There is nothing wrong with taking medication for mental illness

I am a young man, and from the time I was born I have had some problems – I am very sensitive and introverted, and I suffer from fear. Please note that this is a hereditary disease. My father and mother suffered from it, as did my grandmother, my paternal aunt and her daughter. I know that it results from the lack of a substance in the brain that my body cannot produce, and that this deficiency can be made up for with medication. Does this go against sharee’ah? Is it regarded as changing the creation of Allaah?.

Praise be to Allaah.

Medical treatment is allowed in Islam in general terms, and is not regarded as changing the creation of Allaah. The ruling among the scholars is that it is either permitted (mubaah) or recommended (mustahabb). The Hanafis and Maalikis are of the view that medical treatment is permitted, and the Shaafa’is and some Hanbalis are of the view that it is mustahabb. The view of most of the Hanbalis is that it is better not to do it. Ahmad ibn Hanbal narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah created the disease, He also created the cure, so seek the cure.” Narrated by Ahmad, 12186; classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1633. 

It was narrated that Usaamah ibn Shurayk (may Allaah be pleased with him) said: The Bedouin said: “O Messenger of Allaah, should we not treat sickness?” He said, “Yes, O slaves of Allaah, treat sickness, for Allaah did not send down any disease but He also sent down its cure, except for one disease.” They said, “O Messenger of Allaah, what is it?” He said, “Old age.” Narrated by al-Tirmidhi, 2038; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

Old age refers to the weakness and illnesses that come with old age, for which there is no cure. 

It makes no difference with regard to medical treatment whether the sickness is physical, mental or nervous. The word da’ (disease, sickness) in the ahaadeeth is general in meaning and includes all kinds of sickness. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 

It is permissible to treat sickness according to scholarly consensus. The Muslim may go to a doctor for internal sickness, injuries, nervous problems and so on, for him to diagnose his sickness and treat it appropriately, using medicines that are permitted according to Islam, according to his medical knowledge, because this comes under the heading of taking the usual means, and it does not contradict the idea of putting one's trust in Allaah. Allaah has sent down the disease and He has sent down the cure; those who know it know it, and those who do not know it do not know it, but Allaah does not put the healing for His slaves in something that He has forbidden to them. 

It is not permissible for a sick person to go to the soothsayers or fortunetellers who claim to have knowledge of the unseen, in order to find out from them what his sickness is. Nor is it permissible for him to believe what they tell him, for they speak without knowledge or they summon the jinn to ask their help in doing what they want to do. The ruling on these people is that they are kaafirs who are misguided, if they claim to have knowledge of the unseen… 

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 3/274 

Although it is permissible to use physical medicine, the sick person should also look for spiritual remedies as prescribed in Islam, in which Allaah has put the cure for both physical and mental illness, such as ruqyah as prescribed in Islam, in which Qur’aan or words narrated in the Sunnah are recited. 

The scholars of the Standing Committee said, answering a similar question: 

Trust in Allaah and think positively of Him; delegate your affairs to Him, and do not despair of His mercy, bounty and kindness, for He has not sent down any disease but He has also sent down the cure. You should take the means and continue to consult specialist doctors who have knowledge of disease and its treatment. Recite Soorat al-Ikhlaas, Soorat al-Falaq and Soorat al-Naas over yourself three times, and blow into your hands after each time, and wipe your face and whatever you can reach of your body. Do that repeatedly night and day and when going to sleep. Also recite over yourself Soorat al-Faatihah at any time of night or day, and recite Aayat al-Kursiy when you lie in your bed at night. These are the best ruqyahs with which a person may treat himself and protect himself from evil. Call upon Allaah by reciting the du’aa’ for one who is in distress, and say:

“Laa ilaaha ill-Allaah al-‘Azeem al-Haleem, laa ilaaha ill-Allaah rabb al-‘arsh il-‘azeem, laa ilaaha ill-Allaah rabb al-samawaati wa rabb al-ard wa rabb al-‘arsh il-‘azeem (There is no god but Allaah, the All-Mighty, the Forbearing, there is no god but Allaah, the Lord of the mighty Throne, there is no god but Allaah, Lord of the heavens, Lord of the earth, and Lord of the mighty Throne).”

Also treat yourself with the ruqyah of the Messenger of Allaah (peace and blessings of Allaah be upon him):

Allaahumma Rabb an-naas, mudhhib al-ba’s ishfi anta al-Shaafi, laa shaafiya illa anta, shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, the One Who relieves hardship, grant healing, for there is no healer but You, a healing that leaves no trace of sickness) 

And recite other dhikrs and ruqyahs and du’aa’s which are mentioned in the books of hadeeth, and which are mentioned by al-Nawawi in Riyaadh al-Saaliheen and Kitaab al-Adhkaar. 

Fataawa al-Lajnah al-Daa’imah, 1/297 

We ask Allaah, the Lord of mankind, to take away your pain, and to heal you of what you are suffering. We urge you to be patient and to seek reward with Allaah for what has befallen you, and we hope that Allaah will reward you and relieve you of your distress. 

And Allaah knows best.

Is witchcraft real? Is it permissible to seek treatment from practitioners of witchcraft

Is there anything such as witch doctors? What should we do if someone says "I don't believe in magic" because "this is just an illusion"?.

Praise be to Allaah.

Sihr (witchcraft or magic) is a word referring to something hidden. It is real and there are kinds of witchcraft that may affect people psychologically and physically, so that they become sick and die, or husbands and wives are separated. Its effects happen by the will of Allaah. It is a devilish action, most of which is only achieved by means of shirk and drawing close to the jinn and shayaateen (devils) by means of that which they love, and it is based on associating others with Allaah (shirk). 

There are doctors who are also practitioners of witchcraft, who treat people by means of seeking the help of the jinn. They claim to have knowledge of the sickness with no need to identify it, and they prescribe for the patient foods and drinks that bring him closer to his allies among the devils. He may tell them to slaughter a pig whilst saying “Bismillaah” over it, or to slaughter a permissible animal without saying “Bismillaah”, or when saying the name of one of the devils. 

This is kufr or disbelief in Allaah, and it is not permissible under any circumstances to go to people like these. The hadd punishment for these people is execution. It has been proven from three of the Sahaabah (may Allaah be pleased with them) that the practitioners of witchcraft are to be put to death. 

The Standing Committee was asked a question about this matter, in which it was said: 

Please note that in Zambia there is a Muslim man who claims that he has with him a jinn, and the people come to him and ask him to treat their sicknesses, and this jinn states what their treatment should be. Is that permissible? 

They replied: 

It is not permissible for that man to use the jinn, and it is not permissible for the people to go to him seeking treatment for sickness through his using the jinn, or to meet any other need by this means. 

Seeking treatment through human medical doctors and using permissible medicines is sufficient and means that there is no need for that, and it keeps people safe from the sorcery of the magicians.  

It was narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” Narrated by Muslim. 

And it was narrated by the authors of al-Sunan and by al-Haakim, who classed it as saheeh, that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad.” 

This man and his companions from among the jinn are regarded as being among the fortune-tellers and soothsayers, so it is not permissible to ask them anything or to believe them. 

Fataawa al-Lajnah al-Daa’imah, 1/408, 409 

Shaykh ‘Abd al-‘Azeez ibn Baaz said: 

Given that there are so many charlatans lately, who claim to be doctors and to treat people by means of magic and witchcraft, and they have become widespread in some countries and they exploit the naïveté of the ignorant, I thought that in the spirit of sincerity towards Allaah and His slaves, that I should explain the grave danger that this poses to Islam and the Muslims, because it involves dependence on something other than Allaah and going against His command and the command of His Messenger (peace and blessings of Allaah be upon him), so I say, seeking the help of Allaah: 

It is permissible to seek treatment according to scholarly consensus. The Muslim may go to a doctor to seek treatment for internal diseases, injuries, nervous complaints, etc, so that he can identify the disease and treat it in an appropriate manner, using medicines that are permissible according to sharee’ah, based on his knowledge of medicine, because this comes under the heading of using the ordinary means, and it is not contrary to the idea of putting one's trust in Allaah. Allaah has sent down the disease but He has also sent down with it the cure; those who know it know it and those who do not do not. But Allaah has not created the healing for His slaves in that which He has forbidden to them, so it is not permissible for the sick person to go to a soothsayer who claims to know the unseen, in order to find out from them what is wrong with him. And it is not permissible for him to believe what they tell him, because they speak of the unseen without knowledge, or they summon the jinn and seek their help in doing what they want. The ruling on these people is that they are kaafirs and misguided, because they claim to have knowledge of the unseen. Muslim narrated in his Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” And it was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by Abu Dawood and by the four authors of al-Sunan; classed as saheeh by al-Haakim who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller or soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” And it was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He does not belong to us who observes bird omens or has that done for him, or who seeks divination or who has that done for him, or who practices witchcraft or has that done for him. Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by al-Bazzaar with a jayyid isnaad. 

These ahaadeeth demonstrate that it is forbidden to go to soothsayers, fortune-tellers, witches and the like, and ask them questions and believe them, and a warning is issued to those who do that. Community leaders and those in positions of power and authority must forbid going to fortune-tellers, soothsayers and the like, and not allow anyone who deals in such things to operate in the marketplaces or elsewhere. They should denounce them emphatically, and denounce those who go to them. We should not be deceived by the fact that they may get things right sometimes, or by the fact that many people go to them, because they are ignorant and the people should not be deceived by them. The Prophet (peace and blessings of Allaah be upon him) forbade going to them, asking them questions and believing them, because that is a great evil, a serious danger and leads to bad consequences, and because they are immoral liars. These ahaadeeth also indicate that soothsayers and witches are also kaafirs, because they claim to have knowledge of the unseen, which is kufr, and because they only reach their goals by serving the jinn and worshipping them instead of Allaah, which is kufr or disbelief in Him and associating others with Him (shirk). The one who believes them and their claims to have knowledge of the unseen is like them. Everyone who goes to these people and deals with them, is disowned by the Messenger of Allaah (peace and blessings of Allaah be upon him). It is not permissible for the Muslim to accept what they claim is a kind of treatment, such as their muttering mumbo-jumbo or pouring lead and other kinds of nonsense that they do. This is a kind of sorcery and deception of the people. Whoever accepts that is helping them in their falsehood and kufr. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 3/274-281. 

Secondly: 

With regard to witchcraft (sihr), it is real and is not an illusion, and it may have an effect by Allaah’s leave. 

Al-Quraafi said: Sihr is real, and the person against whom it is done may die, or his nature or habits may be changed, even if he does not deal with it himself. This was the view of al-Shaafa’i and Ibn Hanbal… 

Al-Furooq, 4/149. 

The Mu’tazalis, Qadaris and some of the scholars held a different view, but no attention should be paid to that. Al-Quraafi and others mentioned that the Sahaabah were unanimously agreed that it is real before there appeared those who denied that. 

The evidence of Ahl al-Sunnah concerning that is as follows: 

1.     Allaah says (interpretation of the meaning): 

“but the Shayaateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) till they had said, “We are for trial, so disbelieve not (by learning this magic from us).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave. And they learn that which harms them and profits them not”

[al-Baqarah 2:102] 

This verse clearly indicates what we are trying to say, which is that sihr (witchcraft) is real, and that the practitioner of witchcraft may create a division between a man and his wife thereby, and that he may harm people by means of his witchcraft, but he cannot do any harm except by Allaah’s leave. 

2.     Allaah says (interpretation of the meaning): 

“And from the evil of those who practise witchcraft when they blow in the knots”
[al-Falaq 113:4] 

“those who practise witchcraft when they blow in the knots” refers to female witches whose witchcraft involved tying knots then blowing into them. If witchcraft were not something real, Allaah would not have commanded us to seek refuge from it. 

3.     Further evidence is provided by the fact that the Prophet (peace and blessings of Allaah be upon him) was bewitched by the Jew Labeed ibn al-A’sam. This is a saheeh hadeeth that was narrated by al-Bukhaari and Muslim. 

Ibn al-Qayyim said: The witchcraft which can cause sickness, lethargy, mental sickness, love, hatred and delusions is something that does exist and is known by the masses. Many people know it from experience. 

Al-Tafseer al-Qayyim, p. 571 

Thirdly: 

There are many kinds of witchcraft, including illusions and deceiving the eyes. But not all sihr is like that. Some of the scholars listed different kinds of witchcraft, and counted eight kinds, the most well known of which are: 

1.     Knots and incantations  

i.e., reciting words and mumbo-jumbo by means of which the witch is able to use the devils to do what he wants of harming the person being bewitched. But Allaah says (interpretation of the meaning): 

“… but they could not thus harm anyone except by Allaah’s Leave”

[al-Baqarah 2:102] 

2.     Sleight of hand. 

They become skilled in this by means of practice and training to do things quickly, and bring out something hidden.  

For example, the magician may bring a dove and strange it in front of the audience, then he hits it with his hand and it gets up and flies. 

But in fact there was a kind of anaesthetic in his hand and he made it smell it and made the audience think that he had strangled it and killed it, then when he hits it, he wakes it up from that stupor. 

3.     Bewitching the eyes. 

This is very common among the liars; the magician does not really put a sword in his body, rather he bewitches the eyes of the audience, and puts the sword by his side, but the bewitched people think that he puts it through his middle. 

These tricksters have become well known among us, because among the audience there are those who protected themselves with Qur’aan and dhikr, and remembered Allaah a great deal whilst sitting in the gathering watching the magician, so they saw what really happened, unlike what those who were bewitched saw. 

4.     Using chemicals

This is done well by those who know how substances react with one another, thus producing a substance that is not affected by some other substances, such as the Sufi Rifaa’iyyah who make people think that they are not affected by fire, when in fact they coat themselves with some fireproof substances. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) challenged them to wash with hot water before entering the fire and they refused because this would have exposed their deceit. 

And there are many other things that the practitioners of witchcraft do, which could not happen unless Allaah decreed it. 

See Tafseer Ibn Katheer, 1/146; Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/178; al-Sihr by Shaykh ‘Umar al-Ashqar. 

And Allaah knows best.

Can he open a store to do cupping in return for payment?

Is it permissible to open a store to do cupping and take payment from people for that?.

Praise be to Allaah.

The scholars differed concerning the earnings of a cupper – is that makrooh or permissible without being makrooh? The reason why they differed is that they differed in their understanding of the ahaadeeth that have been narrated concerning that. 

Among the ahaadeeth which describe the earnings of a cupper as makrooh are the following: 

1 – The Prophet (peace and blessings of Allaah be upon him) said: “The earnings of a cupper are khabeeth (evil).” Narrated by Muslim (1568) 

2 – The Prophet (peace and blessings of Allaah be upon him) said: “The worst of earnings are the wages of a prostitute, the price of a dog and the fee of a cupper.” Narrated by Muslim (1568). 

3 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the earnings of a cupper. Narrated by Ahmad (7635), al-Nasaa’i (4673), Ibn Maajah (2165); classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. 

Among the ahaadeeth which mention a concession allowing that are the following: 

1 – The report narrated by al-Bukhaari (2102) and Muslim (1577) from Anas ibn Maalik (may Allaah be pleased with him) who said: Abu Taybah treated the Messenger of Allaah (peace and blessings of Allaah be upon him) with cupping and he ordered that he given a saa’ of dates. 

2 – The report narrated by al-Bukhaari (2103) and Muslim from Ibn ‘Abbaas (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) was treated with cupping and he gave something to the one who treated him. If it had been haraam he would not have given him anything.” This is the wording of al-Bukhaari. He also narrated another version (2278) which says: “And he gave the cupper his wages; if he knew that it was makrooh he would not have given him anything.” And Muslim (1202) narrated: “If it were haraam the Prophet (peace and blessings of Allaah be upon him) would not have given him anything. 

The majority of scholars are of the view that when all of these ahaadeeth are taken together, the prohibition may be understood as meaning that it is makrooh. 

Ibn Qudaamah (may Allaah have mercy on him) said: It is permissible to hire a cupper to treat one with cupping, and his earnings are permissible. This is the view favoured by Abu’l-Khattaab and it is the opinion of Ibn 'Abbaas. It is also the view of Maalik, al-Shaafa’i and as-haab al-ra’y. Al-Qaadi (i.e., Abu Ya’la, who was a Hanbali) said: The wages of a cupper are not permissible, and he mentioned that Ahmad stated that in several places and said: If he is given something without a (formal) contract or stipulating that, he may take it and dispose of it in feeding his animals or feeding his slaves or on the tools of his trade, but it is not permissible for him to consume it. Among those who regarded the earnings of a cupper as makrooh were ‘Uthmaan, Abu Hurayrah, al-Hasan and al-Nakha’i, because the Prophet (peace and blessings of Allaah be upon him) said: “The earnings of a cupper are khabeeth (evil)” (narrated by Muslim) and he said of the earnings of a cupper: “Feed it to your camel and your slaves” (narrated by Ahmad and al-Tirmidhi (1277), classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

The fact that this is permissible and not haraam is also indicated by the report narrated by Ibn ‘Abbaas who said: The Prophet (peace and blessings of Allaah be upon him) was treated with cupping and he gave the cupper his wages; if he knew it was haraam he would not have given it to him.” Agreed upon. According to another version: “if he knew it was khabeeth (evil) he would not have given it to him.” The words of the Prophet (peace and blessings of Allaah be upon him) regarding the earnings of a cupper, “Feed it to your slaves,” indicates that his earnings are permissible, because it is not permissible for him to feed his slaves with food that is haraam to eat, for slaves are human and the things that Allaah has forbidden are forbidden to them just as they are forbidden to those who are free. Calling it khabeeth (evil) earnings does not necessarily mean that it is haraam, because the Prophet (peace and blessings of Allaah be upon him) called garlic and onions khabeeth even though they are permissible. 

Rather the Prophet (peace and blessings of Allaah be upon him) disliked that for one who is free because this type of work is not befitting for a free man. The fact that the Prophet (peace and blessings of Allaah be upon him) told him to give it to his slave indicates that it is permissible. The prohibition on eating it is to be understood as meaning that it is makrooh, not haraam. End quote from al-Mughni (6/133). 

Based on this, there is no sin on you if you open this shop, and the fees that you take from people for that are not haraam. 

And Allaah knows best.

Ruling on dissecting frogs for scientific purposes

Is it permissible to dissect frogs when required for study purposes?
 Not dissecting it may result in the student failing that course or being deprived of some credits which may prevent him from among the top students in his class, so he would not get a position as a professor’s assistant in college?.

Praise be to Allaah.

The ruling on this issue depends on examining two important issues: 

Firstly: 

The ruling on killing frogs and what the scholars have said about that. 

The scholars differed concerning this issue and there are two views: 

1 – That it is makrooh. This is the view of the Maaliki madhhab and of some of the Shaafa’is and Hanbalis. 

See: al-Tamheed (15/178); Sharh al-‘Umdah by Ibn Taymiyah (3/148). 

2 – That it is haraam. This is the view of the Hanafi, Shaafa’i and Hanbali madhhabs, and of Ibn Hazm, and is the view favoured by Shaykh al-Islam Ibn Taymiyah. 

See: Mushkil al-Athaar by al-Tahhaawi (2/35); al-Majmoo’ (9/29); al-Mughni (9/338); al-Muhalla (7/225); al-Fataawa al-Kubra (2/139). 

The evidence for that is the report narrated from ‘Abd al-Rahmaan ibn ‘Uthmaan (may Allaah be pleased with him), according to which a doctor asked the Prophet (peace and blessings of Allaah be upon him) about using frogs in medicine, and the Prophet (peace and blessings of Allaah be upon him) forbade killing them. 

Narrated by Abu Dawood (5269), classed as saheeh by al-Nawawi in al-Majmoo’ (9/34). 

We have already mentioned that this is the favoured view, in the answer to questions no. 1919 and 10220. 

Secondly: 

If it is necessary to dissect frogs, there is no sin in it in sha Allah. The scholars have ruled that it is permissible to dissect the body of a Muslim for the purposes of criminal investigations or preventative medicine. This has been explained in the answer to question no. 11962. 

So it is more likely that it is permissible to dissect the bodies of animals – which are less sacrosanct than humans – for the purpose of scientific research, if there is a need for that. 

We have previously quoted fatwas dealing with this. See the answer to question no. 8509. 

It should be noted that the student must treat the animals that he is dissecting properly; he should anaesthetize them fully and hasten to kill them as soon as the dissection is over, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has prescribed proficiency in all things, so if you kill, kill well, and if you slaughter, slaughter well. Let one of you sharpen his blade and spare suffering to the animal.” Narrated by Muslim, 1955. 

Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Haram al-Makki (1166): 

We are studying in one of the universities in the faculty of science, biology division. During our studies we need to dissect some animals, such as frogs, rats and the like, for the purposes of learning and studying. What is the ruling on these dissections? 

He replied: 

If there is a need for it, there is nothing wrong with dissection, but he should do something for this animal so that it will not feel any pain at the time of dissection, and he must note that in the case of those animals that are naajis (impure) after death, he has to purify himself of them. 

And Allaah knows best.

Making figures out of dough to teach the handicapped, then getting rid of them

I work in a centre for the mentally handicapped. Some of them find it difficult to move their fingers, so we decided to teach them to make shapes (of non-animate things) with modeling clay, but it is too difficult for them. So we replaced that with something like flour that is mixed with water, so it is like clay in their hands. After they have played with it we dispose of it. Is that permissible?.

Praise be to Allaah.

There is nothing wrong with what you have mentioned about making shapes of inanimate things, even if they are made out of flour or dough, in order to teach the mentally handicapped how to move their fingers. But it is better to make some use of the flour after that, even if it is by drying it and giving it to animals to eat, so as to preserve the blessing and not waste it. But if you cannot make any use of it, then there is no sin in throwing it away and getting rid of it. 

Some scholars have stated that it is permissible to use some kinds of food in shampoo and similar things that are used for washing the face, and it is known that these things are washed away with the water and no further use is made of them. 

The scholars of the Standing Committee were asked: 

In the marketplace I see a kind of shampoo that the grocery store owners say is made with eggs, and another kind that contains lemons. Is it permissible to wash with them? They replied:  

It is permissible for you to wash with shampoo and water, even if it is mixed with lemon or eggs, and to wash with soap and the like with water, to help remove dirt.  

Fataawa al-Lajnah al-Daa’imah, 24/108 

And Allaah knows best.

What du’aa’ should a parent say for a sick child?

What dua should a parent say for a child who is sick ?.

Praise be to Allaah.

The Prophet (peace and blessings of Allaah be upon him) has taught us things in such cases in which there is healing and a lessening of sickness, as well as reward. That is part of Allaah’s mercy towards this blessed ummah and the Prophet’s care for it. He is the one whom Allaah described as (interpretation of the meaning): 

“Verily, there has come unto you a Messenger (Muhammad (peace and blessings of Allaah be upon him)) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad (peace and blessings of Allaah be upon him)) is anxious over you; for the believers (he is) full of pity, kind, and merciful”

[al-Tawbah 9:128] 

Among the things that he taught us are the following: 

1 – Reciting al-Faatihah 

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) described Soorat al-Faatihah as a ruqyah, and he approved of the Sahaabi who recited it as a ruqyah for the one who had been stung by a scorpion. Al-Bukhaari (2156) and Muslim (2201). 

Ibn al-Qayyim said: 

There was a time when I fell sick in Makkah, and I could not find a doctor or any medicine, so I treated myself by reciting it. I would take some Zamzam water and recite it over it several times, then drink it. I recovered fully by these means, then I began to do that whenever I felt a lot of pain, and I benefited greatly from it. End quote. 

Zaad al-Ma’aad (4/164). 

2 – It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that when any of us fell sick, the Messenger of Allaah (peace and blessings of Allaah be upon him) would wipe him with his right hand then say: “Adhhib il-ba’s, Rabbi l-naas washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (Remove the harm, O Lord of mankind and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind).”

Narrated by al-Bukhaari (5675)and Muslim (2191). 

3 – It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: If one of his family fell sick, the Messenger of Allaah (peace and blessings of Allaah be upon him) would blow over him and recite al-Mu’awwidhaat. When he fell sick with his final illness, I started to blow over him and wipe him with his own hand, because it was more blessed than my hand. Narrated by al-Bukhaari (5735) and Muslim (2192). 

4 – It was narrated from ‘Uthmaan ibn Abi’l-‘Aas al-Thaqafi that he complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) about some pain that he had felt in his body since he became Muslim. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Put your hand on the part of your body that hurts and say: ‘Bismillaah (in the name of Allaah)’ three times, then say seven times: ‘I seek refuge in Allaah and His Power from the evil of what I find and I fear.’” Narrated by Muslim (2202). 

5 – It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that Jibreel (peace be upon him) came to the Prophet (peace and blessings of Allaah be upon him) and said: O Muhammad, are you sick? He said: “Yes.” He said: In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you. Narrated by Muslim (2186). 

6 – It was narrated that Abu’l-Darda’ (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever among you suffers some sickness, or his brother suffers some sickness, let him say: ‘Our Lord Allaah Who is in heaven, hallowed be Your name, You will is done in heaven and on earth; as Your mercy is in heaven, bestow it upon the earth. Forgive us our sins. You are the Lord of the good. Send down some Your mercy and healing upon this pain,’ and he will be healed.” Narrated by Abu Dawood (3892); classed as saheeh by al-Haakim in al-Mustadrak (4/243) and as hasan by Ibn Taymiyah in Majmoo’ al-Fataawa (3/139). 

7 – It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The one who visits a sick person who is not dying, and says seven times in his presence, ‘I ask Allaah the Almighty, the Lord of the Mighty Throne, to heal you,’ Allaah will heal him from that sickness.” Narrated by Abu Dawood (3106); classed as saheeh by al-Nawawi in al-Adhkaar (p. 180) and by al-Albaani in Saheeh Abi Dawood. 

Whilst reciting these ruqyahs over yourself you should wipe your hand over his face, chest and stomach, as the Prophet (peace and blessings of Allaah be upon him) used to do, and you should sit near your child’s head so that you will be breathing over him as you recite the ruqyah. There is nothing wrong with blowing lightly onto his face with a little saliva whilst doing that. 

Ibn al-Qayyim said: 

The ruqyah comes from the heart and mouth of the one who is reciting ruqyah, so if it is accompanied with some of his saliva and breath, that will have a stronger effect. End quote. 

Zaad al-Ma’aad (4/164). 

But over and above all that there must be sincerity towards Allaah in the du’aa’, and sincere turning to Him and humility before Him, and one should seek out the times when prayers are answered, for when a person raises his hand to Allaah in du’aa’, He is reluctant that the person should remain empty-handed. Do not be hasty in seeking a response, for Allaah may delay the answer for a reason that is known to Him, so you should be patient and have certain faith. Remember that the Prophet (peace and blessings of Allaah be upon him) said: “Call upon Allaah when you are certain of receiving a response, and remember that Allaah does not answer a du’aa’ that comes from a heedless heart.” Narrated by al-Tirmidhi (3479); classed as hasan by al-Shawkaani in Tuhfat al-Shaakireen (68) and by al-Albaani in al-Silsilah al-Saheehah (594). 

See also questions no. 3476, 20176 and 21581. 

And Allaah knows best.

What is al-Jathoom?

We often hear about al-Jathoom, which is a jinni that sits (yajthum) on a person’s chest if he has been neglecting prayer or other duties. Is there anything in the Sunnah of the Prophet (peace and blessings of Allaah be upon him) that mentions that? Or is it a myth and fable?.

Praise be to Allaah.

Firstly: 

Al-Jathoom is the kaboos (incubus, evil spirit, nightmare) that descends upon a person in his sleep. 

Ibn al-Manzoor said: 

Al-Jathaam or al-Jathoom is the kaboos that descends upon a person at night… the one that descends upon a person when he is sleeping is called al-jathoom. 

Lisaan al-‘Arab (12/83) 

He also said: 

The kaboos is the one that descends upon the sleeper at night. And it was said that it is the precursor to epilepsy. One of the linguists said: I do not think that it is an Arabic word; rather it is al-naydalaan; it is also known as al-barook or al-jathoom. 

Lisaan al-‘Arab (6/190). 

Secondly: 

The “jathoom” may be caused by a physical reason, such as eating too much or taking too much medicine, or it may be due to being overpowered by the jinn. The former may be treated by cupping and reducing the intake of food etc. The latter may be treated by means of the Qur’aan and reciting dhikrs that are prescribed in Islam. 

Ibn Seena said in his medical book al-Qanoon: 

Chapter on al-kaboos: 

It is also called al-khaaniq (the strangler), and in Arabic it is also called al-jathoom and al-naydalaan. 

Al-kaboos is a disease that a person feels when he is falling asleep and imagines something heavy pressing upon him, squeezing him and constricting his breathing, hence he cannot speak or move, and he is almost suffocated because of the obstruction of his airway. When it goes away, he wakes up immediately. This is the precursor to one of three things: epilepsy, apoplexy or mania. That applies if it is due to physical causes and there is no other non-physical cause. End quote. 

Modern doctors say likewise. Dr. Hassaan Shamsi Basha has divided kaboos into two categories: temporary kaboos and recurrent kaboos; he regards the former as being due to physical causes and the latter as being due to the effect of the jinn. 

He says in his book al-Nawm wa’l-Araq wa’l-Ahlaam (sleep, insomnia and dreams): 

1)     Temporary kaboos:

This happens  for two reasons:

A-      Vapours that rise to the brain through the breathing channels when first falling asleep, so the person afflicted feels that he cannot move or speak, or he feels a kind of panic. This is the precursor of a physical epileptic seizure, and it also happens when one is exposed to psychological pressures.

B-       Administration of medicines that can cause kaboos such as:

(i)                Arazrabine

(ii)              Beta blockers

(iii)            Lifod B

(iv)            Antidepressants

(v)              After stopping the use of tranquillizers such as valium. 

2)     Recurrent kaboos. This kind of kaboos indicates that a person has been harmed by evil spirits. End quote. 

Conclusion:  

Jathoom refers to kaboos, which is not a myth or fable, rather it is something real that does happen; it may be caused by physical factors or it may be caused by the jinn. 

And Allaah knows best.