Fasting for Pregnant or Breastfeeding Women

‘SILSILAH FATAAWAA JEDDAH’ CASSETTE SERIES (no.25)
SHAIKH AL-ALBAANEE -rahimahullaah:

Questioner : “I read in a book that if the pregnant women or the breast-feeding women fear for themselves, or for their child, that they should abstain from fasting, and should feed a needy person in place of each day, and that it is not obligatory upon them to make up the days. So how correct is this saying? We hope that you can clarify.”

Shaikh al-Albaanee: “Making up the days is not obligatory upon them, but rather kaffaarah (compensation) of feeding a needy person for each day is obligatory. This is the correct answer.

As for the aforementioned condition, i.e. that if the pregnant woman or a breast-feeding woman fear for themselves or for their child, then this condition is just an ijtihaad (personal deduction) from some of the scholars, and it should not be put as a duty upon the pregnant woman or the breast-feeding woman, because the Prophet ( صلى الله عليه و سلم) said:

<< Allaah -the Exalted and Most High- has remitted fasting from the pregnant woman and the breast-feeding woman.>>

Then Ibn `Abbaas said in explanation of His Saying -He the Most High: [[Sooratul-Baqarah (2):184]]

[[Meaning: So whoever amongst you is ill, or upon a journey, then let him fast the same number of other days; and as for those of you who can fast with difficulty, then they have the option of feeding a needy person in place of each day.]]

Ibn `Abbaas -radiyallaahu `anhu- said: “Upon the pregnant woman and the breast-feeding woman is to feed (the needy).”

Meaning the aforementioned condition is not to be found, i.e. that the pregnant woman and the breast-feeding woman have to fear for themselves or for their child.”

Translated by Abu Talhah Dawud Burbank rahimahullaah

Riyaad-us-Saaliheen

The Gardens of the Righteous – Imam an-Nawawi’s rahimahullah famous work of hadeeth detailing Islaamic morals, acts of worship and manners. Based on the explanations of numerous scholars of the past and present. Compiled and presented by Abu Talha rahimahullaah.

 

(Audios will be added as they are uploaded inshaaAllaah)

 

Use Ruqya AND Medical Treatments (Sh Fawzaan)

 

A questioner from another country says:

 

Q:

In our country there are some people who ascribe to the methodology of the Salaf who are trying to implement shar`ee ruqya.[1] They have set up a special center specifically for this ruqya. They take fees and they encourage people to avoid being treated with modern medicine. They say that these are the medicines of the disbelievers, and one should not use such treatments. What would you say about this?

 

A:

This is a baseless claim. Yes, one should seek treatment through the Qur’aan and ruqya, there is no problem with this. However, this does not stop one from seeking treatment through medicine also. “Allaah did not send down any disease without also sending its cure, whether one is aware of it or not.”[2]

 

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[1] i.e. when the Qur’aan is recited over oneself or others in order to cure illness

[2] Saheeh – see as-Saheehah no.s 451 & 1650

Fasting – Chapters from Riyaadh-us-Saaliheen

This is an excellent series of lectures on the topic of fasting during Ramadaan and at other times. From Abu Talhah’s rahimahullaah explanation of Riyaadh-us-Saaliheen by Imaam an-Nawawi rahimahullaah:

 

Buloogh-ul-Maraam – The Book of Purification (Uthaymeen)

Summarized notes from the explanation of Sh Uthaymeen. Hadeeth checkings by Sh al-Albaanee. (Translated by Adnaan ibn Salmaan).

Continue reading

Riyaad-us-Saaliheen References

References used by Abu Talhah rahimahullaah in compiling explanations of the ahadeeth in Riyaad-usSaaliheen:

riyaadus-saaliheen_references

“Ask the doctors…” (Sh Fawzaan)

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

Sh Uthaymeen on Aashooraa

And from those days on which it is legislated in the Sunnah to fast is the day of ‘Arafah and the tenth day of the month of Muharram – as per the hadeeth of Aboo Qataadah radi Allaahu ‘anhu that the Prophet sall Allaahu ‘alaihi wa sallam was asked about fasting the Day of ‘Arafah. He said:

It expiates for the past year and the coming one.

The past one – meaning that which has finished, because the Day of ‘Arafah is in the last month of the year. And (it expiates for) the coming one. So it expiates for two years.

And he was asked about fasting on the Day of ‘Aashooraa (the tenth of Muharram) – he said:

It expiates for the past year.

So it is lesser in reward than fasting the Day of ‘Arafah. And along with that it is befitting that (the person) fast the ninth along with the tenth because the Prophet sall Allaahu ‘alaihi wa sallam said:

If I were to remain (alive) until the coming year, I would certainly fast the ninth. [1]

Meaning – along with the tenth.

And because he commanded that a day before it or a day after it be fasted, to be different to the Jews – because the Day of ‘Aashooraa- – the tenth of Muharram – is the day on which Allaah saved Moosaa and his people. And He drowned Fir’awn and his people. So the Jews used to fast it, out of gratitude to Allaah for this tremendous blessing , that Allaah saved His army and vanquished the army of Shaytaan. He saved Moosaa and his people and destroyed Fir’awn and his people. So it was a tremendous blessing.

And therefore when the Prophet sall Allaahu ‘alaihi wa sallam arrived in al Madeenah, he found the Jews fasting the Day of ‘Aashooraa-, so he asked them about that. They said, “This is the day Allaah saved Moosaa and his people, and Fir’awn and his people were destroyed. So we fast it, out of gratitude to Allaah.”

So he said:

We have more right to Moosaa than you do. [2]

Why was this? Because the Prophet sall Allaahu ‘alaihi wa sallam and those with him had the best claim out of the people to the previous prophets.

Indeed those from the people who have the best claim to Ibraaheem are those who followed him, and this Prophet and those who believed. And Allaah is the Protector and Helper of the Believers.
[Soorah aale ‘Imraan (3) aayah 68]

So Allaah Messenger sall Allaahu ‘alaihi wa sallam had more right to Moosaa than the Jews did because the Jews disbelieved in him and disbelieved in ‘Eesaa and disbelieved in Muhammad.

So he fasted it and commanded the people to fast it, except that he commanded that they differ from the Jews – those who only fasted the tenth day – such that we fast the ninth, or the eleventh, along with the tenth – or (all) three.

Therefore some of the people of knowledge, such as ibn ul Qayyim and other than him,
mentioned that the fasting of ‘Aashooraa is of three categories:

1) that (the person) fast ‘Aashooraa and the ninth – and this is the best of the types

2) that he fast ‘Aashooraa and the eleventh – and this is less (virtuous) than the first

3) that he fast ‘Aashooraa alone. And some of the scholars disliked this because the Prophet sall Allaahu ‘alaihi wa sallam commanded being different from the Jews. And some of the scholars allowed this as a concession.

References:

[1] Reported by Muslim (1134) and ibn Maajah and Ahmad in his Musnad.
[2] Reported by al Bukhaaree (3943) and Muslim and Aboo Daawud.

(Sharh Riyaad us Saaliheen (3/464) (Dar ul Kutub il ‘Ilmiyyah, Beirut) of Shaykh al ‘Uthaymeen rahimahullaah; translated by Nasser ibn Najam)

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] Saheeh-ul-Jaami’ 1762

 

 

(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]