Sickness and Ill-Health – Its Wisdom and Its Remedies and Other Important Issues Related to it


الحمد لله رب العالمين، والصلاة والسلام على أشرف الأنبياء والمرسلين، نبينا محمد وعلى آله وصحبه أجمعين أما بعد


Indeed the state of the believer whether he is in ease and prosperity or a state of difficulty and affliction is that he is to be thankful in the first and to exercise patience in the second, and if he is afflicted with any misfortune, he knows that it was something decreed for him, and accepts it. He, The Most High, said:

قُل لَّن يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا

((Say: Nothing will ever afflict us except what Allaah has decreed for us.)) (At-Tawbah: 51)


When afflictions such as sicknesses and ill-health come upon him, he remains patient and turns to his Lord for relief from sickness, knowing full well that it is His Lord who will cure him, as was said by Ibraheem (‘alaihis salaam) when he said:

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

((And when I am ill, it is He who cures me.)) (Ash-Shu’araa: 80)


From the great mercy of Allaah, The Most High, and from His great bounty is that He has caused goodness, vitality and well-being to be predominant, and that even though afflictions and illnesses do exist; they are not as abundant as good health. Ibn al-Qayyim (rahimahullaah) said: “Whoever contemplates over this existence, he comes to know that the good within it is predominant, and that the sicknesses – even if they are plentiful; then sound health nonetheless is more abundant than it, and the enjoyments are more than the pains, and well-being is greater than affliction.”[1]

Therefore at times, due to the wisdom of Allaah, The Most High, sicknesses and ailments descend upon the servant, and in this is far-reaching wisdom and many benefits, whether an individual understands it or not. Ibn al-Qayyim (rahimahullaah) said: “Indeed I counted the benefits of the sicknesses, and so they came to more than one hundred benefits.”[2]


Sicknesses are an Expiation for the Sins and Wrongdoings which a Person Commits


There are many authentic ahaadeeth that show that tribulation and sicknesses are an expiation for sins which a person has committed, and this is a great mercy from Allaah, The Most High, as well as a consolation for the one who is in a state of ill-health – no matter what the ailment may be.

Umm al-‘Alaa (radhiyallaahu ‘anhaa) said: “The Messenger of Allaah (sallallaahu ‘alaihi wa sallam) visited me while I was sick, and so he said:

أَبْشِرِي يَا أُمَّ الْعَلَاءِ ، فَإِنَّ مَرَضَ الْمُسْلِمِ يُذْهِبُ اللَّهُ بِهِ خَطَايَاهُ ، كَمَا تُذْهِبُ النَّارُ خَبَثَ الذَّهَبِ وَالْفِضَّةِ

((Glad tidings, O Umm al-‘Alaa, for indeed; by way of the sickness of a Muslim, Allaah does away with his wrongdoings, just as fire does away with the impurities of gold and silver.))[3]


The Prophet (sallallaahu ‘alaihi wa sallam) said likewise:

مَا مِنْ مُسْلِمٍ يُصِيبُهُ أَذًى مِنْ مَرَضٍ فَمَا سِوَاهُ ، إِلَّا حَطَّ اللَّهُ بِهِ سَيِّئَاتِهِ ، كَمَا تَحُطُّ الشَّجَرَةُ وَرَقَهَا

((There is no Muslim who is afflicted with harm by way of sickness or anything other than it, except that Allaah casts off his sins due to it, just as a tree casts off its leaves.))[4]


The Prophet (sallallaahu ‘alaihi wa sallam) said also:

مَا يُصِيبُ الْمُسْلِمَ مِنْ نَصَبٍ وَلاَ وَصَبٍ وَلاَ هَمٍّ وَلاَ حَزَن وَلاَ أَذًى وَلاَ غمٍّ، حتَّى الشَّوْكَةُ يُشَاكُها إِلاَّ كفَّر اللَّه بهَا مِنْ خطَايَاه

((The Muslim is not befallen by fatigue, or illness, or sorrow, or sadness, or harm, or grief, even if it were the thorn-prick that he is pricked by, except that by way of it Allaah expiates some of his sins.))[5]


The scholars have spoken extensively regarding the issue of sickness being expiation for sins; from them are the following statements

Ibn ‘Abdil-Barr (rahimahullaah) said: “Sins are expiated by tribulations and pains and sicknesses and ailments, and this is an affair which is united upon.”[6]

Ibn al-Jawzee (rahimahullaah) said: “The sick one should know that sickness expels wrongdoings, and the more the sickness intensifies; the more expulsion it has in regard to it.”[7]

Ibn Rajab (rahimahullaah) said: “Indeed the texts have come in continuous frequency from the Prophet (sallallaahu ‘alaihi wa sallam) regarding the expiation of sins by way of sicknesses and diseases, and they are a great many, their mention would become prolonged.”[8]

Ibn Rajab (rahimahullaah) said likewise: “Indeed the heat of fever in the life of this world is an expiation for the sins of the believer – and he is purified by way of it, until he meets Allaah without any sin. So he meets Him, pure, cleansed of putridity. He is therefore suitable for nearness to Him in the abode of His Munificence – the abode of peace, and so he has no need for purification tomorrow in the bellows of Hell, since he has no impurity within him that requires purification.”[9]


Understanding the Wisdom Behind the Tribulations Which occur in Life


Ibn al-Qayyim (rahimahullaah) said: “The tribulation of the believer is like medicament for him, it expels from him the sicknesses which – had they have remained within him, they would have ruined him or diminished his reward and lowered his station. So the tribulation and trial expel those sicknesses from him, and so by way of it he is readied for complete and perfect reward – and an elevated station, and it is known that the existence of this is better for the believer than its nonexistence.”[10]

Ibn al-Qayyim (rahimahullaah) said likewise: “Allaah, The Glorified, if He intends good for a servant, He causes him to drink a medicament from tribulation and trial – in accordance to his circumstance; by way of it He vacates the destructive maladies, until; once He refines him and cleanses him and purifies him, He renders him worthy of the most noble levels of the world – and it is servitude to Him, as well as the highest reward of the Hereafter[11] – and it is seeing Him and nearness to Him.”[12]

He said also: “So if the covering were to be removed from His Subtle Kindness towards him (the servant) and of His Beneficence and His Favour toward him – from where he is aware of and from where he is unaware, then his heart would surely melt out of love for Him and longing towards Him and would be sundered out of thankfulness to Him.

However; the hearts are veiled against witnessing that, due to their inclination to the realm of desires as well as an attachment to mediums (means of obtainment), so they are inhibited from a completeness of their own bliss, and that is the Decree of The All-Mighty, The All-Knowing. Otherwise; which heart is there that tastes the sweetness of knowledge and awareness of Allaah and of having love for Him, then is able to betake itself to other than Him, and is able to find repose with anyone besides Him? This could never be.”[13]

He said likewise: “From the complete and perfect mercy of The Most Merciful of those who show mercy is; the surmounting of an array of tribulations upon the servant, for indeed He is More Knowledgeable concerning his welfare. Therefore His tribulation of him and His test and His preventing him from many of his objectives and his desires is from His Mercy towards him. However the servant, due to his ignorance and his iniquity – accuses his Lord, and does not know of His Beneficence towards him by way of His tribulation and His test.”[14]

The great wisdom behind tribulation is illustrated by Ibn al-Qayyim when he said: “From His Mercy; is that He perturbs worldly life upon them (the servants) and causes it to be turbid, so that they should not incline to it as a cause of comfort and that they should not feel at ease toward it but that they should aspire to the everlasting comfort in His Abode and in nearness to Him. So He steers them to that by means of a scourge of tribulation and test. He therefore prevented them in order to give them, and He put them to tribulation in order to relieve and pardon them, and He caused them to die in order to give them life.”[15]


How Patience is to be Exercised when Sickness Prevails


Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said regarding the sick person: “He has for him a tremendous reward if he is patient and hopes in expectation of reward, the Prophet (sallallaahu ‘alaihi wa sallam) said:

عَجَبًا لأمرِ المؤمنِ إِنَّ أمْرَه كُلَّهُ لهُ خَيرٌ إِنْ أصَابتهُ سَرَّاءُ شَكَرَ فكانتْ خَيرًا لهُ وإنْ أصَابتهُ ضَرَّاءُ صَبرَ فكانتْ خَيرًا لهُ

((Amazing is the affair of the believer, all of his affair is good for him, if ease comes upon him; he gives thanks and that is good for him, and if harm comes upon him; he has patience and that is good for him.))[16]


Patience is that the person upon being sick, he does not do that which is in opposition to the legislation, so he does not tear the garment, and he does not lament and he does not do that which Allaah has made forbidden. Rather he is patient and hopes in anticipation of reward and he speaks with good speech, this is from patience.

As for his being in a way that he complains to the people that: ‘I am such and such, I am such and such’ then this is in opposition to patience. However; there is no objection when merely informing (someone else) of his sickness, if it be that he informs that he has been afflicted with such and such – without complaining to the people or that he informs the doctor so that he can treat him then there is no objection. As for him doing that which Allaah has prohibited by way of shrieking and lamenting or tearing the garment or striking the cheeks or pulling the hair or the like of that then this is impermissible.”[17]

Shaikh ‘Uthaimeen (rahimahullaah) said: “From the greatest favours of Allaah upon the servant is that He causes tranquility to descend into his heart, in that he should be at ease, not being apprehensive or doubtful, being pleased with the preordainment of Allaah, The Mighty and Majestic, and of His pre-decree. If something harmful comes upon him, he is patient and he awaits relief from Allaah, and if something pleasing comes upon him, he is thankful, and he praises Allaah upon that.”[18]


Praising Allaah, The Most High, When in a State of Affliction and its Significance


Mentioning praise of Allaah in every circumstance – whether in ease or in a state of hardship is recommended and well known, and those who praise Allaah much will be from the best of the servants of Allaah on the Day of Resurrection, as occurs in the hadeeth of ‘Imraan bin Hussain (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

إِنَّ أَفْضَلَ عِبَادِ اللهِ يَوْمَ الْقِيَامَةِ الْحَمَّادُونَ

((Indeed the best servants of Allaah, on the Day of Resurrection are the Hammaadoon [those who were plentiful in praising Allaah]))[19]


The significance of making praise of Allaah when under affliction is explained by Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) who said: “Our Prophet Muhammad (sallallaahu ‘alaihi wa sallam) – he is the possessor of the banner of praise, and his Ummah (nation) – they are those that praise, those who praise Allaah in prosperity and when under affliction.

Al-Hamd (mentioning praise of Allaah) upon afflictions necessitates two aspects:

The first of them: is the knowledge of the servant that Allaah, The Glorified, is deserving of that, worthy of it for Himself, since He has perfected everything that He has created and has originated everything with proficiency, and He is The All-Knower, The All-Wise, The All-Aware, The Bestower of mercy.

The second: is his knowledge that the choice of Allaah for His believing servant is better than his own choice for himself.”[20]


The Significance of Servitude to Allaah is When the Servant is in Adversity


The servant has servitude due to his Lord in times of affliction and misfortune, just as he does in times of ease and happiness, and yet it is in offering servitude in times of adversity wherein lies the significance and rank of the servant from that of other than him.

Ibn al-Qayyim (rahimahullaah) said in this regard: “Indeed Allaah, The Glorified, and Most High, did not put him to trial in order to destroy him, rather He only put him to trial in order to test his patience as well as his servitude. For indeed Allaah, The Most High, has servitude owed to Him that is a duty upon the servant in (times of) adversities just as He has servitude owed to Him that is a duty upon him in prosperities.

He likewise has servitude owed to Him that is a duty upon him in that which he dislikes just as He has servitude owed to Him that is a duty upon him in that which he loves, whilst most of the creation offers servitude in that which they love, whilst the momentous significance lies in offering servitude when under dislikable calamities. Therefore by way of it the levels of the servants are at variance, and in accordance to it are their stations with Allaah, The Most High.”[21]


Sicknesses that Occur in Children and the Divine Wisdom in it


In his discussion regarding the benefits of the cry of the child Ibn Al-Qayyim (rahimahullaah) said: “How many a benefit and advantage does the child have in that which you hear from his cry and his scream. So if this is the wisdom in the cry – the reason for which is the advent of detrimental pain; and you do not know it, nor would it scarcely come to your mind, then likewise is the suffering of the children. In it and in its factors and its commendable outcomes are wisdoms that may be hidden from most of the people, and speech regarding its wisdom has become restive upon them.”[22]

Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said regarding sicknesses that occur in children and of its significance: “Indeed Allaah, The Mighty and Majestic, has informed concerning Himself that He is All-Wise, All-Knowing, and that He, The Majestic and Most High, puts His servants to test with prosperity and adversity and evil and good, in order to test their gratitude. The children; even if it be the case that there is no sin upon them, nonetheless Allaah tests them with whatever He Wishes due to profound wisdom. From it is to test the patience of their fathers and their mothers and their relatives, and to test their gratitude, so that the people should know that He, The Majestic and Most High, is All-Wise, All-Knowing, He has right of disposal amongst His servants however He so wishes, and that there is no one who can prevent Him from carrying out whatever He, The Glorified, and Most High, wishes in regard to the young or old and in regard to the animal and the human.

Therefore that which afflicts them by way of sicknesses and infirmities then it has far reaching wisdom in it, from it is that the people should know of His Power over everything, and that He tests with prosperity and adversity so that those who have been bestowed with healthy children should come to know the gracious favour of Allaah upon him. Likewise that those who have been tested with children who have been afflicted with sickness should gain perception, so as to be patient and hope for reward and hence there will be a great reward for him and a tremendous virtue over his patience and his hope and expectation of reward and his Eemaan in the preordainment of Allaah and His pre-decree and of His Wisdom.”[23]


The Factors Which Lead to Cure to Are Two Types – and it is Allaah Who Permits Cure From Either of Them


Shaikh Muhammad bin Saalih al-‘Uthaimeen (rahimahullaah) stated: “Know that medication is a means for cure, and the Originator (The One Who causes it to be so) is Allaah, The Most High. So there can be no cause except that which Allaah, The Most High, has made to be a cause, and the causes that Allaah, The Most High, has made to be factors are of two types:

The first type: The means pertaining to the Shar’iyyah such as the Noble Qur’aan and supplication, as was said by the Prophet (sallallaahu ‘alaihi wa sallam) in regard to Soorah Al-Faatihah:

وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ

((And what made you know that it is Ruqyah))[24]


Likewise just as the Prophet (sallallaahu ‘alaihi wa sallam) would make Ruqyah for the sick by supplicating for them, so Allaah, The Most High, would cure them by way of his supplication for whosoever He Wished to cure by way of it.

The second type: Means that are perceptible/perceivable such as the material medications that are known by way of the legislation such as honey or by way of experience such as many of the medicines, and this type – its effect must be by way of direct physical cause – not by way of illusion and imagination. So if its effect is established in a way that is direct and perceptible; then it is deemed correct to be taken as medication through which a cure may be effected by the permission of Allaah, The Most High.

As for if it is merely illusions and imaginary notions which the sick person erroneously presumes and so there occurs some psychological comfort for him on the basis of that illusion and imagination and the sickness becomes of little importance for him, and maybe a psychological joy extends over the sickness and so it abates. Then this is impermissible to rely upon as well as to assert its being a medication, in order that the person should not run behind illusions and imaginary notions.

Due to this it is forbidden to wear rings (any circular metal that is worn) and threads of string and their likes in order to lift the sickness or to repel it, because that is not a means – not legislatively nor is it perceptibly/perceivably, and that which is not asserted as being a means whether legislatively or perceptibly/perceivably then it is not permissible to be made a means. Since making it a means is a form of competing with Allaah, the Most High, in His Dominion and is associating others with Him in a way that one would be associating with Allaah, The Most High, in laying down the causes to that of their effects.”[25]


Remedying Sicknesses and Afflictions by Way of Performing Acts of Good


Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “Many of the sick people – or most of the sick people are cured without medical treatment. Allaah cures them with that which He has created within them from innate potencies in their bodies that are relieving of sickness. As well as in that which He has facilitated for them from a type of physical exercise and activity, or by way of a supplication that is answered or remedial recitation that is beneficial, or strength of the heart and excellence of Tawakkul (reliance) and so forth from the many means other than medication.”[26]

Ibn Al-Qayyim (rahimahullaah) said: “And from the greatest remedies for sickness is to carry out good and to show excellence and to make remembrance of Allaah and to make supplication and having humility and making earnest implore to Allaah and to make repentance. Since these affairs have an effect in repelling the ailments and for the attainment of cure – greater than natural medicines. However; this is in accordance to the willingness of the soul and of its acceptance and its belief in that and of its benefit.”[27]

Ibn Al-Qayyim (rahimahullaah) said: “Supplication is from the most beneficial remedies, and it is the enemy of affliction, it repels it and remedies it and prevents its descent and eliminates it or lightens it if it descends, and it is the weapon of the believer.[28]

Ibn Al-Qayyim (rahimahullaah) said: “Indeed, sadaqah has a remarkable effect in repelling an array of tribulations, even if it (sadaqah) were to come from a wicked sinner or an oppressor – rather even from a disbeliever. For indeed; Allaah, The Most High, by way of it repels an array of tribulations, and this is an affair which is known by the people – their exclusive ones as well as the general ones, and the people of the earth – all of them acknowledge that – because they have indeed experienced it.”[29]

This is not to say that a person should not seek contemporary medical treatment for sickness and ailment, rather it is encouraged to remedy one’s illness by treating it appropriately, and in some cases it may be necessary to do so in order to avoid a further deterioration in health.

Shaikh bin Baaz (rahimahullaah) said: “What is correct in regard to undergoing medical treatment is that it is recommended and legislated, it was mentioned by An-Nawawee (rahimahullaah) and others from a multitude of the scholars, and that it is the saying of the majority. So the intent is that undergoing medical treatment is an affair that is legislated according to that which is correct, and it is the saying of the majority of the people of knowledge, and whoever leaves it then there is no objection upon him, and if he assumes that it will be of benefit and the need for it intensifies then it is confirmed, because abandonment of it will be harmful to him and he will tire himself as well as his family and his attendants.

So seeking medical treatment has advantages in it for him and for his family, and because seeking medical treatment helps in the factors for cure, and aids upon obedience to Allaah such that he is able to pray in the Masjid and is able to undertake affairs that benefit the people and benefit him. So if he is debilitated due to the sickness – then many things are debilitated (as a consequence).”[30]


Prayer and Its Effects in the Preservation of Good Health and in Warding off Harms


Ibn al-Qayyim (rahimahullaah) said: “Likewise the remembrance of Allaah and having interest and concern for Him and turning repentantly to Him and taking refuge in the prayer. How many an ailing patient has indeed been cured due to it! How many a sick one has indeed been granted vitality due to it! And how much it has stood in place of many of the medications that don’t even come close to its extent in cure!

I have indeed seen in some of the books of the Muslim physicians under a mention of: medicinal simple, a mention of: ‘the prayer’ – and they mention its benefits in relation to the body that necessitate cure from a number of aspects as well as its benefit in relation to the soul and the heart.”[31]

Ibn al-Qayyim (rahimahullaah) said likewise: “Prayer is a causative factor for sustenance, and a preserver of health, a repeller of harm, an expeller of diseases, a reinforcer of the heart. So in general, it has a remarkable effect in preserving the health of the body and the heart – and the potencies of both, as well as warding off the bad constituents from them both, and no two individuals were afflicted with an infirmity or a disease or a trial or a tribulation except that the portion of the one who prays from them both is lesser – and his outcome is safer.”[32]


The Effectiveness of These Remedies that have been Prescribed in the Religion


Ibn Al-Qayyim (rahimahullaah) said: “Over here there are from the remedies that bring about healing from sicknesses – that which the intellects of the greatest physicians have not been guided to, and their sciences have not arrived at nor have their experiences and their logical conclusions by way of the remedies that pertain to the heart as well as those that are spiritual and the strength of the heart and of its trust upon Allaah and of having reliance upon Him and seeking recourse to Him and to throw oneself down prostrate and being broken before Him and being humbled to Him. As well as giving in charity and making supplication  and turning in repentance and seeking forgiveness and showing excellence to the creation and to provide assistance to one who is troubled and to provide relief to the one who is distressed.

For indeed; these remedies have certainly been practiced by the nations – notwithstanding the diversity of their religions and their denominations, for they found in them by way of effect of cure that which the knowledge of the most knowledgeable physicians have not reached – nor of its experience or its comparison. From this we too have indeed attempted – as have other than us – a great many affairs and we have seen them to do that which perceptible medicaments do not do.”[33]

He said likewise: “Know that the divine natural remedies prove beneficial against sickness after its having set in, and prevents against its occurrence, and if it does occur, then it does not occur in a way that is harmful – even if it is potentially harmful.

Whilst the natural remedies only benefit after the sickness sets in, therefore pronouncements of seeking refuge and protection (with Allaah) and the invocations (supplications of remembrance) – they either prevent the occurrence of these causes or they come between them and a completeness of their effect in accordance to the completeness of seeking refuge and protection (with Allaah) – and of its strength and weakness. Therefore remedial recitation and seeking refuge and protection (with Allaah) is utilized for the preservation of sound health and for the elimination of sickness.”[34]

With regard to du’aa (supplication) and its effect against tribulation, Ibn al-Qayyim (rahimahullaah) mentioned: “It has three positions against tribulation:

The first of them: is that it is stronger than the tribulation, and thus repels it.

The second: is that it is weaker than the tribulation, hence the tribulation consolidates over it and so the servant is afflicted by it. However; it may lighten it – even if it is weak.

The third: is that they resist one another, and so each of them counteracts its opponent.”[35]

Al-Haafidh Ibn Hajr (rahimahullaah) said: “The remedy of the sicknesses in their entirety is indeed through supplication as well as seeking recourse to Allaah, which is more wholesome in effect and more beneficial than remedy through medicaments (drugs), and the effect of that and the body’s being influenced by it is greater than the effect of bodily medications.

However; one can only gain wholesome effect through two affairs: one of them is on the part of the sick person, and it is in having truthful sincerity of intent, and the other is on the part of the health practitioner, and it is the potency of his attention and the strength of his heart by way of Taqwa (piety and dutifulness) and Tawakkul (reliance and trust upon Allaah). And Allaah Knows best.”[36]


In Conclusion


Finally, mankind has a notable example in the story of the Prophet of Allaah; Ayoob (‘alaihis salaam) who had once possessed a great deal of wealth and had offspring and lived blissfully. Then he lost all of that in its entirety, and he was afflicted in his body with an array of tribulations and there remained no part of it that was unaffected except his heart and his tongue – with which he would make remembrance of Allaah, The Mighty and Majestic. Yet despite all of that he remained patient, hoping for reward, and was one who remembered Allaah, The Mighty and Majestic, in his nights and days.

So his sickness became protracted until even those who used to come and sit with him soon stopped, and he was expelled from his town and the people cut off from him. No one remained in his company except his wife, she would care for him and see to his needs, she would come and go back and forth from him and she took to carrying out work for other people for a wage in order to feed him and care for him, and she remained patient with him in his state of ailment and upon that which had come upon them both from loss of wealth and offspring, and living in hardship and having to serve the people for a wage after having lived a life of prosperity and bliss.[37]

After many years of living in this way and being patient with sickness and such a state of distress and hardship Ayoob (‘alaihis salaam) supplicated to his Lord:

وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ

((And [remember] Ayoob, when he called to his Lord, “Indeed, adversity has touched me, and You are the Most Merciful of those who show mercy.”)) (Al-Anbiyaa: 83)


Then came the response:

فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِن ضُرٍّ ۖ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَابِدِينَ

((So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof along with them, as a mercy from Us and a reminder for the worshippers.)) (Al-Anbiyaa: 84)[38]



May Allaah, The Most High, bestow His Favour upon us and grant us sound health and well-being, and cure those who are sick from amongst us, indeed He is The All-Hearing, The One Who Responds to the supplications of those who call upon Him.




[1] Shifaa al-‘Aleel p.184

[2] Shifaa al-‘Aleel p.250

[3] Reported by Abu Dawood (no.3092). The hadeeth was was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan Abee Dawood (no.3092). See also: Silsilah al-Ahaadeeth as-Saheehah (no.714).

[4] Reported by Al-Bukhaaree (no.5660) and Muslim (no.6504) and the wording above is that of Muslim.

[5] Reported by Al-Bukhaaree (no.5318) and Muslim (no.2572)

[6] At-Tamheed vol 23 p.26

[7] Ath-Thabaat ‘ind al-Mamaat p.44

[8] Majmu’ Al-Rasaa-il vol 2 p.374

[9] Majmu’ Al-Rasaa-il vol 2 p.374

[10] Ighaathatul Lahfaan vol 2 p.935

[11] Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “The highest stations are not reached except by way of affliction.” (Majmu’ Fataawa vol 25 p.302)

[12] Zaadul Ma’aad vol 4 p.179

[13] Tareeq al-Hijratain p.389

[14] Ighaathatul Lahfaan vol 2 p.915

[15] Ighaathatul Lahfaan vol 2 p.917

[16] Reported by Muslim (no.7425)

[17] Fataawa Noor ‘alaa ad-Darb (no.596)

[18] Sharh Riyaadh us Saaliheen vol 4 p.708-709

[19] Reported by At-Tabaraanee in Mu’jam al-Kabeer (vol 18 p.124 no.254). It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Al-Jaami’ as-Sagheer (no.1571)

[20] Majmu’ Fataawa vol 10 p.43

[21] Al-Waabil as-Sayyib p.6-7

[22] Miftaah Daarus Sa’aadah vol 1 p.273

[23] Fataawa Noor ‘alaa Darb vol 1 p.359

[24] Reported by Al-Bukhaaree (no.2276) and Muslim (no.2201)

[25] Majmu’ Fataawa vol 17 p.69-70

[26] Majmu’ Fataawa vol 21 p.563

[27] Zaadul Ma’aad vol 4 p.144

[28] Al-Jawaab al-Kaafi p.11

[29] Al-Waabil as-Sayyib p.69

[30] Abridged from Fataawa Noor ‘alaa Darb vol 1 p.355-366

[31] Miftaah Daarus Sa’aadah vol 2 p.712 – with abridgement.

[32] Zaadul Ma’aad vol 4 p.332 – with abridgement.

[33] Zaadul Ma’aad vol 4 p.11-12

[34] Zaadul Ma’aad vol 4 p.182

[35] Al-Jawaab al-Kaafi p.12

[36] Fathul Baari vol 10 p.143

[37] Refer to: Al-Bidaayah wan-Nihaayah (vol 1 p.506-515)

[38] Al-Haafidh Ibn Katheer (rahimahullaah) said: “A reminder for whoever has been afflicted in his body or in regard to his wealth or his offspring. Therefore he has an excellent model in the Prophet of Allaah Ayoob, due to the fact that Allaah tested him with that which was greater than that, and so he was patient and hoped for reward until Allaah granted him relief.” (Al-Bidaayah wan-Nihaayah vol 1 p.513)

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