Noble Companions of Abu Sa'eed al-Khudri rahimahullahu said:
أن رهطا من أصحاب رسول الله صلى الله عليه وسلم انطلقوا في سفرة سافروها حتى نزلوا في حي من أحياء العرب, فاستضافوهم فأبوا أن يضيفوهم. فلدغ سيد ذلك الحي, فسعوا له بكل شيء, لا ينفعه شيء. فقال بعضهم: لو أتيتم هؤلاء الرهط الذين قد نزلوا بكم, لعله أن يكون عند بعضهم شيء. فأتوهم فقالوا: يا أيها الرهط! إن سيدنا لدغ, فسعينا له بكل شيء, لا ينفعه شيء, فهل عند أحد منكم شيء? فقال بعضهم: نعم, والله إني لراق, و لكن والله لقد استضفناكم فلم تضيفونا, فما أنا براق لكم حتى تجعلوا لنا جعلا. فصالحوهم على قطيع من الغنم. فانطلق فجعل يتفل ويقرأ: (الحمد لله رب العالمين) حتى لكأنما نشط من عقال, فانطلق يمشي ما به قلبة. قال: فأوفوهم جعلهم الذي صالحوهم عليه. فقال بعضهم: اقسموا. فقال الذي رقى: لا تفعلوا حتى نأتي رسول الله صلى الله عليه وسلم فنذكر له الذي كان, فننظر ما يأمرنا. فقدموا على رسول الله صلى الله عليه وسلم, فذكرا له ذلك, فقال: وما يدريك أنها رقية? أصبتم, اقسموا واضربوا لي معكم بسهم
Some Companions Messenger of Allaah 'alaihi wa sallam went in a Safar (travel) which they traveled, until they stopped at an Arab village. They then asked the villagers in order to entertain them, but the villagers refused.
Not long after that, the village headman was stung by venomous animals. The population was seeking every means of treatment, but not providing any benefit to recovery of their leader. Some of them said to another: "If you go to the party that had stopped at your place, maybe some of them have a drug (which can eliminate the pain suffered by our leaders)." Villagers had come to the party that the Prophet Companions of the rest it, saying: "O group of people, our leaders stung by venomous animals. We have sought various ways to cure his illness, but none of them useful. Does any one of you there is a drug? "One of the Companions said:" Yes, by Allah, I can concerned with. However, for the sake of Allah, we have been entertained, but you are reluctant to entertain us. So I'm not going to do ruqyah for you until you are willing to reward us. "
They also agreed to provide a flock of goats as a reward from ruqyah to be done. Companions of went away for those concerned with village leaders. He began to blow with a little spit and read: "Thank God rabbil 'alamin" (Surah Al-Fatihah). Until the leaders seemed to loose from the restraint. He went to walk, no more pain (which makes her body turning in bed).
The villagers were then rewarded as agreed earlier. Some Companions said: "Divide the goat." However, concerned with Companions said: "Do not we do that, until we face the Messenger of Allaah 'alaihi wa sallam, then we tell the story, and we'll wait what he says." They were facing The Messenger of Allaah 'alaihi wa sallam, then recounted what had happened. He asked his Companions to do ruqyah: "How do you know that Al-Fatihah was read for concerned with? You're right, divide the goat and give part of me with you. "
Above hadeeth narrated al-Imam al-Bukhari, Sahih rahimahullahu in his no. 5749, At-Tibb book, chapter An-Nafats Ruqyah fir. Also narrated by Al-Imam Muslim in his Saheeh rahimahullahu her no. 5697 As-Salam book, chapter Jawazu Akhdzil Ujrah 'Ruqyah Alar.
Some of the benefits that we can take from the hadeeth of Abu Sa'eed al-Khudri may Allaah be pleased 'anhu the above is:
1. Surah Al-Fatihah mustahab to read to people who got stung by poisonous animals and people sick.
2. May take wages from the wage ruqyah and halal.4
3. All the goats actually belong to someone else while that which is concerned with not having the right, but distributed to his friends because of generosity and kindness.
4. The Messenger of Allaah 'alaihi wa sallam asked in the context of the more reassuring his followers and to further demonstrate that the wages earned are lawful, does not contain syubhat.
Such benefits mentioned al-Imam al-Nawawi in al-rahimahullahu Minhaj Syarhu Saheeh Muslim (14/410).
Medical Nabawiyya (At-Thibbun Nabawi) No Alternative Medicine
The existence of various diseases including Sunnah kauniyyah created by Allaah. Diseases is a disaster and a test set which Allaah has given the servants of His. And the unfortunate fact that there is benefit to the believers. Ar-Rumi Shuhaib may Allaah be pleased 'anhu said: "The Messenger of Allaah' alaihi wa sallam said:
عجبا لأمر المؤمن, إن أمره كله خير, وليس ذلك لأحد إلا للمؤمن, إن أصابه سراء شكر, فكان خيرا له, وإن أصابه ضراء صبر فكان خيرا له
"It's amazing the case of a believer. Indeed the whole case is good. That is not owned by anyone except a believer. If he got relief, he was grateful. So that's a good way for him. And if he was afflicted with sorrow, he was patient. So that's a good way for him. "(Narrated by Muslim, no. 2999)
Including the primacy which Allaah has given to the believers, He makes the pain that befall a believer as a sin offering and their mistakes. As mentioned in the hadeeth of Ibn Mas'ud, may Allaah be pleased 'anhu, that the Messenger of Allaah' alaihi wa sallam said:
ما من مسلم يصيبه أذى من مرض فما سواه إلا حط الله به سيئاته كما تحط الشجرة ورقها
"It is not a Muslim be overwritten disorder or other illness, but God shed his mistakes as trees shed their leaves." (Narrated by al-Bukhaari, no. 5661 and Muslim no. 6511)
On the other hand, as Allaah reduce disease, he also lowered the drug with the disease. Gathering has now become the drug of grace and virtue of his servants to him, both the believers and the infidels. The Messenger of Allaah 'alaihi wa sallam said in the hadeeth of Abu Hurayrah:
ما أنزل الله داء إلا أنزل له شفاء
"It is not God unless He lowered disease revealed that the cure for the disease." (Narrated by al-Bukhaari, no. 5678)
Abdullah bin Mas'ud, may Allaah be pleased 'anhu reported from the Prophet alaihi wa sallam:
إن الله لم ينزل داء إلا وأنزل له دواء, جهله من جهله وعلمه من علمه
"Verily Allah does not reduce the disease but He also revealed his medicine with him. (Only just) do not know the people who did not know it and know people who know. "(Narrated by Ahmad, 1 / 377, 413 and 453. And this hadith in Ash-dishahihkan Saheehah no. 451)
Jabir may Allaah be pleased 'anhu brought the hadith of the Messenger of Allaah' alaihi wa sallam:
لكل داء دواء, فإذا أصيب دواء الداء برأ بإذن الله عز وجل
"Every disease there is no cure. So when the drug was about the disease will be cured by the permission of Allaah. "(Narrated by Muslim, no. 5705)
Al-Qur `anul Karim and Sunnah are replete with a variety of authentic healing and beneficial drug with permission of Allaah. So should we not first turned away and left him to switch to the existing chemical treatment in the present ini5. (Saheeh At-Thibbun Nabawi, pp. 5-6, Abu Anas al-Majid al Bankani-'Iraqi)
That's why Al-Imam Ibn Qayyim Al-Jawziyyah rahimahullahu said: "It's the doctors have agreed that when possible treatment with the food then do not turn to drugs (chemical,-Pent.). When possible simple drugs, then do not switch on the drug complex. They said: 'Any disease that can be rejected by certain foods and prevention, do not try to resist the drugs'. "
Ibn al-Qayyim also said: "turning people from nubuwwah treatments as well as turning them from the treatment with Al-Qur` an, which is a useful drug. "(At-Thibbun Nabawi, pp. 6, 29)
Thus, it is inappropriate for a Muslim to make the treatment Nabawiyya merely as an alternative treatment. That should he become the main way of treatment, because the certainty comes from Allaah through His messenger oral peace 'alaihi wa sallam. While treatment with chemical drugs such certainty is not obtained with certainty Thibbun Nabawi. Treatment Prophet taught 'alaihi wa sallam is believed to cure because it comes from revelation. While treatment of the Prophet but for the most suspicion, or with experience / testing. (Bari Fath, 10/210)
But of course, related to the healing of a disease, a servant should not rely solely with certain medications. And should not believe that the healing obatlah pain. However, he should lean and depend on the Essence of providing cure disease and reduce at the same time, ie Allaah. A servant should always rely on Him in all circumstances. He should always pray to Him to remove all the middle kemudharatan happened. Allaah says:
أمن يجيب المضطر إذا دعاه ويكشف السوء
"Who said / grant the request of the narrowness of people when he prayed to Him, and (who) he is eliminating evil?" (An-Naml: 62)
Really no one can provide a cure except Allaah alone. For this reason, Ibrahim, peace be upon him said, praising his Lord:
وإذا مرضت فهو يشفين
"And when I was sick, He is the cure." (Ash-SYU'ARA `: 80)
Sample Medical Nabawi
Lots of Nabawi treatment. We only mention some of them, because of the limitations existing pages:
1. Treatment with honey
Allaah says about honey bees out of the stomach:
يخرج من بطونها شراب مختلف ألوانه فيه شفاء للناس
"From inside them comes a drink (honey) of varying colors, containing healing for mankind." (An-Nahl: 69)
Honey can be used to treat various types of diseases with the permission of Allaah. Among others to treat abdominal pain, as shown in the following hadith:
أن رجلا أتى النبي صلى الله عليه وسلم فقال: أخي يشتكي بطنه. فقال: اسقه عسلا. ثم أتاه الثانية فقال: اسقه عسلا. ثم أتاه الثالثة فقال: اسقه عسلا. ثم أتاه فقال: فعلت. فقال: صدق الله وكذب بطن أخيك, اسقه عسلا. فسقاه فبرأ
"There's someone facing the Prophet alaihi wa sallam, he said: 'My brother complained of pain in perutnya6.' The Prophet said: 'Give it to drink honey." Then the man came for a second time, the Prophet said:' Give it to drink honey. " The man came again at the third time, the Prophet kept saying: 'Give it to drink honey. "
After that, the man came again and said: 'I've done (but have not actually recovered also increased diarrhea). '7 The Prophet said:' Allah is true and your brother's stomach was a lie. Give drink again honey. 'The man was given a drink again, then his brother was healed. "(Narrated by al-Bukhaari, no. 5684 and Muslim no. 5731)
2. Treatment with `Black Seed (black cumin, red.)
Prophet alaihi wa sallam said:
إن هذه الحبة السوداء شفاء من كل داء إلا من السام. قلت: وما السام? قال: الموت
"Verily this` Black Seed is the drug of all diseases, except from the disease as-samu ". I (ie `Aisha may Allaah be pleased 'anha) asked:" Do as-samu it? "He replied:" Death. "(Narrated by al-Bukhaari, no. 5687 and Muslim no. 5727)
3. Treatment with camel milk and urine
Anas may Allaah be pleased 'anhu relates: "There is a group of people' Urainah of the population suffering from the Hijaz (from hunger or fatigue). They said: 'O Messenger of Allah, give place unto us and give us food. "As has been healthy, they said:' Verily air city of Medina unsuitable for us (until we suffer pain)." Messenger of peace 'alaihi wa sallam also places them in Harrah, near where the maintenance of his camels (which amounted to 3-30 tail). He said: 'Drink milk and urine of camels. '9
When they have been healthy, they killed the shepherd the camels Prophet alaihi wa sallam (after they gouged out his eyes) and herding camels are (in their apostasy from Islam as well,). Prophet alaihi wa sallam also sent envoys to pursue them, until they get caught and be punished with cut hands and their feet and their eyes plucked out. "(Narrated by al-Bukhaari. 5685, 5686 and Muslim no. 4329)
4. Treatment with a bruise (hijamah)
Ibn '' Abbaas reported:
أن رسول الله صلى الله عليه وسلم احتجم وهو محرم في رأسه من شقيقة كانت به
"Indeed the Messenger of Allaah 'alaihi wa sallam did bruise on the head of state him as muhrim (people who Ihram) because of illness on the part of his head." (Narrated by al-Bukhaari, no. 5701)
The Messenger of Allaah 'alaihi wa sallam also said:
الشفاء في ثلاث: شربة عسل, وشرطة محجم, وكية نار, وأنهى أمتي عن الكي
"The medicine / cure it (among others) in three (treatments): drinking honey, and with berbekam kay, but I forbid my Ummah from kay." 11 (Narrated by al-Bukhaari, no. 5680)
Ruqyah, One Medical Nabawi
Among the treatments are beneficial Nabawi with the permission of Allaah is the shar'i ruqyah, defined in Al-Qur `an and Sunnah is saheeh. Know, which Allaah has made the Qur'an as Syifa anul Karim `(medicine / healers) as saying:
ولو جعلناه قرآنا أعجميا لقالوا لولا فصلت آياته ءأعجمي وعربي قل هو للذين آمنوا هدى وشفاء
"And if we made al-Qur` an is a reading in a language other than Arabic they would say: 'Why do not verses? "Is (worth Qur` an) in a foreign language, whereas (Messengers are) Arab ? Say: 'Al-Qur `an that is a guide and antidote to those who believe'." (Fushshilat: 44)
وننزل من القرآن ما هو شفاء ورحمة للمؤمنين
"And We sent down the Qur'an of what is Syifa` and mercy for those who believe. "(Al-Israa`: 82)
من letter in the above verse to describe the type, not shown tab'idh (meaning some). Because Al-Qur `an entirely is Syifa` and a mercy for believers, as stated in the previous paragraph (ie Al-Fushshilat: 44). "(Ad-Da` u `wad Dawa, pp. 7)
Al-Hafiz Ibn Hajar al-Asqalani rahimahullahu said when commenting on the hadith which mentions about a woman who suffered from epilepsy (epilepsy): "In this hadith there is the argument that the treatment of all diseases with prayer and rely on Allaah is more potent and more useful than with drugs. Influence and Khasiatnya for any body larger than the influence of physical medicine.
But its efficacy was obtained with the two cases:
First: From the people who suffer from pain, which is a straight intentions / objectives.
Second: In terms of treating people, namely the power of the guidance / direction and strength of his heart with piety and resignation. And Allaah knows best. "(Fath Bari 10/115)
In the hadeeth of Abu Sa'eed al-Khudri may Allaah be pleased 'anhu about ruqyah with surah Al-Fatiha is one of the Companions, was really the influence of drugs on the ills of the village leader. So that the drug was able to eliminate the disease, as if the disease did not exist before. This way is the easiest treatment and light. If a slave to treatment ruqyah by reading Al-Fatiha is good, He would certainly have seen a remarkable influence in the recovery.
Al-Imam Ibn Qayyim rahimahullahu said: "I've lived in Makkah for some time in a state affected by various diseases. And I do not find a doctor or medicine. I also treat myself with Al-Fatiha is read repeatedly on the glass of Zam-zam water and then drink it, until I saw the effects of the treatment was amazing. Then I tell this to people who complain sick. They also perform the treatment with Al-Fatihah, it turns out most of them recover quickly. "
Subhanallah! Thus the explanation and the testimony of Al-Imam Ibn Qayyim rahimahullahu of ruqyah and examined his personal experiences with reading Al-Fatihah. (Ad-Da `u` thing wad Dawa. 8, Ath-Nabawi Thibbun pp. 139)
Ash-Shaykh Salih bin Fauzan said: "It is Allaah has made Al-Qur` an as Syifa `for hissi diseases (which can be felt senses) and maknawi of liver diseases and body. But the condition, and that peruqyah must mengikhlaskan intention diruqyah. And each believes that healing comes from the side of Allaah. And ruqyah with the words of Allaah is one of the causes that benefit. "
He also said: "Treatment with ruqyah Al-Qur` an is the Sunnah of the Messenger of Allaah 'alaihi wa sallam and the practice salaf. They used to treat people affected 'ain, possessed by jinn, witchcraft and all diseases with ruqyah. They believe that ruqyah including mubah12 means longer useful, while the cure is Allaah alone. "(Al-Muntaqa min Fataawa ash-Shaykh Salih Al-Fauzan, juz 1, the answer to Question no. 77)
Thibbun Nabawi Giving effect to healing the license Allaah
Maybe some of us have ever tried to do treatment with Thibbun Nabawi with drinking or madu13 eg `habbah brothers. Or with ruqyah read the verses of Al-Qur `an and the prayers that were taught the Messenger of Allaah 'alaihi wa sallam, but did not feel the influence of anything. The disease does not go away. In the end, we leave Thibbun Nabawi lack of trust will Khasiatnya, then switched to chemical drugs. Why? Why do we not get the benefits obtained as Al-Imam Ibn Qayyim rahimahullahu as concerned with themselves with Al-Fatiha? Or, as practiced by the Companions as concerned with the chiefs who had been stung in which venomous animals after treatment of the chiefs (village leader) recovered as if it had never felt the pain?
Among the answers, as saying al-Hafiz Ibn Hajar rahimahullahu has passed, that the manjurnya ruqyah (treatment by reading the prayers and the verses of Al-Qur `an) is obtained when met two things:
First: From the side of the patient, must be straight and true intentions / goals.
Second: In terms of treatment, should have the strength in providing guidance / direction and strength of the heart with piety and resignation.
Al-Imam Ibn Qayyim rahimahullahu said: "There are things that should be understood, the remembrance, verses, and prayers that were read as a drug and read as concerned with, it is a useful drug. However, the response needed in place, the strength of spirit and influence of people concerned with. When the drug was not given effect, it is because the weak impact peruqyah, the absence of response at the site of the diruqyah, or the existence of a strong barrier that prevents the drug efficacy, as it is in medicine and disease hissi.
The absence of the drug effect could be due to the lack of acceptance thabi'ah to the drug. Sometimes also because of the strong barriers that prevent the operation of the drug. Because if thabi'ah taking drugs with perfect reception, surely the benefits gained from the drug's body in accordance with such acceptance.
Similarly liver. When taking ruqyah hearts and prayers of protection with perfect reception, along with those concerned with having a powerful spirit, undoubtedly the more influential ruqyah in eliminating the disease. "(Ad-Da` u `wad Dawa, pp. 8)
Al-Hafiz Ibn Hajar said rahimahullahu, sometimes some people who use Thibbun Nabawi not get healing. That is because the barriers for those using these medications. Barrier was a lack of belief in the healing that obtained with the drug, and the weak acceptance of the drug.
The most noticeable examples / clear in this case is Al-Qur `an, which is a healing medicine for the disease in the chest. Even so, it turns out some people do not get the healing of existing diseases in the chest. (This of course happens,-Pent.) Due to lack of confidence and acceptance. Even for a hypocrite, does not increase unless the dirt on the existing dirt on him, and added pain in the existing hospital.
Thibbun Nabawi thus not suitable / appropriate except for the bodies of good, as healing with Al-Qur `an is not suitable except for careful good. (Bari Fath, 10/210)
Of course keep in mind that recovery is a matter of who is destined to Allaah. He is the Almighty, as the Essence of providing healing sometimes delaying the recovery, even though I've been on the causes of healing. He put it off until the time set loss disease with His wisdom.
A clear recovery can be obtained with drugs if taken properly, as hunger can be relieved by eating and thirst can be relieved by drinking. So in general the drug will be useful. But sometimes it misses the benefit obtained because of the barrier. (Bari Fath, 10/210)
Allaah ta'ala knows best-bish shawab.
1. Rahthun the group consisting of 3 to 10 people
2. Qathi ', says linguist, is generally used for the number between 10 and 40. There is also the opinion 15 to 25. But the dimaukan in this hadith is 30 ewes as shown in the history of Al-A'masy. (Al-Minhaj Syarhu Saheeh Muslim, 14/409, Fathul Bari 4 / 576)
3. Ibn Abi Hamzah said: "We blew in with a little spat is concerned with the qira` ah, in order to obtain blessings on qira `ah diusapkan limb spit on it." (Fath Bari, 4 / 576)
4. About in ruqyah taking wages, could see further discussion in the rubric Main Study.
5. However, there does not mean we are forbidden chemical treatment, as long as it is clearly permissible and kehalalannya.
6. In other lafadz, mentioned the man said: إن أخي استطلق بطنه
Meaning (استطلق بطنه) is a lot that came out of the bowels diarrhea / diarrhea. (Bari Fath, 10/208)
7. As in Muslim history, the man said:
إني سقيته فلم يزدد إلا استطلاقا
"I've meminumkannya honey but do not add to her except diarrhea."
8. The meaning, his stomach did not deserve to receive the medicine even reject it. Here too there are signs that honey is a useful drug. As if the disease persists and does not disappear after taking the honey, not because of bad honey, but because of the number of damaged elements in the body. Therefore the Prophet alaihi wa sallam asked him to repeat drink honey. (Fathul Bari, 10/209, 210)
9. camel urine particularly useful for stomach disorders diseases / digestion, as shown in the history of Ibn al-Mundhir 'Abbas is marfoo'. (Bari Fath, 10/177)
10. In this way gross bleeding (blood disease) in a particular body part.
11. Kay is pressed by the treatment while pressing a hot iron, burning the body parts that hurt.
12. Permissibility And here is for people who do not request that her diruqyah, as well as legal problems have their own discussion.
13. In the hadith the Prophet said 'alaihi wa sallam encourage sick people to drink honey stomach. At first, he drank honey do not stop the illness because the drug must have a balanced level with the disease. If the medicine does not eliminate the less then the overall disease, but if the dose is excessive even weaken the strength and other harmful
أن رهطا من أصحاب رسول الله صلى الله عليه وسلم انطلقوا في سفرة سافروها حتى نزلوا في حي من أحياء العرب, فاستضافوهم فأبوا أن يضيفوهم. فلدغ سيد ذلك الحي, فسعوا له بكل شيء, لا ينفعه شيء. فقال بعضهم: لو أتيتم هؤلاء الرهط الذين قد نزلوا بكم, لعله أن يكون عند بعضهم شيء. فأتوهم فقالوا: يا أيها الرهط! إن سيدنا لدغ, فسعينا له بكل شيء, لا ينفعه شيء, فهل عند أحد منكم شيء? فقال بعضهم: نعم, والله إني لراق, و لكن والله لقد استضفناكم فلم تضيفونا, فما أنا براق لكم حتى تجعلوا لنا جعلا. فصالحوهم على قطيع من الغنم. فانطلق فجعل يتفل ويقرأ: (الحمد لله رب العالمين) حتى لكأنما نشط من عقال, فانطلق يمشي ما به قلبة. قال: فأوفوهم جعلهم الذي صالحوهم عليه. فقال بعضهم: اقسموا. فقال الذي رقى: لا تفعلوا حتى نأتي رسول الله صلى الله عليه وسلم فنذكر له الذي كان, فننظر ما يأمرنا. فقدموا على رسول الله صلى الله عليه وسلم, فذكرا له ذلك, فقال: وما يدريك أنها رقية? أصبتم, اقسموا واضربوا لي معكم بسهم
Some Companions Messenger of Allaah 'alaihi wa sallam went in a Safar (travel) which they traveled, until they stopped at an Arab village. They then asked the villagers in order to entertain them, but the villagers refused.
Not long after that, the village headman was stung by venomous animals. The population was seeking every means of treatment, but not providing any benefit to recovery of their leader. Some of them said to another: "If you go to the party that had stopped at your place, maybe some of them have a drug (which can eliminate the pain suffered by our leaders)." Villagers had come to the party that the Prophet Companions of the rest it, saying: "O group of people, our leaders stung by venomous animals. We have sought various ways to cure his illness, but none of them useful. Does any one of you there is a drug? "One of the Companions said:" Yes, by Allah, I can concerned with. However, for the sake of Allah, we have been entertained, but you are reluctant to entertain us. So I'm not going to do ruqyah for you until you are willing to reward us. "
They also agreed to provide a flock of goats as a reward from ruqyah to be done. Companions of went away for those concerned with village leaders. He began to blow with a little spit and read: "Thank God rabbil 'alamin" (Surah Al-Fatihah). Until the leaders seemed to loose from the restraint. He went to walk, no more pain (which makes her body turning in bed).
The villagers were then rewarded as agreed earlier. Some Companions said: "Divide the goat." However, concerned with Companions said: "Do not we do that, until we face the Messenger of Allaah 'alaihi wa sallam, then we tell the story, and we'll wait what he says." They were facing The Messenger of Allaah 'alaihi wa sallam, then recounted what had happened. He asked his Companions to do ruqyah: "How do you know that Al-Fatihah was read for concerned with? You're right, divide the goat and give part of me with you. "
Above hadeeth narrated al-Imam al-Bukhari, Sahih rahimahullahu in his no. 5749, At-Tibb book, chapter An-Nafats Ruqyah fir. Also narrated by Al-Imam Muslim in his Saheeh rahimahullahu her no. 5697 As-Salam book, chapter Jawazu Akhdzil Ujrah 'Ruqyah Alar.
Some of the benefits that we can take from the hadeeth of Abu Sa'eed al-Khudri may Allaah be pleased 'anhu the above is:
1. Surah Al-Fatihah mustahab to read to people who got stung by poisonous animals and people sick.
2. May take wages from the wage ruqyah and halal.4
3. All the goats actually belong to someone else while that which is concerned with not having the right, but distributed to his friends because of generosity and kindness.
4. The Messenger of Allaah 'alaihi wa sallam asked in the context of the more reassuring his followers and to further demonstrate that the wages earned are lawful, does not contain syubhat.
Such benefits mentioned al-Imam al-Nawawi in al-rahimahullahu Minhaj Syarhu Saheeh Muslim (14/410).
Medical Nabawiyya (At-Thibbun Nabawi) No Alternative Medicine
The existence of various diseases including Sunnah kauniyyah created by Allaah. Diseases is a disaster and a test set which Allaah has given the servants of His. And the unfortunate fact that there is benefit to the believers. Ar-Rumi Shuhaib may Allaah be pleased 'anhu said: "The Messenger of Allaah' alaihi wa sallam said:
عجبا لأمر المؤمن, إن أمره كله خير, وليس ذلك لأحد إلا للمؤمن, إن أصابه سراء شكر, فكان خيرا له, وإن أصابه ضراء صبر فكان خيرا له
"It's amazing the case of a believer. Indeed the whole case is good. That is not owned by anyone except a believer. If he got relief, he was grateful. So that's a good way for him. And if he was afflicted with sorrow, he was patient. So that's a good way for him. "(Narrated by Muslim, no. 2999)
Including the primacy which Allaah has given to the believers, He makes the pain that befall a believer as a sin offering and their mistakes. As mentioned in the hadeeth of Ibn Mas'ud, may Allaah be pleased 'anhu, that the Messenger of Allaah' alaihi wa sallam said:
ما من مسلم يصيبه أذى من مرض فما سواه إلا حط الله به سيئاته كما تحط الشجرة ورقها
"It is not a Muslim be overwritten disorder or other illness, but God shed his mistakes as trees shed their leaves." (Narrated by al-Bukhaari, no. 5661 and Muslim no. 6511)
On the other hand, as Allaah reduce disease, he also lowered the drug with the disease. Gathering has now become the drug of grace and virtue of his servants to him, both the believers and the infidels. The Messenger of Allaah 'alaihi wa sallam said in the hadeeth of Abu Hurayrah:
ما أنزل الله داء إلا أنزل له شفاء
"It is not God unless He lowered disease revealed that the cure for the disease." (Narrated by al-Bukhaari, no. 5678)
Abdullah bin Mas'ud, may Allaah be pleased 'anhu reported from the Prophet alaihi wa sallam:
إن الله لم ينزل داء إلا وأنزل له دواء, جهله من جهله وعلمه من علمه
"Verily Allah does not reduce the disease but He also revealed his medicine with him. (Only just) do not know the people who did not know it and know people who know. "(Narrated by Ahmad, 1 / 377, 413 and 453. And this hadith in Ash-dishahihkan Saheehah no. 451)
Jabir may Allaah be pleased 'anhu brought the hadith of the Messenger of Allaah' alaihi wa sallam:
لكل داء دواء, فإذا أصيب دواء الداء برأ بإذن الله عز وجل
"Every disease there is no cure. So when the drug was about the disease will be cured by the permission of Allaah. "(Narrated by Muslim, no. 5705)
Al-Qur `anul Karim and Sunnah are replete with a variety of authentic healing and beneficial drug with permission of Allaah. So should we not first turned away and left him to switch to the existing chemical treatment in the present ini5. (Saheeh At-Thibbun Nabawi, pp. 5-6, Abu Anas al-Majid al Bankani-'Iraqi)
That's why Al-Imam Ibn Qayyim Al-Jawziyyah rahimahullahu said: "It's the doctors have agreed that when possible treatment with the food then do not turn to drugs (chemical,-Pent.). When possible simple drugs, then do not switch on the drug complex. They said: 'Any disease that can be rejected by certain foods and prevention, do not try to resist the drugs'. "
Ibn al-Qayyim also said: "turning people from nubuwwah treatments as well as turning them from the treatment with Al-Qur` an, which is a useful drug. "(At-Thibbun Nabawi, pp. 6, 29)
Thus, it is inappropriate for a Muslim to make the treatment Nabawiyya merely as an alternative treatment. That should he become the main way of treatment, because the certainty comes from Allaah through His messenger oral peace 'alaihi wa sallam. While treatment with chemical drugs such certainty is not obtained with certainty Thibbun Nabawi. Treatment Prophet taught 'alaihi wa sallam is believed to cure because it comes from revelation. While treatment of the Prophet but for the most suspicion, or with experience / testing. (Bari Fath, 10/210)
But of course, related to the healing of a disease, a servant should not rely solely with certain medications. And should not believe that the healing obatlah pain. However, he should lean and depend on the Essence of providing cure disease and reduce at the same time, ie Allaah. A servant should always rely on Him in all circumstances. He should always pray to Him to remove all the middle kemudharatan happened. Allaah says:
أمن يجيب المضطر إذا دعاه ويكشف السوء
"Who said / grant the request of the narrowness of people when he prayed to Him, and (who) he is eliminating evil?" (An-Naml: 62)
Really no one can provide a cure except Allaah alone. For this reason, Ibrahim, peace be upon him said, praising his Lord:
وإذا مرضت فهو يشفين
"And when I was sick, He is the cure." (Ash-SYU'ARA `: 80)
Sample Medical Nabawi
Lots of Nabawi treatment. We only mention some of them, because of the limitations existing pages:
1. Treatment with honey
Allaah says about honey bees out of the stomach:
يخرج من بطونها شراب مختلف ألوانه فيه شفاء للناس
"From inside them comes a drink (honey) of varying colors, containing healing for mankind." (An-Nahl: 69)
Honey can be used to treat various types of diseases with the permission of Allaah. Among others to treat abdominal pain, as shown in the following hadith:
أن رجلا أتى النبي صلى الله عليه وسلم فقال: أخي يشتكي بطنه. فقال: اسقه عسلا. ثم أتاه الثانية فقال: اسقه عسلا. ثم أتاه الثالثة فقال: اسقه عسلا. ثم أتاه فقال: فعلت. فقال: صدق الله وكذب بطن أخيك, اسقه عسلا. فسقاه فبرأ
"There's someone facing the Prophet alaihi wa sallam, he said: 'My brother complained of pain in perutnya6.' The Prophet said: 'Give it to drink honey." Then the man came for a second time, the Prophet said:' Give it to drink honey. " The man came again at the third time, the Prophet kept saying: 'Give it to drink honey. "
After that, the man came again and said: 'I've done (but have not actually recovered also increased diarrhea). '7 The Prophet said:' Allah is true and your brother's stomach was a lie. Give drink again honey. 'The man was given a drink again, then his brother was healed. "(Narrated by al-Bukhaari, no. 5684 and Muslim no. 5731)
2. Treatment with `Black Seed (black cumin, red.)
Prophet alaihi wa sallam said:
إن هذه الحبة السوداء شفاء من كل داء إلا من السام. قلت: وما السام? قال: الموت
"Verily this` Black Seed is the drug of all diseases, except from the disease as-samu ". I (ie `Aisha may Allaah be pleased 'anha) asked:" Do as-samu it? "He replied:" Death. "(Narrated by al-Bukhaari, no. 5687 and Muslim no. 5727)
3. Treatment with camel milk and urine
Anas may Allaah be pleased 'anhu relates: "There is a group of people' Urainah of the population suffering from the Hijaz (from hunger or fatigue). They said: 'O Messenger of Allah, give place unto us and give us food. "As has been healthy, they said:' Verily air city of Medina unsuitable for us (until we suffer pain)." Messenger of peace 'alaihi wa sallam also places them in Harrah, near where the maintenance of his camels (which amounted to 3-30 tail). He said: 'Drink milk and urine of camels. '9
When they have been healthy, they killed the shepherd the camels Prophet alaihi wa sallam (after they gouged out his eyes) and herding camels are (in their apostasy from Islam as well,). Prophet alaihi wa sallam also sent envoys to pursue them, until they get caught and be punished with cut hands and their feet and their eyes plucked out. "(Narrated by al-Bukhaari. 5685, 5686 and Muslim no. 4329)
4. Treatment with a bruise (hijamah)
Ibn '' Abbaas reported:
أن رسول الله صلى الله عليه وسلم احتجم وهو محرم في رأسه من شقيقة كانت به
"Indeed the Messenger of Allaah 'alaihi wa sallam did bruise on the head of state him as muhrim (people who Ihram) because of illness on the part of his head." (Narrated by al-Bukhaari, no. 5701)
The Messenger of Allaah 'alaihi wa sallam also said:
الشفاء في ثلاث: شربة عسل, وشرطة محجم, وكية نار, وأنهى أمتي عن الكي
"The medicine / cure it (among others) in three (treatments): drinking honey, and with berbekam kay, but I forbid my Ummah from kay." 11 (Narrated by al-Bukhaari, no. 5680)
Ruqyah, One Medical Nabawi
Among the treatments are beneficial Nabawi with the permission of Allaah is the shar'i ruqyah, defined in Al-Qur `an and Sunnah is saheeh. Know, which Allaah has made the Qur'an as Syifa anul Karim `(medicine / healers) as saying:
ولو جعلناه قرآنا أعجميا لقالوا لولا فصلت آياته ءأعجمي وعربي قل هو للذين آمنوا هدى وشفاء
"And if we made al-Qur` an is a reading in a language other than Arabic they would say: 'Why do not verses? "Is (worth Qur` an) in a foreign language, whereas (Messengers are) Arab ? Say: 'Al-Qur `an that is a guide and antidote to those who believe'." (Fushshilat: 44)
وننزل من القرآن ما هو شفاء ورحمة للمؤمنين
"And We sent down the Qur'an of what is Syifa` and mercy for those who believe. "(Al-Israa`: 82)
من letter in the above verse to describe the type, not shown tab'idh (meaning some). Because Al-Qur `an entirely is Syifa` and a mercy for believers, as stated in the previous paragraph (ie Al-Fushshilat: 44). "(Ad-Da` u `wad Dawa, pp. 7)
Al-Hafiz Ibn Hajar al-Asqalani rahimahullahu said when commenting on the hadith which mentions about a woman who suffered from epilepsy (epilepsy): "In this hadith there is the argument that the treatment of all diseases with prayer and rely on Allaah is more potent and more useful than with drugs. Influence and Khasiatnya for any body larger than the influence of physical medicine.
But its efficacy was obtained with the two cases:
First: From the people who suffer from pain, which is a straight intentions / objectives.
Second: In terms of treating people, namely the power of the guidance / direction and strength of his heart with piety and resignation. And Allaah knows best. "(Fath Bari 10/115)
In the hadeeth of Abu Sa'eed al-Khudri may Allaah be pleased 'anhu about ruqyah with surah Al-Fatiha is one of the Companions, was really the influence of drugs on the ills of the village leader. So that the drug was able to eliminate the disease, as if the disease did not exist before. This way is the easiest treatment and light. If a slave to treatment ruqyah by reading Al-Fatiha is good, He would certainly have seen a remarkable influence in the recovery.
Al-Imam Ibn Qayyim rahimahullahu said: "I've lived in Makkah for some time in a state affected by various diseases. And I do not find a doctor or medicine. I also treat myself with Al-Fatiha is read repeatedly on the glass of Zam-zam water and then drink it, until I saw the effects of the treatment was amazing. Then I tell this to people who complain sick. They also perform the treatment with Al-Fatihah, it turns out most of them recover quickly. "
Subhanallah! Thus the explanation and the testimony of Al-Imam Ibn Qayyim rahimahullahu of ruqyah and examined his personal experiences with reading Al-Fatihah. (Ad-Da `u` thing wad Dawa. 8, Ath-Nabawi Thibbun pp. 139)
Ash-Shaykh Salih bin Fauzan said: "It is Allaah has made Al-Qur` an as Syifa `for hissi diseases (which can be felt senses) and maknawi of liver diseases and body. But the condition, and that peruqyah must mengikhlaskan intention diruqyah. And each believes that healing comes from the side of Allaah. And ruqyah with the words of Allaah is one of the causes that benefit. "
He also said: "Treatment with ruqyah Al-Qur` an is the Sunnah of the Messenger of Allaah 'alaihi wa sallam and the practice salaf. They used to treat people affected 'ain, possessed by jinn, witchcraft and all diseases with ruqyah. They believe that ruqyah including mubah12 means longer useful, while the cure is Allaah alone. "(Al-Muntaqa min Fataawa ash-Shaykh Salih Al-Fauzan, juz 1, the answer to Question no. 77)
Thibbun Nabawi Giving effect to healing the license Allaah
Maybe some of us have ever tried to do treatment with Thibbun Nabawi with drinking or madu13 eg `habbah brothers. Or with ruqyah read the verses of Al-Qur `an and the prayers that were taught the Messenger of Allaah 'alaihi wa sallam, but did not feel the influence of anything. The disease does not go away. In the end, we leave Thibbun Nabawi lack of trust will Khasiatnya, then switched to chemical drugs. Why? Why do we not get the benefits obtained as Al-Imam Ibn Qayyim rahimahullahu as concerned with themselves with Al-Fatiha? Or, as practiced by the Companions as concerned with the chiefs who had been stung in which venomous animals after treatment of the chiefs (village leader) recovered as if it had never felt the pain?
Among the answers, as saying al-Hafiz Ibn Hajar rahimahullahu has passed, that the manjurnya ruqyah (treatment by reading the prayers and the verses of Al-Qur `an) is obtained when met two things:
First: From the side of the patient, must be straight and true intentions / goals.
Second: In terms of treatment, should have the strength in providing guidance / direction and strength of the heart with piety and resignation.
Al-Imam Ibn Qayyim rahimahullahu said: "There are things that should be understood, the remembrance, verses, and prayers that were read as a drug and read as concerned with, it is a useful drug. However, the response needed in place, the strength of spirit and influence of people concerned with. When the drug was not given effect, it is because the weak impact peruqyah, the absence of response at the site of the diruqyah, or the existence of a strong barrier that prevents the drug efficacy, as it is in medicine and disease hissi.
The absence of the drug effect could be due to the lack of acceptance thabi'ah to the drug. Sometimes also because of the strong barriers that prevent the operation of the drug. Because if thabi'ah taking drugs with perfect reception, surely the benefits gained from the drug's body in accordance with such acceptance.
Similarly liver. When taking ruqyah hearts and prayers of protection with perfect reception, along with those concerned with having a powerful spirit, undoubtedly the more influential ruqyah in eliminating the disease. "(Ad-Da` u `wad Dawa, pp. 8)
Al-Hafiz Ibn Hajar said rahimahullahu, sometimes some people who use Thibbun Nabawi not get healing. That is because the barriers for those using these medications. Barrier was a lack of belief in the healing that obtained with the drug, and the weak acceptance of the drug.
The most noticeable examples / clear in this case is Al-Qur `an, which is a healing medicine for the disease in the chest. Even so, it turns out some people do not get the healing of existing diseases in the chest. (This of course happens,-Pent.) Due to lack of confidence and acceptance. Even for a hypocrite, does not increase unless the dirt on the existing dirt on him, and added pain in the existing hospital.
Thibbun Nabawi thus not suitable / appropriate except for the bodies of good, as healing with Al-Qur `an is not suitable except for careful good. (Bari Fath, 10/210)
Of course keep in mind that recovery is a matter of who is destined to Allaah. He is the Almighty, as the Essence of providing healing sometimes delaying the recovery, even though I've been on the causes of healing. He put it off until the time set loss disease with His wisdom.
A clear recovery can be obtained with drugs if taken properly, as hunger can be relieved by eating and thirst can be relieved by drinking. So in general the drug will be useful. But sometimes it misses the benefit obtained because of the barrier. (Bari Fath, 10/210)
Allaah ta'ala knows best-bish shawab.
1. Rahthun the group consisting of 3 to 10 people
2. Qathi ', says linguist, is generally used for the number between 10 and 40. There is also the opinion 15 to 25. But the dimaukan in this hadith is 30 ewes as shown in the history of Al-A'masy. (Al-Minhaj Syarhu Saheeh Muslim, 14/409, Fathul Bari 4 / 576)
3. Ibn Abi Hamzah said: "We blew in with a little spat is concerned with the qira` ah, in order to obtain blessings on qira `ah diusapkan limb spit on it." (Fath Bari, 4 / 576)
4. About in ruqyah taking wages, could see further discussion in the rubric Main Study.
5. However, there does not mean we are forbidden chemical treatment, as long as it is clearly permissible and kehalalannya.
6. In other lafadz, mentioned the man said: إن أخي استطلق بطنه
Meaning (استطلق بطنه) is a lot that came out of the bowels diarrhea / diarrhea. (Bari Fath, 10/208)
7. As in Muslim history, the man said:
إني سقيته فلم يزدد إلا استطلاقا
"I've meminumkannya honey but do not add to her except diarrhea."
8. The meaning, his stomach did not deserve to receive the medicine even reject it. Here too there are signs that honey is a useful drug. As if the disease persists and does not disappear after taking the honey, not because of bad honey, but because of the number of damaged elements in the body. Therefore the Prophet alaihi wa sallam asked him to repeat drink honey. (Fathul Bari, 10/209, 210)
9. camel urine particularly useful for stomach disorders diseases / digestion, as shown in the history of Ibn al-Mundhir 'Abbas is marfoo'. (Bari Fath, 10/177)
10. In this way gross bleeding (blood disease) in a particular body part.
11. Kay is pressed by the treatment while pressing a hot iron, burning the body parts that hurt.
12. Permissibility And here is for people who do not request that her diruqyah, as well as legal problems have their own discussion.
13. In the hadith the Prophet said 'alaihi wa sallam encourage sick people to drink honey stomach. At first, he drank honey do not stop the illness because the drug must have a balanced level with the disease. If the medicine does not eliminate the less then the overall disease, but if the dose is excessive even weaken the strength and other harmful
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