Healing Contagiuos Diseases

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing Diseases

Contagious Diseases

رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا

Prophet's Guidance on preventing Contagious Diseases and enforcing Quarantine

ثبت فى "صحيح مسلم" من حديث جابر بن عبد الله، أنه كان فى وَفْد ثَقِيف رجلٌ مجذومٌ، فأرسل إليه النبىُّ صلى الله عليه وسلم: "ارْجِعْ فَقَدْ بايَعْنَاكَ".

Muslim narrated that Jabir bin Abdullah Radi Allaho Anh said: Thaqif's delegation included a man with leprosy. Prophet Muhammad Sallallaho Alaihe Wasallam said to him, "Go back, for we have accepted your pledge of allegiance".

وروى البخارى فى "صحيحه" تعليقاً مِن حديث أبى هريرة، عن النبىِّ صلى الله عليه وسلم أنه قال: "فِرَّ مِنَ الْمَجْذُومِ كَمَا تَفِرُّ مِنَ الأسَدِ

Bukhari narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said: "Run away from a leprosy person, like you run away from a lion".

وفى "سنن ابن ماجه" من حديث ابن عباس، أنَّ النبىَّ صلى الله عليه وسلم قال: "لا تُدِيمُوا النَّظَرَ إلى الْمَجْذُومِين".

Ibn Majah reported that Prophet Muhammad Sallallaho Alaihe Wasallam said: "Do not keep looking at the person afflicted by leprosy".

وفى "الصحيحين" من حديث أبى هُريرة، قال: قال رسولُ الله صلى الله عليه وسلم: "لا يُورِدَنَّ مُمْرِضٌ عَلَى مُصِح

Further, in the Sahihain, it is narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said "A healthy man should not be brought near a sick person".


Leprosy is a harmful disease that occurs due to accumulation of black bile in the entire body, altering the condition or temperament and shape of the organs. In the final stages, leprosy might cause such bad corrosion that the affected limbs would start to fall off and disintegrate. Leprosy is called the diseases of the lion, for three reasons. First, this disease usually attacks lions (or wild beasts). Second, because this disease causes the face to frown, like the lion's face. The third, leprosy is contagious and will devour its victim just as the lion devours its prey.


Leprosy is a contagious disease, and those who come near the person afflicted with leprosy will be bothered by the foul odor, just like those suffering from tuberculosis.


Our beloved Prophet Muhammad Sallallaho Alaihe Wasallam, who was full of mercy and pity for his nation, commanded them not to expose themselves to what might bring harm to their bodies and hearts. There is no doubt that certain bodies are disease prone and are easily affected by the surrounding environment, and as we have stated, leprosy is a contagious disease. For some people, their fear of the disease might actually help the disease attack their body, because fear prepares the organs of the body for the possibility of catching the disease. Sometimes, when one even smells the foul odor emitted by persons inflicted by certain diseases, they in turn catch the same disease, if their body is susceptible to catch the disease.


There are two types of contagion; one of them is leprosy like contagion. For instance, when the odor of the person afflicted with leprosy is felt by those who talk and sit near to the leper for a long time, they might fall victim to the same disease. Such is the case with the wife of the person with leprosy who remains under the same roof with him and thus catches the disease. In addition, the children of the person afflicted with leprosy might catch the disease later on in their life (hereditary). Such is the case with those suffering from tuberculosis, hectic fever and mange. The doctors order that those suffering from tuberculosis and leprosy should be avoided, not because they fear that such diseases are contagious, but because the bad odor that emits from such people might affect the healthy persons when exposed to it for a long time. The doctors are the farthest people from believing to evil or good amour. The same argument is true in the case with the Nuqbah, which is a wet type of leprosy or mange that attacks camels. When the infected camel mixes or mingles with other healthy camels, the infection will be transferred through the water [open sores) or the mucus that the camel produces. This is the meaning that Prophet Muhammad Sallallaho Alaihe Wasallam intended when he said:


"No sick person should be brought near a healthy person".

Prophet Muhammad Sallallaho Alaihe Wasallam disliked that the sick people associated with healthy people, so that the healthy are not exposed to any substances or rashes that the body of the sick person produces. The second type of contagion is the plague for instance, that appears in a land and the person thus seeks to flee that land for fear of catching the disease. Prophet Muhammad Sallallaho Alaihe Wasallam said,


"If it (the Plague) appears in a land where you are residing, do not depart that land. If it appears in a land, do not enter it".


Our beloved Prophet ordered the people not to depart the land afflicted by plague, as they might be thinking that by fleeing, they would be avoiding Allah’s Appointed destiny. In addition, Prophet Muhammad Sallallaho Alaihe Wasallam ordered the people not to enter a land afflicted by plague, for remaining in the healthy land brings calmness to their hearts and tranquility in their livelihood. Furthermore, this type includes the husband who suffers an affliction and attributes it to the bad omen of his wife or the house as is common. This is the type that Prophet Muhammad Sallallaho Alaihe Wasallam meant when he said, 'There is neither contagion".


Some other people said our beloved Prophet's statement only recommends that leprosy patients should be avoided and that it is still allowed to eat with them, as Prophet Muhammad Sallallaho Alaihe Wasallam himself did.


Some other people said that these Ahadeeth contain specific commands for different types of people. For instance, some people have such a strong faith and reliance on Allah that the strength of their faith would save them from contagious diseases, just as the natural powers that exist in the body sometimes fend off the harm of the disease. Some people on the other hand, do not have a strong faith, so Prophet Prophet Muhammad Sallallaho Alaihe Wasallam commanded them to be cautious; our beloved Prophet implemented his own commands in both cases, so that the strong imitate his acts, depending on their trust in Allah. On the other hand, the weak would imitate Prophet Muhammad Sallallaho Alaihe Wasallam (when he avoided leprous patients, for instance) to be careful. Both ways are correct, but one is suitable for those who have strong faith while the other is suitable for those who have weak faith. Consequently, both groups of believers will have their own method that is suitable for their own situation. As another example, Prophet Muhammad Sallallaho Alaihe Wasallam has used fire for medicinal purposes, i.e. cauterization. Yet, he praised whoever refrains from using cauterization and mentioned avoiding it with the good deeds of shunning the bad omen and having total dependence on Allah. There are many other examples on this subject. Our beloved Prophet's method is always very gentle, and those who comprehend it in the correct manner will get rid of many suspicions that the authentic Sunnah contradicts itself.


Some other people stated that ordering the people to run away from the one with leprosy prevents the transfer of the disease by mingling with the sick or by smelling their odor when such mingling and associations are extensive. As for short visits to such people for a good purpose, there is no harm in it and catching the disease will not be plausible during these brief contacts. Prophet Muhammad Sallallaho Alaihe Wasallam prohibited long exposures to sick people, to preserve health and allowed brief contacts that would not cause harm. Therefore, where is the contradiction here?


Another group of people said it is plausible that the person who suffered from leprosy with whom Prophet Muhammad Sallallaho Alaihe Wasallam sat and ate was suffering from mild leprosy. There are several types of leprosy that vary in the degree of their contagion. In such cases, it is possible to mingle with some people suffering from mild leprosy that has not progressed and avoid catching the disease. When the illness is unable to progress in the sick person’s body, it will be even less able to attack another person’s body.


Another group of people said that the people before Islam believed that diseases themselves are contagious, without referring this matter to the power and Will of Allah in the beginning and the end. Prophet Muhammad Sallallaho Alaihe Wasallam refuted their belief and ate with a person with leprosy to prove that Allah is the One Who Causes the disease to come and Who brings about the cure. Prophet Muhammad Sallallaho Alaihe Wasallam prohibited from mingling with the sick to teach them that sickness and diseases are Made by Allah to have a certain effect on people. The prohibition affirms these effects while his action teaches us that such effects are totally controlled by Allah, and that if He Wills, these effects will not have any power. In addition, if He Wills, these effects will cause the harm that He Has Decided and Willed.

Source

to be continued .....

Healing by Talbinah - Milk soup

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Food

Treating sick with Talbinah - milk soup

فى "الصحيحين" من حديثِ عُرْوةَ، عن عائشةَ: أنها كانتْ إذا ماتَ الميتُ من أهلِها، واجتمع لذلك النساءُ، ثم تفرَّقْنَ إلى أهلهن، أمرتْ ببُرْمَةٍ من تَلْبينةٍ فطُبِخَتْ، وصنعت ثريداً، ثم صبَّت التلبينةُ عليه، ثم قالت: كُلوا منها، فإنى سمعتُ رسول الله صلى الله عليه وسلم يقول: "التَّلْبِينَةُ مَجمَّةٌ لفؤادِ المريضِ تَذهبُ ببعضِ الحُزْن ".

In the Sahihain, it is narrated that Aishah Radi Allaho Anha said that when a relative of hers would die, the women would gather on that occasion and then would depart except for her family members and close associates. She would then order that TALBINAH (milk soup) be prepared. Then, Thareed would be made and she would pour the milk soup on it. Aishah Radi Allaho Anha would then ask them to eat saying, I heard the Messenger of Allah saying:

"TALBINAH (milk soup) brings relief to the heart of the sick and takes away some of the anguish".

وفى "السنن" من حديث عائشة أيضاً، قالت: قال رسولُ الله صلى الله عليه وسلم: "عليكُمْ بالبَغيضِ النَّافع التَّلْبِينِ"، قالت: وكان رسولُ الله صلى الله عليه وسلم إذا اشتكَى أحدٌ من أهله لم تَزلْ البُرْمةُ على النارِ حتى ينتهىَ أحدُ طرَفَيْهِ. يَعنى يَبْرَأ أو يموت

Aishah Radi Allaho Anha also narrated that the Messenger (Sallallaahu Alaihe Wasallam) said, "You should eat the beneficial thing that is unpleasant to eat (Talbina). If any member of the Messenger of Allah's family was sick, the cooking pot would remain on the fire until one of two things happened, either the person recovered or died." 

[Ibn Maajah (3446)].

وعنها: كان رسولُ الله صلى الله عليه وسلم إذا قيل له: إنَّ فلانَا وَجِعٌ لا يطْعَمُ الطَّعَامَ، قال: "عَلَيْكُم بالتَّلْبِينَةِ فحُسُّوه إيَّاها"، ويقول: "والذى نفْسى بيدِه إنَّهَا تَغْسِلُ بَطْنَ أحدِكُم كما تَغسِلُ إحداكُنَّ وجهَها مِنَ الوَسَخ".

Whenever Prophet Muhammad Sallallaho Alaihe Wasallam was informed that a certain person was suffering with pain & would not eat the food, he said "You have the Talbinah (with husk & milk), give it to the sick person". And then he said " For by the One in Whose Hand Muhammad's soul is , it cleans the stomach of one of you just as dirt is cleaned from the face with water." [Mustadrak ].

TALBINAH means the kind of soup that is similar to milk in consistency. This is a beneficial food suitable for the sick, especially when well cooked until acquiring a soft consistency. The milk like soups, are as beneficial as barley soup, even better. Barley soup is made of whole barley grains, while the milk like soup is made of ground barley flour with its bran.

Whole grain barley soup digests quickly, provides good nutrition, and cleanses the stomach, especially when taken while it is still hot. In this case, its cleansing and digestive qualities are stronger and the soup will develop its instinctive heat quicker and will soften the outer layers of the stomach.

Our beloved Prophet’s statement that TALBINAH takes away some of the sadness refers to the effect of sadness on the mood and in weakening the instinctive well being, which in turn affects the soul and the heart. Talbinah brings strength to one’s inner energy and thus the body will be able to rid itself of the sadness and grief that took it over.

We could say that some foods bring relief to the heart, such as the type of soup mentioned above, because they posses a special quality that effect people’s mood and brings them relief and comfort. Allah knows best.

We might in addition say that the sick person's strength becomes weaker because of his grief and sadness that will translate to dryness in the body and the stomach due to the scarcity of food. Talbinah brings wetness and strength to the stomach, which will bring relief to the heart. Furthermore, the sick person may complain from an accumulation of harmful flatulence or phlegm in his stomach. Talbinah will dissolve these harmful substances or dilute them, so that the pain and harm they cause are diminished, especially for those accustomed to eating barley bread, such as the people of Madinah Munawwarah. During that time, barley bread was the staple diet for the people of Madinah as wheat was scarce at that time.

Source

to be continued .....

Healing by Sadaqah ~ Charity

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Sadaqah ~ Charity

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 Saamitt 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. 449 A.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. 841 A.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]

Source : ar.miraath.net/node/1940?quicktabs_sitenews=0

Source

to be continued .....

Healing by Qur'an

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

قُرْآنٌ / Qur'an

قُرْآنٌ: قال الله تعالى: وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ [الإسراء: 82 ] والصحيح: أنَّ "من" ههنا لبيان الجنس لا للتبعيض.وقال تعالى: يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِمَا فِى الصُّدُورِ[يونس: 57].

فالقرآنُ هو الشِّفاء التام مِن جميع الأدواء القلبية والبدنية، وأدواءِ الدنيا والآخرة، وما كُلُّ أحدٍ يُؤهَّل ولا يُوفَّق للاستشفاء به، وإذا أحسن العليل التداوىَ به، ووضعَه على دائه بصدقٍ وإيمان، وقبولٍ تام، واعتقادٍ جازم، واستيفاءِ شروطه، لم يُقاوِمْهُ الداءُ أبداً.

وكيف تُقاوِمُ الأدواءُ كلامَ ربِّ الأرض والسماءِ الذى لو نزل على الجبال، لصَدَعَهَا، أو على الأرض، لقطعها، فما مِن مرضٍ من أمراض القُلُوبِ والأبدان إلا وفى القُرآن سبيلُ الدلالة على دوائه وسببه، والحِمية منه لمن رزقه الله فهماً فى كتابه.

وقد تقدَّم فى أول الكلام على الطب بيانُ إرشاد القرآن العظيم إلى أُصوله ومجامعه التى هى حفظُ الصحة والحِميةُ، واستفراغُ المؤذى، والاستدلالُ بذلك على سائر أفراد هذه الأنواع. وأما الأدوية القلبية، فإنه يذكرها مُفصَّلةً، ويذكر أسبابَ أدوائها وعلاجها. قال: أَوَ لَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ[العنكبوت: 51]، فمَن لم يَشْفِه القرآنُ، فلا شفاه الله، ومَن لم يَكفِه، فلا كفاه الله.

Allah Said about His Holy Book "And We Have Sent Down the QURAN in which there is a healing & mercy for those who believe (in Quran & act upon it)." (Asraa : 82)

And He also Said "O mankind ! There has come to you a good advice from your LORD (i.e. the QURAN, enjoining all that is good & forbidding all that is evil), and a healing for that which is in your chests (heart)". (Yunus : 57)

QURAN is the ultimate cure for all types of illness and sickness that attack the body & heart and from all the calamities of life & death. Yet, not everyone is suitable or guided to successfully seek the QURAN as a cure.

When the ill person successfully uses the cure contained in QURAN and applies it on his ailment with FAITH, sincerity, complete acceptance & trust, all the while observing the necessary guidelines in this regard, no illness can resist the cure.

How can any ailment resist the BOOK that contains the WORDS of the LORD of earth & heavens, which if it were revealed to a mountain, it would have caused it to humble itself & render it asunder. Further, if the QURAN were revealed to the earth, it would tear it apart. No ailment that attacks the body or the heart, but the QURAN contains its remedy and cure and would provide immunity against it, that is, for whomever Allah Has Endowed the bounty of comprehending His Book.

QURAN contains the major aspects and basis of the knowledge of medicine; preserving health, diet and extracting the harmful substances. As for the evils that attack the heart, QURAN mentions them in details & directs the people to the cures and remedies to treat them, Allah Said:

Is it not sufficient for them that We Have Sent Down to you (O Muhammad) the Book (QURAN) which is recited to them? (Ankaboot : 51)

May Allah never cure those whom the QUR'AN does not cure, nor suffice those for whom Allah is not SUFFICIENT as a Helper.

Source

to be continued .....

Ruqyah for Pains

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Prophet’s Guidance on treating pain in general with Islamic Prayer formulas

روى مسلم في "صحيحه" عن عثمان بن أبي العاص، "أنه شكى إلى رسول الله صلى الله عليه وسلم وجعاً يجده في جسده منذ أسلم، فقال النبيُّ صلى الله عليه وسلم: "ضع يَدَكَ عَلَى الَّذي تَأَلَّمَ مِنْ جَسَدِكَ وقُل: بِسْمِ الله ثلاثاً، وقُلْ سبع مرات: أعوذُ بِعِزَّةِ الله وقُدرَتهِ منْ شَرِّ مِا أجدُ وأُحاَذِر"

Muslim [lbn Majah, Ahmad and Al-Tabarani} narrated in his Sahih that Uthman bin Abu Al-Aa's Radi Allaho Anh complained to Prophet Muhammad Sallallaho Alaihe Wasallam from a pain in his body that he suffered from ever since he became a Muslim. Prophet Muhammad Sallallaho Alaihe Wasallam said:

Place your hand on the painful area of your body & say Bismillah (In the Name of Allah), thrice. Then say seven times,

أعوذُ بِعِزَّةِ الله وقُدرَتهِ منْ شَرِّ مِا أجدُ وأُحاَذِر

"I seek refuge with Allah’s Might and Power from the evil of what I am suffering from, and because of which I have become worry."

The remedy mentioned here entails reciting Allah’s Name, relating all matters to Him and seeking refuge with His Might and Power from the pain, and will surely eradicate the pain. In addition, repeating the supplication contained in the remedy frequently will make it even more effective and successful just as the case when the medication is frequently administered until the disease is fully eradicated.

وفي "الصحيحين": أن النبي صلى الله عليه وسلم، "كان يعوِّذُ بعض أهله، يمسح بيده اليمنى، ويقول: "اللهمَّ رَبَّ الناس، أَذهِب الباَسَ، واشفِ أنت الشّافي، لا شِفَاء إلا شفاؤُك، شفاءً لا يغادرُ سَقَماً"

In the Sahihain, it is narrated that Prophet Muhammad Sallallaho Alaihe Wasallam used to visit some of his family members (who were ill) and would touch them with his right hand, saying :

“O Allah, the Lord of mankind, Do away with the complaint and Bring about the cure. You Alone Bring the cure, and there is no cure except Your cure, a cure that does not leave illnesses.”

The last Islamic prayer formula includes begging Allah by His Perfect Lordship and Mercy to bring about the cure. The Islamic prayer formula affirms that Allah is the only One Who Brings the cure and that there is no cure except the cure that He brings about. The Islamic prayer formula includes begging Allah by His Oneness, Kindness and Lordship.

Source

to be continued .....

Ruqyah for general sickness

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Ruqyah for general sickness

فصل‏:‏ في هَدْيه صلى الله عليه وسلم في العلاج العام لكل شكوى بالرُّقية الإلهية

روى أبو داود فى "سننه": من حديث أبى الدرداء، قال: سمعتُ رسولَ اللهِ صلى الله عليه وسلم يقول: "مَن اشتكى منكم شيئاً، أو اشتكاهُ أخٌ له فلْيقُلْ: رَبَّنا اللهَ الذى فى السَّماء، تقدَّسَ اسْمُكَ، أَمْرُكَ فى السَّماء والأرضِ كما رَحْمَتُك فى السَّماءِ، فاجعل رحمتكَ فى الأرض، واغفر لنا حُوْبَنَا وخطايانا أنتَ ربُّ الطَّيِّبِين، أنْزِلْ رحمةً من رحمتك، وشفاءً من شفائك على هذا الوَجَع، فيَبْرأ بإذْنِ اللهِ".

It is mentioned in Abu Dawood (narrated by Abu Darda Radi Allaho Anh) who said, I heard Prophet Mohammad Salallaho Alaihe Wasallam saying, whoever gets sick or his brother is sick, then he should recite the words :

"Our LORD is the LORD in heavens & skies, Your Name is Holy, Your Order is Firm in the heavens & earth, and as Your Mercy overspreads the skies, please Descend Your Mercy on the earth, & please Forgive our sins & mistakes, You are the LORD of pious people, Send Mercy from Your treasures of Mercy & CURE from Your treasures of CURE on this disease & pain" and if a person recites this Dua, he will be Given the cure.

فى "صحيح مسلم" عن أبى سعيد الخُدْرِى، أنَّ جبريلَ عليه السلام أتى النبىَّ صلى الله عليه وسلم فقال: يا محمدُ ؛ أشتكيْتَ ؟ فقال: "نعم". فقال جبريلُ عليه السلام: "باسمِ اللهِ أَرقيكَ مِن كُلِّ شىءٍ يُؤذيكَ، مِن شَرِّ كُلِّ نفْسٍ أو عَيْن حاسدٍ اللهُ يَشفيكَ، باسمِ اللهِ أرقيكَ".

Muslim narrated that Abu Said Al-Khudri Radi Allaho Anh said that angel Jibreel came to Prophet Muhammad Sallallaho Alaihe Wasallam and said to him;

"O Muhammad (Sallallaho Alaihe Wasallam), are you complaining from an illness?” He said, “Yes". Jibreel then said, ‘In the Name of Allah I say Islamic prayer formulas for your benefit, from every illness that might harm you and from the evil of every evil soul or envious evil eye. Allah Will Cure you; in the Name of Allah I say Islamic prayer formulas for your benefit".

If someone asks, what do you say about the Hadith that Abu Dawood narrated:

رواه أبو داود: "لا رُقيةَ إلا من عَيْنٍ، أو حُمَةٍ"، والحُمَةُ

"There is no Islamic prayer formula except for an evil eye or fever".

To answer this question, we say that the Hadith does not deny that the Islamic prayer formulas can be used in other instances. Rather, the Hadith only states that the Islamic prayer formulas work best for the evil eye and fever of all kinds.

فإنَّ سهل ابن حُنيف قال له لما أصابته العَيْن: أوَ فى الرُّقَى خير ؟ فقال: "لا رُقيةَ إلا فى نَفْسٍ أو حُمَةٍ"

What further attests to this fact is that the Hadith itself narrated that Sahl ibn Hunaif asked Prophet Muhammad Sallallaho Alaihe Wasallam (when he was touched by the evil eye), "Do the Islamic prayer formulas bring about benefit"? Prophet Muhammad Sallallaho Alaihe Wasallam then answered:

“There is no Islamic prayer formula (that works better) than in the cases of evil eye and the fever.”

وفى "صحيح مسلم" عنه أيضاً:"رخَّص رسولُ اللهِ صلى الله عليه وسلم فى الرُّقية من العَيْن والحُمَةِ والنَّمْلَةِ".

In addition, the various Ahadeeth in general allow Islamic prayer formulas. For instance, Muslim narrated that Prophet Muhammad Sallallaho Alaihe Wasallam allowed using Islamic prayer formulas in the cases of the evil eye, fever and Namlah (ant’s bite or sores).

Source

to be continued .....

Prophet’s Guidance on seeking the best doctors

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ

Prophet’s Guidance on seeking the best doctors

Imam Malik narrated in his Muwatta that Zaid bin Aslam said:

“During the time of Prophet Muhammad Sallallaho Alaihe Wasallam, a man was injured and blood was congested in the wound. The man then called two doctors from Bani Amir to examine him. The man then claimed that the Messenger of Allah asked them, "Who is the best doctor among you"? They asked, "Is there prefer-ability in the medicine, O Messenger of Allah"? He said, "The One Who Has Sent down the disease also Sent down the cure".

This Hadith indicates that Muslims should seek the best authority in each and every matter and field, because such expertise will ensure that the job is done with excellence. For instance, those inquiring about a matter of religion should seek the most knowledgeable scholar to answer their questions. Furthermore, those who are unsure about the direction of the prayer should imitate the most knowledgeable person available. This is the way Allah The Most High Has Created His slaves. For instance, those traveling on land or sea should seek the best guides because their hearts will feel safer following their lead and in their presence. The religion, the mind and the way Allah Created mankind all emphasize this fact mentioned in the Hadith.

The Prophet's statement: "He Who Has Sent down the disease also Sent down the cure" has been mentioned in several other Ahadeeth. For example, Hilal bin Yasaaf said:
Prophet Muhammad Sallallaho Alaihe Wasallam once visited a sick man and said, "Call a doctor." A man said, ‘Do you say that, O Messenger of Allah? He said, Yes. Allah Has not Sent down a disease but also Sent down a cure for it.’ 

(Ahmad)

In the Sahihain, it is narrated that Prophet Muhammad Sallallaho Alaihe Wasallam said: "Allah Has not Sent down a disease except that He Sent down its cure".

There is a conflict of opinion on the meaning of sending down the disease and the cure. Some people say that sending the cure down means the slaves become aware of it. This opinion is not valid, although Allah The Most High Has Informed us about the fact that for every disease, there is a cure, Prophet Muhammad Sallallaho Alaihe Wasallam said:

"عَلِمَه مَن عَلِمَه، وجَهِلَه مَن جَهِلَه"

"Those who know it are aware of it, and those who don't know it are ignorant of it"

Some people say that the Prophet's statement indicates that Allah Has Created these cures on the earth, like another Hadith, "Allah Does not create a disease but would Create its cure". Although this opinion is better than the first one, it is still not valid because “sending down” is more precise and specific than creating.

Another group says that the statement means that Allah Sends down the cure with the angels who are responsible for the affairs of mankind including the diseases and their cures. Indeed, the angels are responsible for the daily affairs of this world, especially the affairs of mankind from the time he or she is a fetus until they die. This opinion; that the angels are sent down with the cure is more plausible.

Other people say that the majority of medicine comes down with the rain, as the rain causes the growth of the vegetation and food, meaning the various sources for cure. In addition, rain washes down various minerals from the mountaintops which are used in remedies. In addition, various types of fruits, plants and even spring water are used in cures and remedies. This opinion is better than the previous three opinions, but Allah knows best.

This is the perfect wisdom of Allah, that He Tests His slaves with the disease and yet helps them find the cure. He Tests His slaves with sins, but Helps them erase these sins by repenting to Him, by performing good deeds and by their enduring different calamities and disasters. Allah tests His slaves with evil, yet Helps His slaves with angels. Allah in addition Tests His slaves with desires, but Has Allowed them to satisfy their desires by taking from the good, pure substances that are desirable. Allah Has not Tested His slaves with anything but would (in addition) provide them with what helps them sustain themselves against that trials and test.

The difference between the slaves of Allah in this state is in their knowing and acquiring such aids. Allah Is sought for help regarding each and every matter.

Prophet’s Guidance on requiring compensation from those unqualified to practice medicine

Abu Dawood, Nasaii and Ibn Majah reported that the Messenger of Allah said: "Those who practice Tibb, but are not knowledgeable in this profession are responsible for their actions".

There are three types of benefits in this Hadith, linguistic, religious end medicinal.

Linguistically, Tibb entails preparing a thing; it entails excellence and thus entails other than the profession of doctors. A person might be called Tabeeb (usually meaning doctor) when he is proficient in anything. In addition, proficiency might be called Tibb; sometimes even magic.

In the Sahih, it is narrated that Aishah Radi Allaho Anha said, "When the Jews worked magic on Prophet Muhammad Sallallaho Alaihe Wasallam, two angels sat next to him, one at Prophet's head and the other towards his feet, one of them asked, "What is the matter with the man". The other angel said, "He is Matboob (touched by Magic)". The first angel asked, "Who did Tibb (sorcery) on him"? The second angel said, "Such and such Jewish fellow".

Abu Ubaid said that those touched by magic are called Matboob, touched by magic. In addition, the medicine is called Tibb.

The word Tabeeb describes a knowledgeable person including doctors.

The religious benefit from this Hadith requires the ignorant doctor to pay for his mistakes, because he has practiced a profession although he was unqualified in it and then caused harm to the people, whom he in fact has cheated and deceived. Therefore, unqualified doctors are held responsible for any health risks they cause, according to the consensus of the scholars.

Al-Khattabi said, "There is no difference concerning the ruling that when one treats a sick person and causes him harm, then he is financially responsible for his acts. Those who indulge in a profession that they are not proficient in are aggressors. Therefore, when their actions lead to harm, the aggressors ought to pay for their action, financially not physically since the sick person actually allows such ignorant people to treat him.

There are five types of doctors: a proficient doctor who gives the profession its due right and who acts responsibly. When such a person treats a sick person, an act that is allowed both by the religion and the sick person, and then commits a mistake, he is not liable for this mistake. For instance, when a doctor who is proficient in his job performs circumcision for a boy under favorable circumstances, but the organ suffers some type of damage, the doctor will not be liable for this mistake. In addition, if a swelling was cupped by a proficient person in the proper time and manner, but certain damage occurred, the doctor is not liable for that mistake.

The second type is an ignorant doctor who treats a sick person and causes him harm. If the sick person had knowledge beforehand that this doctor was ignorant and yet allowed him to treat him, then there is no compensation required in this case. This ruling does not contradict with the Hadith we mentioned in the beginning of the chapter. The wording of the Hadith indicates that those who have to pay for their mistakes have cheated the sick person and caused the illusion that they were proficient doctors.

If the sick person thinks that a certain person is a proficient doctor and thus allows him to treat him, the ignorant doctor is required to compensate the sick person for whatever damage he might cause. In addition, when such a so-called doctor prescribes a medicine for the sick (who takes the medicine thinking that the doctor prescribed the medicine to him with knowledge), and if the medicine causes any harm, compensation would be required in this case. The Hadith is clear in its indication regarding this type.

The third type is a proficient doctor who was given permission to treat a person but made a mistake and caused harm to a healthy organ (meaning not the organ he was treating), then in this case compensation is required because it is an aggression by mistake. 

The fourth type is the proficient doctor who prescribes the wrong medicine for the sick person who dies as a consequence. 

The fifth type is a proficient doctor who amputated an organ from an insane person or a child without permission, or who circumcised a boy without his parent’s permission and the organ was harmed. Some scholars say that the doctor is required to pay compensation in this case because he was not given permission to operate. However, if the guardian or the parent allows the doctor to operate then the doctor is not required to pay for his mistake.

It is possible that the doctor who operates without permission may not have to pay compensation because he intended to do well and is therefore not liable for the damage he causes. The Hadith in the beginning of this chapter entails such medicinal professions as remedy prescription, applying Kohl, physicians, performing circumcision, cupping and incisions, splintering broken bones, cauterization and administering injections, veterinarians, and so forth. It is a recent practice to restrict the word doctor to mean a specific part of the profession.

The proficient doctor takes the following steps when treating any type of disease.

First, diagnose the type of disease.

Search for the cause behind the disease.

Examine the sick person to decide if his body is able to fend off the disease or if it is weaker than the disease. If the patient is strong enough to resist the disease, the doctor should not prescribe medicine.

Examine the patient and his mood and condition

Examine the changes in the state of the patient

Examine the sick persons age

Examine his habits and what he is accustomed to

Remember seasonal effects

Consider the sick persons place of origin

Consider the atmospheric conditions at the time he caught the disease

Search for the correct and suitable medicine.

Examine the effectiveness of the medicine and the correct dosage.

The doctor not only intends to cure the ailment, but also to prevent what is even more serious. For instance, if curing a certain disease leads the way to an even more serious disease, the doctor allows the current illness to remain and tries to make it milder. For instance, the orifice of the veins, which is treated by incision or cutting, might aggravate other acute ailments.

Choosing and prescribing the simplest medicine for treatment is warranted. For instance, the doctor does not prescribe medicine unless he investigates his options of food and diet. In addition, the doctor should not prescribe multiple or complex medications until he investigates his options regarding simpler medications. It is a sign that the doctor is truly professional that he prescribes food when he can substitute it for medicine, and simple rather than complex medications.

The doctor examines if the illness is treatable or not. If the doctor finds out that he is unable to treat the disease, let him preserve his energy and reputation and avoid falling prey to his own greed so that he pretends to cure the incurable. If the illness is curable, the doctor examines if it can be totally cured, or at least made milder. If the doctor discovers that he cannot cure the diseases or decrease its intensity, he should examine the ways to stop it from being aggravated. In this ease, the medication should be administered for that purpose, to increase the body strength and stop the disease from

The doctor should not revert to excreting the septic substances before they become stable and mature.

The doctor should be knowledgeable of the sicknesses of the heart and soul and the methods of treating such ailments. This indeed, is a major aspect of medicinal science, for the effects of the heart's moods and feelings are apparent in the physical body. This is why we state that if a medical doctor is proficient in the ills of hearts, he will be the prefect doctor. On the other hand, the doctor who does not have knowledge of the ills of the heart while knowledgeable in the ills of the body, he will be only half of a doctor. He is not a doctor who does not examine the righteousness of the sick person’s heart and encourages him to strengthen his soul and body by performing righteous, good deeds, such as charity and being interested in drawing closer to Allah The Most High and acquiring the good of the Hereafter. Rather, he is a fake doctor. In fact, the best cures are in performing righteous good deeds, charity, remembering Allah, supplicating to Him, seeking His help, invoking Him and repenting to Him, Such good deeds have a truly profound effect in curing illnesses, more so than the usual medications, providing that the ailing person has faith in such divine remedies.

Being lenient and forbearing with the sick person, just as one is easy going and lenient with a child.

The doctor should use the various types of medicinal and spiritual cures, along with using his imagination.

The doctor should make his treatment revolve around the six major principles, which are the cornerstone of his profession. First, the doctor should preserve the health. Second he should try and bring back the lost health. Third, the doctor should cure the disease. Fourth, at least lessen the intensity of the disease. Fifth, the doctor should ignore the lesser evil and treat the bigger evil. Sixth, the doctor should ignore the lesser good to acquire the greater good. The science of medicine revolves around these six basics, and the doctor who does not rely on them is not a doctor. Allah knows best.

The sick person passes through four stages:

The beginning

The intense stage

Fading

The end of illness

Since the sick person passes through four stages, the doctor has to examine each of these stages carefully and treat them in the proper manner. For instance, if the doctor feels the body needs to remove and excrete harmful substances, if they are mature, he should do so. If this is not possible in the beginning of the ailment, especially if the disease has already progressed, or because the body is weak, the weather is cold, or by mistake, the doctor should not resort to excretion in these cases. If the doctor ignores this warning, the body will be busy dealing with the medication and will not concentrate on resisting the disease. This is similar to requiring a soldier who is busy defending his post to do something else. Rather, the doctor’s concern should be concentrated on preserving the strength of the body as much as possible at this stage.

When the disease has stopped progressing, the doctor should then use excretion and treating the causes of the disease. It is even better when the disease has started to subside and end. This case is similar to an enemy whose strength has started to depart and his ammunition nears its end, so capturing him in this case becomes easier. When the enemy starts to give flight, it is even easier to capture him. It is a fact that the strength of the enemy will be at a maximum in the beginning of his aggression. This is the exact case with medicine as regards the ailing body.

The skilled doctor uses the easiest treatment and cure first, then the more difficult or powerful medications. Therefore, the doctor moves from the less powerful to the more stronger, unless he fears that the strength of the body will be drained if he does not use the most powerful medicine first. In addition, the skilled doctor does not keep using the same medications in a way that will allow the body to get used to the medicine and thus it looses its effectiveness. We mentioned that the doctor should first consider prescribing a diet before using medications. If the doctor is unsure about the nature of the disease, he should not prescribe medication before being sure of the correctness of his diagnosis. There is no harm if the doctor administers a medication that does not cause side effects or negative repercussions.

When several diseases attack the body, the doctor starts with the medicine that satisfies three conditions, treating the disease that might lead to curing the other diseases, such as when confronted with a swelling and an ulcer, he starts with the swelling.

The second condition, the doctor starts with the disease that has caused the other. For example, if the doctor is confronted with an embolism (the obstruction of an artery by an embolus, usually a piece of clotted blood which breaks away from one part of the circulatory system and travels to another) and septic-related fever, he starts with the cause of the first disease.

Third, when one of the two diseases is more serious than the other disease, then the doctor should start with the acute ailment. Yet, the doctor should examine the progress of other disease.

When a disease and a symptomatic ailment both attack the body, the doctor starts with the disease, unless the symptomatic condition is stronger, such as in the case of painful constipation. The doctor first treats the pain, and then treats the embolism. If the doctor can substitute excretion or extraction (of the septic substances) with hunger, fasting, sleep, etc. then he should do so.

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to be continued .....