease of this man?’ The other replied, ‘He is under the effect of magic.’ The first one asked, ‘Who has worked magic on him?” The other replied, ‘Labid bin A’sam, a Jew from the tribe of Bani Zuraiq.’ The (first one asked), ‘With what has it been done?’ The other replied, ‘With a a comb and the hair stuck to it and a skin of the pollen of a male datepalm tree.’ The first one asked, ‘Where is it?’ The other replied, ‘In the well of Dharwan.’ Then the Prophet went along with some of his companions to that well and looked at that and there were date palms near to it. Then he returned to me and said, ‘By Allah the water of that well was (red) like the infusion of Henna leaves and its date-palms were like the heads of devils” I said, O Allah’s Apostle! Did you take those materials out of the pollen skin?” He said, ‘No! As for me Allah has healed me and cured me and I was afraid that (by Showing that to the people) I would spread evil among them when he ordered that the well be filled up with earth, and it was filled up with earth “


Volume 7, Book 71, Number 662:

Narrated Abdullah bin Umar:

Two men came from the East and addressed the people who wondered at their eloquent speeches On that Allah’s Apostle said. Some eloquent speech is as effective as magic.’


Volume 7, Book 71, Number 663:

Narrated Saud:

The Prophet said, “If somebody takes some ‘Ajwa dates every morning, he will not be effected by poison or magic on that day till night.” (Another narrator said seven dates).


Volume 7, Book 71, Number 664:

Narrated Saud:

I heard Allah’s Apostle saying, “If Somebody takes seven ‘Ajwa dates in the morning, neither magic nor poison will hurt him that day.”


Volume 7, Book 71, Number 665o:

Narrated Abu Huraira:

The Prophet said, ‘No ‘Adha (i.e. no contagious disease is conveyed to others without Allah’s permission); nor (any evil omen m the month of) Safar; nor Hama” A bedouin said, “O Allah’s Apostle! What about the camels which, when on the sand (desert) look like deers, but when a mangy camel mixes with them they all get infected with mange?” On that Allah s Apostle said, “Then who conveyed the (mange) disease to the first (mangy)

camel?”


Volume 7, Book 71, Number 665e:

Narrated Abu Huraira:

Allah’s Apostle said: The cattle (sheep, cows, camels, etc.) suffering from a disease should not be mixed up with healthy cattle, (or said: “Do not put a patient with a healthy person ). ” (as a precaution).


Volume 7, Book 71, Number 666:

Narrated ‘Abdullah bin Umar:

Allah’s Apostle said, “there is neither ‘Adha nor Tiyara, and an evil omen is only in three: a horse, a woman and a house.” (See the foot-note of Hadith No. 649)


Volume 7, Book 71, Number 667:

Narrated Abu Huraira:

Allah’s Apostle said, “No ‘Adha.” Abu Huraira also said: The Prophet said, “The cattle suffering from a disease should not be mixed up with healthy cattle (or said “Do not put a patient with a healthy person as a precaution.”) Abu Huraira also said: Allah’s Apostle said, “No ‘Adha.” A bedouin got up and said, “Don’t you see how camels on the sand look like deer but when a mangy camel mixes with them, they all get infected with mange?” On that the Prophet said, “Then who conveyed the (mange) disease to the first camel?”


Volume 7, Book 71, Number 668:

Narrated Anas bin Malik:

The Prophet said, “No ‘Adha nor Tiyara; but I like Fal.” They said, “What is the Fal?” He said, “A good word.”


Volume 7, Book 71, Number 669:

Narrated Abu Huraira:

When Khaibar was conquered, Allah’s Apostle was presented with a poisoned (roasted) sheep. Allah’s Apostle said, “Collect for me all the Jews present in this area.” (When they were gathered) Allah’s Apostle said to them, “I am going to ask you about something; will you tell me the truth?” They replied, “Yes, O Abal-Qasim!” Allah’s Apostle said to them, “Who is your father?” They said, “Our father is so-and-so.” Allah’s Apostle said, “You have told a lie. for your father is so-and-so,” They said, “No doubt, you have said the truth and done the correct thing.” He again said to them, “If I ask you about something; will you tell me the truth?” They replied, “Yes, O Abal-Qasim! And if we should tell a lie you will know it as you have known it regarding our father,” Allah’s Apostle then asked, “Who are the people of the (Hell) Fire?” They replied, “We will remain in the (Hell) Fire for a while and then you (Muslims) will replace us in it” Allah’s Apostle said to them. ”You will abide in it with ignominy. By Allah, we shall never replace you in it at all.” Then he asked them again, “If I ask you something, will you tell me the truth?” They replied, “Yes.” He asked. “Have you put the poison in this roasted sheep?” They replied, “Yes,” He asked, “What made you do that?” They replied, “We intended to learn if you were a liar in which case we would be relieved from you, and if you were a prophet then it would not harm you.”


Volume 7, Book 71, Number 670:

Narrated Abu Huraira:

The Prophet said, “Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein perpetually forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever.”


Volume 7, Book 71, Number 671:

Narrated Sad:

I heard Allah’s Apostle saying, “Whoever takes seven ‘Ajwa dates in the morning will not be effected by magic or poison on that day.”


Volume 7, Book 71, Number 672:

Narrated Abu Tha’laba Al-Khushani:

The Prophet forbade the eating of wild animals having fangs. (Az-Zuhri said: I did not hear this narration except when I went to Sham.) Al-Laith said: Narrated Yunus: I asked Ibn Shihab, “May we perform the ablution with the milk of she-asses or drink it, or drink the bile of wild animals or urine of camels?” He replied, “The Muslims used to treat themselves with that and did not see any harm in it. As for the milk of she-asses, we have learnt that Allah’s Apostle forbade the eating of their meat, but we have not received any information whether drinking of their milk is allowed or forbidden.” As for the bile of wild animals, Ibn Shihab said, “Abu Idris Al-Khaulani told me that Allah’s Apostle forbade the eating of the flesh of every wild beast having fangs . “


Volume 7, Book 71, Number 673:

Narrated Abu Huraira:

Allah’s Apostle said, “If a fly falls in the vessel of any of you, let him dip all of it (into the vessel) and then throw it away, for in one of its wings there is a disease and in the other there is healing (antidote for it) i e. the treatment for that disease.”


* Sahih Bukhari : Book 70: Patients

Translation of Sahih Bukhari, Book 70:

Patients

Volume 7, Book 70, Number 544:

Narrated ‘Aisha:

(the wife of the Prophet) Allah’s Apostle said, “No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.”


Volume 7, Book 70, Number 545:

Narrated Abu Sa’id Al-Khudri and Abu Huraira:

The Prophet said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.”


Volume 7, Book 70, Number 546:

Narrated Kab:

The Prophet said, “The example of a believer is that of a fresh tender plant, which the wind bends lt sometimes and some other time it makes it straight. And the example of a hypocrite is that of a pine tree which keeps straight till once it is uprooted suddenly.


Volume 7, Book 70, Number 547:

Narrated Abu Huraira:

Allah’s Apostle said, “The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again. Similarly, a believer is afflicted with calamities (but he remains patient till Allah removes his difficulties.) And an impious wicked person is like a pine tree which keeps hard and straight till Allah cuts (breaks) it down when He wishes.” (See Hadith No. 558, Vol. 9.)


Volume 7, Book 70, Number 548:

Narrated Abu Huraira:

Allah’s Apostle said, “If Allah wants to do good to somebody, He afflicts him with trials.”


Volume 7, Book 70, Number 549:

Narrated Aisha:

I never saw anybody suffering so much from sickness as Allah’s Apostle


Volume 7, Book 70, Number 550:

Narrated ‘Abdullah:

I visited the Prophet during his ailments and he was suffering from a high fever. I said, “You have a high fever. Is it because you will have a double reward for it?” He said, “Yes, for no Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a tree fall down.”


Volume 7, Book 70, Number 551:

Narrated ‘Abdullah:

I visited Allah’s Apostle while he was suffering from a high fever. I said, “O Allah’s Apostle! You have a high fever.” He said, “Yes, I have as much fever as two men of you.” I said, “Is it because you will have a double reward?” He said, “Yes, it is so. No Muslim is afflicted with any harm, even if it were the prick of a thorn, but that Allah expiates his sins because of that, as a tree sheds its leaves.”


Volume 7, Book 70, Number 552:

Narrated Abu Muisa Al-Ash’ari:

The Prophet said, “Feed the hungry, visit the sick, and set free the captives.”


Volume 7, Book 70, Number 553:

Narrated Al-Bara bin Azib:

Allah’s Apostle ordered us to do seven things and forbade us to do seven other things. He forbade us to wear gold rings, silk, Dibaj, Istabriq, Qissy, and Maithara; and ordered us to accompany funeral processions, visit the sick and greet everybody. (See Hadith No. 104)


Volume 7, Book 70, Number 554:

Narrated Jabir bin ‘Abdullah:

Once I fell ill. The Prophet and Abu Bakr came walking to pay me a visit and found me unconscious. The Prophet performed ablution and then poured the remaining water on me, and I came to my senses to see the Prophet. I said, “O Allah’s Apostle! What shall I do with my property? How shall I dispose of (distribute) my property?” He did not reply till the Verse of inheritance was revealed.


Volume 7, Book 70, Number 555:

Narrated ‘Ata bin Abi Rabah:

Ibn ‘Abbas said to me, “Shall I show you a woman of the people of Paradise?” I said, “Yes.” He said, “This black lady came to the Prophet and said, ‘I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.’ The Prophet said (to her), ‘If you wish, be patient and you will have (enter) Paradise; and if you wish, I will invoke Allah to cure you.’ She said, ‘I will remain patient,’ and added, ‘but I become uncovered, so please invoke Allah for me that I may not become uncovered.’ So he invoked Allah for her.”


Volume 7, Book 70, Number 556:

Narrated ‘Ata:

That he had seen Um Zafar, the tall black lady, at (holding) the curtain of the Ka’ba.


Volume 7, Book 70, Number 557:

Narrated Anas bin Malik:

I heard Allah’s Apostle saying, “Allah said, ‘If I deprive my slave of his two beloved things (i.e., his eyes) and he remains patient, I will let him enter Paradise in compensation for them.'”


Volume 7, Book 70, Number 558:

Narrated ‘Aisha:

When Allah’s Apostle emigrated to Medina, Abu Bakr and Bilal got a fever. I entered upon them and asked, “O my father! How are you? O Bilal! How are you?” Whenever fever attacked Abu Bakr, he would recite the following poetic verses: ‘Everybody is staying alive among his people, yet death is nearer to him than his shoe laces.” And whenever the fever deserted Bilal, he would recite (two poetic lines): ‘Would that I could stay overnight in a valley wherein I would be surrounded by Idhkhir and Jalil (two kinds of good smelling grass). Would that one day I would drink of the water of Majinna and would that Shama and Tafil (two mountains at Mecca) would appear to me.’ Then I came and informed Allah’s Apostle about that, whereupon he said, “O Allah! Make us love Medina as much or more than we love Mecca. O Allah! Make it healthy and bless its Mudd and Sa for us, and take away its fever and put it in Al’Juhfa.”


Volume 7, Book 70, Number 559:

Narrated Abu ‘Uthman:

Usama bin Zaid said that while he. Sad and Ubai bin Ka’b were with the Prophet a daughter of the Prophet sent a message to him, saying. ‘My daughter is dying; please come to us.” The Prophet sent her his greetings and added “It is for Allah what He takes, and what He gives; and everything before His sight has a limited period. So she should hope for Allah’s reward and remain patient.” She again sent a message, beseeching him by Allah, to come. So the Prophet got up. and so did we (and went there). The child was placed on his lap while his breath was irregular. Tears flowed from the eyes of the Prophet. Sad said to him, “What is this, O Allah’s Apostle?” He said. “This Is Mercy which Allah has embedded in the hearts of whomever He wished of His slaves. And Allah does not bestow His Mercy, except on the merciful among His slaves. (See Hadith No. 373 Vol. 2)


Volume 7, Book 70, Number 560:

Narrated Ibn Abbas:

The Prophet went to visit a sick bedouin. Whenever the Prophet went to a patient, he used to say to him, “Don’t worry, if Allah will, it will be expiation (for your sins):” The bedouin said, “You say expiation? No, it is but a fever that is boiling or harassing an old man and will lead him to his grave without his will.” The Prophet said, “Then, yes, it is so.”


Volume 7, Book 70, Number 561:

Narrated Anas:

A Jewish boy used to serve the Prophet and became ill. The Prophet went to pay him a visit and said to him, “Embrace Islam,” and he did embrace Islam. Al-Musaiyab said: When Abu Talib was on his deathbed, the Prophet visited him.


Volume 7, Book 70, Number 562:

Narrated ‘Aisha:

During the ailment of the Prophet some people came to visits him. He led them in prayer while sitting. but they prayed standing, so he waved to them to sit down. When he had finished the prayer, he said, “An Imam is to be followed, so when he bows, you should bow. and when he raises his head, you should raise yours, and if he prays sitting. you should pray sitting.” Abu Abdullah said Al-Humaidi said, (The order of ) “This narration has been abrogated by the last action of the Prophet as he led the prayer sitting, while the people prayed standing behind him’


Volume 7, Book 70, Number 563:

Narrated Sad:

I became seriously ill at Mecca and the Prophet came to visit me. I said, “O Allah’s Apostle! I shall leave behind me a good fortune, but my heir is my only daughter; shall I bequeath two third of my property to be spent in charity and leave one third (for my heir)?” He said, “No.” I said, “Shall I bequeath half and leave half?” He said, “No.” I said, “Shall I bequeath one third and leave two thirds?” He said, “One third is alright, though even one third is too much.” Then he placed his hand on his forehead and passed it over my face and abdomen and said, “O Allah! Cure Sad and complete his emigration.” I feel as if I have been feeling the coldness of his hand on my liver ever since.


Volume 7, Book 70, Number 564:

Narrated ‘Abdullah bin Mas’ud:

I visited Allah’s Apostle while he was suffering from a high fever. I touched him with my hand and said, “O Allah’s Apostle! You have a high fever.” Allah’s Apostle said, “Yes, I have as much fever as two men of you have.” I said, “Is it because you will get a double reward?” Allah’s Apostle said, “Yes, no Muslim is afflicted with harm because of sickness or some other inconvenience, but that Allah will remove his sins for him as a tree sheds its leaves.”


Volume 7, Book 70, Number 565:

Narrated ‘Abdullah:

I visited the Prophet during his illness and touched him while he was having a fever. I said to him, “You have a high fever; is it because you will get a double reward?” He said, “Yes. No Muslim is afflicted with any harm, but that his sins will be annulled as the leave of a tree fall down.”


Volume 7, Book 70, Number 566:

Narrated Ibn ‘Abbas:

Allah’s Apostle entered upon sick man to pay him a visit, and said to him, “Don’t worry, Allah willing, (your sickness will be) an expiation for your sins.” The man said, “No, it is but a fever that is boiling within an old man and will send him to his grave.” On that, the Prophet said, “Then yes, it is so.”


Volume 7, Book 70, Number 567:

Narrated Usama bin Zaid:

The Prophet rode a donkey having a saddle with a Fadakiyya velvet covering. He mounted me behind him and went to visit Sad bin ‘Ubada, and that had been before the battle of Badr. The Prophet proceeded till he passed by a gathering in which ‘Abdullah bin Ubai bin Salul was present, and that had been before ‘Abdullah embraced Islam. The gathering comprised of Muslims, polytheists, i.e., isolators and Jews. ‘Abdullah bin Rawaha was also present in that gathering. When dust raised by the donkey covered the gathering, ‘Abdullah bin Ubai covered his nose with his upper garment and said, “Do not trouble us with dust.” The Prophet greeted them, stopped and dismounted. Then he invited them to Allah (i.e., to embrace Islam) and recited to them some verses of the Holy Qur’an. On that, ‘Abdullah bin Ubai said, “O man ! There is nothing better than what you say if it is true. Do not trouble us with it in our gathering, but return to your house, and if somebody comes to you, teach him there.” On that ‘Abdullah bin Rawaha said, Yes, O Allah’s Apostle! Bring your teachings to our gathering, for we love that.” So the Muslims, the pagans and the Jews started abusing each other till they were about to fight. The Prophet kept on quietening them till they became calm. Thereupon the Prophet mounted his animal and proceeded till he entered upon Sad bin Ubada. He said to him “O Sad! Have you not heard what Abu Hubab (i.e., ‘Abdullah bin Ubai) said?” Sad said, ‘O Allah’s Apostle! Excuse and forgive him, for Allah has given you what He has given you. The people of this town (Medina decided unanimously to crown him and make him their chief by placing a turban on his head, but when that was prevented by the Truth which Allah had given you he (‘Abdullah bin Ubai) was grieved out of jealously, and that was the reason which caused him to behave in the way you have seen.”


Volume 7, Book 70, Number 568:

Narrated Jabir:

The Prophet came to visit me (while I was sick) and he was riding neither a mule, nor a horse.


Volume 7, Book 70, Number 569:

Narrated Ka’b bin ‘Ujara:

The Prophet passed by me while I was kindling a fire under a (cooking) pot. He said, “Do the lice of your head trouble you?” I said, “Yes.” So he called a barber to shave my head and ordered me to make expiation for that.”


Volume 7, Book 70, Number 570:

Narrated Al-Qasim bin Muhammad:

‘Aisha, (complaining of headache) said, “Oh, my head”! Allah’s Apostle said, “I wish that had happened while I was still living, for then I would ask Allah’s Forgiveness for you and invoke Allah for you.” Aisha said, “Wa thuklayah! By Allah, I think you want me to die; and If this should happen, you would spend the last part of the day sleeping with one of your wives!” The Prophet said, “Nay, I should say, ‘Oh my head!’ I felt like sending for Abu Bakr and his son, and appoint him as my successor lest some people claimed something or some others wished something, but then I said (to myself), ‘Allah would not allow it to be otherwise, and the Muslims would prevent it to be otherwise”.


Volume 7, Book 70, Number 571:

Narrated Ibn Mas’ud:

I visited the Prophet while he was having a high fever. I touched him an said, “You have a very high fever” He said, “Yes, as much fever as two me of you may have.” I said. “you will have a double reward?” He said, “Yes No Muslim is afflicted with hurt caused by disease or some other inconvenience, but that Allah will remove his sins as a tree sheds its leaves.”


Volume 7, Book 70, Number 572:

Narrated Sad:

Allah’s Apostle came to visit me during my ailment which had been aggravated during Hajjat-al-Wada’. I said to him, “You see how sick I am. I have much property but have no heir except my only daughter May I give two thirds of my property in charity?”! He said, “No.” I said, “Half of it?” He said, “No.” I said “One third?” He said, “One third is too much, for to leave your heirs rich is better than to leave them poor, begging of others. Nothing you spend seeking Allah’s pleasure but you shall get a reward for it, even for what you put in the mouth of your wife.”


Volume 7, Book 70, Number 573:

Narrated Ibn ‘Abbas:

When Allah’s Apostle was on his death-bed and in the house there were some people among whom was ‘Umar bin Al-Khattab, the Prophet said, “Come, let me write for you a statement after which you will not go astray.” ‘Umar said, “The Prophet is seriously ill and you have the Qur’an; so the Book of Allah is enough for us.” The people present in the house differed and quarrelled. Some said “Go near so that the Prophet may write for you a statement after which you will not go astray,” while the others said as Umar said. When they caused a hue and cry before the Prophet, Allah’s Apostle said, “Go away!” Narrated ‘Ubaidullah: Ibn ‘Abbas used to say, “It was very unfortunate that Allah’s Apostle was prevented from writing that statement for them because of their disagreement and noise.”


Volume 7, Book 70, Number 574:

Narrated As-Sa’ib:

My aunt took me to Allah’s Apostle and said, “O Allah’s Apostle! My nephew is- ill.” The Prophet touched my head with his hand and invoked Allah to bless me. He then performed ablution and I drank of the remaining water of his ablution and then stood behind his back and saw “Khatam An-Nubuwwa” (The Seal of Prophethood) between his shoulders like a button of a tent.


Volume 7, Book 70, Number 575:

Narrated Anas bin Malik:

The Prophet said, “None of you should wish for death because of a calamity befalling him; but if he has to wish for death, he should say: “O Allah! Keep me alive as long as life is better for me, and let me die if death is better for me.’ ”


Volume 7, Book 70, Number 576:

Narrated Qais bin Abi Hazim:

We went to pay a visit to Khabbab (who was sick) and he had been branded (cauterized) at seven places in his body. He said, “Our companions who died (during the lifetime of the Prophet) left (this world) without having their rewards reduced through enjoying the pleasures of this life, but we have got (so much) wealth that we find no way to spend It except on the construction of buildings Had the Prophet not forbidden us to wish for death, I would have wished for it.’ We visited him for the second time while he was building a wall. He said, A Muslim is rewarded (in the Hereafter) for whatever he spends except for something that he spends on building.”


Volume 7, Book 70, Number 577:

Narrated Abu Huraira:

I heard Allah’s Apostle saying, “The good deeds of any person will not make him enter Paradise.” (i.e., None can enter Paradise through his good deeds.) They (the Prophet’s companions) said, ‘Not even you, O Allah’s Apostle?’ He said, “Not even myself, unless Allah bestows His favor and mercy on me.” So be moderate in your religious deeds and do the deeds that are within your ability: and none of you should wish for death, for if he is a good doer, he may increase his good deeds, and if he is an evil doer, he may repent to Allah.”


Volume 7, Book 70, Number 578:

Narrated ‘Aisha:

I heard the Prophet , who was resting against me, saying, “O Allah! Excuse me and bestow Your Mercy on me and let me join with the highest companions (in Paradise).” See Qur’an (4.69)


Volume 7, Book 70, Number 579:

Narrated ‘Aisha:

Whenever Allah’s Apostle paid a visit to a patient, or a patient was brought to him, he used to invoke Allah, saying, “Take away the disease, O the Lord of the people! Cure him as You are the One Who cures. There is no cure but Yours, a cure that leaves no disease.”


Volume 7, Book 70, Number 580:

Narrated Jabir bin Abdullah:

The Prophet came to me while I was ill. He performed ablution and threw the remaining water on me (or said, “Pour it on him) ” When I came to my senses I said, “O Allah’s Apostle! I have no son or father to be my heir, so how will be my inheritance?” Then the Verse of inheritance was revealed.


Volume 7, Book 70, Number 581:

Narrated ‘Aisha:

When Allah’s Apostle emigrated to Medina, Abu Bakr and Bilal had a fever. I entered upon them and said, “O my father! How are you? O Bilal! How are you?” Whenever Abu Bakr got the fever he used to say, “Everybody is staying alive with his people, yet death is nearer to him than his shoe laces.” And when fever deserted Bilal, he would recite (two poetic verses): “Would that I could stay overnight in a valley wherein I would be surrounded by Idhkhir and Jalil (two kinds of good smelling grass). Would that one day I could drink of the water of Majinna, and would that Shama and Tafil (two mountains at Mecca) would appear to me!” I went to Allah’s Apostle and informed him about that. He said, “O Allah! Make us love Medina as much or more than we love Mecca, and make it healthy, and bless its Sa and its Mudd, and take away its fever and put it in Al-Juhfa.” (See Hadith No 558) .


The Ruling on a Sick or Traveling Person Fasting : Imaam ibn Al-‘Uthaimeen

Imaam Muhammad bin Saalih Al-‘Uthaimeen
Fusool fis-Siyaam wat-Taraaweeh waz-Zakaat [Upcoming E-Book]
Al-Ibaanah.com

Lesson Three: The Ruling on a Sick or Traveling Person Fasting

Allaah, the Most High, says: And whoever amongst you is sick or on a journey, then (he may make up) the same amount of missed days on other days. Allaah wants ease for you and He doesn’t want to make things difficult for you.” [Surah Al-Baqarah: 185]

A sick person falls into two types:

First: Whoever has an illness that is permanent and there is no anticipation of it being cured (near term), like cancer for example, this person is not required to fast. This is because he does not have a condition in which it is expected that he will be able to do it (i.e. the fast). However, for every day missed, he must feed a needy person whether if it is by him gathering the same amount of needy people as the days he missed and feeding all of them at once as Anas bin Maalik (radyAllaahu ‘anhu) used to do when he was old, or it could be by dividing up the food for the needy people according to the days missed and then giving every needy person a quarter of a Prophetic saa’, i.e. what weighs about half a kilo and 10 grams of good wheat. It is better if one serves meat or fat along with it in order to compliment the meal. The same applies to an elderly person that is not able to fast, in that he should feed a needy person for every day missed.

Second: Whoever has a temporary illness that they will recover from, such as a fever and what resembles that. This kind of illness has three scenarios:

1. Fasting will not burden or cause harm to him. Such a sick person is obligated to fast since he has no excuse to abandon it.

2. Fasting will be difficult on him but it won’t cause any harm to him. In this situation it is detested for him to fast because one is actually refraining from using Allaah’s allowance, while at the same time he is burdening himself.

3. Fasting will harm him. In this situation, it is forbidden for him to fast because of the harm that he will be inflicting upon himself. Allaah says: “And do not kill yourselves. Verily Allaah is All-Merciful to you.”

[Surah An-Nisaa: 29]

And He says: “And do not throw yourselves into destruction with your own hands.” [Surah Al-Baqarah: 195]

And in a hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “There is to be no harming (of others) nor harming (of oneself).” Reported by Ibn Maajah and Al-Haakim, and An-Nawawee said: “Its paths of narrations strengthen one another.”

One can find out if fasting will be harmful to a sick person by (1) that person feeling it to be harmful on himself or by (2) him being informed of it by a trustworthy doctor. When a person who falls under this category of being sick breaks his fast, he must make up the number of days he missed when he recovers. But if he dies before he recovers then making up the missed days is no longer binding upon him, since he is only obligated to fast the number of days missed on other days, which he was not able to reach.

A traveler falls into two types:

First: Whoever intends by traveling to cheat his way out of fasting. It is not permissible for such a person to break his fast, since cheating one’s way out of Allaah’s obligations does not remove those obligations from him.

Second: Whoever does not intend the above by traveling. This person may fall into one of the following three situations:

1. Fasting is extremely difficult upon him. In this case, it is forbidden for him to fast since one time “The Prophet (sallAllaahu ‘alayhi wa sallam) was fasting while on the military expedition to conquer Makkah, when news reached him that the people found it difficult to fast and they were looking at him to see what he would do. So he (sallAllaahu ‘alayhi wa sallam) called for a cup of water after ‘Asr and drank from it while the people were looking at him. Later it was said to him: ‘Some people are still fasting.’ So he (sallAllaahu ‘alayhi wa sallam) replied: ‘Those are the disobedient ones. Those are the disobedient ones.’” [Reported by Muslim]

2. Fasting is difficult upon him, but not so severe. In this situation it is detested (makrooh) for him to fast since he is refraining from one of Allaah’s allowances, while putting a burden upon himself.

3. Fasting is not difficult upon him. In this case he may do whatever is easiest on him – whether it is fasting or choosing not to fast. This is based on Allaah’s statement: “Allaah wants ease for you and He doesn’t want to make things difficult for you.” [Surah Al-Baqarah: 185]

The word “want” here takes on the meaning of love (i.e. He loves ease for you). If there is no difference between fasting or not fasting, then fasting is more preferable, because this is what the Prophet (sallAllaahu ‘alayhi wa sallam) did, as is reported in Saheeh Muslim from Abud-Dardaa (radyAllaahu ‘anhu) who said: “We went out (on a journey) with the Prophet (sallAllaahu ‘alayhi wa sallam) during Ramadaan under intense heat conditions to the point that each of us would put his hand over his head (to cover it) due to the severe heat (of the sun). And no one would be fasting among us except for the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and ‘Abdullaah bin Rawaaha.”

A traveler is considered to be traveling from the time he leaves his country to the time he returns to it. And if he takes up residency in the land he travels to for a period of time, he is considered to be traveling as long as he holds the intention that he will never reside there after the objective for which he traveled there for in the first place is fulfilled.

So he is entitled to all of the allowances a traveler has even if the length of his residency extends for a long time. This is since the Prophet (sallAllaahu ‘alayhi wa sallam) did not mention any time limit defining when a travel ends. And the foundation with regard to this issue is that one remains in a traveler’s state and under its rules until there comes a proof that the travel has ended and that its rules fail to apply.

There is no difference in breaking the fast while traveling between a time-constrained travel, such as Hajj, ‘Umrah, visiting a relative, business travel, and so on and between a continuous travel, such as journeys made by car service drivers such as taxis or other larger forms of transportation (i.e. buses). When these drivers exit from their countries, they all enter into the state of travelers and it is permissible for them to do whatever other travelers are permitted to do, such as not fasting during Ramadaan, shortening the four rak’ah prayers into two rak’ahs, and combining the Dhuhr and ‘Asr prayers and Maghrib and ‘Ishaa prayers, when there is a need for it.

Abstaining from the fast is better for them than fasting, if that is easier for them. And they can make up the days missed during the winter. This is because these car service drivers have their own country, which they ascribe to. So when they are in their country, then they are considered residents and whatever applies for or against all other residents also applies for and against them. And when they travel, they are considered travelers and whatever applies in favor or against travelers also applies in favor or against them.

Ruling about life and property insurance : Ibn Baz

 Question:

What is the ruling on Insurance, wether it be life insurance or property insurance?

Answer:

Insuring one’s life and property is forbidden; it is not permissible due to the fact that Al-Gharar (Uncertainty, Risk or Speculation) and usury are involved therein. And Allah – the Almighty the All-Powerful – has forbidden all types of dealings that involver usury and dealings in which there is Al-Gharar (Uncertainty, Risk or Speculation), as a mercy for the (muslim) community and a protection for them for what is harmful to them. Allah – Most Glorified, Most High says:

“where as Allah has permitted trading and forbidden riba” (usury). Al-Baqarah 2:275

And it has been authentically reported from the Messenger of Allah (sallAllaahu ‘alayhi wa sallam) that he forbade selling AL-Gharar. And Allah is the granter of success.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, volume 5 / page 19

Stories of sorcerers claiming treating the incurable diseases – Fatwas of Nur `Ala Al-Darb

115- Ruling on those who claim to be mediators between mankind and Jinn for the sake of treating incurable diseases

Q: I heard that there is a woman who deals with Jinn (creatures created from fire). She was told by Jinn that she will be a good mediator between mankind and Jinn in order to treat incurable diseases that physicians failed to treat. The woman is only a mediator, while the Jinn are the ones who will prescribe medicines and perform operations. But people cannot see them. What is the ruling on this regard?

A: There is no basis for what you mentioned and such statements can not be relied upon. The tales of Jinn, very old women and those who serve the Jinn are unauthentic and can not be relied upon. It is not permissible to deem as authentic the sayings of old women, old men, youth or any other person who reports from the Jinn. One should guard himself against using or serving them. This is because if the Jinn use him, they will draw him to Shirk (associating others with Allah in His Divinity or worship) if they are unbelievers. Moreover, there is no certain way whereby we can distinguish the believer from the unbeliever. They may be hypocrites who deceive Mu’mins (believers) by these acts. This is because one can not discern their affairs or deal with them openly in order to know their status and morals from authentic sources to distinguish between the reliable and the unreliable ones.

Briefly, there is great ambiguity and difference in morals and attributes between us and them whereby we can not know their realities. Whoever is a believer among them, we supplicate to Allah (Exalted be He) to grant him success and guidance. But we can not trust or rely upon them in treating patients, counseling with them or any thing else as this leads to claiming to know the Ghayb (the Unseen). Man may be tried by dealing with the Jinn and thinks that he knows the Ghayb through the Jinn. He will be, in this case, like those people about whom Allah (may He Glorified and Exalted) says: ‘And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression’. Man will be in great danger if he deals with the Jinn. They may lead him to commit Shirk, Bid`ah (innovation in religion) and sins. Thus, man can cause harm to himself or to others unknowingly. Consequently, it is not permissible to deal with them for the sake of curing or any other purpose.

If one knows or deals with any one of the Jinn, he has to call him to worship Allah alone, teach him goodness, call him to Tawhid (belief in the Oneness of Allah) and obedience to Allah (Exalted be He). One should also advise him to teach others goodness and obedience to Allah (Exalted be He). But man should not trust them or ask them anything for people because they may give him something that brings harm to people. They may give him something good and then deceive him. Briefly, he who deals with them faces great danger because one cannot certainly discern their affairs because they see you and you cannot see them. They may conceal many things from you. They may also claim to be Muslims while they are hypocrites. They may deal with you in order to achieve certain purposes and then do whatever they desired when their purposes are achieved. If you deal with them, you will be in danger. Therefore, you have to avoid them except for the sake of calling them to Allah (Exalted be He), informing, and guiding them to the truth.

Q: There is a woman called Masasah (sucker) who lives in a village. Men and women used to visit her for treatment especially those who suffer diseases in their abdomens, back or chest. Every one pays her one hundred Riyals. If a man suffers pains in his abdomen, she makes him lie down on his back and sucks his abdomen with her mouth. This means that she puts her mouth on the place of pain and sucks like the process of cupping without using anything. Then, she ejects from her mouth a pebble, vein or anything else. Is it permissible to do this? May Allah reward you well!

A: It seems that this woman is a sorcerer who deceives people by these acts. People think that she has knowledge and extraordinary abilities that are unknown to physicians as she sucks a man’s abdomen and then ejects pebbles and the like from her mouth. This woman may use the Jinn in order to trick people by showing them that she brings something out of their abdomens while there is nothing. She only deceives people’s sight as was done by the sorcerers during the confrontation between Musa (Moses) and Pharaoh. She might also have something in her mouth like pebbles upon visiting the patient. Then, she ejects it when she sucks his abdomen in order to convince people that this thing comes out of his abdomen. We believe that it is not permissible to visit or seek treatment with this woman and others like her. This is because this woman and those like her are sorcerers who deceive people with lies or with using Jinn and things that were prohibited by Allah (Glorified and Exalted be He) as Shirk and other evil things that she does with patients for the sake of curing them. Briefly, it appears that this woman is a liar and a sorcerers who uses Jinn. Therefore, it is not permissible to visit her or those like her.

It was authentically reported that the Prophet (peace be upon him) said: He who visits a diviner and asks him about anything, his Salahs (Prayers) extending to forty nights will not be accepted. This Hadith was reported by Muslim in his Sahih.

It was reported in another narration: He who visits a diviner or a fortuneteller and believes him in what he says disbelieves what was revealed to Muhammad (peace be upon him).

This women and those like her lie and invent things that are baseless. These false things are told by Jinn in order to deceive people and lead them astray without knowing the truth. Allah is the One sought for help.

Q: I have a story that I desire to tell you about in order to give me an interpretation or advice about it. My neighbor’s daughter who is eighteen years old was sick. She had a psychological disorder. Her father brought her to physicians, but they did not achieve any progress. Then, he brought her to diviners and sorcerers who told him that she was touched by Jinn and they would treat her. The girl stayed with them for one day only. Then, she returned home as she had completely recovered from her disease. She now leads a normal and tranquil life with her father. What is the ruling on this regard? May Allah reward you well!

A: This may be done by Jinn and their supporters. They may cause harm to a woman or a man in order to make him feel sick. Then, if the guardian of the patient visits them and asks them for help, they will help him and remove the causes of diseases they have done. They do this in order to deceive people and lead them to Shirk (associating others with Allah in His Divinity or worship) and glorifying, resorting, seeking help and invoking Jinn and devils. All these acts are from evil acts and the machinations plotted by devils. Therefore, a Muslim should not be deceived by these things. He should not visit, resort or ask those people.

It was authentically reported that the Prophet (peace be upon him) said: He who visits a diviner and asks him about anything, his Salah (Prayer) extending to forty nights will not be accepted. And: He (peace be upon him) said when he was asked about diviners: “Do not visit them!” He said: “They are nothing.” And: He who visits a diviner or a fortuneteller and believes him in what he says disbelieves what was revealed to Muhammad (peace be upon him). And: He is not from us; who performs sorcery or has it performed for him, performs divination or has it performed for him or sees an evil omen or has it seen for him. All these acts, machinations and deception do not give people an excuse to visit them.

People should avoid them and seek cure from these diseases through legal remedies which includes reciting the Qur’an. Reciting the Qur’an is a remedy for diseases caused by Jinn and others. A Mu’min (believer) should recite for the patient and supplicate to Allah (Exalted be He) to grant him cure and recovery. Then, harm will be removed by Allah’s Will. This remedy was tried by the Imams (initiator of a School of Jurisprudence) and scholars in past and modern ages and was a cause of cure and remedy.

If one died because of this disease, it would be his moment of death. Allah (Glorified and Exalted be He) predestined for him to die because of this disease that they think to be the handwork of sorcerers and Jinn. Therefore, one should not prefer his temporal desire for obtaining a cure at their hands through something that causes harm in his religion and incurs Allah’s wrath upon him to what pleases Allah (Exalted be He) and brings about His satisfaction. Therefore, one should follow legal instructions and remedies. If he dies, he will die according to his appointed moment of death. This is what should man think and do. He is not permitted to visit sorcerers or diviners out of fear of death. All these acts are great falsehoods, mischief in the earth, defiance of religion and aggression against what is legislated by Allah (Glorified be He). Allah is the One sought for help.

Fatwas of Nur `Ala Al-Darb: alifta.com – Volume 3 > Chapter on fortunetellers and their likes

The Ruling Concerning Performing a Cesarean Section – Shaykh ibn Uthaymeen

The Ruling Concerning Performing a Cesarean Section

This issue occurs in one of four situations:

  • [1] That the mother is alive and the baby is alive:  In which case it is not permissible to do any surgical operation except under necessity such as when delivery becomes difficult, etc.  This is because it is not permissible to perform operation when there is no need, as the body is a trust that must be cared for by every person.  He must not do anything that threatens it except for a more useful goal, because the operation may harm the child.
  • [2] That both mother and child are dead:  Here, it is not permissible to perform the operation for there is no benefit in it.
  • [3] That the mother is alive while the child is dead:  Here it is permissible to perform operation to remove it.  Because, obviously – and Allah knows best – it will not be removed except by an operation.

– If there is a fear for the mother with the operation, it is not permissible to perform the operation as the fear of the harm prevents doing what may benefit.
– If the possibility of harm is very low, and the child may continue to remain in her womb, then there is no problem with the operation, because the continued existence of the baby in her womb prevents her from pregnancy.

  • [4] That the mother is dead while the baby is alive:  Hanbali scholars have stated that it is forbidden to operate in order to remove the child.  Their reason for this ruling is that is involves mutilation and a transgression upon an honour that is existent for the sake of a life supposed to be existent, except where part of the child has started coming out, in which case it is allowed to operate to bring out the rest.  They said, ‘it is allowed for a midwife to pounce on it so as to force it out’.

Ibnul-Qayyim stated in his book – I’laa, al-Muwaaqqi’een [3/413] – that is was said to Imam Ahmad that Sufyaan was asked concerning a woman who died with a baby moving in her womb, that he said: “I don’t see anything wrong with slitting her stomach to remove it.”  On hearing this, Ahmad said:  ‘Evil indeed is what he said.’  And he continued to repeat that, saying ‘Subhaanallah – glory be to Allah, ‘Evil indeed is what he said.’

I say [the author], the reasoning of our scholars, which is that this involves mutilation, implies that it should be permissible in these days since the operation does not involve any mutilation.

  • Based on this, the correct view is that of Sufyaan, which is that it is compulsory (Waajib) to operate if there is a high probability of the baby’s safety,
  • Or strongly encouraged (Mustahab), if it is likely that he survives,
  • And permissible (Mubaah), where there is a low chance of its survival.

This is so because of many reasons:

One:  Because it is based on that which was forbidden by our scholars, their reason no longer existent as, once the stomach is incised and then stitched back, after removing the baby, there is no mutilation.

Two:  The honour of the living is greater than that of the dead.  So, if we were to assume that incising her stomach involves dishonouring her, then doing that is less than dishonouring the living (baby which is exposed to death).

Three:  The baby is a living and honourable human being exposed to death, and operating to remove it involves saving a human soul from death, which is compulsory, as the benefit can be achieved without any harm.

Four:  That our scholars have permitted operating the case of a child who is half into the world, to remove the rest – based on the reason that his life is known (for sure), whereas before it comes out its life is only imaginary – implies that there shouldn’t be a difference between the two situations, before or after it has started coming out, so long as we are sure of its life.

Five:  The benefit in it outweighs the harm and it is well known that Islam either compels Muslims or encourages them (to do things) whenever their benefit is higher than their harm; For there is no doubt that incising the stomach of a dead, pregnant woman, to save her baby is a benefit that outweighs the harm in it.  Hence, the thing boils down to either being compulsory  or encouraged, or (at worst) permissible, according to the level of hope in saving the life of the child, or otherwise.

[Ibn Uthaymeen, Al Muntaqaa min Faraa’id al-Fawaa’id]

Al Ahkaam wal Fataawaa as Shar’iyyah li Katheerin minal Massailit Tibbiyyah
(Guidelines and Fataawa Related to Sickness and Medical Practice, pgs. 69-71)

Incantations and Amulets with Quranic Ayahs – Permanent Committee

Question:

There are some people who write amulets for sick, insane, and psychiatric patients including in them parts of the Qurýan and Sunnah we never vouch for the sound creed of such people. We advised them against doing so, but they refused to listen, saying: We write only what is in the Book of Allaah and the Sunnah of His Messenger (sallallaahu alaihi wa sallam), which is not prohibited. Some of these amulets are worn by the patients themselves, or by an impure woman such as a menstruating woman, or a woman in her postnatal, or an insane, an under age child who does not know how to clean himself. Is this permissible?

Answer:

The Prophet (sallallaahu alaihi wa sallam) permitted incantations with Qur’anic recitation, and supplications, as long as they do not include Shirk, or meaningless words. Muslim narrated in his Sahih that Auf bin Malik said: We used to use incantations in the pre-Islamic era, so we asked the Messenger of Allaah (sallallaahu alaihi wa sallam): What formula should we recite for that purpose? He said: Let me hear what you say. There is no harm in incantations as long as they do not include Shirk in them. [2]

Scholars have unanimously agreed on the permissibility of incantations provided they meet the above condition, and believing that it has no effect without the Will of Allaah.

It is rather, Shirk according to the Hadith which is narrated by Imam Ahmad in which Imran bin Husain, may Allaah be pleased with him, reported that the Prophet (sallallaahu alaihi wa sallam) saw a man wearing a copper bangle on his arm, and he asked him: What is this? He said: I am wearing it for cephalic weakness. The Prophet (sallallaahu alaihi wa sallam) said: Remove it, for it will not increase you in anything except weakness, and if you should die while you are wearing it, you would never be successful. [3]

In another version narrated by Ahmad, the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet commits Shirk. [4]

It is also narrated by Ahmad and others that Ibn Mas’ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah saying: Verily, incantations amulets and Tiwalah [5] are Shirk. [6]

If the worn amulet contains Qur’anic words, then it is, prohibited according to the preponderant opinion for three reasons:

  1. The general prohibition of wearing any kind of amulets according to the Prophetic traditions with no exception.
  2. Leaving no excuse for wearing amulets that contain other than Qur’anic formulas.
  3. Amulets that are worn are usually subject to disrespect by taking them into washrooms, or wearing them during intercourse or the like.

As for writing a Surah or a Verse on a slate or on a sheet, and washing the writing with water and saffron, to drink that water for the hope of gaining blessings, knowledge, wealth, good health, or the like, we have never heard that such was done by the Prophet (sallallaahu alaihi wa sallam) for himself or for someone else. He neither permitted any of his Companions to do so, nor did he give the permission to his Ummah to do so, even though the needs for doing so are existent.

Based on the above, it is better to avoid doing so, and be content with what is authentically approved of incantations of Qur’anic recitation, the beautiful Names of Allaah, the authentic supplications, or the like, whose meaning are clear and they are free from the blemishes of Shirk.

One should seek nearness to Allaah by doing only the permissible things for the hope of gaining reward, relief, and gaining beneficial knowledge. This should be sufficient, and he who is content with what Allaah has legitimized, Allaah renders him free from the need of someone else. It is only Allaah Who grants success.

[1] The term incantations is used throughout the book to refer to a recitation formula for healing, whereas amulet is the written formula for the same purpose.

[2] Muslim no. 2200

[3] Ibn Majah no. 3531 and Ahmad 4:445

[4] Ahmad 4:154, Abu Ya’la no. 1759 and Al-Hakim 4:417

[5] Tiwalah, a spell which is used to make a man love his wife, or the other way round.

[6] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 1 Page 34