Chapter 21: Etiquettes Of Visiting the
Sick And Treatment (Of Ailments)
A few Ahadith pertaining to the virtues of visiting the sick have already
been explained in the chapter on funerals in Bahaar-e-Shariat, Part 4. Ahadith
regarding the virtues of visiting the sick are being presented here.
Hadith 1: In Sahih
Bukhari it is narrated on the authority of Abu Hurairah رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Allah has not sent down any illness without sending down its cure’.
Hadith 2: It is in
Sahih Muslim from Jaabir رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘There is a medicine for every illness.
When the medicine reaches the illness, it will be cured through the Command of
Allah’.
Hadith 3: Imam
Ahmed, Tirmizi and Abu Dawud have reported on the authority of Usama bin
Shuraik رضی اللہ تعالٰی عنہ that the people said, ‘Ya Rasool’Allah صلَّی اللہ تعالٰی علیہ وسلَّم! Should we use medicine (i.e. should we take treatment for our
illnesses)?’ He صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘Yes O servants of Allah! Use medicine,
because Allah has not sent a sickness, without setting Shifa (cure) for it, but
for one sickness, which is old-age’.
Hadith 4: Abu Dawud
reported from Abu Dardah رضی اللہ تعالٰی عنہ that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘illness and its medicine have both
been sent down by Allah. He has set aside medicine for every illness, so you should
use medication, but do not take treatment from Haraam (i.e. do not use that
which is haraam as medicine).’
Hadith 5: Imam
Ahmed, Abu Dawud, Tirmizi and Ibn Majah have reported on the authority of Abu
Hurairah رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم forbade
the use of impure medicines.
Hadith 6: Tirmizi
and Ibn Majah reported on the authority of Uqba bin Aamir رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘Do not force the sick to eat, for
Allah sustains them’.
Hadith 7: Ibn Majah
reported from Ibn Ab’bas رضی اللہ تعالٰی عنہما that Rasoolullah
صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘When a sick person wishes to eat
something, then feed him’. This command applies at the time when he is really hungry.
Hadith 8: Abu Dawud
reported on the authority of Umm-e-Munzir bint Qais رضی
اللہ تعالٰی عنہاwho says, Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم visited my home together with Hazrat Ali رضی اللہ تعالٰی عنہ. Hazrat Ali رضی اللہ
تعالٰی عنہ was feeling very weak. He had just recovered from an illness. Bunches
of dates were hanging in the house. Huzoor-e-Akram صلَّی
اللہ تعالٰی علیہ وسلَّم ate some dates from it. Hazrat Ali رضی اللہ تعالٰی عنہ also intended to eat, (but) Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم stopped
him and said, ‘You are weak’. She says, ‘I cooked wheat and beetroot and
presented it before them’. Huzoor صلَّی اللہ
تعالٰی علیہ وسلَّم said to Hazrat Ali رضی
اللہ تعالٰی عنہ ‘Take some from this, as it is beneficial to
you’. It can be deduced from this Hadith that a sick person should take preventative
measures. He should abstain from eating those things which are harmful to him.
Hadith 9: Imam
Ahmed, Tirmizi and Abu Dawud have reported on the authority of Imraan bin Haseen
and Ibn Majah has reported on the authority of Buraidah رضی اللہ تعالٰی عنہم
that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘There
is no incantation (i.e. reading and blowing over someone) but for casting away
the evil eye and for the bite of a poisonous creature. (In other words, it is
most effective in both these cases)’.
Hadith 10: Imam
Ahmed, Tirmizi and Ibn Majah reported on the authority of Asma bint Umais رضی اللہ تعالٰی عنہا
that she said, ‘Ya Rasool’Allahصلَّی اللہ تعالٰی علیہ وسلَّم! The children of Ja’far رضی اللہ
تعالٰی عنہ are very easily afflicted by the evil eye. Should we perform any
incantations (to ward away the evil eye)?’ He صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘Yes, for if there was anything that
was to surpass Taqdeer then it would have been the evil eye, which would have
surpassed it’.
Hadith 11: It is in
Sahih Bukhari and Muslim from Hazrat A’isha رضی اللہ
تعالٰی عنہا that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم commanded incantation for casting away the
evil eye.
Hadith 12: It is in
Sahih Bukhari and Muslim on the authority of Hazrat Umm-e-Salma رضی اللہ تعالٰی عنہا
who says that there was a girl living in her
house, whose face was yellowish. Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Do an incantation for her, as she has
been afflicted by an evil eye’.
Hadith 13: It is in
Sahih Muslim on the authority of Hazrat Jaabir رضی اللہ
تعالٰی عنہ that the Prophet صلَّی اللہ تعالٰی علیہ وسلَّم forbade
incantations. The family of Amr bin Hazm came forth and said, ‘Ya Rasool’Allah صلَّی اللہ تعالٰی علیہ وسلَّم but we possess an incantation for the sting
of a scorpion’, and they presented this before Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم. He صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘There is no objection to this. One, who
can benefit his brother, should assist him’.
Hadith 14: It is in
Sahih Muslim on the authority of Auf bin Maalik Ashja’i رضی اللہ تعالٰی عنہ. He says, ‘We practiced incantation in the
pre-Islamic days and we said Ya Rasool’Allah صلَّی اللہ
تعالٰی علیہ وسلَّم! What do you command regarding this?’ He صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘Present your incantation before me’.
(He صلَّی اللہ
تعالٰی علیہ وسلَّم then said), ‘There is no harm in the incantation
for as long as it does not contain any ‘Shirk’ (polytheism) in it’ (i.e. for as
long as it does not contain any polytheistic elements).
Hadith 15: It is in
Sahih Bukhari on the authority of Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘neither is there Adwa[1],
nor any bad omen, nor is there any Hamah[2]
and nor Safar[3], and one should flee from
a leper as you flee from a lion’. It is mentioned in another narration that a
Bedouin said, ‘Ya Rasool’Allah صلَّی اللہ
تعالٰی علیہ وسلَّم! How is it that a camel is like a deer (pure and clean) when it
is in the desert and when a camel afflicted with the scab mixes with it, it
also becomes afflicted with the scab?’ Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Who
infected the first one with the illness?’ In other words just as the first
camel was afflicted by the scab, so was the second. It is incorrect to say that
an illness is transmittable (by itself), and the command to stay away (flee)
from a leper falls under the category of it being a means of hindrance, because
if by associating with him, another person gets leprosy, then one will feel that
this happened due to association with such a person. We have been commanded to
stay away from him, to prevent us from having such an incorrect perception.
Hadith 16: It is in
Bukhari and Muslim from Hazrat Abu Hurairah رضی اللہ
تعالٰی عنہ. He says, ‘I heard Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم saying,
‘There is no bad omen (i.e. bad omen from birds) and the best omen is the
Faal’. People asked ‘What is a Faal?’ He صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘A good word that you hear from someone’
(i.e. and he takes it as a good omen).’ In other words, if when going somewhere
or when about to do something, someone says some good words to you, this is
taken as a good omen.
Hadith 17: It is in
Abu Dawud and Tirmizi on the authority of Abdullah ibn Mas’ud رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Tiyara (Bad-Omen) is polytheism’, and he said this thrice. Whosoever is from
amongst us, should walk away, having complete trust in Allah.
Hadith 18: Tirmizi
has reported on the authority of Anas رضی اللہ
تعالٰی عنہ that when the Prophet صلَّی اللہ
تعالٰی علیہ وسلَّم would go out for any reason, he would be pleased
to hear (the words) ‘Ya Raashid’ and ‘Ya Najih’. In other words, if anyone
addressed someone by these names, the Prophet صلَّی اللہ تعالٰی علیہ وسلَّم would become pleased by it, as this is a good
omen of success and salvation.
Hadith 19: Abu Dawud
reported from Buraydah رضی اللہ تعالٰی عنہ that Nabi Kareem
صلَّی اللہ تعالٰی علیہ وسلَّم did not take bad omens from anything, but
when he sent out an Aamil (agent or collector) he would ask about his name. If
his name pleased him, he would be glad with it, and Huzoor’s صلَّی اللہ تعالٰی علیہ وسلَّم cheerfulness
was visible in his face and if he disliked his name, his displeasure was
noticeable in his face. This Hadith does not mean that he used to take bad
omens from names, but the reality is that Huzoor صلَّی
اللہ تعالٰی علیہ وسلَّم used to be pleased with good names and
displeased with bad names.
Hadith 20: Abu Dawud
reported (Mursalan) from Urwah ibn Amir رضی اللہ
تعالٰی عنہ that when taking a bad omen was mentioned in his presence, Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Faal (Omen) is good, and a bad omen
should not cause a Muslim to turn back.’ In other words, if one was going out somewhere
and a bad omen occurred, he should not return, but rather he should continue
(to where he was going). When a person sees anything which he does not like, in
other words (if he notices) a bad omen, he should say:
اَللّٰھُمَّ لَا یَأْ تِیْ بِالْحَسَنَاتِ اِلَّا اَنْتَ وَلَا
یَدْفَعُ السَّیِّاٰتِ اِلَّا اَنْتَ وَلَاحَوْلَ وَلَاقُوّۃَ اِلَّا بِاللہِ۔ ‘Allahumma La Yaati Bil Hasanaati il’la Anta wa La
Yadfa’us Say’yi’aati il’la Anta Wa La Hawla Wa La Quw’wata il’la bil’laahi’
Hadith 21: It is
reported in Bukhari and Muslim on the authority of Usama bin Zaid رضی اللہ تعالٰی عنہما
that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘If
you hear of plague in a land then do not go there. If plague should appear in a
place where you are present, then do not leave that place in order to run away
from it’.
Hadith 22: It has
been reported in Sahih Muslim from Usama bin Zaid رضی
اللہ تعالٰی عنہمار
that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Plague is the sign of punishment. Allah caused some people from His servants
to be afflicted by it. So when you hear about it occurring somewhere, do not
enter there, and when it breaks out in a land wherein you are present, then do
not run away from it’.
Hadith 23: Imam Ahmed
and Bukhari have reported on the authority of A’isha رضی
اللہ تعالٰی عنہا
that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘Plague was a punishment which Allah
sends against whomever He Wills. Allah has made it a mercy for the believers.
One who remains steadfast with patience in a land infected by plague, hoping
for reward and knowing that only that which Allah has written for him will
befall him, then he shall attain the reward equivalent to that of the martyr.’
Hadith 24: Imam
Bukhari, Muslim and Ahmed have reported on the authority of A’isha رضی اللہ تعالٰی عنہا
that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘(Death from) plague is martyrdom) for every Muslim.’
Laws of Jurisprudence
Law: It is Sunnat to visit
the sick. If one knows that by visiting him, the sick person will feel
uncomfortable, then in such a condition, one should not make Iyaadat[4].
If one goes to visit a sick person and finds his illness to be intense, then
this should not be disclosed before him. Neither should he be told that his
illness is serious and nor should one nod the head implying that the illness is
serious in nature. Such words should be spoken to him, which will cause contentment
and give tranquillity to his heart. Ask how he is feeling. Do not keep your
hand on his head, until he himself wishes for you to do so. To visit a fasiq is
also permissible as visiting the sick is from amongst the Islamic Rights and a
‘fasiq’ is also a Muslim. To visit a sick Jew or Christian, who is a Zimmi[5],
is also permissible. [Durr-e- Mukhtar, Raddul Muhtar]. There is a difference of opinion amongst the Ulama, regarding
whether one should visit a ‘majoosi’[6]
or not. In other words, this is when he is a ‘Zimmi’. [Inaaya] The ruling
regarding the Hindus (idol-worshippers) is the same as that which applies to
the ‘majoosi’. The laws regarding them are not the same as that which are
applicable to the Ahl-e-Kitaab. None of the Jews, Christians, fire-worshippers,
idol-worshippers of India are regarded as being ‘zimmi’.
Law: Treatment by means of
medication is permissible, as long as one has the firm belief that the One who
grants Shifa (cure) is Allah. He has made medicines a means for the removal of
illnesses. If one regards the medicine alone to be the one that gives cure,
then this is impermissible. [Alamgiri]
Law: To use any part (i.e.
organ etc.) of a human as medicine is Haraam. To use the hair, bones or any
other part of a pig (swine) in medicine is Haraam. The bones of other animals
can be used in medicine, on condition that they are from Zabiha[7]
or they (the bones) are (completely) dry, meaning that there is no moisture (wetness)
present in them. If the bones are to be used in a medicine that will be eaten
(i.e. consumed), then it is necessary that such bones are from animals which
are Halaal to eat, and such an animal was also slaughtered in accordance with
the laws of Shariah. The bones of the carrion cannot be used in medicines that
are to be consumed. [Alamgiri]
Law: To make use of Haraam
things for medicinal purposes is also impermissible, for it has been mentioned
in the Hadith that Allah ta’aala has not kept cure in those things which are
Haraam. It has been mentioned in certain Kitaabs that if one has knowledge that
there is cure only in that particular thing, then in such a case, that thing
will not be classified as being Haraam. The result of this is also the same
(i.e. it is still regarded as impermissible), because one can never have
complete conviction that the illness will definitely go away by using it. The
most, is that one can have a presumption or supposition (regarding it), but one
cannot be certain (that it will cure the illness). Even the rules and
principals of Ilm-e-Tibb[8]
are conjectural, so there is no way of being completely certain. Here, even
such a level of certainty is not present in comparison to the level of certainty
in the situation where a starving person may eat a morsel of Haraam, or thirsty
person may drink alcohol to save their life. [Durr-e-Mukhtar,
Raddul Muhtar]. Most Western medicines are such that they
contain mixtures of spirits and alcohol. Such medicines should never be used.
Law: If a Tabeeb[9]
diagnoses during an illness, that the blood is too much and the blood needs to
be released by means of phlebotomy etc. and the patient did not comply with
this and died, then he will not be regarded as sinful for not taking the
treatment, because there is no certainty that the illness will be cured by
means of the said treatment. [Khania]
Law: If a person has
diarrhoea, eye infection or any other illness and he does not take treatment
for it and dies due to it, he will not be regarded as being sinful (due to
this). [Alamgiri] In other words, to have it treated is not necessary, whereby if he
does not take the treatment and then dies, he may be regarded as being sinful, whereas
in the situation of intense hunger and thirst, when there is something
available to eat or drink and one does not eat or drink and then dies, then he
is regarded as being sinful, for in this case he knows with certainty that by
eating and drinking this situation will be alleviated.
Law: If a woman is
pregnant, she should neither have phlebotomy nor should she do cupping for as
long as the baby does not start moving in the womb, and when (her pregnancy
reaches the stage) where the baby starts to move, then she is allowed to have phlebotomy
etc., but when the time of giving birth comes close, then she should again not
do this, as there is a risk of this harming the baby. However, if the situation
is such, that by the woman not having phlebotomy, she will be at risk or harm,
then it should be done. [Alamgiri]
Law: Scarification[10]
should not be done from the 1st to the 15th of the (Lunar) month. Cupping
should be done after the 15th, and the best day to do cupping is on a Saturday.
[Alamgiri]
Law: To use alcohol for
external treatment is also disallowed. For example, if alcohol is used on a wound,
or it is on the wound of a wounded animal or alcohol was used in the treatment
of a child. In all these situations, the one who applied it will be sinful. [Alamgiri]
Law: There is a type of
abscess that appears on the finger and it is treated in a manner whereby the
gallbladder of an animal is wrapped on the infected finger. The Fatwa is that
to do this is permissible. [Alamgiri]
Law: In certain cases of
swelling and inflammation it is permissible to tie dough (from flour) on it, or
a paste is cooked and tied on it, or raw or cooked bread is tied on it. [Alamgiri]
Law: There is no objection
to administering a Huqna[11]
for the purpose of medicinal treatment, as long as it is not of any Haraam substance,
such as alcohol. [Hidaya]
Law: In some illnesses, the
patient has to be rendered unconscious, so that the flesh etc. may be cut (i.e.
to perform an operation), or to join a bone or to stitch a wound. Due to this
need, it is permissible to render the patient unconscious by use of medicine. [Raddul Muhtar]
Law: Sometimes when
administering the enema, a need arises to look at the particular area or to
touch it. It is permissible to do this due to necessity. [Zail’i]
Law: To use any medication
to bring on an abortion or to have a mid-wife (etc.) perform an abortion is
disallowed. This is in both cases, either if the baby has already formed or
not. The ruling regarding both is the same. However, if there is an Uzr[12]
such as if the woman has an infant (still being suckled) and the father does
not have sufficient money to employ a wet-nurse (to feed the child), or if there
is no wet-nurse and the pregnancy will cause the milk to dry up and there is a
risk of the child dying, then in such a (dire) circumstance, the pregnancy may
be aborted, on condition that the limbs have not formed as yet, and the
duration for this is 120 days. [Raddul
Muhtar]
[1] Neither is there Adwa here means that there is no transmitive
disease that is passed without the Will of Allah.
[2]
Hamah here refers to an owl. In the days of ignorance, the people
of Arabia, held many views regarding an owl, and even today some people
regarded it as being ill-omened. Whatever the case may be, the Hadith has
clarified, that there is no credibility to this.
[3]
No Hamah or Safar here refers to bad omen especially in the month
of Safar. People regarded Safar as being ill-omened. It has been mentioned in
the Hadith that there is no basis for this.
[4] Iyaadat here refers to visiting a sick person.
[5] Zimmi refers to a non-Muslim citizen of an Islamic State.
[6] Majoosi refers to a pagan or to a fire-worshipper.
[7] Zabiha, is an animal slaughtered in accordance with the laws of
Shariah.
[8] Ilm-e-Tibb here refers to the Study of Medicines.
[9] Tabeeb here refers to a reliable Muslim Doctor.
[10] Scarification here refers to cupping or Blood-Letting.
[11]
Huqna refers to an enema. An enema or clyster is the procedure of
introducing liquids into the rectum and colon via the anus. It is used as a
treatment method for constipation etc. It is also used in alternative medicine
as a treatment for constipation and other stomach ailments as well and is known
as ‘colonic irrigation’.
[12] Uzr here refers to a valid reason in which is sanctioned by the
Shariah.
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