Category Archives: Health Concerns

Stop eating Suhoor 10-15 minutes earlier than the time of Fajr ??

Common Bid’aah Made in Imsaak
The practice of some people is to stop eating Suhoor 10-15 minutes earlier than the time of Fajr to observe Imsaak. This is not correct because Allaah has permitted the fasting person to eat and drink until dawn comes.
Shaykh Ibn ‘Uthaymeen (raheemullah) was asked about some timetables which give the time of imsaak as being approximately o­ne-quarter of an hour before Fajr. He said:”This is a kind of bid’aah (innovation) which has no basis in the Sunnah. Rather the Sunnah is to do the opposite, because Allaah says in His Holy Book (interpretation of the meaning)”:
…and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night) [al-Baqarah 2:187]

And the Prophet (صلى الله عليه وسلم) said: “Bilaal gives the adhaan at night, so eat and drink until you hear the adhaan of Ibn Umm Maktoom, for he does not give the adhaan until dawn comes.” This imsaak which some of the people do is an addition to that which Allaah has enjoined, so it is false. It is a kind of extremism in religion, and the Prophet (peace and blessings of Allaah be upon him) said: “Those who go to extremes are doomed, those who go to extremes are doomed, those who go to extremes are doomed.” Narrated by Muslim, 2670

Al-Nawawi (may Allaah have mercy o­n him) said: “This shows that it is permissible to eat, drink, have intercourse etc until dawn comes.”

Al-Haafiz ibn Hajar said in Fath al-Baari (4/199): “One of the reprehensible innovations that have appeared in our times is giving the second adhaan approximately twenty minutes before Fajr in Ramadaan, and extinguishing the lamps which indicate that it is haraam to eat and drink for those who want to fast. Those who introduced this innovation claim that they are erring o­n the side of caution with regard to an act of worship.”

What is obligatory o­n all Muslims is that they hold o­n firmly to the Qur’an and Sunnah and follow it as closely as o­ne can. This is a safeguard for us, so that we don’t fall right or left but stay o­n the middle course. The Prophet (صلى الله عليه وسلم) described the religion of Islaam that is a middle course between extreme and lenient. Remember these words of the Prophet
(صلى الله عليه وسلم): I leave behind me two things. You will never go astray if you hold fast to them: The Qur’an and my Sunnah.

O Allah! Render the thoughts and inclinations within my heart, to be Your fear and remembrance, and let my endeavour and desire be devoted to what You love and appreciate. Keep my feet firm o­n Thy Right Path so that I should not stagger, and guide me to the true Faith so that I should not go astray. Ameen!!!

Permissibility of performing Ruqyah on a disbeliever (Kafir) – Shaykh Rabee

Question: Is it permissible to perform ruqyah on a disbeliever?

Answer by Shaykh Rabee (hafidhahullaah):

It is permissible. Abu Sa’eed (radhi Allaahu anhu), performed ruqyah on a disbeliever when he went out with a military detachment and passed by a group of people by a well whom they asked permission to be hosted but this group refused to do so. Then when their leader was stung by a scorpion, they came and said: “Our leader has been stung. Do you have anyone that can treat him with ruqyah?” The Companions replied: “By Allaah, we will not treat him with ruqyah until you give us compensation. We sought your permission but you refused to host us!” The group gave them a flock of sheep and the leader was treated with Surah Al-Faatihah and cured as if he was freed from shackles!

This shows you that the person who performed ruqyah was sincere. The Messenger of Allaah (peace be upon him) concurred with him and with his using Surah Al-Faatihah as a ruqyah.

Today, those who perform ruqyah take gifts and money from people even if they do not heal the people they treat!! A condition for the permissibility of taking compensation for ruqyah is that the sick person must be healed, as was the case in the afore-mentioned hadeeth where, upon receiving the ruqyah, the man was cured as if he had just been released from shackles. And as a result of this, the Companions took the flock of sheep as payment. But had the man not been cured, they would not have taken the flock.

However, today, the one who performs ruqyah is eager to take money. The sick and unfortunate go to him with their illnesses and misfortunes and they do not receive any help from him yet their money is seized. This money that they take is unlawful, may Allaah bless you.

Posted from the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh , Q&A Session on Ruqya with Shaykh Rabee

Seeking Ruqyah from other people : Shaykh Muhammad ibn Saalih al ‘Uthaymeen

With regards to the statement of the Prophet sall Allaahu ‘alaihi wa sallam about the 70, 000 people who will enter Paradise without reckoning or punishment that they are people who “do not seek ruqyah”,

Shaykh Muhammad ibn Saalih al Uthaymeen rahimahullaah states:

So if someone comes to a person who will perform ruqyah upon him, and he does not prevent him (from performing ruqyah on him) then this does not oppose his (sall Allaahu ‘alaihi wa sallam) saying: And they do not seek ruqyah.

Because there are three levels.

The first level: that (the person) seeks for someone to perform ruqyah (upon him) – and this person has missed out on kamaal (completeness).

The second level: that he does not stop someone from performing ruqyah (upon him); and this person has not missed out on completeness because he did not seek ruqyah nor request it.

The third level: that he prevents the one who is to perform ruqyah upon him , and this is in opposition to the Sunnah. For the Prophet sall Allaahu ‘alaihi wa sallam did not prevent ‘Aaishah from performing ruqyah upon him. And likewise the Companions did not prevent anyone from performing ruqyah upon them because this does not affect (a person’s) tawakkul (reliance upon Allaah).

Translated by Nasser ibn Najam – from al qawl ul mufeed of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah , quoted in Mu’jam at Ta’reefaat p205.

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