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سنن ابن ماجه
Ibn Majah
كتاب الطبChapters on Medicine
بَابُ : مَا أَنْزَلَ اللَّهُ دَاءً إِلاَّ أَنْزَلَ لَهُ شِفَاءًChapter: Allah has not sent down any disease except that He has also sent down the cure for it
Hadith 3437
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ , أَنْبَأَنَا سُفْيَانُ بْنُ عُيَيْنَةَ , عَنْ الزُّهْرِيِّ , عَنْ ابْنِ أَبِي خِزَامَةَ , عَنْ أَبِي خِزَامَةَ , قَالَ : سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَرَأَيْتَ أَدْوِيَةً نَتَدَاوَى بِهَا , وَرُقًى نَسْتَرْقِي بِهَا , وَتُقًى نَتَّقِيهَا , هَلْ تَرُدُّ مِنْ قَدَرِ اللَّهِ شَيْئًا , قَالَ : " هِيَ مِنْ قَدَرِ اللَّهِ " .
´It was narrated that Abu Khizamah said:` “The Messenger of Allah (ﷺ) was asked: ‘Do you think that the medicines with which we treat ourselves, the Ruqyah by which we seek healing, and the means of protection that we seek, change the decree of Allah at all?’ He said: ‘They are part of the decree of Allah.’”
Related hadith on this topic
Brief Explanation
1؎: Subhan Allah, what an excellent answer was given, leaving no room for the questioner to say anything further. The meaning of your (sallallahu alayhi wa sallam) answer is that using a shield or armor, or taking medicine or seeking treatment, is not contrary to the divine decree (taqdeer) of Allah. Whatever action takes place in the world, it becomes known that it was in Allah’s decree. Therefore, it is necessary for a person not to be negligent in planning and treatment; what will happen is only what is decreed. Similarly, if someone does not seek treatment, it should be understood that this too is in his decree. In short, Allah’s decree cannot be known to the servant; when an action is manifested by the servant, only then does the decree become known. In the hadith, «وتقى نتقيها» refers to abstinence, which in some illnesses means abstaining from certain foods, and in this hadith, this meaning is more appropriate.
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
That is, their success is according to Allah’s decree (taqdeer ilahi).
Therefore, one should adopt the means,
but one should not believe that these means change destiny,
because Allah does not change His decision.
Note:
(There is confusion (idtirab) in its chain of narration.
That is, “Abu Khuzamah,
from his father” or “Ibn Abi Khuzamah,
from his father.” Also, is Abu Khuzamah a Tabi‘i or a Sahabi?
If “Abu Khuzamah” is a Tabi‘i, then his status is unknown.
If he is a Sahabi, then his son is “Ibn Abi Khuzamah.”
See: Tuhfat al-Albani 344)
1:
That is, their success is according to Allah’s decree (taqdeer ilahi).
Therefore, one should adopt the means,
but one should not believe that these means change destiny,
because Allah does not change His decision.
Note:
(There is confusion (idtirab) in its chain of narration.
That is, “Abu Khuzamah,
from his father” or “Ibn Abi Khuzamah,
from his father.” Also, is Abu Khuzamah a Tabi‘i or a Sahabi?
If “Abu Khuzamah” is a Tabi‘i, then his status is unknown.
If he is a Sahabi, then his son is “Ibn Abi Khuzamah.”
See: Tuhfat al-Albani 344)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2065
Hafiz Zubair Ali Zai
Takhrij:
[سنن ترمذي 2065]
Hadith Authentication:
The chain of narration for this report is weak.
No one besides Imam Tirmidhi has declared Abu Khuzamah to be trustworthy (thiqah). Since Imam Tirmidhi was lenient in grading narrations as authentic (sahih) or good (hasan), therefore, unless another reliable hadith scholar supports his assessment, the narrator remains unknown (majhul) or criticized (majruh). In the present case, Abu Khuzamah is a narrator whose status is unknown (majhul al-hal) and he is not a Companion (sahabi). If, however, this narration is proven authentic, then it serves as evidence for Ahl al-Sunnah that the belief in divine decree (qadar) is true.
[سنن ترمذي 2065]
Hadith Authentication:
The chain of narration for this report is weak.
No one besides Imam Tirmidhi has declared Abu Khuzamah to be trustworthy (thiqah). Since Imam Tirmidhi was lenient in grading narrations as authentic (sahih) or good (hasan), therefore, unless another reliable hadith scholar supports his assessment, the narrator remains unknown (majhul) or criticized (majruh). In the present case, Abu Khuzamah is a narrator whose status is unknown (majhul al-hal) and he is not a Companion (sahabi). If, however, this narration is proven authentic, then it serves as evidence for Ahl al-Sunnah that the belief in divine decree (qadar) is true.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 97
