37 The Test of Illness
37 The Test of Illness
37 The Test of Illness
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CONTENTS
Introduction 3
Fidyah 19
*ajj 21
Euthanasia 28
Supplications 32
2
INTRODUCTION
Life in this world is a great test from All\h I, a test to determine the
truthful ones from the liars. All\h I tests his servants; in particular
those who claim to believe and follow the Truth, by placing them in
varying circumstances in order to see how they respond. Will they turn
to him in humility and faith or turn away through pride and disbelief?
Ab[ Hurayrah t narrated that the Prophet r said, 'If All\h wishes good
for somebody, He afflicts him with trials.’ al-Bukhari
The Prophet r beautifully put the life of this world into perspective
when he said, ‘This world is the prison of the believer and the paradise
of the disbeliever.’ Muslim
3
Just as prisoners expect themselves to go through adverse times, away
from the freedom and enjoyment they may experience when free; as
believers we should expect the same in these short lives of ours.
Similarly, just as a prisoner will look forward to the day they are set free
to enjoy the freedom they were deprived of, we, as believers, should
also look forward to the day we will, hopefully by the grace of Allah, be
set free to enjoy the pleasures of Jannah (paradise).
This doesn't mean that we cannot worry and strive for the betterment
of our lives in this world, but the important point is that worry regarding
anything of this world shouldn't become our greatest concern.
Ibn `Umar t related that the Prophet r would often supplicate, “(O
All\h!) Do not make the world the greatest of our worries...” at-Tirmidh|
We may go a step further and look at the pain and suffering that those
before us went through. All\h I states in the Qur’\n,
4
“Or do you think that you shall enter Heaven without (facing)
They were affected by suffering and adversity,
and were so shaken that even the Messenger
and the believers who were with him cried:
‘When is the help of All\h (to come)!’
Verily, the help of All\h is (always) near!”
Qur’\n, al-Baqarah, 2:214
One can only imagine the extent of the torment that the people of the
past experienced - often only because of declaring their belief in one
God - that even the Messenger r among them, who would be the most
patient and persevering, would be forced to call for Allah's I help.
5
Ill Health - A Blessing in Disguise
Ibn `Abb\s t reported that he heard the Ras[l of All\h r say, ‘There
are two blessings in regards to which most people are in a loss, (they
are) good health and free time.’ al-Bukh\r|
Ibn `Abb\s t narrated that the Prophet r said, 'Value five (favours of
All\h I), before (the coming of) five: your youth before your old age,
your good-health before your illness, your wealth before your poverty,
your free time before your becoming occupied, and your life before
death.’ al-*\kim
Although health is a great ni'mah (favour), this doesn't mean illness and
disease cannot also be a favour from All\h I. Indeed every occasion
for a believer can be an opportunity to attain closeness to the Almighty.
This is achieved when at the time of ease one expresses 'Shukr'
(gratitude) and at the time of distress one expresses '%abr' (patience).
6
The Purpose of Life
Ibn `Abb\s t reported that the Prophet r said, 'The first to be called to
enter paradise are the ones who praise All\h at times of prosperity and
adversity.' a{-^abr\n|
7
However one should understand that this delivery from suffering can
be in two forms. The first and most hoped for is actual cure or physical
release from the pain. The second is not usually recognized by people,
and this is that a more comfortable and relieving afterlife is being
prepared for us because of the pain that we are bearing.
Sa'd ibn Abi Waqqas t narrated that he asked the Prophet r as to who
was the most severely tested people. The Prophet r replied, 'The
Prophets then their like and then their like (in terms of piety). A man is
tested in accordance to (the strength of) his faith. If his faith is very
strong his assessment is severe and if his faith is weak then his
assessment is in accordance to it. A servant will continually be tested
until it will leave him walking on the earth free from sin (i.e. his
patience will be a source of expiation for his sins). al-*\kim
Anas t narrated that he heard the Prophet r say, “Indeed the greatest
rewards are accompanied by the greatest trials; as when All\h loves a
nation, He tests them. Whoever accepts the trial willingly, earns His
pleasure; and whoever resents it, earns His wrath.' at-Tirmidh|
8
any other calamity which may befall someone does not necessarily
mean All\h I is unhappy with them or that he is punishing them.
Frequently it is the complete opposite where All\h I wishes to
elevates someone's rank and therefore places them in such a situation
through which that rank may be attained.
These concessions and when they are applicable will now be broken
down into separate sections and discussed under their own headings.
9
Rulings Regarding Purity
Concessions on Istinj\’
A paralysed person, or one who is so sick that he cannot use water for
Istinj\’, or someone who is instructed that using water for Istinj\’ may
cause him harm or delay recovery, should use toilet paper or its like,
through which cleanliness can be attained. If one cannot even manage
to do this, then one must still perform %al\h even if it means Istinj\’ is
not performed.
For those who cannot remain in the state of purity due to the continual
or frequent occurrence of any Wu}[’-breaking act or that one may
have a problem with remaining in the state of purity for long enough to
offer a certain act of worship, the regulations of a Ma`dh[r (lit.
excused) may apply.
A Ma`dh[r is a person who is in the above situation, this can take form
in many different ways, e.g. constant nose bleed, bleeding from a
wound or the dripping of urine continuously, etc. (Note: if the wound
can be bandaged then a different rule will apply, this will be explained
in bandages/dressings.)
10
If one is in such a situation for the period of one complete Far} %al\h in
which one does not find sufficient time wherein Wu}[’ can be
performed and %al\h can be performed without the reoccurrence of
the problem, then one has become a Ma`dh[r.
Bandages/Dressings
11
bandage is harmful or may delay recovery; Mas# (passing a wet hand
over the bandaged area) may be performed. If the dressing (e.g. a
plaster) on a wound can be taken off and replaced after the area has
been washed, this must be done.
If Mas# is also harmful, then neither washing nor Mas# is necessary and
that area can be omitted during Wu}[’/Ghusl.
Tayammum
12
Tayammum has three Far\'I} (necessary components):
1 Intention - This must be made such that one is performing
tayammum, this does not have to be verbal.
2 Wiping the face - The palms of the hands are gently struck on
the sand or soil, and then (after shaking off any dirt) used to
wipe the entire face (as in Wu}[’).
3 Wiping the arms - Repeat the above but wiping the two arms
instead of the face. (Also as in Wu}[’ the elbows should be
included in what is wiped).
To stand and pray %al\h is far}. To sit and pray a far} %al\h without a
valid excuse will render the prayer void. However, one is allowed to
perform %al\h sitting down if one is too sick or weak to perform the
%al\h standing, or if standing causes great pain, or even if it may
increase the injury/illness. One may also perform %al\h sitting if one is
able to stand but cannot go into ruk[` or sajdah. Someone who can
stand for a little while should begin their prayers standing and
thereafter sit and continue when necessary.
14
If a person does not have the strength to make ruk[` or sajdah, then
the ruk[` and sajdah should be made by ish\rah (gesture), i.e. by
bowing the head slightly for ruk[` and slightly more for sajdah. It is
incorrect to raise something (e.g. a pillow or board) towards the head.
One may also lie down on the right side facing the Qiblah or even on
the left side if necessary. It is preferable to lie on the right side if one has
a choice.
If someone cannot move any part of their body but their head, then
ish\rah of the head will suffice during %al\h. If one cannot even move
their head then %al\h should be delayed - Ish\rah of the eyes is not
valid. (If, immediately after being in such a state, a person were to pass
away, then the missed prayers would be forgiven, and Fidyah would
not be necessary. This will be explained further on).
15
Falling Unconscious or Being Too Weak to Pray
If a person remains unconscious for less than a full day and night,
he/she must perform all the missed %al\h.
If one remains unconscious for a full day and night or more, then one
need not perform the %al\h one has missed. One is exempted from
performing them. And as there is no Qa}\’ (making up of missed
prayers), there is no institution of Fidyah.
Jumu`ah
Jumu`ah %al\h is necessary upon all mature, sane males although the
sick and weak are exempt from this.
Women, the sick and the weak will perform >uhr %al\h, however, its
obligation would be fulfilled if they did join the Jumu`ah prayer.
It is worth noting here that vomiting due to illness (or a factor which
causes nausea which was unintentional) does not break the fast. The
fast will break if one re-swallows whatever came up into the mouth. To
induce vomit and thereafter to vomit a mouthful will cause the fast to
break, however Kaff\rah will not be necessary. Vomiting a mouthful
means such an amount when cannot be held back without difficulty.
People who are ill and fear that fasting may be harmful or may delay
their recovery are allowed to miss the fasts and make them up at a later
date. Those who are terminally ill and are apparently not going to
recover, and therefore may not be able to make up the missed fasts will
be required to give Fidyah. It should be remembered that if such a
person did recover and once again became capable of fasting, then
they will have to make up for the missed fasts even if they had paid the
Fidyah while sick.
17
An ill person who elects not to fast and thereafter dies during the illness
will not be responsible for those fasts missed during that illness.
However, if one regains health, one will be responsible for making up
the number of fasts as there were days between regaining health and
their death.
In a case where the time between recovery and death is so short that
one was unable to make up missed actions, the wali (close, responsible
relative) of the deceased will be responsible for paying the fidyah of the
missed actions from a third of the deceased's estate, assuming that they
had included this to be done in their will. If they hadn’t then it can still
be given with the consent of all inheriting relatives. (For more details on
the issue of wills, please refer to the F|sab|lill\h book, “Inheritance.”)
18
Fidyah
Fidyah does not need to be given immediately, as one may wish to wait
to see if one regains the strength/ability to perform the missed
obligations. If one is sure that one’s end is near then one should
allocate and even arrange to distribute the necessary amount as it will
then avoid the complications of inheritance. If, however, one recovers
enough to perform the missed fasts, then one will be responsible for
their performance.
Note: One should bequest in their will that Fidyah be paid from their
estate for every missed %al\h and fast that have not been made up
during one's lifetime. (This is why it is important to make a record of the
missed %al\h and fasts.)
19
Medication During Fasting
Taking any medication orally will render the fast invalid. In the case of
necessary medication, only one fast will have to be kept in place of the
broken fast, Kaff\rah will not be necessary.
Medication not taken orally is divided in two categories. The first is that
which provides nutritional benefit for the body (this includes drips and
injections which can keep a person alive). This category will break the
fast and make Qa}\’ necessary. The second type is that which does not
provide nutritional benefit to the body (this includes items such as skin
creams, lotions, even nitrates for angina sufferers which can be
absorbed by the bloodstream etc). This type is seen by most scholars as
not damaging to the fast.
One who suffers from such a condition which requires the daily usage
of medication should first consult their doctor to see if medication can
be taken outside the times of fasting or if other non-oral alternatives of
the medication exist. In this case they may be able to take their
medication without breaking their fast.
*ajj
In the case that someone has died in a state that the *ajj had become
necessary on them, then providing that they had made a bequest for it
to be performed on their in their will, arrangements will be made to
hire someone to do so. This can be a relative/heir. However, the total
cost of this cannot be more than a third of the value of the total estate. If
it does exceed this amount, then it will only be fulfilled if any of the
heirs give consent to their share being decreased by the difference.
For the full procedure of *ajj, including; rulings regarding the sick
performing *ajj; falling ill during *ajj; etc, please refer to the
F|sab|lill\h Publication, *ajj: The Journey of a lifetime.
21
Islamic View on Medical Treatment
Hil\l ibn Yas\f r narrated that a man was wounded at the time of the
Prophet r who instructed, “Call a doctor for him.”
The companions asked, “Will a doctor benefit him?”
The Prophet replied, 'Yes, for All\h has not sent down an illness but has
sent down a cure.” al-Istidhk\r
Umm Salamah y narrates that she heard the Ras[l of All\h r say,
“All\h has not placed cure for you in anything *ar\m.” Ibn *ibb\n
22
Although this #ad|th clearly denoted that cure from illness cannot be
attained through something #ar\m, it is often the case that one is
presented with medication or treatment which oppose the teachings
of Isl\m. It may be the case that although the actual drug being
prescribed is not actually #ar\m, it may be mixed with other
ingredients or derived from sources which are #ar\m. For such
situations, Muslim jurists have deduced the following laws from the
Qur’\n and Sunnah:
Note:
<ar[rah is a situation in which one's life is at risk.
*\jah refers to a situation where although one's life is not at risk, there
is substantial pain or discomfort.
The above laws and principles also apply to situations involved within
treatment. For example, exposing the satr (private parts) in front of a
healthcare professional will be allowed only in times of <ar[rah and
*\jah for as long as it is deemed necessary.
23
Fiqh of Treatment by the Opposite Sex
We advise that in such cases one is not obliged to follow the rulings
listed below and thus, one may contact their local scholars and/or
other reliable sources for more information and guidance in regards to
24
the following rulings. It should also be remembered that certain issues
are such that rulings have to be given upon taking individual cases into
consideration and a blanket ruling is almost impossible to give.
Contraception
Permanent Methods
25
In the Qur’\n All\h I quotes the accursed Shaytan,
“‘I will mislead them, and I will create in them false desires;
I will order them to slit the ears of cattle,
and to deface the (fair) nature created by All\h.’
Whoever, forsaking All\h, takes Shay{\n for a friend,
has surely suffered a loss that is manifest.”
Qur’\n an-Nis\ 4:119
Temporary Methods
26
manner of) death, and whether he will be blessed or wretched in the
Hereafter.’ The soul is then breathed into him.” al-Bukh\r|
From the above tradition of the Prophet, jurists have concluded that
the soul, the essence of a human, enters the developing foetus after
120 days of gestation and therefore have ruled abortion thereafter as
completely impermissible unless there is a genuine threat to the
mother's life.
Even before the period of 120 days, abortion is not permissible; unless
performed for a valid reason. Reasons for the abortion should be
examined by scholars and medical experts on an individual basis to
determine their validity. Valid reasons may include those related to the
mother, such a threat to the mother's life, or those reasons related to
the child, such as proven abnormalities or genetic diseases which will
cause relentless pain to the child and will be an undue burden on the
parents and have been proven with certainty to exist in the foetus.
NB: It is not possible to give a list of all valid reasons for abortion before
120 days as they are given after taking personal circumstances into
consideration. We therefore advise our readers to contact local
reliable scholars and resources in such cases.
Euthanasia
The brain stem is the area of the brain responsible for controlling vital
functions such as respiration and swallowing. The loss of this area of
the brain, once confirmed by medical professionals, will confirm the
passing away of an individual, although certain processes may
continue due to the support of machines (for example, the heart may
continue to beat if the individual is placed on life support although
tests may confirm brain stem death). In such cases, the individual will
be considered deceased by Muslim jurist and so life support and other
treatment should be stopped.
Some, deficient of faith in the Hereafter, may argue that keeping such
an individual alive is not only pointless but a waste of money and
resources as there is no hope of recovery; however, we find in the
teaching of the Messenger r that such an individual may be gaining a
great deal, as All\h I prepares them for eternal bliss by cleansing them
of their sins in this world.
30
According to many scholars, organ and tissue transplantation from a
living donor is allowed when necessary provided the donor's consent is
taken, and they are not placed in any significant danger, as one life
cannot be sacrificed to save another. Therefore blood transfusions and
bone marrow transplants would be considered permissible as the
donor is not put at any major risk.
One must however, remember that this is not the view of all, and so a
person should take the views of their local scholars.
31
Supplications
As discussed earlier, All\h I alone is truly the One Who cures illness
and therefore in sickness and in health we should do our utmost to
pray to Him. During illness we should pray and ask that He cures us,
and in health we should ask Him to maintain our health and save us
from illness.
All\h I states,
“O you who believe, celebrate the praises of All\h,
and do so often; and glorify Him morning and evening.”
Qur’\n, al-A#z\b, 33:41-42
32
It is advised that one also spends time reciting the Qur’\n, as it too is a
source of Shif\ (cure), as well as it being the best form of Dhikr.
All\h I states,
“We send down (stage by stage) in the Qur’\n that which
is a healing and a mercy to those who believe:
to the unjust it causes nothing but loss after loss.”
Qur’\n, al-Isr\, 17:82
33
SUPPLICATIONS
Bismil-lch
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‘adh-hibil ba’sa rabbun-ncs,
‘ishfi wa ‘antash-shcfe,
lc shifc’a ‘illc shifc’uk,
shifc’ul-lc yughcdiru saqamc.
`Al| t narrates, “The Prophet visited me when I was ill, at which time I
was praying, ‘O All\h! if my time (of death) has come, have mercy on
me; and if my time is later, raise me; and if it is a test, make me patient.’
“He (The Prophet) asked, ‘What did you say?’
“I repeated what I had prayed. On this the Prophet said,
35
`Abdull\h ibn `Abb\s t narrates from the Prophet r, “If a Muslim
servant (of All\h I) visits an infirm, whose time (of death) has not
come, and reads seven times (the following supplication), he (the
infirm) will be relieved of his difficulty.”
I ask Almighty All\h, Lord of the great Throne, to make you well.
at-Tirmidh| and Ab[ D\w[d
‘Allchum-maghfir le war-xamne
wa ‘alxiqne bir-rafeqil ‘a`lc.
36
Examples of the Prophets’ u Supplications in the Qur’\n
The following two prayers were made by the Prophets Ayy[b u and
N[# u respectively, both at times of incredible suffering and pain,
which were caused either by illness or testing. The words of these
simple yet powerful entreaties convey their unwavering faith in the
Lord I, even in the face of the most formidable challenges.
Truly distress has seized me, But You are the most Merciful One.
Qur’\n, al-Ambiya, 21:83
37
Prayers from the Qur’\n for General Purposes
Our Lord! Give us good in this world and good in the Hereafter,
and defend us from the torment of the Fire!
Qur’\n, al-Baqarah, 2:201
38
؛،9# tغدچ$sù
حotإچz #ur $u‹÷R‘‰9# ’خû c’<حur |MRr& ‘ِعاF{#ur دNqJ،
39
Say: I seek refuge with the Lord of the Dawn,
From the mischief of created things;
From the mischief of Darkness as it overspreads;
From the mischief of those who blow on knots
(practice witchcraft);
And from the mischief of the envious one as he practices envy.
Qur’\n, al-Falaq, 113
40
Prayers from the A#\d|th for General Purposes
O All\h! we ask for the good Your Prophet Mu#ammad asked for;
and we seek protection from the evil
Your Prophet Mu#ammad sought protection from.
Verily from You is help sought, and upon You is deliverance.
There is no power nor might apart from what is Yours.
at-Tirmidh|
41
42
‘Allchum-maxrusne bi `aynikal-late lc tancm,
wak-nufne bi ruknikal-ladhe lc yurcm,
war-xamne bi qudratika `alayya lc ‘ahliku,
wa ‘anta rcjc’e, fa
kam min ni`matin ‘an`amta bihc `alayya
qalla laka `Indahc shukre,
wa kam min baliyyati-nibtalaytane
qalla laka bihc vabre,
fa yc man qalla `inda ni`matihe shukre
fa lam taxrimne,
wa yc man qalla `inda baliyyatihe vabre
fa lam takh-dhulne,
wa yc mar-ra'cne `alal-kha]cyc
fa lam taf[ahne,
‘as’aluka ‘an tuval-leya `alc muxammad,
wa `alc ‘cli muxammad kamc vallayta
wa bcrakta wa raximta `alc ‘ibrchem,
‘in-naka xamedum-majed.
Allchumma ‘a`in-ne `alc dene bi dunyc,
wa `alc ‘ckhirate bi taqwc,
wax-fa{ne femc ghibtu `anhu,
wa lc takilne ‘ilc nafse femc xa[artu
43
O He, Who saw me sinning but did not disgrace me.
I ask You to shower You mercy upon Mu#ammad
and the family of Mu#ammad,
as how You showered Your mercy, blessings and mercy on Ibr\h|m.
Indeed You are the praiseworthy, glorious.
O All\h! help me in my religion through the world
and help me with the hereafter through Taqw\ (God-conciousness).
And protect me from what I was absent from (i.e. what is hidden
from me), and do not entrust me to myself in what befalls me.
T\r|kh Mad|nah ad-Dimishk
I ask You for well-being from all afflictions, and I ask You (to make
me) grateful on the well-being, and I ask You for unending well-
being, and I ask You for freedom/independance from people.
There is no power and no strength but in All\h,
the exalted, the Great.
Musnad al-Firdaws
44
‘Allchum-mahdinc fe man hadayt,
wa `cfinc fe man `cfayt,
wa tawal-lanc fe man tawal-layt,
wa bcrik lanc fe mc ‘a`]ayt,
wa qinc sharra mc qa[ayt.
‘innaka taq[e wa lc yuq[c `alayk,
‘innahp lc yadhillu maw-wclayt,
tabcrakta wa ta`clayt.
45
‘Allchum-maqsim lanc min khash-yatika
mc yaxplu baynanc wa bayna ma`cvek,
wa min ]c`atika mc tubal-lighunc bihe jannatak,
wa minal-yaqeni mc tuhaw-winu
bihe `alaync muvebctid-dunyc,
wa matti`nc bi ‘asmc`inc wa ‘abvcrinc,
wa quw-watinc mc ‘axyaytanc,
waj`alhul wcritha minnc,
waj`al thc’ranc `alc man {alamanc,
wan-vurnc `alc man `cdcnc,
wa lc taj`al muvebatanc fe deninc,
wa lc taj`alid-dunyc ‘akbara ham-minc,
wa lc mablagha `ilminc,
wa lc tusal-li] `alaync mal-lc yarxamunc.
46
Maintain us with (the longevity of) our hearing,
our sight and our strength throughout our lives.
And make it (these portions) an heir from (i.e. forerunning) us,
and avenge us on those who oppress us,
and help us against those that hold us in enmity,
and do not make our trials in our religion,
and do not make the world our greatest goal,
nor the culmination of our knowledge,
and do not set upon us a ruler who does not have mercy on us.
at-Tirmidh|
47