Category: referring to doctors and true experts

Social distancing during an epidemic, as practised by the Companions radiyAllaahu’anhum

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BismillaahirRahmaanirRaheem

From ibn Kathir’s Bidaayah wan-Nihaayah:

The plague of ‘Amwaas afflicted the early Muslims in Syria in 18 H (640 CE) during the Caliphate of ‘Umar radiyAllaahu’anhu. Many Muslims died including a number of prominent Sahaabah such as Abu Ubaydah ibn al-Jarraah and Mu’aadh ibn Jabal radiyAllaahu’anhum.

‘Amr ibn al-‘Aas was then appointed governor and said that plagues are like fires, they spread more easily when people are crowded / close together. So he advised people to protect themselves and to disperse and spread out (and to go to the mountains). The people followed his advice and dispersed and as a result the plague died out.

News of this reached ‘Umar ibn al-Khattaab radiyAllaahu’anhu who (tacitly) approved of his decision.

__________

Notes:

  • Taking appropriate precautions during a time of epidemic/plague is something which the Companions radiyAllaahu’anhum understood and practised.
  • They realised that crowding etc. exacerbates the spread of infection and therefore gave a general directive to keep apart (whether or not specific individuals were known to be ill and spreading the disease).
  • This approach is in fact consistent with the understanding of modern day doctors and the scholars who follow their advice. The obvious example of this is the current guidance for COVID-19 which includes wearing a mask, keeping distance and avoiding enclosed spaces.
  • Please beware of people who are neither qualified in medical matters nor in matters relating to Islam, who spread misinformation, quote statements out of context and try to belittle the advice of Muslim doctors and the scholars.
  • Such misinformation causes harm. It is unfortunate that the Muslim community in the UK is disproportionately affected by COVID-19, having the highest death rates when compared to other groups, and misinformation and rumour may well be contributing to this, wAllaahulmusta’aan.

Dr Adnaan Ali
(Medical doctor)

Take from the correct specialist – Sh al-Albaani

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Yaʿnī, as you know, today you will have a field of science that has categories of specialisation, for example, a person who has pain in his ear won’t go to a doctor who specialises in internal medicine, a gastroenterologist and so on, he will go to an ENT specialist.

This specialisation is very important and is one of the meanings of the Most High’s Statement, ‘And ask the people of knowledge if you do not know,’ 

Al-Albaani Defending the Salafi Youth | Not Everyone who Speaks About a Particular Topic is Listened To

Ignorant advisors causing someone to die – “They killed him, may Allah kill them…”

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From Sunan Abi Dawud, narrated by ‘Abdullah ibn ‘Abbas (radiyAllaahu’anhumaa):

قَالَ أَصَابَ رَجُلاً جُرْحٌ فِي عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم ثُمَّ احْتَلَمَ فَأُمِرَ بِالاِغْتِسَالِ فَاغْتَسَلَ فَمَاتَ فَبَلَغَ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏ “‏ قَتَلُوهُ قَتَلَهُمُ اللَّهُ أَلَمْ يَكُنْ شِفَاءُ الْعِيِّ السُّؤَالَ ‏”

During the lifetime of the Messenger of Allah (ﷺ), a man was injured and then later he had a wet dream. He was (incorrectly) advised to perform ghusl (bathe) so he did so and as a result he died.

When this reached the Messenger of Allah (ﷺ) he said: “They killed him; may Allah kill them! Isn’t the cure for ignorance to ask?”

[Abu Dawud 337, graded ‘good’ by Sh al-Albaani]

___

And in another variant narration from Sunan Abi Dawud, narrated by Jaabir (radiyAllaahu’anhu):

We set out on a journey. One of our people was hurt by a stone, that injured his head. He then had a sexual dream. He asked his fellow travelers: Do you find a concession for me to perform tayammum? They said: We do not find any concession for you while you can use water. He took a bath and died. When we came to the Prophet (ﷺ), the incident was reported to him. He said: “They killed him, may Allah kill them! Could they not ask when they did not know? The cure for ignorance is to ask (the appropriate people). It was enough for him to perform tayammum and to pour some drops of water or bind a bandage over the wound (the narrator Musa was doubtful); then he should have wiped over it and washed the rest of his body.”

[Abu Dawud 336, graded ‘good’ by Sh al-Albaani except for the portion in italics ‘it was enough for him…’]

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Social Distancing During These Times is an Obligation From Allah; It Only Increases Our Love for One Another – Sh Fawzaan

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Social Distancing During These Times is an Obligation From Allah; It Only Increases Our Love for One Another
Please click on above link.
Ruling of Sh Fawzaan hafizahullaah, translated and presented by Moosaa Richardson

Referring to the true experts/specialists in every field (whether relating to matters of Deen or Dunya)

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[From Kitaab-ul-Eemaan of Saheeh Muslim]:

From Yahyaa ibn Ya’mar who said: The first person who spoke with (the Bid’ah of denying) Qadr in Basra was Ma’bad al-Juhanee, so I and Humaid ibn ‘AbdirRahmaan al-Humairee went for Hajj or for ‘Umrah – so we said – if we meet one of the Companions of the Messenger of Allaah sallAllaahu’alihiwasallam then we should ask him about that which these people say regarding Qadr. So we were able to come upon ‘Abdullaah ibn ‘Umar ibn al-Khattaab entering the masjid. So I and my companion stood on each side of him, one at his right hand side and the other at his left. So I thought that my companion wished me to speak, so I said: “O Aboo ‘Abdirrahmaan! A group of people has arisen amongst us who recite the Qur’aan, but who lack knowledge (and he described their condition), and they claim that there is no Qadr and that things just occur randomly.” He said: “Then when you meet them, then tell them that I am free of them and that they are free of me. By the One Whom ‘Abdullaah ibn ‘Umar swears by – if one of them had the equivalent of Mount Uhud in gold and he spent it, then Allaah would never accept it from him up until he believed in Qadr. Then he said:

[‘Abdullaah ibn ‘Umar then narrated the hadeeth of Jibreel, in which the ProphetsallAllaahu’alaihiwasallam said that belief in Qadr is from Eemaan].

________________________________________

Shaikh ‘Abdul-Muhsin al-’Abbaad said in explanation of this hadeeth (in his explanation of the second hadeeth of Nawawi’s 40):

And this clarifies for us that the Salaf of this Ummah they are the ones who should be referred back to, meaning that the Sahaabah, they were the ones who were to referred back to for the Taabi’oon, and that they would refer back to them regarding the affairs of the Religion. And that that which is obligatory in every time and place is to refer back to the people of knowledge, whenever difficult or problematic issues arise, then those who should be referred back to are the people of knowledge. It is not for every unreliable person to spread his untruths, or for every speaker to speak out, or for every person who talks to talk but rather the matter should only be returned to the people of knowledge.

Just as various issues relating to industry or trades or professions, then one should only refer back to those who are specialised in these fields. And one should not put oneself forward without knowledge. And no doubt, regarding the affairs of the Sharee’ah, it is even more the case that one should refer back in such issues to its people, and to those who have knowledge of it. So this was the state of the Salaf of this Ummah, that the Taabi’oon would refer back to the Sahaabah in trying to understand that which they found, or those issues which arose which appeared to contradict that which was known from the Book and the Sunnah, or that which was unclear, or any issue or doubt, then those referred to in such matters were the people of knowledge. And Allaah the Most High said:

فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ

So ask the People of Knowledge if you do not know [16:43]

And ‘Abdullaah ibn ‘Umar, when he responded, first of all he responded regarding the status of those people (the Qadariyyah), and explained their condition, and that he was free of them and they were free of him, and that nothing will be accepted from them, and that they will not enter Jannah up until they believe in Qadr, the good and bad of it. Then he brought the evidence. And in this there is also clarification of what the Sahaabah may Allaah be pleased with them, were upon in terms of explaining the ruling upon a matter along with its evidence.

…

And this was the way of the Sahaabah (may Allaah be pleased with them and may they be pleased with Him), when they mentioned the ruling (upon an issue) they would bring the evidence for it, even if they weren’t asked for it. And that is because bringing the evidence is the foundation upon which things are built. And that the questioner, when he hears the hadeeth of the Messenger sallAllaahu’alaihiwasallam, or he hears the evidence from the Book and the Sunnah, no doubt the people will then seek to worship (Allaah) through clinging to the Book and the Sunnah and through acting upon that which is in the Book and the Sunnah. So if the person who is asked responds to the questioner’s question, and then mentions the evidence after that, then this is from completeness in answering, and from completeness in showing ihsaan (goodness) and completeness in putting the questioner at ease in that the answer which he has been given is based upon a text from the Book of Allaah the Mighty and Majestic or the Sunnah of His MessengersallAllaahu’alaihiwasallam.

Sh Fawzan and Germ Theory

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Q:

Some people use a type of incense called “al-Bakhur ul-Jawi” and they say that it kills germs and disinfects the house particularly when diseases are spreading, so is this permissible?

A:

One should ask the medical doctors about this – does this incense have the property of killing germs, as you said – cleaning the house – (if so then) there is no problem with this as it is from utilizing the means. We have been commanded to utilize the means which contain benefit. However, if this is just a claim which is not based on evidence and is not established, then this is not permissible.  

[54:54 onwards]
 

Comment:
 
Note that some very odd claims (that germs allegedly don’t exist or that they don’t cause disease etc.) are being spread on messaging apps and social media. No appropriately trained medical doctors whether Muslim or non-Muslim hold this position.

Looking at Sh Fawzan’s statement there are a number of points which can be made:

  • The Shaikh directs the questioner to ask the medical doctors about this matter (as they are appropriately qualified to discuss such issues).
  • He does not deny the existence of germs nor try to claim that they are irrelevant when it comes to the spread of disease.
  • He says that we should utilize means which bring about benefit (e.g. cleaning and sterilizing areas to prevent infection – if these means of cleaning are effective).
  • If someone claims that a certain means has benefit then the claim on its own is not enough, rather it should be established, based upon evidence.
  • If something has not been proven to work then one should not utilize this means.

Please note the approach of the Shaikh, indeed of the Shuyookh in general in the Muslim lands, and please beware of unqualified people making wild claims about medical matters without referring to Muslim doctors or to the scholars. Spreading medical misinformation is speaking without knowledge and causes harm and may even lead to people dying wal`iyaadhubillaah. May Allaah protect the lives and health of our Muslim brothers and sisters.


 
Dr Adnaan Ali
MBBChir (medical doctor)

It is not permissible to speak about something which you do not have correct specialist knowledge of (such as the Deen, or medical matters etc.) – Sh al-Albaani

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Before answering the question I want to remind you of a principle accepted by those who are not Muslims too: that it is not permissible for someone who is ignorant of [a particular field of] knowledge to speak about it, because doing so goes against texts from the Book and the Sunnah, from them is the saying of our Lord, the Blessed and Most High:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

“And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart–about all those [one] will be questioned.” [Israa 17:36].

So for example it is not permissible for the one who wants to speak about medicine to do so if he is a scholar of Quranic exegesis [mufassir], since medicine is not his field. Just as it is not permissible for a doctor who is a specialist in his field to speak about Quranic exegesis or Islamic jurisprudence or other than that, because if both of these people talk about fields which are not their expertise then they have pursued that of which they have no knowledge, and would thus have opposed the previously quoted Quranic text.

I think this is a matter concerning which it is correct to quote the old Arabic parable: this is something about which no two will differ and over which no two rams will clash horns, i.e., it is not permissible for anyone to speak about a certain [field of] knowledge except for the specialists in it.

…
After this I come back to saying that it is not permissible for any person to speak about that which is not his specialism–particularly when it is clear that his speech in the field about which he has spoken without knowledge opposes that of those who are specialists in it.

https://thealbaanisite.com/2011/06/20/musa-and-the-angel-of-death-1/

Seek out the Best Physician (Ibn-ul-Qayyim)

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The Profession and Responsibilities of Anyone Who Carries Out Medical Treatment

Guidance for choosing the best physician

Maalik mentions in his Muwatta’, from Zayd ibn Aslam: A man, in the time of the Messenger of Allaah sallallaahu‘alaihiwasallam, was wounded, and the blood became congested. The man summoned two men from Banoo Anmaar, who examined him. He declared then that the Messenger of Allaah asked these two:

أيكما أطبّ ؟

“Which of you is the more skilled as a physician?”

To which they asked: ‘Is there then some value in medicine, O Messenger of Allaah?’ He replied:

أنزل الدواء الذي أنزل الأدواء

“The One Who sent down illness also sent down medicine.”[2]

This hadeeth shows that it is necessary, concerning every science and craft, to seek the help of the person most skilful in it; the most skilful person will be the one most likely to find the best solution. Thus the person seeking to obtain a legal pronouncement (fatwaa) has the obligation to seek assistance concerning what has been revealed about it from the most learned of all the learned people, for the most learned is closer to the correct answer than the less learned. Likewise, if anyone is not sure of the true direction of the qiblah, he will follow the most learned person he can find, for this is the way Allaah created His servants. Thus too, one who travels by land or sea will find tranquillity for his soul and confidence only in the most skilful and best informed of any two guides, and to this one he will betake himself and on him he will rely. In this the sharee‘ah, human nature and reason are all agreed.

The saying of the Prophet sallallaahu‘alaihiwasallam: “The One Who sent down illness sent down medicine”, is a phrase of his that occurs, in very similar forms in many hadeeth. These include the following: narrative of ‘Amr ibn Deenaar from Hilaal ibn Yasaaf, who said: The Messenger of Allaah arrived to visit a sick person, and he said:

“Send for a physician.”

Someone asked: ‘Do you indeed mean that, O Messenger of Allaah?’ He replied:

“Yes, for Allaah the Glorious One never sent down illness without sending down medicine for it.”[3]

And in the two books of Saheeh from hadeeth of Aboo Hurayrah (marfoo‘):

“Allaah sent down no illness without sending down healing for it.”

We have already mentioned this hadeeth, and others.

__________

[1] Please note that this phrase:

أيكما أطبّ ؟

“Which of you is the more skilled as a physician?”

is mursal and therefore not authentic as detailed below.

[2] Kitaabul-`Ayn (12):Baab (5): Ta`aalujul-Mareed. The verifier Dr.Fu.aad `Abdul-Baaqee said: ‘ Mursal with all narrators (i.e. there is a break in the chain at the level of the Companion). However its witnesses are many, authentic, and confirmed – such as the hadeeth of al-Bukhaaree [no.5678] from Aboo Hurairah: from the Prophet ((صلى الله عليه و سلم that he said: “Allaah has not sent down a disease except that He has sent down a cure for it”…; and the hadeeth of Muslim [no.2204] from Jaabir, marfoo`an: “For every disease there is a remedy. So if the remedy encounters the ailment, then he is cured, by the permission of Allaah- the Mighty and Majestic”.’

[3] Reported by Ibnus-Sunnee, and by Aboo Nu`aym in ‘at–Tibb’, and it is ‘da`eef’, because of its being ‘mursal’, since Hilaal ibn Yasaaf was a Taabi’ee.

[From At–Tibb-un-Nabawee by Ibn-ul-Qayyim, translated by P. Johnstone, pp101-106, with additional takhreej of the ahadeeth]

“Ask the doctors…” (Sh Fawzaan)

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السؤال : ماسبب كثرة الأمراض النفسية والإكتئاب في وقتنا الحاضر ؟

الجواب : سببها والله أعلم العقوبات بسبب الذنوب والمعاصي ، ولها أسبابٌ يعرفها الأطباء ، اسأل الأطباء (الأطباء النفسانيين) عن أسباب هذه الأمراض .

 

Q:

What is the reason for the frequency of psychiatric disorders and depression these days?

A:

Their cause, and Allaah knows best, is as a punishment for sinfulness and disobedience. And they have causes which doctors know about. Ask the doctors (psychiatrists) about the causes of these conditions.

[http://www.alfawzan.af.org.sa/node/13735]

 

Translated by Adnaan ibn Salman