Habib Umar ibn Hafiz – Medical ethics April 2011

Habib Umar ibn Hafiz


Medical ethics April 2011

Praise be to Allah (the Exalted) who cures and gives wellbeing

Allah (the Exalted) wrote excellence in everything even in sacrificing

The doctors have been entrusted to health physical body

Care must be shown to the lord of the body and spirit

The Prophet (may Allah bestow peace and blessings upon him) would supplicate when he would awake –returning the soul to the body

The bodies’ purpose is to remember Allah (the Exalted)

We a limited comprehension in praise Allah (the Exalted)

Yet he is unrestricted

So how can you praise him something restricted?

This was his generosity to use these limited phrases

Allah (the Exalted) is praised as he praised himself

Abu Bakr (may Allah be pleased with him) said no one knows Allah except Allah (the Exalted)

We ask Allah (the Exalted) for his love

Abu Bakr (may Allah be pleased with him) teaches us one of the values of medience

The one who heals and causes illnesses one

Let us please the One

We seek to be cured from the One

In whatever means we use to cure us

He was ill once and refused to see him as he said the doctor made me sick

If this view is in the heart then there is a door for the doctor

Abu Dhar (may Allah be pleased with him) was sick

They asked him about his pain

He wanted paradise not be treated by the doctor

He desired something eternal after the instruction of Muhammad

(The smoke alarm went off) it only recognises smoke but not smoke that heals

The Prophet (may Allah bestow peace and blessings upon him) advised us to use the means

Doctor should be interested in advancements

Also examine alternative medicine

And prophetic medicine

The Egyptian king sent a doctor to the Prophet (may Allah bestow peace and blessings upon him) who sent it back he said we do not eat until full as the stomach is the home of illness

This is the cause illness

How much control you have with your stomach is how much you control your world

His counsil should not be about the money

There was a doctor who would move his hand and realise the illness because he could not see anymore

He should go at people at distance and those who disturb him at times of sleep

Many non-Muslim doctors have out done the Muslim doctors because the Muslim has more confidence in non-Muslims more than Muslims

This is a loss

Sometimes one treats for free

May Allah (the Exalted) aid the doctors in this gathering

So they unite the good of this life and the afterlife

They should take the opportunity to connect them to Allah (the Exalted)

Doctor must guard his confidentially and protect his patients

Doctor must turn to Allah (the Exalted) at times which aids him

Salahuddin sent a doctor to Richard the loin heart

There is bodily illness and spiritual illness

Qatada ibn Numan (may Allah be pleased with him) had his eye pop out

Who asked to heal him or be patient

He said paradise is a beautiful but with two eyes

So the Prophet (may Allah bestow peace and blessing upon him) placed his blessed salvia and the put the eye back in and it healed

And it was never troubled by illness


Fatihah is a healing let us recite it

How to spot a fake teacher?


This is one of the prevalent problems of this time and I wanted to make some points. I have been blessed to study the religion for over twelve years, so I have enough experience to tell apart a fake teacher from a real one! The problem is now that there are many teachers who are simply wasting your time. That is if you actually want to study!

That is the core of the issue. Most of you do not want to study primary texts in your religion even though you commanded! However, if you want to study then most of the known/famous teachers are frightfully inadequate! So what do you do? I am going to give you some guidelines here that you can use to see the difference between a real teacher and a fake teacher. The primary text that you should read to see the real teacher from the fake one is the book of knowledge by Imam Al-Ghazali (may Allah be pleased with him), the first book of his masterpiece Ihya Ulum Al-Din/revival of religious sciences.


They have to belong to one of the four schools of fiqh: Maliki, Hanafi, Shafi or Hanbali. In addition, one of the two schools of aquida: Maturdi or Ash’ari.

Now know that many people say they are Hanafi’s but have mixed it up with Shafi fiqh. The problem with this is that they cannot differentiate between the two schools. Therefore, it is taught in a mixed up manner that neither school can be distinguished. Studying with such person will mix you up because they are mixed up!

As for belief then they have to belong to either the Ash’ari or Maturdi schools. These are the valid schools of Ahl Al-Sunnah wa Al-Jammah. If you ask them which school they belong to they should mention one of these two names. Normally Shafis, Malikis are Ash’ari, Hanafi’s are Maturdis and Hanbalis can be Asharis or not. Asharis are the majority but there are some Maturdis too. Many teachers fail to complete basic texts at this level and therefore have no right to teach aqida.

Do not waste your time with anyone who claims to know the Quran and Sunnah outside the above mentioned names. They will be misguided in major ways that you cannot understand currently. The misguided teacher corrupts the student.

Length of study

When you pick a teacher, have a read of his biography. You will be able to tell the amount of time that he studied. This is your first clue. At the same time people fake biographical information, I am not joking. Have they studied for an intense period around six or seven years. Where have they studied and which teachers did they study with? This is an important fact; the teacher should be a strong one. Did they fail at the basic levels and are now trying to fool everyone? Often when people go to study with famous scholars, they are unable to study the basics with them. Therefore, they might go somewhere but they will study with the famous teachers other students. Ideally, the student should study for as long as possible and with many teachers, not just one. You should have heard of those the teacher has studied. The place of study does not mean much because most places are famous without reason. Some institutions in the East are famous but no longer have the great teachers of the past. Just because someone has studied abroad does not mean much and just because someone has studied for ten years with a rubbish teacher, also does not mean much.

The most important point is that the teacher should make it clear in his biography where and what he has studied. Rather than have some misguided humbleness into hiding it. He should also count for any gaps in his study that are longer than a few months. If he is not doing with this then he is lying or worse deceiving. Just because someone has white hair does not mean that he has studied for a long time, he is probably just old! A few people have studied but are not actually there yet, so watch out for that too.

What was studied?

He should make is clear in his biography what books he has studied. Rather than try to pass off a primary text for an advanced one. How much did he study and with who. If someone has studied a certain school for specific period, he cannot claim to be part of another school! Therefore, a Hanafi cannot claim to be a Maliki because he feels like it!

Nor can he sit and say that he is not concerned with differences between Ash’ari and Maturdi schools because they are Ahl Al-Sunnah so he cannot know his aquida properly! Such a person is worse than the Wahabis!

Attacking others

Some scholars, attack those of ‘incorrect beliefs’ this is fairly normal: Wahabis or Shia. But he should not continually mock other groups day and night. Or spend 45 mins of an hour lesson telling you how bad so and so group are. At times clarification is needed but wasting time debating is a sign of misguidance.

Also if he encourages his students to attack others. This is most clear sign that he is not who he claims he is. There are differences of opinion and he should accept someone else’s position as long as there is some source to it, preferably a classical difference of opinion. Many new opinions are just speakers inflating egos.

Disregard for sacred law

He has disregard for sacred knowledge. This is more about your Pir type people who no regard for consensus and go against it. For choosing, a spiritual master click here. Not all Pirs are scholars so they should know their limitations and defer to scholars of the religion. But often they make things up and the students follow their mistake.

Part of this is bad character, swearing and cursing others. They might do so, in rare instances when upset, but if they do this publically then know they are misguiding you. The Prophet (may Allah bestow peace and blessings upon him) never swore at people in public. So whose Sunnah are they following?

Too many mistakes

Know each scholar makes mistakes, its part of being human but the real problem is when people make mistakes that are so great that it cannot be possible that they are a teacher. Like disregarding scholarly consensus on a matter. Or making things up from the top of his head. Or even feigning seeing something impossible and so on.

It is possible for everyone to make a mistake but what he or she should do is repent and rectify. Not dig them deeper into the hole of error! We are taking major mistakes and not minor ones like missing out a sentence of a book they are teaching or a mistake in a book and so on.

Taking too long to do simple texts

This is when they take years to do simple things. I mean years to do primer texts, which can be studied in months. This is because they do not know anything and find it difficult themselves.

Some programs are so badly organised that they spend years and do not even touch essential subjects. If he teaches, what he has no authority to teach. However, if it is a big text then except it to take longer than a small text. Do not confuse understanding with trying to speed through a text. Also, some of them make great announcements of studying big texts that they will never be able to complete. Its not ambious its not realistic and a waste of your time chasing pipe dreams.

Just the name

There are those who are known as ‘Sheikh’ who have not studied anything formally. Some do not know how to read Arabic even in indo-bic style. Maybe they did some work for their Pir and then were given this title. Beware of taking any formal knowledge from them. They will be corrupt and they will destroy your religion. However, they might have studied texts that you are not aware. This is an exception to the previous rule. However, in most cases those who are considered knowledgeable but have had no formal education are misguided. First, they should not attribute knowledge to themselves or allow others to do so. If they do then they are increasing their sins by inflating their egos.

There are also Islamic ‘academics’ who are people who may be well meaning but have completed a BA, MA or PHD in Islamic studies. Then they or others that they know will presume they know it all! Sadly, they would have specialised in just one field and not others. Have they studied elsewhere too? Please click here to read seven different types of Sheikh. I am not discounting Muftis or Maulanas either becausemost of them do not deserve this title and are included here.

Desiring the world

They want money all the time and want their students to give them money all the time. The Murids get a pat on the head from the teacher as long as money is flowing from them!

This is not about taking fees for a class because that has to be done. Especially with teachers who have no other means. Fees have to be paid to those teachers because they could not do what they have to.

They want big cars and big houses and want the students to pay for them!

Shuns questions

Asking questions is akin to questioning their authority but this is not true. Questions are normally innocent, from those who do not know.

However, there are manners in asking questions and some situations that questions are better not being asked. Some teachers invite questions and others do not. Shunning questions in other words not wanting to answer any questions at any time, is what I mean.

What do I do now?

If you recognise these things in your teacher then it is time to find another teacher. Leave with good manners because it is not good for a teacher to see you leave.

Find another teacher by using the opposite of what has been recorded here. The importance of finding a good teacher means that you protect your religion and do not allow someone unqualified to it. It will cause corruption that you may never recover. Then you will spend your desire to study and would have wasted years of your life.

The sad thing is that there are good teachers out there but they are unknown. Many are much better than those who are known from pillar to post. If you are lucky, there might be one living in your area and you do not even know about!

Importance of knowledge click here


“Salafi” scholars who authenticated al-Bayhaqi’s narration for 20 rak’ats Taraweeh

Assalamu alaikum

With regard to the famous narrations for the validity of 20 Rak’ats of Taraweeh in Umar ibn al-Khattab’s (ra) time as recorded via one route in al-Sunan al-Kubra of Imam al-Bayhaqi and via another route in his Ma’rifatus Sunan, two contemporary UK based “Salafi” proponents known as Abu Khuzaima Ansari and Abu Hibban Kamran Malik, mentioned as part of their refuation of the evidences for 20 Rak’ats in their falsely entitled work known as “al-Qaul ul-Saheeh” the following:

Our Claim

The Imaam the Muhaddith, al-Allaamah Abu Muhammad Badee ud deen Sindhee said, “The Ahlul-Hadeeth claim it is not authentically established from any companion that they prayed 20 raka’hs of taraaweeh and the narrations that are mentioned in this regard are all principally weak.” (Tanqeed as-Sadeed Bir-Risaalah Ijtihaad Wat-Taqleed (pg.264).

They also mentioned the principal narration from al-Bayhaqi’s al-Sunan al-Kubra as follows which they attempted to weaken:

The Text

Saa’ib bin Yazeed said the people would pray 20 raka’hs during the time of Umar and in the era of Uthmaan they would stand for such long periods that the people would become tired and would lean on their sticks.” (Sunan al- Kubraa (2/496) of Imaam Baihaqee.)The ChainInformed me Abu Abdullaah al-Hussain ibn Muhammad ibn al-Hussain Finjuwayah ad-Dinawaree from Ahmad ibn Muhammad ibn Ishaaq as-Sunnee from Abdullaah ibn Muhammad ibn Abdul Azeez al-Baghawee from Ali ibn al- Ja’ad from Ibn Abee Dhi’b – Yazeed ibn Khaseefah from Saa’ib ibn Yazeed,


The text they are referring to is found in Imam al-Bayhaqi’s al-Sunan al-Kubra (and also in his Fada’il al-Awqat) as follows:

رواه في “السنن” ص 496 ج 2، قال: أخبرنا أبو عبد الله الحسين بن محمد بن الحسين بن فنجويه الدينوري بالدامغان حدثنا أحمد بن محمد بن إسحاق السني أنبأ عبد الله بن محمد بن عبد العزيز البغوي حدثنا علي بن الجعد أنبأ ابن أبي ذئب عن يزيد بن خصيفة عن السائب بن يزيد، قال: كانوا يقومون على عهد عمر بن الخطاب رضي الله عنه في شهر رمضان بعشرين ركعة، قال: وكانوا يقرءُون بالئين، وكانوا يتوكئون على عصيهم في عهد عثمان بن عفان رضي الله عنه من شدة القيام، اه

In the above translation of the text, the two compilers left out the mention of the town known as Damghan (northern Iran) as well as not translating precisely the modes of transmission such as Haddathana correctly!

Al-Bayhaqi’s narration was declared to have a Sahih chain of transmission by the following classical Ulama of Hadith and fiqh who lived before the fall of the last Islamic Caliphate, in contradistinction to the 14th century revisionist writers on Hadith like al-Mubarakpuri and al-Albani who attempted to weaken it with no precedence.

1) Sharafud-Din al-Nawawi (d. 676 AH)

2) Fakhrud-Din al Zayla’i (d. 743 AH)

3) Taqiud-Din al Subki (d. 756 AH)

4) Ibn al Mulaqqin (d. 804 AH)

5) Waliud-Din al-Iraqi (d. 826 AH)

6) Badrud-Din al-Ayni (d. 855 AH)

7) Jalalud-Din al-Suyuti (d. 911 AH)

8) Zakariyya al-Ansari (d. 926 AH)

9) Ibrahim al-Halabi (d. 956 AH)

10) Al-Khatib al-Shirbini (d. 977 AH)

11) Ali al-Qari (d. 1014 AH)

12) Murtada al-Zabidi (d. 1205 AH)

13) Sulayman al-Bujayrmi (d. 1221 AH)

14) Abu Bakr al Dimyati (d. 1310 AH)

15) Muhammad Ali al-Nimawi (d. 1322 AH)

“Salafi” scholars who authenticated or accepted al-Bayhaqi’s narration:

1) Abdar Rahman al-Muallimi al-Yamani [1] (d. 1386 AH)

It is sufficient to say that the likes of Badi al-Sindi and al-Albani have no early scholar to support their weakening of the narration from al-Bayhaqi’s Sunan al-Kubra for 20 rak’ats in the time of Umar (ra). On the contrary, one of their fellow sect members, who some from their likes epithetised with the title of “al-Dhahabi al-Asr” (The Dhahabi of the Age), known as Abdar Rahman al-Muallimi has done some justice by declaring the sanad of al-Bayhaqi’s al-Sunan al-Kubra to be Sahih in his Kitab Qiyam Ramadan.[2]

2) The late “Salafi” opponent to al-Albani, known as Isma’il al-Ansari (d. 1996/1417 AH) wrote a number of refutations on the former, and one such work is connected to the rak’ats of Taraweeh. In his Tashih Hadith Salatil Taraweeh Ishrin rak’a wal radd ala al-Albani fi Tad’ifihi[3] he mentioned the narration for 20 rak’ats in the time of Umar (ra) as mentioned in al-Sunan al-Kubra of al-Bayhaqi, and noted that it was declared to be Sahih by Imams: al-Nawawi in his al-Khulasa and al-Majmu with agreement by al-Zayla’i (author of Nasb al-Ra’ya), Taqiud-Din al-Subki in his Sharh al-Minhaj, Ibn al-Iraqi in his Tarhil Tathreeb, al-Ayni in his Umdatul Qari, al-Suyuti in his al-Masabih, Ali al-Qari in his Sharh on Muwatta and al-Nimawi in his Athar al-Sunan.

3) The late Damascan based advocate of the “Salafi’s” known as Abdal Qadir al-Arna’ut (d. 2004/1425 AH) has also declared the same sanad from al-Bayhaqi’s Sunan al-Kubra to be Sahih in his editing of the Jami al-Usul fi ahadith al-Rasul [4] of Imam Ibn al Athir al-Jazari (d. 606 AH).

4) The Egyptian “Salafi” writer, Mustafa al-Adawi has already been quoted as authenticating not only the narration mentioning 20 rak’ats in Umar’s (ra) time as recorded in the Musnad of Ali ibn Ja’d in his Bahath fi adad rak’at qiyam al-layl, but also some of the reports from the Tabi’in also.


[1] Al-Muallimi was one of the chief editors of classical texts at the famous Hanafi publishing and research center known as Da’iratul Ma’arif in Hyderabad, India. He is also a reference to his admirers for his reply to his contemporary, Shaykh Muhammad Zahid al-Kawthari (d. 1371 AH)

[2] See p. 57, Maktaba al-Makkiyya, 1st edn, Makka, 1997

[3] See p. 7, Maktaba al-Imam al-Shafi’i, Riyadh, 2nd edn, 1988

[4] 6/123-124

More can be read – HERE


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