“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 .


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


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.



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.


[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)



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?


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.




[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.




[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

Sharh-us-Sunnah – Differing in Matters of Fiqh and Blind Following

Sh-S 01 differing and following the evidence

From Sh Fawzaan’s explanation of Sharh-us-Sunnah by Imaam al-Barbahaaree:


…as for it being said that ‘we will gather together upon what we agree about and as for what we disagree about then we’ll just pardon each other’.  This is something impossible if it refers to differing in `aqeedah.  However if it is differing in the matter of fiqhand matters of questions of fiqh which are possible can be this way or that way, then that may be allowable, even though even there what is still obligatory is following the evidence even in matters of fiqh.  He the Most High said:

 فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ

So if you differ about anything then refer it back to Allaah and to the Messenger

Sooratun-Nisaa (4), aayah 59

[Translated by Abu Talhah rahimahullaah]

Listen to entire lesson here.

How quickly man forgets Allaah’s blessings upon him

The scholar  Abdur Rahmaan ibn Nasir as Sa’dee rahimahullaah said about the statement of Allaah, the Most High:

<<And when some harm touches man, he calls upon his Lord repentantly.
Then when He bestows a blessing upon him from Himself, he forgets that which he was supplicating about beforehand and he sets up rivals along with Allaah.>>
(Soorah az Zumar (39) aayah 8)

He, the Most High, informs (us) of His generosity to His servant, and His fine treatment and goodness to him – and how little is the gratitude of His servant.

And that when harm touches him, by way of illness or poverty or falling into difficulty at sea or other than that (and) that he knows that none can save him in this situation except Allaah, then he calls upon Him beseeching (Him) and turning in repentance; and he seeks rescue from Him for the removal of that which has befallen him and he implores (Him) in that.

Then when He bestows a blessing – (meaning) Allaah

a blessing upon him from Himself – in that He takes away the harm and distress that he had

he forgets that which he was supplicating about beforehand –  meaning: he forgets that harm about which he had called upon Allaah; and he continues as if no harm had afflicted him and he persists upon his shirk.

(Tayseer ul Kareem ir Rahmaan of as Sa’dee rahimahullaah, translated by Nasser ibn Najam)

The wisdom behind the sending of the Messengers

With regards to the hikmah behind the sending of the Messengers,
Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah

So a messenger was sent to every nation from the time of Nooh up till the time of our Prophet Muhammad sall Allaahu‘alaihi wa

And the hikmah behind the sending of the Messengers was:

a) to establish the proof. He, the Most High, said:

Messengers as bearers of good tidings and warners in order that mankind
should have no plea against Allaah after the coming of the
Soorah an Nisaa (4) aayah 165

b) as a mercy – as per His statement, He the Most High:

And We did not send you except as a mercy to all
Soorah al Anbiyaa (21) aayah 207

c) to make clear the path leading to Allaah, the Most High – because
the person does not know what Allaah has made obligatory in a detailed manner
except through the path of the Messengers.

(Al qawl ul mufeed (1/27 to 28) of Shaykh Muhammad ibn Saalih al
‘Uthaymeen rahimahullaah, translated by Nasser ibn Najam)

Causes for a decrease in eemaan

With regards to the person’s eemaan decreasing, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

Then know that the decrease in eemaan is of two types:

The first: the decrease which a person can do nothing about, such as the decrease in the deen of a woman through leaving off the prayer during the days of her menstrual period.

So for certain she has no choice in this. Rather if she wished to offer her prayer (during this time) so that her eemaan would not decrease, it would be said to her:

This is certainly something forbidden for you, and if you were to pray it would surely make your eemaan more deficient!

Therefore this is a deficiency which the person can do nothing about and is not to be blamed for because they have no choice in this matter, without exception.

And for example that a person dies whilst being young. So his eemaan is deficient relative to one whose life is prolonged because for the one whose life is prolonged, his eemaan increases and his actions increase. So he can do nothing about this decrease, so without exception, he is not to be blamed for it.

The second: a decrease through the choice of the person. And this is divided into two types:

If the basis of it is committing a sin or leaving off an obligation, then he is to be blamed for it and he commits a sin through it.

And if his decrease is through leaving off a voluntary act which is not obligatory then he is not to be blamed for it with a blame by which he is deemed to have committed a sin, even though it is upon a person to strive upon righteous action.

(Quoted in Mu’jam at Ta’reefaat p79 to 80, translated by Nasser ibn Najam)