Illness and HealingThe Virtue and Etiquette of Visiting the Sick
All praise is due to Allah, Lord of all worlds. May Allah’s peace and blessings be upon our Prophet Muhammad, his family, and all his Companions.
Visiting the sick is a noble act of worship and one of the rights a Muslim owes another Muslim. It consoles the sick person, brings happiness, provides an opportunity to supplicate for them, and strengthens affection and mercy among Muslims. The visit is not an end in itself. It should bring benefit and comfort and must not increase the patient’s fatigue or embarrassment.
Allah the Exalted says:
{إِنَّمَا المُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ} [الحجرات: 10].
Meaning: “The believers are but one brotherhood, so make peace between your brothers. And be mindful of Allah so you may be shown mercy.” [Al-Hujurat: 10]
Article SectionThe Meaning and Ruling of Visiting the Sick
Visiting the sick means visiting a person to check on them, console them, supplicate for them, and help with their needs when possible. It is prescribed for an illness in which people customarily visit the patient, while observing the patient’s condition, wishes, and treatment instructions.
The Sunnah establishes the emphasized nature of visiting the sick. The majority of scholars classify it as an emphasized Sunnah, while some regard it as obligatory or a communal obligation. It may become an individual obligation when no one else is available to meet the patient’s needs or when the visitor owes a particular duty through kinship, maintenance, or care. The purpose is that a Muslim should not neglect a sick Muslim while still considering ability and avoiding harm.
Article SectionVisiting the Sick Is One of a Muslim’s Rights
The Prophet, peace and blessings be upon him, said:
“حَقُّ المُسْلِمِ عَلَى المُسْلِمِ خَمْسٌ: رَدُّ السَّلَامِ، وَعِيَادَةُ المَرِيضِ، وَاتِّبَاعُ الجَنَائِزِ، وَإِجَابَةُ الدَّعْوَةِ، وَتَشْمِيتُ العَاطِسِ”.
Meaning: “The rights of a Muslim over another Muslim are five: returning the greeting of salam, visiting the sick, following funeral processions, accepting invitations, and responding to the one who sneezes.” Narrated by Al-Bukhari (1240) and Muslim (2162).
This demonstrates that visiting the sick is not a marginal matter. It is among the emphasized rights that strengthen brotherhood and mercy among Muslims.
The Visitor Remains in the Harvest of Paradise
The Prophet, peace and blessings be upon him, said:
“مَنْ عَادَ مَرِيضًا لَمْ يَزَلْ فِي خُرْفَةِ الجَنَّةِ”. قيل: يا رسول الله، وما خرفة الجنة؟ قال: “جَنَاهَا”.
Meaning: “Whoever visits a sick person remains in the harvest of Paradise.” He was asked, “O Messenger of Allah, what is the harvest of Paradise?” He replied, “Its gathered fruit.” Narrated by Muslim (2568).
The Arabic phrase *khurfat al-jannah* refers to the fruit gathered from Paradise. The hadith explains the immense virtue of a person who visits the sick sincerely for Allah and in emulation of the Prophet, peace and blessings be upon him.
The Angels Supplicate for the Visitor
The Prophet, peace and blessings be upon him, said:
“مَنْ أَتَى أَخَاهُ المُسْلِمَ عَائِدًا مَشَى فِي خِرَافَةِ الجَنَّةِ حَتَّى يَجْلِسَ، فَإِذَا جَلَسَ غَمَرَتْهُ الرَّحْمَةُ، فَإِنْ كَانَ غُدْوَةً صَلَّى عَلَيْهِ سَبْعُونَ أَلْفَ مَلَكٍ حَتَّى يُمْسِيَ، وَإِنْ كَانَ مَسَاءً صَلَّى عَلَيْهِ سَبْعُونَ أَلْفَ مَلَكٍ حَتَّى يُصْبِحَ”.
Meaning: “Whoever comes to visit his Muslim brother walks in the harvest of Paradise until he sits. When he sits, mercy envelops him. If it is morning, seventy thousand angels supplicate for him until evening, and if it is evening, seventy thousand angels supplicate for him until morning.” Narrated by Ibn Majah (1442) and graded hasan by scholars.
No Harm; May It Be a Purification, If Allah Wills
The Prophet, peace and blessings be upon him, would say to a sick person:
“لَا بَأْسَ عَلَيْكَ، طَهُورٌ إِنْ شَاءَ اللَّهُ”.
Transliteration: *La ba’sa ʿalayk, tahurun in sha’ Allah.*
Meaning: “No harm upon you. May it be a purification, if Allah wills.” Narrated by Al-Bukhari (7470).
It means that we hope the illness will be a cause for purification from sins and elevation in rank. These words are a supplication and expression of hope, not a definitive testimony that the person will recover or that the illness has expiated every sin. That belongs to Allah alone.
Supplicating Seven Times for Recovery
The Prophet, peace and blessings be upon him, said:
“مَنْ عَادَ مَرِيضًا لَمْ يَحْضُرْ أَجَلُهُ، فَقَالَ عِنْدَهُ سَبْعَ مِرَارٍ: أَسْأَلُ اللَّهَ العَظِيمَ رَبَّ العَرْشِ العَظِيمِ أَنْ يَشْفِيَكَ، إِلَّا عَافَاهُ اللَّهُ مِنْ ذَلِكَ المَرَضِ”.
Meaning: “Whoever visits a sick person whose appointed time has not arrived and says in their presence seven times, ‘I ask Allah the Magnificent, Lord of the Magnificent Throne, to cure you,’ Allah will grant them recovery from that illness.” Narrated by Abu Dawud (3106) and authenticated by Al-Albani.
The visitor says seven times:
“أَسْأَلُ اللَّهَ العَظِيمَ رَبَّ العَرْشِ العَظِيمِ أَنْ يَشْفِيَكَ”.
Transliteration: *As’alullaha al-ʿAzima Rabbal-ʿArshil-ʿAzimi an yashfiyak.*
Meaning: “I ask Allah the Magnificent, Lord of the Magnificent Throne, to cure you.”
The Supplication to the Lord of Mankind, the Healer
Aishah, may Allah be pleased with her, reported that the Prophet, peace and blessings be upon him, would perform ruqyah for some members of his family, wipe with his right hand, and say:
“اللَّهُمَّ رَبَّ النَّاسِ، أَذْهِبِ البَأْسَ، اشْفِهِ وَأَنْتَ الشَّافِي، لَا شِفَاءَ إِلَّا شِفَاؤُكَ، شِفَاءً لَا يُغَادِرُ سَقَمًا”.
Transliteration: *Allahumma Rabban-nas, adhhib al-ba’s, ishfihi wa Antash-Shafi, la shifa’a illa shifa’uk, shifa’an la yughadiru saqama.*
Meaning: “O Allah, Lord of mankind, remove the suffering. Cure him, for You are the Healer. There is no cure except Your cure, a cure that leaves no illness.” Narrated by Al-Bukhari (5743) and Muslim (2191).
The visitor may use this supplication. Wiping the body, however, should be done only when touching is permissible, the patient gives permission, and it will not cause harm or discomfort.
Gently Reminding the Patient of the Reward for Patience
The Prophet, peace and blessings be upon him, said:
“مَا يُصِيبُ المُسْلِمَ مِنْ نَصَبٍ وَلَا وَصَبٍ وَلَا هَمٍّ وَلَا حُزْنٍ وَلَا أَذًى وَلَا غَمٍّ، حَتَّى الشَّوْكَةِ يُشَاكُهَا، إِلَّا كَفَّرَ اللَّهُ بِهَا مِنْ خَطَايَاهُ”.
Meaning: “No fatigue, illness, anxiety, sorrow, harm, or distress afflicts a Muslim, even the prick of a thorn, except that Allah expiates some of their sins through it.” Narrated by Al-Bukhari (5641 and 5642); Muslim (2573) narrated its meaning.
The patient may be gently reminded of this promise if it will console them. The visitor must not assert that the illness is a punishment, claim to know the patient’s standing before Allah, or demand that they hide their pain and abandon medical treatment.
Question and AnswerIs Visiting the Sick Obligatory?
According to the majority of scholars, it is an emphasized Sunnah and a great right of one Muslim over another. Some scholars regard it as obligatory or a communal obligation. It may become individually obligatory when no one else can meet the patient’s need or when abandoning the visit would neglect a binding duty, such as the right of parents or someone whose care is obligatory.
Question and AnswerIs It Permissible to Visit a Sick Non-Muslim?
Yes. A non-Muslim may be visited as an act of kindness, to maintain family ties, fulfill a neighbor’s right, or in the hope of wisely inviting the person to Islam. Sahih Al-Bukhari (1356) records that the Prophet, peace and blessings be upon him, visited a Jewish boy who was ill.
Question and AnswerIs It Permissible to Visit a Sick Non-Mahram?
It is permissible when a need or recognized benefit exists, while observing hijab, avoiding seclusion and touching, ensuring protection from temptation, and respecting the patient’s privacy. A phone call or message may be preferable if the visit cannot observe these guidelines.
Question and AnswerWhat Should a Visitor Do When Infection or Medical Isolation Exists?
The instructions of physicians and the treating institution must be observed. The visitor should not enter when the visit would harm the patient or visitor or transmit infection to others. Consolation can be offered through communication and remote assistance until a safe visit is permitted.
Question and AnswerWhat Is the Best Time and Duration for Visiting the Sick?
The Sunnah does not establish one fixed time or duration for every visit. Mentioning morning and evening in the hadith concerning the virtue of visiting does not restrict visits to those times. The standard is the patient’s best interest, condition, and wishes. The visitor chooses a suitable time. A few minutes may be more beneficial than a long sitting, while another patient may enjoy having a relative remain nearby.
Question and AnswerDoes Saying “No Harm; May It Be a Purification, If Allah Wills” Guarantee Recovery?
No. It is a supplication and an expression of hope that Allah will make the illness a purification and a source of good. It is not a claim to know the unseen or a guarantee of recovery. It should be said with good expectations of Allah without promises a human being has no power to fulfill.
Question and AnswerShould the Patient Combine Ruqyah and Medical Treatment?
Ruqyah and supplication are Shariah-prescribed means, while permissible medical treatment is a tangible means. The prescribed approach is to combine them according to need. Beneficial medicine should not be abandoned without evidence, and the heart must not regard the physician or medicine as independently effective. Allah alone is the Healer.
Question and AnswerMay the Patient’s Family Regulate or Temporarily Prevent Visits?
They may regulate or temporarily prevent visits when the patient requests it, needs rest, or the medical team determines that visiting would cause harm. The visitor should respect the decision and not treat it as a personal insult.
Question and AnswerShould the Visitor Ask the Patient to Supplicate for Them?
In general, a Muslim may ask a living Muslim who is capable to supplicate for them. However, no authentic evidence specifically establishes that a sick person’s supplication is like the supplication of the angels. The hadith reported about this by Ibn Majah (1441) is weak. Asking the sick person to supplicate should therefore not be treated as a special Sunnah connected to visiting, and the patient should not be burdened with something difficult.
Question and AnswerIs Ruqyah Prescribed During a Visit to the Sick?
Yes. Ruqyah using the Quran and authentic supplications is prescribed when the patient agrees and it causes no hardship. This includes Al-Fatihah and Al-Muʿawwidhat. No authentic evidence, however, designates a particular surah merely because one is visiting the sick, establishes collective recitation as a regular practice, or permits raising the voice in a way that disturbs the patient or other patients.
