The Permanent Committee for Islaamic Research and Verdicts
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Question 1, Fatwa No.8849
al-Fataawa al-Muta’alliqah bit-Tibb wa Ahkaam al-Mardhaa – Pages 178-179

Question: I am a (medical) student at the Medical College at Al-Azhar (University in Cairo, Egypt) and my studies take a lot of my time and effort, and (as a result) the time left to study my religion is very little. So, how can I make my (medical) studies and my attendance at (Medical) College a form of worship for the Sake of Allaah so that Allaah bestows upon me (much) good and blessings and opens the doors of knowledge and success therein, so that I can become a student who benefits the Muslims thereafter and strengthen Islaam? Guide us with a full and clear response and may Allaah reward you with good.

Response: It is obligatory upon the Muslim to learn those affairs of his religion which are necessary for him to (properly) practice his religion, and it is not permissible for anything to occupy him away from that. So, studying medicine is a collective obligation (fardh kifaayah) and studying the religion of Islaam is an individual obligation (fardh ‘ayn) with respect to what the Muslim needs to know (in order to properly practice his religion). Therefore, an individual obligation takes precedence over a collective obligation.

So, it is obligatory upon you to learn those affairs of your religion which are imperative, and this will never prevent you from studying medicine. It is (however) possible for you to make your medical studies a form of worship (so long as it is done) with sincerity solely for the Sake of Allaah, intending by it to benefit yourself and the Muslims and undertaking that which the Ummah requires in terms of health and prevention of illnesses, with the Permission of Allaah (Subhaanahu wa Ta’aala) your studies will (then) be (considered) a form of worship so long as your intention is pure.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.



Translated by Aboo ‘Imraan al-Mekseekee

Source DTSSBC who took it from the Arabic newspaper al-Muslimoon 2nd edition

His eminence ash-Shaykh Muhammad bin Saalih al-‘Uthaymeen ‫ رَحِمه االله‬was asked
about the Muslim woman who has to see a Male doctor for a checkup knowing that
she will have to show some part of her body. What is the ruling based on the Divine
Legislation concerning this?
Answer: If the Muslim woman is going to a Male doctor because there is no Female
doctor available then there is no harm in that and it has been mentioned by the
People of Knowledge. It is permissible for her to uncover whatever portion of her
body that will need to be viewed by the Male doctor so long as there is a Mahram
(Male relative like the husband, father, son, uncle, etc.) to accompany her but she
must not be left alone with this Male doctor as being left alone with him is not
permissible since this is from what is done out of necessity. The People of
Knowledge, may Allah have mercy upon them, have mentioned that instances such as
these are allowed because it falls under the prohibited means that lead to what is
forbidden so whatever is considered from the prohibited means that lead to the
forbidden it can be made permissible only when there is a necessity for it.



By Ibn-Taymiyyah, Ibn-al-Qayyim, Shaikh bin-Baaz, Shaikh ‘Uthaimeen, And the Permanent Committee

pg. 41-43

Imaam Maalik reported from Zaid bin Aslam that a man was wounded during the time of the Prophet(sallAllaahu alaihi wa sallam), and the wound clotted blood, then the man called two people from Banu Anmaar, who looked at him and claimed that the Prophet(sallAllaahu alaihi wa sallam) said to them, “Who amongst you is the best physician?” They said, “Is there anyone better (than another) in medicine?” He answered, “He Who sent down the ailment is the One Who sent down the cure.” (25) This Hadeeth indicates that it is best to refer to experts in every field of knowledge, because that will ensure success.

It is also compulsory for any one who seeks a fatwaa to refer to the one who is most knowledgeable in the particular situation he finds himself in, as he is closer to ascertaining the most correct opinion.

Similarly, one who is confused about the Qiblah should follow the example of the most knowledgeable person he finds, this is how Allaah created mankind; just as a traveler on land or sea will only acquire peace of mind and comfort if he follows the more knowledgeable of two guides, it is this he follows and on him he relies. This is something the Shar’iyyah, Fitrah and human sense are in agreement with.

The Prophet’s(sallAllaahu alaihi wa sallam) statement that: “He Who sent down the ailment is the One Who sent down the cure,” has often been mentioned in several other Hadeeths. Among them is that reported by Umar bin Dinaar, from Hilaal bin Yassaaf, who said that, ‘the Prophet (sallAllaahu alaihi wa sallam) entered upon a patient to visit him, and said “Send for a doctor”, but someone said: “Even you say this O Prophet of Allaah (sallAllaahu alaihi wa sallam)?!!’ ‘Yes! Certainly Allaah has never sent down a sickness unless He has sent down its cure.’

Abu Hurairah reported from the Prophet(sallAllaahu alaihi wa sallam) that “Allaah has never sent down a disease, unless He sent down its cure” (26) and many other hadeeths already mentioned.

Some scholars have said, what is meant by sending them down is creating them, just as the mention in the other Hadeeth which states that, “Allaah placed any ailment, save that He has placed cure for it.” Thus, sending down is more specific than creating and placing, hence its meaning should not be overlooked without reason.

Some others have said, “they were sent down via the angels in charge of the creation of disease and cures, as angels are in charge of this world, including the affairs of man from the time of his birth till his death,” so sending down cure and ailment are with the angels, which is the closest meaning.

Yet others have said, “all disease and cures are as the result of sending down rain from the heavens, the results of which are: food, nutrients, medications, ailments, including basis, constituents and means used in them. Thus, the mineral components contained in descent from mountains while medication are from rivers and fruits and are included in this statement (by implication and this kind of _expression is common in Arabic and other literature). This explanation is better than the preceding one. Also, this is part of the perfection of the Wisdom of Allaah, and His Lordship, for just as He tries His servants through disease, He provides an easy means to medicines, and as He tries them with sins. He assists them with repentance; as He tries them with evil souls from the devils, He assists with an army of good souls; as He tries them with lusts and desires, He assists them in satisfying them with what He made easy for them legally and within the reality of interesting and sweet things. He has never tried them with a thing except that He has provided them with what will help in that trial, overcome with it, and the relationship between them remains in their knowledge of that, and their knowledge of how to reach it. And Allaah is the source of support.(27)


25. Malik bin Anas, Al-Muwatta, 4/328, Sharhuz Zarqaaniy but the chain of narrators is broken.

26. Reported by Bukhari and Muslim

27. Ibnul Qayyim, Zaad Al-Ma’aad, Vol. 1.



By Shayh Bin Baaz (rahimahullah)

Fataawa al-Lajnah al-Daa’imah, 1/297

Question: What is the ruling on giving treatment before sickness occurs, such as vaccinations?

Answer: He replied, “There is nothing wrong with giving treatment if there is the fear that the disease may occur because of the presence of an epidemic or other factors which may cause disease. There is nothing wrong with giving medicine to ward off the feared disease, because the Prophet (peace and blessings of Allaah be upon him) said, according to the saheeh hadeeth, “Whoever eats seven dates of Madeenah in the morning will not be harmed by witchcraft or poison.” This is a kind of warding off a problem before it happens. So if there is the fear of sickness and a person is vaccinated against an infection that is present in the land or elsewhere, there is nothing wrong with that, because it is a kind of protection. But it is not permissible to wear or hang up amulets etc against sickness, the jinn or the evil eye, because the Prophet (peace and blessings of Allaah be upon him) forbade that, and explained that this is a kind of minor shirk [associating others in worship with Allaah], so it must be avoided.” Fataawa al-Shaykh Ibn Baaz, 6/21

Some hadith showing medicine and seeking cure is permitted: Allah’s Messenger,sal Allahu alaihi wa salaam,said: There is a remedy for every malady, and when the remedy is applied to the disease it is cured with the permission of Allah, the Exalted and Glorious. Bukhari

A man received a wound in the time of the Messenger of Allah,sal Allahu alaihi wa salaam . The blood clotted in the wound and the man called two men from the Banu Ammar tribe. They looked at it and claimed that the Messenger of Allah,sal Allahu alaihi wa salaam, said to them, “Which of you is the better doctor?” They said, “Is there any good in medicine, Messenger of Allah?” Zayd claimed that the Messenger of Allah said, “The one who sent down the disease sent down the remedy.” Malik’s Muwatta

Prophet,sal Alalhu alaihi wa salam,also said: “Worshippers of Allah, use medical treatments.” Ahmad

The Prophet,sal allahu alaihi wa salaam,said: “Every disease has a medication: If the medication for a particular disease is found, it will be cured with Allah’s permission.” Muslim

He,sal Allahu alaihi wa salaam,also said: “When Allaah created the disease, He also created the cure, so seek the cure.” Ahmad

Usaamah ibn Shurayk,radi Allahu anhu,said: A 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.” Tirmidhi

More from the scholars

A similar question was answered by Standing Commity: “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 kno wledge 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 heaven s, 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.



Sahih Al Bukhari

Book of Medicine

Volume 7, Book 71, Number 584, Narrated Ibn ‘Abbas: (The Prophet said), “Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterizing).” But I forbid my followers to use (cauterization) branding with fire.”

Volume 7, Book 71, Number 584, Narrated Ibn ‘Abbas: (The Prophet said), “Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterizing).” But I forbid my followers to use (cauterization) branding with fire.”

Volume 7, Book 71, Number 588, Narrated Abu Said Al-Khudri: A man came to the Prophet and said, “My brother has some abdominal trouble.” The Prophet said to him “Let him drink honey.” The man came for the second time and the Prophet said to him, ‘Let him drink honey.” He came for the third time and the Prophet said, “Let him drink honey.” He returned again and said, “I have done that ‘ The Prophet then said, “Allah has said the truth, but your brother’s abdomen has told a lie. Let him drink honey.” So he made him drink honey and he was cured.

Volume 7, Book 71, Number 591, Narrated Khalid bin Sad: We went out and Ghalib bin Abjar was accompanying us. He fell ill on the way and when we arrived at Medina he was still sick. Ibn Abi ‘Atiq came to visit him and said to us, “Treat him with black cumin. Take five or seven seeds and crush them (mix the powder with oil) and drop the resulting mixture into both nostrils, for ‘Aisha has narrated to me that she heard the Prophet saying, ‘This black cumin is healing for all diseases except As-Sam.’ Aisha said, ‘What is As-Sam?’ He said, ‘Death.”

Volume 7, Book 71, Number 592, Narrated Abu Huraira: I heard Allah’s Apostle saying, “There is healing in black cumin for all diseases except death.”

Volume 7, Book 71, Number 597, Narrated Ibn ‘Abbas: The Prophet was cupped while he was fasting.

Volume 7, Book 71, Number 598, Narrated Ibn ‘Abbas: The Prophet was cupped while he was in a state of Ihram.

Volume 7, Book 71, Number 601, Narrated ‘Abdullah bin Buhaina: Allah’s Apostle was cupped on the middle of his head at Lahl Jamal on his way to Mecca while he was in a state of Ihram. Narrated Ibn ‘Abbas: Allah’s Apostle was cupped on his head.

Volume 7, Book 71, Number 609, Narrated Said bin Zaid: I heard the Prophet saying, “Truffles are like Manna (i.e. they grow naturally without man’s care) and their water heals eye diseases.”

Volume 7, Book 71, Number 612, Narrated ‘Aisha (the wife of the Prophet): When the health of Allah’s Apostle deteriorated and his condition became serious, he asked the permission of all his wives to allow him to be treated In my house, and they allowed him. He came out, supported by two men and his legs were dragging on the ground between Abbas and another man. (The sub-narrator told Ibn ‘Abbas who said: Do you know who was the other man whom ‘Aisha did not mention? The sub-narrator said: No. Ibn Abbas said: It was ‘Ali.) ‘Aisha added: When the Prophet entered my house and his disease became aggravated, he said, “Pour on me seven water skins full of water (the tying ribbons of which had not been untied) so that I may give some advice to the people.” So we made him sit in a tub belonging to Hafsa, the wife of the Prophet and started pouring water on him from those water skins till he waved us to stop. Then he went out to the people and led them in prayer and delivered a speech before them.

Volume 7, Book 71, Number 618, Narrated Sahl bin Saud As-Sa’idi: When the helmet broke on the head of the Prophet and his face became covered with blood and his incisor tooth broke (i.e. during the battle of Uhud), ‘Ali used to bring water in his shield while Fatima was washing the blood off his face. When Fatima saw that the bleeding increased because of the water, she took a mat (of palm leaves), burnt it, and stuck it (the burnt ashes) on the wound of Allah’s Apostle, whereupon the bleeding stopped.

Volume 7, Book 71, Number 619, Narrated Nazi’: Abdullah bin ‘Umar said, “The Prophet said, ‘Fever is from the heat of Hell, so put it out (cool it) with water.’ ” Nafi’ added: ‘Abdullah used to say, “O Allah! Relieve us from the punishment,” (when he suffered from fever).

Volume 7, Book 71, Number 620, Narrated Fatima bint Al-Mundhir: Whenever a lady suffering from fever was brought to Asma’ bint Abu Bakr, she used to invoke Allah for her and then sprinkle some water on her body, at the chest and say, “Allah’s Apostle used to order us to abate fever with water.”

Volume 7, Book 71, Number 631, Narrated ‘Aisha: During the Prophet’s fatal illness, he used to recite the Mu’auwidhat (Surat An-Nas and Surat Al-Falaq) and then blow his breath over his body. When his illness was aggravated, I used to recite those two Suras and blow my breath over him and make him rub his body with his own hand for its blessings.” (Ma’mar asked Az-Zuhri: How did the Prophet use to blow? Az-Zuhri said: He used to blow on his hands and then passed them over his face.)

Volume 7, Book 71, Number 638, Narrated ‘Abdul ‘Aziz: Thabit and I went to Anas bin Malik. Thabit said, “O Abu Hamza! I am sick.” On that Anas said, “Shall I treat you with the Ruqya of Allah’s Apostle?” Thabit said, “Yes,” Anas recited, “O Allah! The Lord of the people, the Remover of trouble! (Please) cure (Heal) (this patient), for You are the Healer. None brings about healing but You; a healing that will leave behind no ailment.”

Volume 7, Book 71, Number 639, Narrated ‘Aisha: The Prophet used to treat some of his wives by passing his right hand over the place of ailment and used to say, “O Allah, the Lord of the people! Remove the trouble and heal the patient, for You are the Healer. No healing is of any avail but Yours; healing that will leave behind no ailment.”

Volume 7, Book 71, Number 663, Narrated Saud: The Prophet said, “If somebody takes some ‘Ajwa dates every morning, he will not be effected by poison or magic on that day till night.” (Another narrator said seven dates).


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