Archive for the category: Ongoing and Upcoming Events

The individual should avoid the pain and suffering that results from some contagious and fatal diseases. The proof for that is the words of the Prophet (blessings and peace of Allah be upon him): “No sick (camel) should be put with healthy (camels).” The one who owns camels that are sick with mange and the like must not bring them to land or water to which the one who owns healthy camels brings his camels, lest the sickness be transmitted from the sick camels to the healthy camels, and thus spread further.

It was narrated that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Flee from the leper as you would flee from a lion.”

We believe that diseases cannot become contagious by themselves, because the Prophet (blessings and peace of Allah be upon him) said: “There is no ‘adwa (contagion) and no tiyarah (superstitious belief in bird omens).” That is, these diseases are not contagious in and of themselves; rather Allah causes them to be transmissible and He has created in them that which causes the disease to pass from one person to another. Thus mixing became a cause of that, and people should avoid the causes by means of which the disease is transmitted, in compliance with the instructions and guidelines mentioned in the hadiths.

Undoubtedly everything happens by the will and decree of Allah. Allah, may He be glorified and exalted, criticized those who believed in bird omens when He said (interpretation of the meaning): “But when good came to them, they said, ‘This is ours [by right].’ And if a bad [condition] struck them, they saw an evil omen in Moses and those with him” [al-A‘raaf 7:131]. In other words, they were saying: This is bad luck that was brought by Moosa and those who are with him, and it has only befallen us because of their evil. But Allah criticized them by saying: “Unquestionably, their fortune is with Allah , but most of them do not know” [al-A‘raaf 7:131].

The evidence clearly indicates that if sicknesses are transmitted as a result of mixing with those affected by them, that transmission only happens by Allah’s leave. A person could mix with others without becoming infected, by the protection of Allah.

هل يمكن إلغاء فريضة الحج والعمرة بسبب انتشار مرض ” انفلونزا الخنازير ” ؟ وهل يعتبر ذلك طاعوناً ؟ وهل مكة والمدينة في مأمن من الأوبئة بحفظ الله أو يمكن انتقال العدوى في هذه الأماكن ؟ وهل قوله تعالى : ( ومن دخله كان آمناً ) يشمل أيضا الأوبئة ، أي : يكون آمناً من الأوبئة ؟ . أفيدونا مأجورين ؛ لأني مقدم على العمرة خلال شهر .

لا ريب أن الأمراض والأوبئة الفتاكة التي من طبيعتها الانتشار بالعدوى : تقاس على مرض الطاعون ، من حيث أحكامه المتعلقة بما يسمَّى ” الحجر الصحي ” .

فعن عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رضي الله عنهما أَنَّ عُمَرَ بْنَ الْخَطَّابِ رضي الله عنه خَرَجَ إِلَى الشَّأْمِ حَتَّى إِذَا كَانَ بِسَرْغَ لَقِيَهُ أُمَرَاءُ الأَجْنَادِ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ وَأَصْحَابُهُ ، فَأَخْبَرُوهُ أَنَّ الْوَبَاءَ قَدْ وَقَعَ بِأَرْضِ الشَّأْمِ ، قَالَ ابْنُ عَبَّاسٍ : فَقَالَ عُمَرُ : ادْعُ لِي الْمُهَاجِرِينَ الأَوَّلِينَ … .

فجاء عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ رضي الله عنه ، وَكَانَ مُتَغَيِّبًا فِي بَعْضِ حَاجَتِهِ فَقَالَ : إِنَّ عِنْدِي فِي هَذَا عِلْماً ، سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ : (إِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلاَ تَقْدَمُوا عَلَيْهِ ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلاَ تَخْرُجُوا فِرَاراً مِنْهُ) رواه البخاري (5397) ومسلم (2219) .

قال النووي رحمه الله :

وأما الطاعون : فهو قروح تخرج في الجسد ، فتكون في المرافق ، أو الآباط ، أو الأيدي ، أو الأصابع ، وسائر البدن , ويكون معه ورم ، وألَم شديد , وتخرج تلك القروح مع لهيب ، ويسودّ ما حواليه ، أو يخضر ، أو يحمر حمرة بنفسجية ، كدرة ، ويحصل معه خفقان القلب ، والقيء , وأما الوباء : فقال الخليل وغيره : هو الطاعون ، وقال : هو كل مرض عام , والصحيح الذي قاله المحققون : أنه مرض الكثيرين من الناس في جهة من الأرض ، دون سائر الجهات , ويكون مخالفاً للمعتاد من أمراض في الكثرة ، وغيرها , ويكون مرضهم نوعاً واحداً ، بخلاف سائر الأوقات ؛ فإن أمراضهم فيها مختلفة ، قالوا : وكل طاعون وباء ، وليس كل وباء طاعوناً , والوباء الذي وقع في الشام في زمن عمر كان طاعوناً , وهو طاعون ” عمواس ” , وهى قرية معروفة بالشام .

” شرح النووي ” ( 14 / 204 ) .

وعليه : فكل مرض فتاك من شأنه الانتقال للآخرين بالعدوى التي يقدِّرها الله فيه : فإن له حكم الطاعون ؛ لأن الشريعة لا تفرِّق بين متماثلين .

ثانياً :

أخذ العلماء من الحديث السابق أنه لا يجوز القدوم على أرض بها وباء فتَّاك ينتقل بالعدوى , ولا الخروج من أرض وقع فيها ، كما هو ظاهر النص السابق .

قال الحافظ ابن حجر رحمه الله :

وفِي هذا الحَدِيث جَوَاز رُجُوع مَن أَرَادَ دُخُول بَلدَة فَعَلِمَ أَنَّ بِهَا الطَّاعُون ، وَأَنَّ ذَلِكَ لَيسَ مِن الطِّيَرَة ، وَإِنَّمَا هِيَ مِن مَنْع الإِلقَاء إِلَى التَّهْلُكَة ، أَو سَدّ الذَّرِيعَة … .

وَفِي الحَدِيث أَيضاً : مَنْع مَنْ وَقَعَ الطَّاعُون بِبَلَدٍ هُوَ فِيها مِن الخُرُوج مِنهَا .

” فتح الباري ” ( 10 / 186 ، 187 ) .

وقال ابن القيم رحمه الله :

“وقد جمع النبي صلى الله عليه وسلم للأمة في نهيه عن الدخول إلى الأرض التي هو بها , ونهيه عن الخروج منها بعد وقوعه : كمال التحرز منه ؛ فإن في الدخول في الأرض التي هو بها تعرضاً للبلاء , وموافاة له في محل سلطانه , وإعانة للإنسان على نفسه , وهذا مخالف للشرع والعقل ، بل تجنب الدخول إلى أرضه من باب الحمية التي أرشد الله سبحانه إليها ، وهي حمية عن الأمكنة ، والأهوية المؤذية” انتهى .

” زاد المعاد ” ( 4 / 42 – 44 ) .

ثالثاً:

اختلف العلماء في المقصود بالأمن في قوله تعالى : ( وَمَنْ دَخَلَهُ كَانَ آمِنًا ) آل عمران/97 على أقوال ، ومنها ما هو مقبول ، ومنها ما هو ضعيف لا يلتفت إليه .

أما الأقوال الضعيفة ، أو الباطلة في معنى الآية :

1. فمنها قول من قال : إن من دخله يأمن من عذاب النار في الآخرة ! .

2. وكقول من قال : إن من دخله يأمن من الموت على غير الإسلام ! .

3. وكقول من قال : إن المعنى : أن من دخل الحرم يأمن من الأمراض .

4. وكقول من قال : إن معنى الآية : الأمن من القتل .

لوجود كل ذلك في واقع الأمر ، كمن مات على الكفر ، والردة ، وكان قد دخل الحرم ، ولوجود المرض ، والوباء فيه ، وكذا حصول القتل فيه ، قديماً ، وحديثاً .

05 وقيل : إن ( مَن ) ها هنا لمن لا يعقل ، والآية في أمان الصيد .

وأما الأقوال المعتبرة في الآية :

1. أن معنى الآية : أن هذا الأمن على النفس من آيات الحرم ؛ لأن الناس كانوا يُتخطفون من حواليه ، ولا يصل إليه جبار ، فقصد الله تعالى بذلك تعديد النعم على كل مَن كان بها جاهلاً ، ولها منكراً من العرب ، كما قال تعالى : ( أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَماً آمِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ ) العنكبوت/ 67 ، فكانوا في الجاهلية من دخله ولجأ إليه : أمِن من الغارة ، والقتل .

2. أنه أراد به : أن مَنْ دخله عام ” عمرة القضاء ” مع رسول الله صلى الله عليه وسلم كان آمِناً ، كما قال تعالى : ( لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَآءَ اللَّهُ آمِنِينَ ) الفتح/ 27 .

3. أنها خبر بمعنى الأمر ، تقديره : ” ومَن دخله : فأمِّنوه ” ، كقوله تعالى : ( فلا رفثَ ولا فسوقَ ولا جدال في الحج ) البقرة/ 197 ، أي : لا ترفثوا ، ولا تفسقوا .

قال ابن القيم رحمه الله :

وهذا إما خبر بمعنى الأمر ؛ لاستحالة الخُلْفِ في خبره تعالى ، وإما خبرٌ عن شرعه ودينه الذي شرَعه في حرمه ، وإما إخبارٌ عن الأمرِ المعهود المستمِرِّ في حرمه في الجاهلية والإسلام ، كما قال تعالى : ( أَوَ لَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَماً آمِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ ) العنكبوت/ 67 ، وقوله تعالى : ( وَقَالُواْ إن نَّتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا، أَوَ لَمْ نُمَكِّن لَّهُمْ حَرَماً آمِناً يُجْبى إلَيْهِ ثَمَرَاتُ كُلِّ شَيءٍ ) القصص/ 57 ، وما عدا هذا من الأقوال الباطلة : فلا يُلتفت إليه ، كقول بعضهم : ” ومَن دخله كان آمناً مِن النار ” ، وقول بعضهم : ” كان آمناً مِن الموت على غير الإسلام ” ، ونحو ذلك ، فكم ممن دخله وهو في قعر الجحيم .

” زاد المعاد في هدي خير العباد ” ( 3 / 445 ) .

والقول الأول الذي ذكره ابن القيم هو الأليق بمعنى الآية .

قال الشيخ عبد العزيز بن باز رحمه الله :

ويقول سبحانه : ( وَمَنْ دَخَلَهُ كَانَ آمِنًا ) يعني : وجب أن يؤمَّن , وليس المعنى أنه لا يقع فيه أذى لأحدٍ , ولا قتل , بل ذلك قد يقع , وإنما المقصود : أن الواجب تأمين من دخله , وعدم التعرض له بسوء .

وكانت الجاهلية تعرف ذلك , فكان الرجل يلقى قاتل أبيه أو أخيه فلا يؤذيه بشيء حتى يخرج .

” فتاوى الشيخ ابن باز ” ( 3 / 380 ) .

وعلى هذا : ليس المقصود بالأمنِ الأمنَ مِنَ الأمراض والأوبئة ؛ فالأمراض والأوبئة قد تنزل أرض الحرم المكي والمدني , وهذا معروف ، قديماً ، وحديثاً .

وقد سبق في جواب السؤال رقم (131887) أن مكة والمدينة محفوظتان من الطاعون ، وليستا محفوظتين من سائر الأوبئة والأمراض العامة .

رابعاً:

نحمد لله على أن هذا الوباء لم يبلغ مكة ، أو المدينة ، وإنما هي بضع حالات في عموم المملكة العربية السعودية ، كما هو في أكثر الدول ، مع الوجود الكبير اليومي من المصلين ، والمعتمرين ، ومع ذلك فلا بأس أن يأخذ الإنسان بأسباب السلامة ، كلبس الكمامات , وغير ذلك من أسباب الوقاية من المرض .

والملاحظ أن بعض وسائل الإعلام تهول من هذا الأمر , ويستغل بعض الحاقدين والمتربصين ذلك للتنفير من شعائر الإسلام , مع أن هناك تجمعات كبيرة مماثلة – كملاعب كرة القدم ، والمهرجانات الغنائية – ولم نر ، أو نسمع ، من أولئك التحذير والتنفير من تلك التجمعات ، بل على العكس من ذلك ، نرى التشجيع على الحضور ، والمشاركة .

وإن تعجب فعجب من بعض العلماء حيث يفتون بعدم جواز الذهاب إلى الحج هذا العام بسبب ظهور بضع حالات في المملكة العربية السعودية ! وكانوا يشددون أن النص النبوي في الطاعون لا يقبل الجدال أنه منطبق على هذه الحالة ! وقد ظهر المرض في كثير من الدول ، وشفي كثير منها ، ولم يصل الأمر إلى إغلاق الدول الأبواب على نفسها .

وبكل حال : فإذا صارت بلد موبوءة بمرض ” انفلونزا الخنازير ” ، أو ” الطاعون ” : فالحكم واحد ، ولا فرق بين المملكة العربية السعودية ، وغيرها ، لكن ليس الحكم في هذا لأحدٍ من الناس ، إلا أن يُعلن من مختصين أن تلك البقعة صارت موبوءة ، فحينئذٍ نطبق عليها الحكم الشرعي ، من تحريم دخولها ، وتحريم خروج أحدٍ منها ، لكن لا يتعجلن أحد بالحكم على موسم الحج ، أو العمرة بالإلغاء ، قبل دارسة ذلك من أهل الاختصاص من الأطباء ، ثم اعتماد علمائنا ذلك وإصدارهم فتوى في الموضوع .

قال الدكتور أحمد الريسوني – الخبير في ” مجمع الفقه الإسلامي ” – :

إن مسألة إلغاء العمرة في رمضان أو موسم الحج المقبل بسبب ” إنفلونزا الخنازير ” : يرجع القرار فيها إلى الأطباء المسلمين المختصين .

وقال :

إن ” منظمة المؤتمر الإسلامي ” ، أو ” مجمع الفقه الإسلامي الدولي ” مطالبان في هذه الحالة بتنظيم لقاء للأطباء المسلمين من عدد من الدول الإسلامية ؛ ليتدارسوا الوضعية ، ويقدروا الاحتمالات ، ويصدروا توصياتهم ، وبناء عليها يقرر الفقهاء في ” مجمع الفقه الإسلامي ” ، أو أي هيئة فقهية تشكَّل لهذا الغرض ما إذا كانت الضرورة تدعو لإلغاء الشعيرتين .

وقال :

إن تقدير أطباء غير مسلمين ، من أمريكا ، أو كندا ، أو غيرهما : لا يكفي ؛ لأن الأمر يتعلق بالعالم الإسلامي ، والحجاج والمعتمرين القادمين منه ، ويتعلق كذلك بموازنة بين فريضة الحج وشعيرة العمرة ، وما لهما من أهمية ، مع احتمالات الخطورة ، وانتشار الوباء .

وقال :

إذا قرر الأطباء المسلمون أن هناك احتمالات مرتفعة لانتشار الوباء بواسطة تجمع الحج ، والعمرة : فيتعين حينئذ على جميع الدول الإسلامية ، وعلى المملكة العربية السعودية على الخصوص ، اتخاذ التدابير اللازمة لوقف هذه التجمعات ، وتعليقها إلى حين انجلاء هذا الوباء .

وقال :

إن هذا الإجراء لا غبار عليه ، وعلى مشروعيته ، ووجوبه ؛ لأن الله تعالى يقول : ( ولا تلقوا بأيديكم إلى التهلكة ) ، ورسول الله صلى الله عليه وسلم قال: ( إذا كان الوباء – أو الطاعون – في بلد فلا تخرجوا منه ولا تدخلوا إليه ) ، وكذلك سيدنا عمر رضي الله عنه أوقف سير جيش بكامله كان يتجه إلى الشام لما علم أن بها وباء الطاعون .

وقال :

لكن لا ينبغي التعجل ، بل اتخاذ الخطوات اللازمة التي تبتدئ بتقرير ، وتقدير الأطباء المختصين بشكل جماعي ، وتنتهي بفتوى الفقهاء ، ثم بتنفيذ المسؤولين السياسيين في البلدان المعنية ، وخاصة المملكة العربية السعودية .

انتهى من موقعه .

http://www.raissouni.org/affdetail.asp?codelangue=6&info=300

فالنصيحة للسائل أن يتوكل على الله , ويتوجه لأداء العمرة , والحج ، وأن يأخذ بأسباب السلامة – كما تقدم – ، إلا أن يظهر – لا قدَّر الله – ما يستوجب التوقف عن دخول البلد الحرام ، ويظهر ذلك بفتاوى أهل العلم الثقات ، والله هو المأمول أن يحفظنا وإياكم من كل سوء وشر .

والله أعلم

Allah, may He be exalted, sent His Messenger Muhammad (blessings and peace of Allah be upon him) as a bringer of glad tidings and as a warner, to bring people forth from darkness to light by His leave, and to guide them to the straight path. He did not send him as a doctor to treat physical illness and sickness. He instructed him to build mosques, and He did not instruct him to build hospitals, but he encouraged people to seek divine remedies by means of the Qur’an which treats diseases of the heart (i.e., spiritual sicknesses) so that they may believe after having disbelieved, and they may obey Allah after having been disobedient, and they may be guided after having been misguided. Allah did not send down the Qur’an in order to prescribe remedies for diseases, even though it is healing for both spiritual and physical disease, as Allah, may He be exalted, says (interpretation of the meaning):

“Say: It is for those who believe, a guide and a healing”

[Fussilat 41:44]

“And We send down from the Quran that which is a healing and a mercy to those who believe”

[al-Isra’ 17:82].

Ash-Shawkaani (may Allah have mercy on him) said:

The scholars differed concerning what is meant by it being a healing, and there are two views. The first view is that it is healing for the hearts, by removing ignorance from them and taking away doubt and clarifying signs that point to Allah, may He be glorified. The second view is that it is healing for visible diseases, by means of ruqya, seeking refuge with Allah, and so on. There is no reason why the word healing cannot be interpreted in both senses.

End quote from Fath al-Qadeer (3/32 6)

Undoubtedly this is because of the blessing (barakah) of the Qur’an and the perfect nature of its virtues. The Prophet (blessings and peace of Allah be upon him) used to treat sickness with the Qur’an, and he used to perform ruqyah by reciting the supplications seeking refuge with Allah (ta‘awwudhaat) as prescribed in Islam, and he used to instruct others to do likewise when they fell sick.

Al-Bukhaari (5016) and Muslim (2192) narrated from ‘Aa’ishah (may Allah be pleased with her) that when he was sick, the Messenger of Allah (blessings and peace of Allah be upon him) would recite al-Mu’awwidhaat over himself and blow over himself. When his pain got worse, I would recite over him and wipe his hand over him, seeking its blessing..

Al-Bukhaari (3371) narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) used to seek refuge with Allah for al-Hasan and al-Husayn, and he said: “Your father (Ibraaheem) used to seek refuge with (these words) for Ismaa‘eel and Ishaaq: A‘oodhu bi kalimaat Illaahi’t-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah from every devil and every vermin, and from every bad eye)”.

He often used to offer supplication for wellbeing and instructed people to do likewise. Wellbeing (‘aafiyah) includes wellbeing in both religious (spiritual) and worldly terms.

It was narrated from ‘Abd ar-Rahmaan ibn Abi Bakrah that he said to his father: O my father, I hear you supplicating every morning (saying), O Allah, grant me soundness in my body; O Allah, grant me soundness in my hearing; O Allah, grant me soundness in my sight, there is no god but You, and you repeat it three times in the morning and three times in the evening. And you say: O Allah, I seek refuge with You from kufr and poverty; O Allah, I seek refuge with You from the torment of the grave; there is no god but You, and you repeat it three times in the morning and three times in the evening He said: Yes, O my son; I heard the Messenger of Allah (blessings and peace of Allah be upon him) supplicating with (these words) and I like to follow his Sunnah.

Narrated by Ahmad (19917) and Abu Dawood (5090); classed as hasan by al-Albaani in Saheeh Abi Dawood.

The Prophet (blessings and peace of Allah be upon him) occasionally prescribed an appropriate remedy that was not Qur’an or ruqyah; he encouraged use of that which was beneficial and prohibited that which was harmful. Muslim (1204) narrated from ‘Uthmaan (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said, concerning a man whose eyes became sore when he was in ihraam, that he should apply aloes to them.

Al-Haakim (7438) narrated from Anas ibn Maalik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If one of you has a fever, let him sprinkle cold water on himself for three nights as a remedy for witchcraft.” Classed as saheeh by al-Albaani in as-Saheehah (1310)

Al-Bukhaari (5680) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Healing is in three things: drinking honey, the incision of a cupper, and cauterizing with fire, but I forbid my ummah to use cauterizing.”

One of the greatest practices that is good for health and will protect good health against diseases is avoiding overeating, and the prohibition on being extravagant and overindulging in food. At-Tirmidhi (2380) narrated that Miqdaam ibn Ma‘di Karib said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “The son of Adam does not fill any vessel worse than his stomach. It is enough for the son of Adam to eat a few mouthfuls to keep him going, but if he must (fill his stomach), then one third for his food, one third for his drink and one third for air.”

Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

Ibn al-Qayyim (may Allah have mercy on him) said:

This is one of the most beneficial practices in both physical and spiritual terms, because if the stomach is filled with food, there is no room for drink, then if that food is followed by drink, there will be no room for air, and he will become tired like one who carries a heavy load. This is in addition to what results from that of spiritual damage, as it will make one too lazy to do acts of worship, and it will stir up physical desires as a result of eating one’s fill. Therefore filling the stomach with food is harmful in both spiritual and physical terms.

End quote from Zaad al-Ma‘aad (4/17)

The point is that the Prophet (blessings and peace of Allah be upon him) used to take care of himself and of his physical health by means of four things:

1.Ruqyah, reciting Qur’an and supplications seeking refuge with Allah as prescribed in the reports.

2.Supplication (du‘aa’) and seeking wellbeing.

3.Prevention, which better than cure.

4.The knowledge that Allah granted him of treatment and remedies.

With regard to his hair, the Prophet (blessings and peace of Allah be upon him) used to take care of it by washing it, combing it, applying oil to it and dyeing it with henna, and he used to say: “Whoever has hair; let him take care of it.” Narrated by Abu Dawood (4163); classed as saheeh by al-Albaani.

At-Tirmidhi (1851) narrated that ‘Umar ibn al-Khattaab said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Eat olive oil and anoint yourselves with it, for it comes from a blessed tree.” Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

With regard to his eyes, it is proven that the Prophet (blessings and peace of Allah be upon him) used to apply kohl three times to his right eye and twice to his left eye. Narrated by Ibn Sa‘d in at-Tabaqaat al-Kubra (1/376); classed as saheeh by al-Albaani in as-Saheehah (633)

At-Tirmidhi (1757) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Apply ithmid (antimony) to your eyes, for it makes the vision clear and makes the hair grow.” Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

For more details on the practice of the Prophet (blessings and peace of Allah be upon him) concerning such matters, we advise you to read the book by Imam Ibn al-Qayyim: Zaad al-Ma‘aad fi Hadiy Khayr al-‘Ibaad, especially the fourth volume, which deals specifically with Prophetic medicine. We also advise you to read the chapters that deal with this topic in the book al-Aadaab ash-Shar‘iyyah wa’l-Minah al-Mar‘iyyah by Shams ad-Deen Ibn Muflih al-Hanbali.

However the wise person should not focus all his attention on such matters; rather his main concern should be the Hereafter and that which will save him before Allah, may He be glorified and exalted. Ibn Maajah (257) narrated from ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever focuses all his concerns on one issue, namely the Hereafter, Allah will suffice him and spare him the worries of this world. But whoever has many concerns about different worldly issues, Allah will not care which of these worries will cause his death.”

Classed as saheeh by al-Albaani in Saheeh Ibn Maajah (207)

There are several versions of this hadeeth. Al-Bukhaari (5776) and Muslim (2224) narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allaah) and no tiyarah (superstitious belief in bird omens), but I like good omens.” They said: What is a good omen?” He said: “A good word.”

Al-Bukhaari (5316) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no ‘adwaa [contagion, transmission of infectious disease without the permission of Allaah], no tiyarah [superstitious belief in bird omens], no haamah [refers to a Jaahili Arab tradition described variously as: a worm which infests the grave of a murder victim until he is avenged; an owl; or the bones of a dead person turned into a bird that could fly], and no Safar [the month of Safar was regarded as “unlucky” during the Jaahiliyyah].”

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

The words of the Prophet (peace and blessings of Allaah be upon him) “There is no ‘adwa” are general in meaning, thus the Prophet (peace and blessings of Allaah be upon him) states that there is no contagion (without the permission of Allaah).

‘Adwa (contagion) refers to the spread of a disease from a sick person to a healthy one. What happens in the case of physical diseases may also happen in the case of psychological diseases. Hence the Prophet (peace and blessings of Allaah be upon him) said that a bad companion is the like one who operates the bellows: Either he will burn your clothes, or you will notice a bad smell from him.

The words “there is no ‘adwa” include both physical and psychological diseases, even though it is more apparent with regard to physical disease.

The words “no tiyarah (lit. superstitious belief in bird omens)” refers to feeling superstitious because of something that you see, hear or know..

With regard to the words “no haamah”, haamah is interpreted in two ways:

1 – That it is a bird similar to an owl, or an owl. The Arabs believed that if a person was killed, his bones became a haamah that could fly and shriek until he was avenged. Some of them believed that the haamah was the soul of the slain person.

2 – Some of the Arabs said that the haamah was a particular bird, which they regarded as a bad omen. If it landed on the house of one of them and made a sound, they said that it was predicting a death. They believed that this was a sign that that person would die soon. All of these are undoubtedly false beliefs.

The words “No Safar” refers to the month of Safar, which the Arabs used to regard as inauspicious, especially for marriage.

And it was said that it was a stomach disease that affected camels and was transmitted from one camel to another; based on this, mentioning it after ‘adwa (contagion) comes under the heading of mentioning something specific after something general.

It is more likely that what is meant by Safar here is the month, and that what is meant by saying “No Safar” is that it is not to be regarded as inauspicious, rather it is like any other time, during which good or bad things may be decreed.

This does not mean that these things do not happen, because they do happen. Rather it is a statement that they do not have any effect. The One Who causes things to happen is Allaah. If any of these things has a known effect then that is valid and real; if any of them is imagined to have an effect, then that is invalid and false. Thus the hadeeth demonstrates that if there is a valid effect, it cannot be attributed to that thing itself (rather the One Who causes it to happen is Allaah). If the effect is merely imagined, then this hadeeth is stating that it has no effect in the first place.

With regard to the words “no contagion (‘adwa)”: contagion is something that happens, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him), “Do not put a sick one with a healthy one” i.e., the owner of a sick camel should not bring it to the owner of a healthy camel, lest the contagion be transmitted.

And the Prophet (peace and blessings of Allaah be upon him) said: “Flee from the leper as you would flee from a lion.” Leprosy is a serious disease that is transmitted quickly and kills the one who catches it. It was even said that it is a plague. Hence the command to flee from the leper so that the disease will not be transmitted from him to you. This is an affirmation of the effect of contagion, but its effect is not inevitable in such a way that it affects people by itself. The command of the Prophet (peace and blessings of Allaah be upon him) to flee and not to bring sick camels to where healthy camels are comes under the heading of avoiding the means (that lead to sickness), not attributing the effect to the means themselves. The means do not affect anything themselves, but we should avoid the things that may be a cause of calamity, because Allaah says (interpretation of the meaning):

“and do not throw yourselves into destruction”

[al-Baqarah 2:195]

We cannot say that the Messenger (peace and blessings of Allaah be upon him) was denying the effect of contagion, because contagion is something that is proven to exist in real life and is mentioned in other ahaadeeth.

When the Prophet (peace and blessings of Allaah be upon him) said “there is no ‘adwa”, a man said: “O Messenger of Allaah, the camels may be healthy like deer, then a mangy camel comes and mixes with them and they all get the mange.” The Prophet (peace and blessings of Allaah be upon him) said: “And who infected the first one?” meaning that the disease came to the first one with no contagion, rather it came from Allaah. By the same token, if it was transmitted by contagion, then it was transmitted by the command of Allaah. A thing may have a known cause or it may not have a known cause. The mange of the first one does not have a known cause, apart from the fact that it happened by the will and decree of Allaah, and the mange that came after it does have a known cause. But if Allaah wills the camel will not become mangy. Hence sometimes a camel may get the mange but then it recovers and does not die. The same happens with the plague and cholera; they may enter a house and some may get sick and die, while others are not affected at all.

We have to put our trust in Allaah and depend on Him. It was narrated that a leper came to the Prophet (peace and blessings of Allaah be upon him) and he took him by the hand and said, “Eat,” i.e., eat of the food that the Messenger (peace and blessings of Allaah be upon him) was eating– because of the strength of his trust in Allaah. This trust counteracts the causes of contagion.

What we have referred to above is the best way of reconciling between the ahaadeeth.

End quote from Sharh Kitaab al-Tawheed, 2/80

Based on this, what is meant by the words of the Prophet (peace and blessings of Allaah be upon him) “no ‘adwa (contagion)” is that disease is not transmitted from a sick person to a healthy one by itself, rather it is transmitted by the will and decree of Allaah. If a sick person mixes with healthy ones this is one of the causes of the transmission of disease. But this does not mean that it will inevitably happen, rather it only happens if Allaah wills it. Hence we often see a sick mother give birth to a healthy child, but the disease is not transmitted to the infant.

Al-Bukhaari (855) and Muslim (564) narrated from Jaabir ibn ‘Abdillah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever eats garlic or onions, let him keep away from us, or keep away from our mosque and stay in his house.”

Muslim (567) narrated that ‘Umar ibn al-Khattaab (may Allah be pleased with him) delivered a khutbah one Friday in which, among other things, he said: O people, you eat two plants which I find to be nothing but repugnant, this onion and garlic. I remember the Messenger of Allaah (blessings and peace of Allah be upon him), if he noticed their smell coming from a man in the mosque, he would issue orders that he taken out to al-Baqee‘. Whoever eats them, let him cook them to death.

The fuqaha’ have stated that it is makrooh for the one who has eaten garlic or onions to attend the mosque and that it is mustahabb to expel him therefrom. Some of them are of the view that it is haraam for him to attend and it is obligatory to expel him. They added to that one who has an offensive smell such as body odour or halitosis and those who work in slaughterhouses and the like, if they have a smell that bothers other worshippers.

Ibn ‘Abd al-Barr (may Allah have mercy on him) said in at-Tamheed (6/422):

The hadeeth mentioned also indicates that the one who has eaten garlic should be kept away from the mosque and should be expelled therefrom, because the Messenger of Allah (blessings and peace of Allah be upon him) said: “He should not approach our mosque or our mosques because he annoys us with the smell of garlic.” If the reason for expelling him from the mosque is that he causes annoyance, then by analogy anyone who annoys his neighbour in the mosque because he has a sharp tongue and insults the people in the mosque, or he has a foul odour because of the nature of his work, or he has a disease that may harm others such as leprosy and the like, and anything that causes annoyance to people if it is present in one of their neighbours in the mosques and they want to expel him from the mosque and keep him away from it, they have the right to do that so long as the reason for doing so is present, until it is no longer present. Once that reason is no longer present, he has the right to return to the mosque. End quote.

Thus it is known that it is essential to ward off annoyance and harm from the worshippers. If they are bothered by one who has a cold or a cough, and that cannot be treated by means of medicines that would reduce it and lessen the annoyance and harm – of which there are many nowadays – then he should not attend the mosque until that which is bothering other worshippers has gone away. If he can pray at the edge of the mosque or in the courtyard, he may do so.

In the margin of Asna’l-Mataalib (1/262) it says: If he has an offensive odour and he is able to stand outside the mosque in such a way that he does not cause annoyance, then it is appropriate that he should be obliged to attend Jumu‘ah. End quote.

If a man has a sickness that Allah, may He be exalted, has made mixing with people affected by it a cause of contracting that sickness, which is what is called a contagious disease, then he is excused for not attending Jumu‘ah and prayers in congregation, lest he harm other worshippers. In fact he may be prevented from entering the mosque until his illness has gone away, because the Prophet (blessings and peace of Allah be upon him) forbade bringing a sick individual among healthy ones, as al-Bukhaari (6771) and Muslim (2221) narrated from Abu Hurayrah (may Allah be pleased with him) that he said: The Prophet (blessings and peace of Allah be upon him) said: “No sick one should be put with a healthy one.”

Dr. Sulaymaan ibn Waa’il at-Tuwaijri, a member of faculty at Umm al-Qura University was asked about a man affected with a contagious disease (such as measles) – is he obliged to pray in the mosque with the congregation?

He replied: One of the excuses that waive the obligation to pray in congregation and to attend Jumu‘ah is sickness, if recovery from this sickness will be delayed or if it will be made worse. That also includes contagious diseases, the harm of which may be passed to others. In this case the individual is excused and is not obliged to pray in congregation because of his sickness and because of the fear of contagion, because the Prophet (blessings and peace of Allah be upon him) forbade the one who has eaten garlic or onions to come to the mosque lest the people be bothered by his smell, and this one (i.e. the one who is sick) is obviously more bothersome than one who has eaten something that has an offensive smell. And Allah knows best. May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions.

In the event of a calamity or epidemic, the remedy is to repent to Allah, may He be exalted, and humble oneself before Him and beseech Him, and to right any wrongs that have been done, and also to seek forgiveness a great deal, glorify Allah a great deal, send blessings upon the Prophet (blessings and peace of Allah be upon him), ask Allah for well-being, and take measures to protect oneself and treat sickness, such as quarantine, and vaccinations and medical treatment if they are available.

1 – with regard to repenting and humbling oneself before Allah:

Allah, may He be exalted, says (interpretation of the meaning):

“And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty and hardship that perhaps they might humble themselves [to Us].

Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing”

[al-An‘aam 6:42-43].

Ibn Katheer (may Allah have mercy on him) said in his Tafseer (3/256):

“And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty” that is, impoverishment and destitution

“and hardship” – this refers to disease, sickness and pain

“that perhaps they might humble themselves [to Us]” that is, that they might call upon Allah, humble themselves before Him, and fear Him.

Allah, may He be exalted, says: “Then why, when Our punishment came to them, did they not humble themselves?” That is, why, when We tested them with that, did they not beseech Us and show humility before Us?

“But their hearts became hardened” and never softened and became humble“and Satan made attractive to them that which they were doing” namely shirk (associating others with Allah) and committing sins. End quote.

Allah, may He be exalted, says (interpretation of the meaning):

“Do they not see that they are tried every year once or twice but then they do not repent nor do they remember?”

[at-Tawbah 9:126].

Calamities only come down because of sin, and cannot be removed except by repentance, as al-‘Abbaas (may Allah be pleased with him) said in his du‘aa’ when he prayed for rain (istisqaa’).

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in al-Fath (2/497): az-Zubayr ibn Bakkaar described in al-Ansaab the du‘aa’ (supplication) that al-‘Abbaas offered during this event and the time during which it occurred. He narrated, with his isnaad (chain of narrators) that when ‘Umar prayed for rain by virtue of the supplication of al-‘Abbaas, he said: O Allah, no calamity comes down except because of sin and it cannot be removed except by means of repentance. End quote.

2 – with regard to seeking forgiveness: it is a means of attaining good health, strength and well-being.

Allah, may He be glorified and exalted, says (interpretation of the meaning):

“And [saying], Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor”

[Hood 3:11]

“And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals”

[Hood 11:52].

3 – with regard to glorifying Allah (tasbeeh), Allah tells us that by virtue of tasbeeh He saved Yoonus (peace be upon him) from distress, and stated that in like manner He will save the believers.

Allah, may He be glorified, says (interpretation of the meaning):

“And [mention] the man of the fish, when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, ‘There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.’

So We responded to him and saved him from the distress. And thus do We save the believers”

[al-Anbiya’ 21:87-88].

And Allah, may He be exalted, says (interpretation of the meaning):

“And had he not been of those who exalt Allah,

He would have remained inside its belly until the Day they are resurrected”

[as-Saafaat 37:143-144].

Ahmad (1462) and at-Tirmidhi (3505) narrated that Sa‘d said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The supplication of Dhu’n-Noon, when he was in the belly of the fish: Laa ilaaha illa anta subhaanaka inni kuntu min az-zaalimeen (There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers) – no Muslim man ever says these words in supplication concerning anything, but Allah will respond to him.” Classed as saheeh by al-Albaani.

Ibn al-Qayyim (may Allah have mercy on him) said: Ibn Mas‘ood said: No Prophet was ever afflicted by calamity but he sought Allah’s help by glorifying Him (tasbeeh).

End quote from al-Jawaab al-Kaafi, p. 14.

4 – with regard to sending blessings upon the Prophet (blessings and peace of Allah be upon him), it is one of the greatest means of relief from distress and calamity.

Ahmad (21242) and at-Tirmidhi (2457) narrated that Ubayy ibn Ka‘b said: When one third of the night had passed, the Messenger of Allah (blessings and peace of Allah be upon him) get up and say: “O people, remember Allah, remember Allah; the first Trumpet-blast is imminent and will be followed by the second; death, with all that it entails, is imminent; death, with all that it entails, is imminent.” Ubayy said: I said: O Messenger of Allah, how much of my du‘aa’ (supplication) should I allocate to sending blessings upon you? He said: “Whatever you wish.” I said: One quarter. He said: “Whatever you wish, and if you do more, that is better for you.” I said: One half. He said: “Whatever you wish, and if you do more, that is better for you.” I said: Then two thirds. He said: “Whatever you wish, and if you do more, that is better for you.” I said: I will make all of my du‘aa’ for you. He said: “Then your worries will be taken care of and your sins will be forgiven.”

According to the version narrated by Ahmad: Ubayy ibn Ka‘b, from his father, who said: A man said: O Messenger of Allah, what do you think if I allocate all of my du‘aa’ to sending blessings upon you? He said: “Then Allah will suffice you against whatever worries you in this world and the hereafter.”

The hadith was classed as hasan by al-Albaani and the commentators on al-Musnad.

Shaykh al-Islam Ibn Taymiyah was asked about what Ibn al-Qayyim narrated in Jalaa’ al-Afhaam (p.79) regarding the explanation of this hadith. He said: Ubayy ibn Ka‘b had a du‘aa’ (supplication) that he used to say for himself, and the Prophet (blessings and peace of Allah be upon him) asked him if he would make one quarter of it sending blessings upon him, and he said: “If you do more, it will be better for you.” [Ubayy] said: One half? He said: “If you do more, it will be better for you,” until Ubayy said: I will make all of my du‘aa’ for you – meaning: I will make all of my du‘aa’ sending blessings upon you. [The Prophet (blessings and peace of Allah be upon him) said: “Then your worries will be taken care of and your sins will be forgiven.” That is because whoever sends blessings upon the Prophet (blessings and peace of Allah be upon him) once, Allah will send blessings upon him tenfold, and when Allah sends blessings upon a person, He will take care of his worries and forgive him his sins. End quote.

5 – with regard to asking for well-being, it is prescribed to do so morning and evening, and is emphasized more when an epidemic is spreading.

Ahmad (4785), Abu Dawood (5074) and Ibn Maajah (3871) narrated that ‘Abdullah ibn ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) never failed to say these supplications when evening came and when morning came: “Allahumma inni as’aluka al-‘aafiyah fi’l-dunya wa’l-aakhirah. Allahumma inni as’aluka al-‘afwa wa’l-‘aafiyah fi deeni wa dunyaaya wa ahli wa maali. Allahumm astur ‘awraati wa aamin raw‘aati. Allahumm ihfazni min bayni yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali wa min fawqi wa a’oodhu bi ‘azamatika an ughtaala min tahti (O Allah, I ask You for well-being in this world and in the Hereafter. O Allah, I ask You for forgiveness and well-being in my religious and worldly affairs, and my family and my wealth. O Allah, conceal my faults and keep me safe from the things that I fear. O Allah, protect me from in front and from behind, and on my right and on my left and from above, and I seek refuge in Your greatness from receiving unexpected harm from beneath me).” He said: That [the last phrase] means being swallowed up by the earth.

Ahmad (20430) and Abu Dawood (5090) narrated from ‘Abd ar-Rahmaan ibn Abi Bakrah that he said to his father: O my father, I hear you saying in supplication every morning: “Allahumma ‘aafini fi badani, Allaahumma ‘aafini fi sam‘i, Allahumma ‘aafini fi basari, laa ilaaha illa anta (O Allah, grant me soundness in my body; O Allah, grant me soundness in my hearing; O Allah, grant me soundness in my sight, there is no god but You),” and you repeat it three times in the morning and three times in the evening. He said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say (these words) in supplication and I like to follow his Sunnah.

Other supplications that are beneficial in this situation include those which were narrated in the following hadiths:

At-Tirmidhi narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to offer supplication (du‘aa’) by saying: “Allahumma matti‘ni bi sam‘i wa basari waj‘alhuma al-waaritha minni, wa’nsurni ‘ala man yazlimuni wa khudh minhu bi tha’ri (O Allah, let me benefit from my hearing and my sight, and make them my heirs; support me against anyone who wrongs me and wreak vengeance upon him for me).”

“make them my heirs” means: keep them both safe and sound until I die.

Ahmad (13004), Abu Dawood (1554) and an-Nasaa’i (5493) narrated from Anas that the Prophet (blessings and peace of Allah be upon him) used to say: “Allahumma inni a‘oodhu bika min al-barasi wa’l-junooni wa’l-judhaam wamin sayyi’ al-asqaam (O Allah, I seek refuge with you from vitiligo, and from insanity, and from leprosy, and from bad diseases).”

Ahmad (528), Abu Dawood (5088), at-Tirmidhi (3388) and Ibn Maajah (3869) narrated that ‘Uthmaan ibn ‘Affaan said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whoever says ‘Bismillah illadhi la yadurru ma‘a ismihi shay’un fi’l-ardi wa la fi’l-sama’i wa huwa as-samee‘ ul-‘aleem (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times, will not be stricken with a sudden affliction until morning comes, and whoever says that when morning comes will not be stricken with a sudden affliction until evening comes.”

6 – with regard to taking measures such as quarantine and seeking medical treatment, this is indicated by the teachings and practice of our Prophet (blessings and peace of Allah be upon him), as he instructed us to seek medical treatment, and highlighted the importance of taking precautions against infection; he instructed us not to put sick camels with healthy camels, and not to travel to a land where a plague is occurring.

The Prophet (blessings and peace of Allah be upon him) said: “Seek medical treatment, for Allah, may He be glorified and exalted, has not created any disease but He has also created a remedy for it, except for one disease: old age.” narrated by Ahmad (17726) and the authors of as-Sunan, Abu Dawood (3855), at-Tirmidhi (2038), and Ibn Maajah (3436). Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

And the Prophet (blessings and peace of Allah be upon him) said: “Whoever eats seven ‘ajwah dates in the morning, will not be harmed by any poison or witchcraft that day.” Narrated by al-Bukhaari (5769) and Muslim (2057).

Al-Bukhaari (5771) and Muslim (2221) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “No sick camel should be put with a healthy one.”

And the Prophet (blessings and peace of Allah be upon him) said: “If you hear of the plague in some land, do not enter it, and if it occurs in a land where you are, do not leave it.” Narrated by al-Bukhaari (5728) and Muslim (2218).

We ask Allah, may He be exalted, to relieve us of this calamity and epidemic.

Seeking protection by means of the ruqyahs, du‘aa’s and adhkaar that are prescribed in Islam is the teaching and practice of the Prophet (blessings and peace of Allah be upon him). He (blessings and peace of Allah be upon him) often sought refuge with Allah “from vitiligo, insanity, leprosy and bad diseases.” Narrated by Abu Dawood (no. 1554)’ classed as saheeh by an-Nawawi in al-Adhkaar (483) and by al-Albaani in Saheeh Abi Dawood.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

“Bad diseases” includes that which is now known as cancer – we ask Allah to keep us safe and sound – for it is one of the worst diseases. The individual should be keen to learn such hadiths and to follow the example of the Prophet (blessings and peace of Allah be upon him) as described in these reports. End quote.

Sharh Riyaadh as-Saaliheen (6/40).

The Prophet (blessings and peace of Allah be upon him) used to offer du‘aa’ praying that epidemics be taken away from Madinah. That is quoted as evidence by scholar for the permissibility of praying that epidemics be taken away or warded off.

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

Some people could not understand the du‘aa’ asking that epidemics be taken away, because they thought that this du‘aa’ implies taking away death, and as death is something that is decreed and inevitable, this du‘aa’ [in their view] is meaningless.

My response to that is that this does not contradict the concept of worshipping Allah through du‘aa’ [supplication], because it may be among the causes of one’s lifespan being extended or sickness being relieved. There are mutawaatir hadiths which speak of seeking refuge with Allah from insanity, leprosy, bad diseases, evil behaviour, whims and desires, and sickness. The one who objects to treating sickness by means of du‘aa’ must also object to treating sickness by means of medicines, but no one says that except some outliers who went against the majority, and the saheeh hadiths refute their view.

Turning to du‘aa’ brings another benefit that is not found in any other means of treating sickness, because it involves humbling oneself before the Lord, may He be glorified. In fact, not offering du‘aa’ is akin to refraining from doing righteous deeds and relying on what is decreed, which would imply that one should give up striving completely! Warding off calamity by means of du‘aa’ is like warding off arrows by means of a shield, and it is not one of the conditions of belief in the divine decree that one should not shield oneself from arrows.

End quote from Fath al-Baari (10/133).

There are many saheeh (sound) hadiths which urge the Muslim to recite du‘aa’s and adhkaar for protection from harms and ills, the general meaning of which includes protection from being stricken by various diseases and epidemics. These du‘aa’s include the following:

1.

It was narrated that ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say:

“Whoever says ‘Bismillah illadhi la yadurru ma‘a ismihi shay’un fi’l-ard wa la fi’l-sama’ wa huwa al-samee‘ ul-‘aleem (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times, will not be stricken with a sudden affliction until morning comes, and whoever says them when morning comes will not be stricken with a sudden affliction until evening comes.”

Narrated by Abu Dawood (5088). Also narrated by at-Tirmidhi, who classed it as saheeh, as follows:

“There is no one who says in the morning of every day and the evening of every night ‘Bismillah illadhi la yadurru ma‘a ismihi shay’un fi’l-ard wa la fi’l-sama’ wa huwa al-samee‘ ul-‘aleem (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times but nothing will harm him.”

2.

It was narrated from Abu Hurayrah (may Allah be pleased with him) that he said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I was stung by a scorpion last night. He said: “If you had said, when evening came, ‘A’oodhu bi kalimaat Allah at-taammaaati min sharri ma khalaq (I seek refuge in the perfect words of Allah from the evil of that which He has created)’, it would not have harmed you.”

Narrated by Muslim (2709).

3.

It was narrated that ‘Abdullah ibn Khubayb (may Allah be pleased with him) said: We went out on a rainy and very dark night, looking for the Messenger of Allah (blessings and peace of Allah be upon him) to lead us in prayer. We found him and he said: “Did you pray?” But I did not say anything. He said: “Say,” but I did not say anything. Then he said: “Say,” but I did not say anything. Then he said: “Say,” and I said: What should I say, O Messenger of Allah? He said: “Say: Qul huwa Allaahu Ahad and al-Mu’awwidhatayn, in the evening and in the morning, three times, and they will suffice you against all things.”

Narrated by at-Tirmidhi (3575) and Abu Dawood (5082).

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:

One of the means of attaining security, well-being, peace of mind and safety from all ills is to seek refuge in the perfect words of Allah from the evil of that which He has created, three times every morning and evening, by saying: “A‘oodhu bi kalimaat Allaah at-taammaati min sharri ma khalaq (I seek refuge in the perfect words of Allah from the evil of that which He has created).” There are hadiths which indicate that this is one of the means of attaining well-being. Similarly, one may say “Bismillah illadhi la yadurru ma‘a ismihi shay’un fi’l-ard wa la fi’l-sama’ wa huwa al-samee‘ ul-‘aleem (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times every morning and evening, because the Prophet (blessings and peace of Allah be upon him) stated that whoever says it three times in the morning, nothing will harm him until evening comes, and whoever says it three times in the evening, nothing will harm him until morning comes.

All of these adhkaar and prayers seeking refuge with Allah, that come from the Qur’an and Sunnah, are among the means of attaining protection, safety and security from all ills.

Every believing man and woman should recite them at the appropriate times, and do so regularly, with certainty, trusting in their Lord, may He be glorified and exalted, Who is in control of all things, Who has knowledge of all things, Who is able to do all things; there is no god but He and no lord except He; in His hand is the control of all things, the power to withhold, cause harm and bring benefit, and He is the Sovereign of all things, may He be glorified and exalted.

Fataawa ash-Shaykh Ibn Baaz (3/454, 455).

4.

‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) never failed to say these supplications when evening came and when morning came: “Allahumma inni as’aluka al-‘aafiyata fi’d-dunya wa’l-aakhirah. Allahumma inni as’aluka al-‘afwa wa’l-‘aafiyata fi deeni wa dunyaaya wa ahli wa maali. Allahumma astur ‘awraati wa aamin raw‘aati. Allahumm ihfazni min bayni yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali, wa min fawqi, wa a‘oodhu bi ‘azamatika an ughtaala min tahti (O Allah, I ask You for well-being in this world and in the Hereafter. O Allah, I ask You for pardon and well-being in my faith, my worldly affairs, my family and my wealth. O Allah, conceal my faults and protect me from that which causes me to worry. O Allah, protect me from before me and from behind me, from my right and from my left, and from above me, and I seek refuge in Your greatness lest I be destroyed from beneath me).”

Narrated by Abu Dawood (5074) and Ibn Maajah (3871). Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood.

Shaykh Abu’l-Hasan al-Mubaarakfoori (may Allah have mercy on him) said:

“O Allah, I ask You for well-being” means: Safety from anything that could undermine my faith and from worldly hardships. It was also said that what is meant is safety from sicknesses and calamities; or not being tested by them, and being granted patience in bearing them and acceptance of the divine decree. The word ‘aafiyah (well-being) refers to when Allah preserves a person and protects him from that which is disliked, and grants him well-being and protection from troubles and calamities.

“O Allah, I ask You for pardon” means: I ask You to erase my sins and overlook them.

“and well-being” means: being free from faults.

“in my faith and my worldly affairs” means” and everything that isconnected to them.

Mirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh (8/139).

5.

It was narrated that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: One of the du‘aa’s of the Prophet (blessings and peace of Allah be upon him) was: “Allahumma inni a‘oodhu bika min zawaali ni‘amatika wa tahawwul ‘aafiyatika wa fujaa’ati niqmatika wa jamee‘i sakhatika (O Allah, I seek refuge with You from the withdrawing of Your blessing, and the loss of the well-being that You granted me, and the sudden onset of Your wrath, and anything that may lead to Your displeasure).”

Narrated by Muslim (2739).

An-Nawawi (may Allah have mercy on him) said: [The word translated here as] loss refers to a change in something and disconnection from something. It is as if he was asking for continual well-being, which is protection from pain and sickness.

Fayd al-Qadeer (2/140).

Al-‘Azeemabaadi (may Allah have mercy on him) said:

“the loss of the well-being that You granted me” refers to health being replaced with sickness, and independence of means being replaced with poverty.

‘Awn al-Ma‘bood Sharh Sunan Abi Dawood (4/283).

6.

It was narrated from Anas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to say: “Allahumma inni a ‘oodhu bika min al-barasi wa’l-junooni wa’l-judhaami wa min sayyi’ il-asqaam (O Allah, I seek refuge with you from leprosy, and from insanity, and from paralysis, and from evil diseases).”

Narrated by Ahmad (12592), Abu Dawood (1554) and an-Nasaa’i; classed as saheeh by al-Albaani.

At-Teebi said: The reason why he did not seek refuge with Allah from sicknesses in general terms is that some sicknesses may be easy to bear but bring a great deal of reward if one bears them with patience and they are not chronic, such as fevers, headaches and inflammations of the eye. Rather the hadith is seeking refuge with Allah from chronic sickness, which can lead a person into a situation where a close friend will flee from him and he will not have many people around him to comfort him and take care of him, and – moreover – may carry a great deal of stigma.

Narrated by al-‘Azeemabaadi in ‘Awn al-Ma‘bood.