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اتَّبِعُواْ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلاَ تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَاء
قَلِيلاً مَّا تَذَكَّرُونَ
Follow what has been sent down unto you from your Lord, and follow not any protectors, besides Him. Little do you remember!
[Al-A’raaf 7:3]

وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ
And the first to embrace Islaam of the Muhaajiroon and the Ansaar and also those who followed them exactly, Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow, to dwell therein forever. That is the supreme success.
[At-Tawbah 9:100]

Welcome to our website where we wish to accurately present referenced statements of the Salafee scholars, following the Qur’aan and Sunnah and the way of the Companions.

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N.B.: ittibaa.com has been down for a while due to technical problems. However it is now up and running again, and I will inshaaAllaah gradually repost all the audios and articles available previously (trying to focus on Ramadaan initially).

If you do require anything urgently then please look at one of the archived copies of the website available here.

Also archived audios are available here.

Kitaab-ut-Tawheed Audios (11-20)

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Should modern medical treatment be avoided in favour of the Prophetic Medicine? (Sh Fawzaan)

Q:

There are some people who advise with using the Prophetic Medicine and they warn against some modern day medical treatments, and we have seen that some patients have come to harm as a result of this warning, so what would you advise concerning this?

A:

The Prophetic Medicine which is authentically established is true and it is beneficial, and it should not stop you from using permissible medical drugs. It does not stop you from this. You can take both. They are all from that which Allaah has made to be a healing, as he sallAllaahu’alaihiwasallam said:

“Allaah did not send down a disease except that he sent down a cure for it – whether you are aware of it or not.”[1]

And he sallAllaahu’alaihiwasallam said:

“Take medical treatments and do not seek treatment in that which is haraam (impermissible).”[2]

So that medical treatment which is established and beneficial, then there is no problem in using it, along with using the Prophetic Medicine. They are both beneficial.

 


[1] Saheeh – see asSaheehah no.s 451 & 1650

[2] Sh al-Albaanee declared this wording of the hadeeth to be weak – see Da’eef-ul-Jaami’ no. 1569 & Da’eef Abee Daawood 3874. However other wordings of the hadeeth which encourage taking medical treatments are authentic such as:

“Take medical treatments, servants of Allaah! For indeed Allaah the Most High did not create a disease except that He made a treatment for it, except for one disease – old age”

Saheeh-ul-Jaami’ 2930

 

 

(Translated by Adnaan ibn Salman).

The Danger of Ignorant People Delving into Medical Issues (Ibn-ul-Qayyim)

Physicians and medical responsibility

It is related by Aboo Daawood, al-Nisaa’ee and Ibn Maajah, from hadeeth of ‘Amr ibn Shu‘ayb, from his father, from his grandfather: The Messenger of Allaah sallallaahu‘alaihiwasallam said:

من تطبّب ولم يعلم منه طب قبل ذلك فهو ضامن

“If anyone carries out medical treatment, yet previously he was not known as a medical man, then he takes the responsibility.”[1]

This hadeeth is concerned with three points, one linguistic, one legal and one medical.

The words of the Prophet sallallaahu‘alaihiwasallam were: “Whoever practises medicine (tatabbaba)”, he did not say “whoever is a physician (tabba)”. The expression of the fifth form (tafa‘ala) indicates some constraint in the action, and entering into it with difficulty, and that the one so described is not originally one of its practitioners. Similarly, we find the expressions: to attempt clemency (tahallama), to show courage (tashajja‘a), to adopt patience (tasabbara) and others of this kind. Thus, ‘to force oneself’ (takallafa) is formed upon this pattern. The poet said: ‘And Qays of ‘Aylaan, and whoever sought to be a Qays (taqayyasa).

The legal (shar‘ee) aspect is that this hadeeth establishes the liability of the ignorant practitioner. For if he assumes the knowledge and practice of medicine, without formerly having any acquaintance with it, by his ignorance he risks causing harm to the lives of people; he practises irresponsibly what he does not know and, thus, deceives the sick person. Therefore he must be held responsible. This is the consensus among all scholars.

Al-Khattaabee said: I do not know of any disagreement regarding the fact that when a person carrying out treatment transgresses the limits of his knowledge and expertise and causes harm to the patient he should be held responsible. One who lays claim to knowledge or practice which he does not have is an impostor. When injury is brought about by his action, he is responsible for the blood-money, and he has no right to retaliation (qawad); for he has no authority without the sick person’s permission. The consequences of the practitioner’s felony – according to the opinion of most jurists – falls upon his clan (‘aaqila).

My own comment:[2] there are five categories:

[2]: The second example is that of an ignorant practitioner who treats a person and injures him. In this case if the person thus injured knew that he was ignorant, that is to say, without knowledge of his profession, yet permitted him to treat him, the practitioner is not held responsible. This kind is not opposed by the obvious sense of the hadeeth. For the context and purport of the words show that he deceived the sick person, and made him think he was a physician, while he was not. If the sick person thinks him to be a physician and permits him to treat him on the basis of his knowledge, the physician is responsible for any injury he commits. Similarly, if he prescribes him some medicine to take, and the patient thinks that he has prescribed it because of his knowledge and skill, yet is injured thereby, he is responsible for that. The hadeeth here is clear and obvious.

 

 

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[1] An-Nasaa’ee (4830, 4831), Saheeh Ibn Maajah (2791), Aboo Daawood (4586) – Hasan (Sh Al-Albaanee).

[2] i.e. Ibn-ul-Qayyim’s comment

 

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

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

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.”[1]

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.”[2]

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.

 

 

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[1] 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”.’

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

 

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

Virtues of the First 10 Days of Dhul-Hijjah (from the Explanation of Riyaad-us-Saaliheen)

Presented by Abu Talhah rahimahullaah:

RS 11-10-27 226-1257 first 10 days of dhul-hijjah

Showing Kindness and Dutifulness to one’s Parents (Sh Uthaymeen)

Showing Kindness and Dutifulness to one’s Parents

And they [Ahl-us-Sunnah wal-Jamaa’ah] command with being kind and dutiful to one’s parents

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And this is because of the magnitude of their right.

And Allaah has not made anyone’s right follow His right or the right of His Messenger except that of the parents, so He said:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا

Worship Allaah and join none with Him in worship, and do good to parents [4:36]

So the right of the Messenger is included within the command to worship Allaah, because worship cannot be correctly established until it is based upon the right of the Messenger ‘alaihisalaatuwassalaam, through loving him and following his way. That is why it is included in His statement, “Worship Allaah and join none with Him in worship”. How could one worship Allaah except through the way and example of the Messenger sallallaahu’alaihiwasallam? So when one worships Allaah in accordance with the legislation of the Messenger, then one would have fulfilled his right.

Then after this comes the right of the parents. So the parents undergo difficulty because of the child, particularly the mother. Allaah the Exalted said:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا ۖ حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا

And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship and she brings him forth with hardship [46:15]

And in another aayah:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ

And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship [31:14]

So the mother encounters difficulty during pregnancy and childbirth, and after childbirth, and the mercy and kindness she shows to her child is greater than that of the father for him. Therefore she is the most deserving of the people for one’s companionship and kind treatment over and above even the father.

A man asked, “O Messenger of Allaah, who is the most deserving of my companionship?”. He said, “Your mother”. He said, “Then who?”. He said, “Your mother”. He said, “Then who?”. He said, “Your mother”. Then on the fourth occasion he said, “Then your father”.[1]

And the father likewise encounters difficulty regarding his children, and he worries about that which troubles them and he is happy with that which pleases them and he strives for everything that would comfort them and put them at ease and which would ensure that they have a good life. He would travel high and low to earn a livelihood for himself and for his children.

So both the mother and the father have a right, whatever you were to do for them in terms of actions, it would not fulfill their right and for this reason Allaah ‘azza wajal said:

وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

And say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was small.” [17:24]

So their right is from before, in that they raised you when you were small when you were not able to benefit or harm yourself. So it is obligatory to show kindness to them. And being dutiful to one’s parents is an individual obligation by consensus. It is for this reason that the Prophet sallallaahu’alaihiwasallam gave precedence to this over jihaad in the way of Allaah, as in the Hadeeth of Ibn Mas’ood. He said, I said, “O Messenger of Allaah! Which of the actions is most beloved to Allaah?”. He said, “Performing the prayer on time”. I said, “Then what?”. He said, “Being kind and dutiful to one’s parents”. I said, “Then what?”. He said, “Jihaad in the way of Allaah”.[2]

The parents are the mother and the father. As for the grandfather and grandmother, then one must show them kind treatment, but it does not equal that shown to one’s parents. This is because the grandparents don’t undergo that which the parents undergo from difficulty, giving attention to and supervising their children. So showing them [the grandparents] kindness is obligatory in the sense of keeping the ties and they are the relations who are most deserving of this. However, regarding al-Birr, or showing kindness and being dutiful, then this is for the mother and the father.

However, what does ‘al-Birr’ mean?

Al-Birr is to try to bring about good as far as one is able, and to restrict harm. Bringing about good in terms of wealth, serving them, and trying to make them happy by, for example, being cheerful, talking to them nicely and treating them well and trying to do all that one can to please them.

It is for this reason that the correct opinion is that it is obligatory upon the children to serve the father and mother, so long as this does not harm the son. So if it were to harm him, then it would not be obligatory to serve them, except in a case of necessity. And therefore we say: Indeed obedience to them is obligatory in that which benefits them and does not harm the son. As for that which harms him, whether this harm is in terms of the religion, such as their commanding him to leave something which is obligatory or to do something which is forbidden, then there is no obedience to them in this; or if this harm is in terms of the worldly affairs, then it is not obligatory to obey them. As for wealth, then it is obligatory upon him to treat them kindly through spending freely upon them, even if it is a large amount, so long as this does not harm him, and he is not dependent upon it. In addition the father is specifically allowed to take from the wealth of his son as he wishes, so long as it does not harm him.

When we reflect upon the state of people today, we find that many of them do not treat their parents kindly rather they openly disobey them and treat them badly. You would find someone being good to his friends and not tiring of sitting with them. However, if he were to sit with his father or mother for just an hour in the day, you would find him restless as though he were on hot coals. So this is not from kind treatment. Rather the one who shows kindness is one who opens his heart to his mother and father and serves them and is devoted to them and who has the utmost eagerness to please them with everything that he is able to do.

And as it is commonly said, “Al-Birr is an investment”. For indeed if someone is good to his parents], then he will receive a great reward in the next life, and he will even be repaid for it in this life. So good or bad treatment of one’s parents is like, as is commonly said, “an investment”, or a loan. If you had been good to your parents, then your children will be good to you, and if you had been disobedient to your parents, then your children will be disobedient to you.

And there are many reports, that from the people there are those who treated their parents well, and their children then treated them well; likewise regarding disobedience there are reports which show that those whose children are disobedient had likewise been disobedient to their parents.

So Ahl-us-Sunnah wal-Jamaa’ah command with being kind and dutiful to one’s parents.

[Taken from Sharh ul-‘Aqeedat-il-Waasitiyyah by Shaikh Ibn ‘Uthaimeen p673-676; Daaruth-Thurayyaa edition 1421 (2000). Translated by Adnaan ibn Salman.]

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[1] Reported by Al-Bukhaaree in the Book of Good Manners, Chapter: Who is the Most Deserving of One’s Companionship; and in Muslim in the Book of Kind Treatment and Keeping the Ties.

[2] Reported by Al-Bukhaaree in the Book of Good Manners, Chapter: Kind treatment and Keeping the Ties and Muslim in the Book of Eemaan.

 

 

The Rites of Hajj and Umrah

Based on the book by Sh al-Albaanee, presented by Abu Talhah (rahimahumAllaah):

Umrah:

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Hajj:

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