Discussion of the narrations from the Companions regarding seeking healing, such as the story of Abu Sa'id al-Khudri (may Allah be pleased with him) concerning the one who was bitten and upon whom recitation was performed

The questioner: ... one finds some strangeness in some of the established narrations from the Companions on the subject of healing—for example; the story of this Companion, the hadith of Abu Sa'id al-Khudri, if it is authentic, valid in its meaning, but I do not know if it was he or another narrator who recited al-Fatihah over this bitten man; I mean, if you bring all the medicine of the world now and say to someone—for example—come, this is a man who was bitten by a snake, and a man recited al-Fatihah over him and he recovered, he will tell you: this requires an antivenom and scientific resistance in the blood, and there is a weakness in the red blood cells, and he will tell you a long scientific story, and say to you: your recitation neither advances nor retards if you did not give him the necessary antivenom to resist the poison, meaning your companion dies even if you recited the entire Qur'an over him, so I mean, if... now, if we wanted to recite the Qur'an and bring the most pious person on the face of the earth now to recite, my brother, it does not work with him! It does not work, let us be realistic, the story of the bitten man and al-Fatihah was recited over him, and it said: as if he had been untied from his bonds, I mean this requires...!

The Shaykh: It requires—O Shaykh Ali—correction of the faith.

The questioner: I do not believe that the Lord of the Worlds...

The Shaykh: I do not think you believe!

The questioner: ... this is a necessity.

The Shaykh: It requires faith; because the faith.

The questioner: I mean, why did this Companion work for us and it is not working for us?

The Shaykh: Excuse me, did you understand my answer? Did you understand? It requires faith in Allah, I did not mean this, it requires faith that we are truly believers.

The questioner: It requires first, I mean this doctor...

The Shaykh: That we, we are truly believers, the doctor you are talking about is undoubtedly not a believer, and I do not mean not a believer in Allah, if that is the concept, but this concept does not meet that explicit statement you made, I am not a believer in Allah? I am a believer in Allah, this doctor you use as an example, and of course he is not a doctor from those sitting there in the chest.

The questioner: Let us say: doctor.

The Shaykh: No, no.

The questioner: He says it this way.

The Shaykh: No, medicine.

The questioner: I am speaking of every doctor from all corners of the world.

The Shaykh: That is enough, my brother, there is no need for you to repeat your words, you want to hear the answer to your words, this doctor who carries this medicine is not a believer, and I do not mean he is not a believer in Allah; because the polytheists were believers in Allah, but Allah said about them: , may Allah guide you, , I meant he is not a believer in Allah and His Messenger.

The questioner: Again?

The Shaykh: Yes, and I mean he is not a believer in Allah and His Messenger, it does not mean Allah did not send down the Book, no, Allah sent down the Book, and His Messenger means He did not speak words above the minds of humans, this is not a believer; because Allah sent down a Book upon the heart of Muhammad (peace be upon him), and that Muhammad spoke of a medicine that those doctors you are pointing to do not understand and will never understand for all eternity.
You are now doubting the incident of Abu Sa'id al-Khudri because it is related to a person who is Abu Sa'id al-Khudri, and there is no doubt it is not excluded from a Muslim who believes in Allah and His Messenger that he doubts a story attributed to a Companion, or the authenticity of the story, but he will poke at this Companion; why? Because this one who will poke at this Companion has predecessors who poke at the masses of the Companions, and you have known them recently, and you have criticized them as much as you wished to criticize them just now, but this logic will lead its owner to deny many hadiths that came from the Messenger (peace be upon him) which have absolutely no relation to the material medicine that you want to make a proof for the invalidity of the story of Abu Sa'id al-Khudri.

The questioner : Do you allow me?

The Shaykh: No, I do not allow you, let the lecture that you were the cause of end!! [Everyone laughs!].

The questioner : ... .

The Shaykh: ... the doctor, if you have news that healed us... do you have news, you are or are you not? They will reach the point of doubting his saying (peace be upon him): , what is its relation to material medicine? This leads its owner, it is not necessary that it be you, you may speak about others; so do not let your chest narrow, attribute it to others and the matter will be easier for you, it will lead him to the point of doubting such as his saying (peace be upon him): , this has no relation to Abu Sa'id or anyone else, but to our Prophet (peace be upon him) in whom belief is obligatory.
And now, please speak so that your chest does not narrow, but do not go east and west, around what you heard.

The questioner: Ah, I say to the brother Abu Yahya, I mean, pay attention to what I say.
...

The questioner: ... he analyzes matters with rational analyses... look at what I want to say now, I naturally, if the one who did this was the Messenger of Allah (peace and blessings be upon him), it did not cross my mind that I would ask this question...

The Shaykh: You are now going to speak about what I did not speak about, or are you going to remind us of the saying of the one who said:
"She traveled eastward and I traveled westward *** How different is the east from the west!"?

The questioner: No, no, it is on the subject.

The Shaykh: If Allah wills, I say: if Allah wills.

The questioner: ... look, I say regarding the incident of Abu Sa'id al-Khudri, so that you know first what my opinion is truly.

The Shaykh: Why did you not clarify your opinion?

The questioner: No, I do not say that this is my opinion!!

The Shaykh : ... .
...

The questioner: That we have a scientific fact, and we have here a report, I mean there is no room for the mind to deny this report because it is true, so the interpretation of this narration is that we say—for example: this is a karamah (a miracle granted to a righteous person) for Abu Sa'id al-Khudri, this is one of the aspects that I understand, not everyone who recites al-Fatihah over a bitten man lives... the poison of his and his case ends, this is my understanding, I tell you.

The Shaykh: She traveled eastward and I traveled westward!!
Did you say this before you threw your "little one"?!

The questioner : Why?

The Shaykh: What, why? This demolishes your previous words from their root, from their foundations!!

The questioner: No, I say a set of understandings, I mentioned only one of them so far.

The Shaykh: Do you want to hear my words?

The questioner: No, excuse me, but I want to tell you... let me tell you.

Another questioner: Go ahead.

The questioner: Why did our master 'Umar take the uncle of the Messenger (peace and blessings be upon him) to seek rain, that he prays, even if it is permissible for me... it requires a law, it is not necessary that every person goes out to seek rain and Allah responds to him!! Therefore, there was someone who was honored, if Abu Sa'id al-Khudri, if there is among people someone who has a karamah (a miracle granted to a righteous person) with Allah (Glorified and Exalted is He); then this is a karamah with the Lord of the Worlds, if there is permanence or eternity or a law, to the extent of... faith, to the extent, according to psychology, psychology now in India, in the Red Indians—for example—in America, if one of them... sits for two days, he puts... he wants to die, he dies, he dies and it ends, even on the field, they said the field of humans many times... put the human in a certain situation and a huge power comes, not his ordinary power, so Allah knows that there is a certain thing for my personal belief...

Another questioner: Let your chest expand that I express your understanding of this issue, please allow me to complete the meaning?

The Shaykh: But I mean, you were resting yourself instead of bringing that objection to this incident, saying that this issue does not enter the scope of material medical science, and this is a special issue related—as I said last—to the karamah (a miracle granted to a righteous person) of this noble Companion!

The questioner: I said, I say this is an aspect...

The Shaykh: When did you say this, listen to what I said first!!

Another questioner: My master... the issue.

The questioner: Excuse me, be patient, may Allah guide you.
...

The questioner : I believe this is one of the convincing aspects, but what raised the question in my mind was what my brother Abu Ahmad said to you: "In terms of scientific fact, when we say now—and I am citing here the understanding that you have; of course, you are my Shaykh in this understanding, which consists of countless concepts—when you were asked once, I remember you said: How do you claim, Professor, that it is not from the Sunnah to place palm branches on the grave? A man from the Tahrir Party, I think, asked you: How do you claim that it is not from the Sunnah to place palm branches on the grave? And you told him at that time: Yes, it is a religious innovation, or something like that. So he raised the point: How so, when the Messenger placed them and so on? He told him: This is specific to the Messenger (peace and blessings be upon him), and it is mentioned in the wording: in some narrations. I mean, not everyone, by Allah, brings ... palm branches and puts them on the grave so that the sins or mistakes of the person in the grave are cooled!"
...

The Shaykh : What is the connection between placing the as tree and the matter of Abu Sa'id al-Khudri?

The questioner : The connection is that the Messenger (peace and blessings be upon him) mentioned, when this person cited to you, what is his name?

The Shaykh : The Tahriri.

The questioner : This Tahriri, yes, and he told you: How do you claim in the book "Funerals" that it is not from the Sunnah to place them, and he told you that the Messenger placed them? So you cited to him and said: It is true that the Messenger placed them, but there is an addition in the hadith: , why did you ... that this is specific to the Messenger (peace and blessings be upon him)? That is what I told him, that the secret is not in the palm branches, frankly, let us say it, the secret is not in the palm branches ... that are to be placed, but in the one who places the palm branches.

Another questioner : (Peace and blessings be upon him).

The questioner : In the one who places the palm branches, yes, that is what I meant.

Another questioner : ... the palm branches have no connection to the matter.

The Shaykh : Be patient a little, be patient Abu Muhammad, I mean, if the Shaykh is Ali Ashqar, you are not Ashqar!! We understood, now we will give a lecture about the palm branches and what the palm branches are, what do you build on this incident?

The questioner : This may be, I mean, a specific karamah (a miracle granted to a righteous person) for Abu Sa'id al-Khudri in healing this man, and not.

The Shaykh : ... he says: It may be.

The questioner : One of the aspects.

The Shaykh : And it may not be.

The questioner : And it may not be.

The Shaykh : So you have weakened the matter.

The questioner : I mean, you do not like my opinion that it needs to be a karamah, so we say karamah, for example?

The Shaykh : It is not a karamah, this is faith in the Qur'an, and that it is a healing for what is in the breasts, and this is what I want to remind you of at the end.

The questioner : So it is not said that it is a karamah, it is not said.

The Shaykh : No, yes?

The questioner : That it is not said that this is a karamah for Abu Sa'id al-Khudri.

The Shaykh : No, because this karamah may extend to others, and therefore I told you the hadith: , is one of the forms of generality and comprehensiveness among the scholars, every - the meaning of the hadith - , likewise the second hadith: and so on, and the hadiths in this meaning are many and very many, so this is not a matter of a karamah that is extraordinary, no; this is a karamah that falls within a divine legal system, the nature of a karamah is a violation of the cosmic system, whereas this is not a violation of the cosmic system only, but it is within a legal system; because the Shari'ah is the one that legislated this thing for us, what confirms this meaning for you is the thing that Abu Muhammad wanted to draw your attention to, from the completion of the story of Abu Sa'id al-Khudri when he returned and with him from those sheep he narrated to the Messenger (peace and blessings be upon him), the Messenger was surprised by him and said to him: . And from here some of the Shafi'is got entangled and interpreted this hadith which came on the occasion of ruqyah (healing by Qur'anic recitation) as being applied to reading over the dead and so on for a fee and money, whereas it is presented as you see by ruqyah on another person with verses from the Noble Qur'an, Abu Sa'id al-Khudri, if there is a karamah here in being inspired to read al-Fatihah specifically; because what did the Messenger say to him? He said to him: .

Another questioner : ... .

The Shaykh : He did not have prior knowledge, this is like what is said about the agreements of 'Umar with the Qur'an, so this hadith - my brother - truly does not enter into the system of experimental medicine, this material science, at all, and it is not permissible for the Muslim, I advise you and religion is advice, it is not permissible to appear before people with this dry, disgusting material scientific doubt, and say that this contradicts science! My brother, let science go on its path and in its way and in its experiments, and Islam goes on its path and its legislations, and this type does not contradict that type at all, and if you had heard, and recently I was speaking with Abu 'Abdullah on the occasion of a person who transmitted from him something similar to this matter, I told him: This man, if he heard of the story of Khalid ibn al-Walid when he went out to conquer Iraq and reached a fortress and its matter exhausted them, so the opening of the fortress was based on the group seeing with their own eyes that he sipped from his palm a drop of poison that kills a camel after he named Allah (Mighty and Majestic), and as if what was he sipping? Coffee, for example, nothing happened to him, what is this? This is the strength of faith in Allah (Mighty and Majestic), and this has examples and many examples, what do you think?

Another questioner : What did you mean?

The Shaykh : Yes? How?

Another questioner : What did he drink?

The Shaykh : Poison he swallowed.

Another questioner : Based on what?

The Shaykh : To intimidate the disbelievers, and they submitted at that time.

Another questioner : He told him: If nothing happens to you from this poison ... .

Another questioner : A challenge!

Another questioner : Like this.

The Shaykh : Yes.