The Qur’an came as a miracle from Allah to His Prophet (blessings and peace of Allah be upon him),


The Qur’an came as a miracle from Allah to His Prophet (blessings and peace of Allah be upon him), as it says in the verses of the Qur’an and in the hadeeth of al-Bukhaari, no. 7274. Hence I want to ask: How can the Qur’an be a miracle for the non-Arabs who do not know Arabic, and who formed the majority of inhabitants of the world at that time?

Published Date: 2013-11-02
Praise be to Allah.Firstly:

The hadeeth referred to in the question is as follows:

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is not a single Prophet who was not given signs so that the people would believed in him because of them. What I have been given is a Revelation that Allah has revealed to me, and I hope that I will be the one with the most followers on the Day of Resurrection.”

Narrated by al-Bukhaari (1044) and Muslim (152).

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: There are several possible interpretations of the hadeeth:

It was said that what is meant is that the miracles of the Prophets have come to an end with the end of their time, and no one witnessed them except those who were present, but the miracle of the Qur’an is ongoing and will continue until the Day of Resurrection. It is extraordinary in its style and eloquence, and in what it foretold of future events of the unseen, so that no era passed except something appeared that the Qur’an said would come to pass, which proves the truthfulness of its claim. This is the strongest of the interpretations of the hadeeth.

It was also said that what is meant is that the miracles of the past were visible and could be seen with the eyes, such as the she-camel of Saalih and the staff of Moosa, whereas the miracle of the Qur’an may be comprehended with the intellect, so the number of those who followed the Messenger of Allah (blessings and peace of Allah be upon him) because of it were more numerous, since that which can be seen with the eyes comes to an end when the looking ends, whereas that which may be comprehended with the intellect will continue to be understood by those who come after the first generations.

Fath al-Baari, 9/70

Secondly:

The answer to the question, How can the Qur’an be a miracle for the unlettered non-Arabs who formed the majority of inhabitants of the world at that time? is as follows:

it is known that the Prophet (blessings and peace of Allah be upon him) was sent among the Arabs, who were distinguished by their great eloquence and beautiful style in speech, so Allah, may He be exalted, made the miracle or sign of the Prophet (blessings and peace of Allah be upon him) of the same nature of that by which his people were distinguished, so that the miracle and challenge would be more effective, just as the sign of Moosa (peace be upon him) was his staff or stick, with which he overcame the deceit of the sorcerers, and the sign of ‘Eesa (peace be upon him) was the healing of those who had been born blind and of the lepers, because knowledge of medicine was widespread at his time.

With regard to the non-Arabs, in the past and at present, and how the Qur’an may be a miracle for them, and whether they were included in its challenge, this may be explained from several angles:

-1-

Not all Arabs have great knowledge of the Arabic language and its style and eloquence, just as not all non-Arabs are ignorant of the Arabic language. Hence it is known that the miracle and the challenge is addressed to all those who know Arabic, whether they learned it from birth, like the Arabs, or they learned it later on, like the non-Arabs. Thus it is clear that the case of the non-Arabs is like that of Arabs who have no knowledge of their language.

Abu ‘Abdullah al-Qurtubi (may Allah have mercy on him) said:

If it is said: “With regard to reviving the dead, turning the staff into a snake and other, similar miracles, they are very clear and no one who observes that will have any doubt about it. It will be clear to all rational people and no doubt will remain; rather they will all reach a definitive conclusion after seeing that. But this is not the case with regard to your Prophet’s claim of the miraculous nature of the Qur’an, because not everyone will be able to understand its miraculous nature; rather it is only you (Arabs) who can see that, and this applies only to those Arabs who have a good command of the language, as you claim. As for those who do not have a good command of the language, or non-Arabs who do not understand Arabic, they will not understand its miraculous nature. If a non-Arab is asked to speak a word of Arabic, he will not be able to do so, so the fact that he is not able to do that, does not prove that what you are challenging him with is true. Similarly, if an Arab who does not have a good command of Arabic is asked to speak proper Arabic, he will not be able to do so; therefore for him the Qur’an is not miraculous.”

The answer to that is:

We will explain, insha Allah, some aspects of its miraculous nature, of which there are many, some of which can be understood by ordinary people, town dwellers and desert dwellers alike, and these aspects are as clear as turning the staff into a snake and raising the dead. If we assume, for the sake of argument, that it is only miraculous with regard to its eloquence and style, which is different to the style of the speech of ordinary people, then we say that the miraculous nature of the Qur’an, raising the dead and turning the staff into a snake are not going to be understood equally or at the same time by rational people. Rather the one who appreciates the miraculous nature of any miracle is the one who knows how and why that thing is a miracle, as he knows that it is something that cannot be achieved by human tricks and cannot be reached by discovering some material with special characteristics.

It may not be far-fetched to say that a specious argument may be developed in the mind of one who is ignorant of medicine or magic, which prevents him from seeing the miracle; therefore he may say: Perhaps Moosa had some extra knowledge of magic that the sorcerers did not know and had never learned, and by the same token, perhaps ‘Eesa had found some stones with special qualities or some other material with special qualities by means of which he was able to achieve what he achieved. Such a specious argument can only develop in the mind of one who is ignorant of medicine and magic. As for the one who has any knowledge of medicine or magic, no such confusion will arise in his mind, because he realises, on the basis of his knowledge and experience, that the miracle performed by a prophet is something that cannot be achieved by means of professional tricks or finding some materials with special characteristics; rather it is a miracle that happens by the will of the Creator of the universe, by means of which He intended to give proof of the authenticity of the one who called people to Him. Thus we conclude that understanding of the miraculous nature of raising the dead and turning the staff into a snake was first reached by the sorcerers and magicians, and it may not have been understood by many of the fools who were ignorant of medicine and magic. The same may be said of the miraculous nature of the Qur’an, without any differences: understanding of it came to those who had knowledge of the Arabic language and would see, based on their knowledge of Arabic, the difference between the Qur’an and regular Arabic speech. Thus they would conclude that it was not within the ability of the Arabs to say things in the same style. If the eloquent Arabs and those who were well versed in Arabic were unable to match it, then others are more unlikely to be able to do so. As we say, if the doctors are unable to raise the dead and heal those who were born blind and lepers, people other than doctors are more unlikely to be able to do so; and if the sorcerers were unable to turn a stick into a snake, then people other than sorcerers are more unlikely to be able to do so.

The statement that matching the Qur’an is something that the Arabs are not able to do, and non-Arabs are not involved in this challenge, is similar to saying that only doctors are unable to raise the dead, and people other than doctors are not involved in this challenge, or saying that only sorcerers are unable to turn a stick into a snake, and people other than sorcerers are not involved in this challenge. As the challenge in the other two cases (raising the dead and turning the stick into a snake) is expected to be undertaken by those who have the relevant skills, the same applies in the case of the Qur’an. Rather, in the case of the Qur’anic miracle, it has aspects that we will discuss which everyone can understand, whether he is a non-Arab or an Arab, a Magian or a Jew or Christian. We will discuss it below, in sha Allah.

So we may conclude from what we have said that Muhammad (blessings and peace of Allah be upon him) brought the Qur’an, challenged people with it and it is a miracle, and anyone who brings a miracle and challenges others with it is truthful. Therefore the certain conclusion is that Muhammad (blessings and peace of Allah be upon him) is true.

Al-I‘laam bima fi Deen an-Nasaarah min al-Fasaad wa’l-Awhaam wa Izhaar Mahaasin al-Islam, p. 326

-2-

Some of the scholars said that the miracle in the Book of Allah, may He be exalted, is not only in the wording, but also the meanings, the sequence of meanings and the way in which ideas are presented. So the miracle and challenge for the Arabs has to do with the style, and for others it has to do with the fact that no one among the speakers of any other language is able to come up with something similar to the Qur’an in any other language.

Al-Jassaas (may Allah have mercy on him) said:

The words of Allah, may He be exalted, (interpretation of the meaning): “Say: ‘If mankind and the jinns were together to produce the like of this Qur’an, they could not produce the like thereof, even if they helped one another’” [al-Isra’ 17:88] prove the miraculous nature of the Qur’an. Some people say that its miracle is in the wording and style on the one hand, and in the meanings and the sequence in which ideas are presented, on the other hand. They quote as evidence for that the fact that in this verse the Qur’an challenges both the Arabs and the non-Arabs, the jinn and humans. It is well-known that the non-Arabs could not be challenged on the aspect of the wording and style, therefore the challenge for them should have to do with the meanings and the sequence in which ideas are presented.

Some of the scholars insist that its miraculous nature is limited to its style and eloquence of expression. They say: The miraculous nature of the Qur’an has many aspects: its beautiful style, its eloquent and concise wording, the way in which it combines many meanings in few words, in addition to the fact that it is completely free of any words that sound ineloquent or any ideas or meanings that are out of place, as well as being free of any contradictions. All of it, from beginning to end, is consistent, as described above. The words of people, on the other hand, especially if they speak at length, cannot be free of cheap words, corrupt meanings and contradictions. What we have mentioned of the flaws in people’s speech are present in the speech of people of all languages; it does not apply only to those who speak Arabic. Thus it is possible that the challenge of the Qur’an may be applicable to the non-Arabs in that way: challenging them to bring something that is free of the faults and flaws referred to above, because saying things in an eloquent manner is not something that is limited only to Arabic, to the exclusion of other languages, even though the Arabic language is the most eloquent. We know that the Qur’an is the pinnacle of eloquence, so it is possible that the challenge to the non-Arabs is by way of challenging them to produce words at the highest level of eloquence in their own languages.

Ahkaam al-Qur’an, 5/34, 35

-3-

There are many aspects to the miraculous nature of the Book of Allah; it is not limited to style and eloquence only. Hence some of the scholars said that the miraculous nature of the Book of Allah which all people, not only the Arabs, may understand, and that Allah’s challenge to produce something like it, is only applicable to these aspects. Hence Allah issued this challenge to the jinn as well as to mankind, to produce something like this Qur’an. One of these aspects is that it foretold events that would happen and foretold the time at which they would happen, for example.

Abu ‘Abdullah al-Qurtubi (may Allah have mercy on him) said:

… The third aspect of the miraculous nature of the Qur’an is what it includes of news of the future before any human even knew anything about it, and foretelling events before they happened. This is something that cannot be known except via the truthful ones who are conveying from Allah, may He be exalted. We will refer to some events just to prove this point in brief, with no need for a lengthy discussion.

For example, Allah, may He be exalted, said (interpretation of the meaning):

“Certainly, you shall enter Al-Masjid al-Haram; if Allah wills, secure, (some) having your heads shaved, and (some) having your hair cut short, having no fear”

[Al-Fath 48:27].

This verse is one of the clearest miracles of the Prophet (blessings and peace of Allah be upon him). Allah, may He be exalted, promised him that He would cause him to enter al-Masjid al-Haraam, him and his people, in safety, and that He would grant them the conquest of Makkah in the best state. They kept waiting for that until its time came and Allah fulfilled His promise. Then they entered it as He had promised, and conquered it as they had been foretold.

Al-I‘laam bima fi Deen an-Nasaarah min al-Fasaad wa’l-Awhaam wa Izhaar Mahaasin al-Islam, p. 337

There are other opinions too, but what we have quoted above is sufficient, and it is the strongest view concerning this matter.

To sum up: the Prophet (blessings and peace of Allah be upon him) was an Arab and the Qur’an is Arabic. He was sent to eloquent, well-spoken Arabs, hence his greatest miracle was the Book of Allah, may He be exalted. They were unable to match its wording, phrases, style and eloquence. Thus the rational people among the eloquent and well-spoken realised that this was not the words of a human being, hence they believed.

As for those Arabs who were not eloquent or well spoken, and the non-Arabs, what is to be mentioned to them is the meanings and rulings of the Qur’an, and those aspects of its miraculous nature that they are able to understand. Thus they may develop conviction based on the knowledge and understanding that this is not the words of a human being. Hence many of the non-Arabs became Muslim because of coming across the meaning of a verse. In such cases, this non-Arab could not understand its eloquence and style, but its meaning is the reason why he became Muslim. Many such stories have been passed down by numerous narrators, and in our own time there are many more. Those people only became Muslim after they learned what there is in these verses that no human being could have produced, and that at the time of the Prophet (blessings and peace of Allah be upon him) there was no technology and no scientific discoveries that could enable him to tell people about these matters. Thus they accepted that this was revelation from heaven, so they became Muslim. Hence we can see the extent to which the hadeeth the questioner referred to is applicable to real facts.

And Allah knows best.

https://islamqa.info/en/147329

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Shaykh Albani believes that all of the books of Shaykh Rabee contain shiddah (Harshness): Shaykh Albani on Shaykh Rabee


Benefits that we can take from this:

1, Shaykh Albani emphasised gentleness

2, Shaykh Albani critisized shaykh Rabee for going into the intentions of some of the people he refuted

3, shaykh albani viewed that shaykh rabee had harshness in the way he refuted the people who opposed the sunnah or the truth.

4, Shaykh albani did not agree with shaykh rabees approach in correcting the one who opposed the deen

5, However, today I do not view that a Muslim should boycott his brother Muslim who testifies that there is no deity worthy of worship except Allāh and that Muhammad is the messenger of Allāh because he has deviated, either ideologically or practically, rather he should accompany him and advise him. If he fears that by accompanying him he will become contaminated, ideologically or morally, he stays away from him.

6, Shaykh Albani believes that all of the books of Shaykh Rabee contain shiddah (Harshness)

7, Shaykh Albani agrees with the knowledge of Shaykh Rabee but disagrees with his approach

8, Imam al-Albani forbade the questioner from having fanaticism towards Shaykh rabee or any other personality

This audio is taken from Silsilah Huda wa Nur. no/.915
20th Rabee’ al-Awwal 1417 AH/ 5th August 1996 CE

http://www.d3watuna.com/

A voter’s attitude towards electing nominees following or not following Shari`ah


Q: In Algeria, we have legislative elections. There are some parties that call for the Islamic rule and others reject it. What is the ruling on a Muslim who votes for a party that calls for
(Part No. 1; Page No. 373) non-Islamic rule, knowing that he performs Salah (prayer)?

A: It is obligatory for Muslims who live in countries that do not judge according to the Shari`ah (Islamic law) to spare no effort to rule according to the Shari`ah and form a united front to help the party that is known to rule according to it. However, helping those who try to prevent the application of the Islamic Shari`ah is not permissible. Indeed, it may lead to Kufr (disbelief). Allah (Exalted be He) says, And so judge (you O Muhammad صلى الله عليه وسلم) among them by what Allâh has revealed and follow not their vain desires, but beware of them lest they turn you (O Muhammad صلى الله عليه وسلم) far away from some of that which Allâh has sent down to you. And if they turn away, then know that Allâh’s Will is to punish them for some sins of theirs. And truly, most of men are Fâsiqûn (rebellious and disobedient to Allâh). Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allâh for a people who have firm Faith. Therefore, after Allah declared the disbelief of those who do not judge according to the Islamic Shari`ah, He warned the believers against helping or supporting them and commanded the believers to hold Taqwa (wariness of offending Allah) if they are truly believers. Allah (Exalted be He) says, O you who believe! Take not as Auliyâ’ (protectors and helpers) those who take your religion as a mockery and fun from among those who received the Scripture (Jews and Christians) before you, and nor from among the disbelievers; and fear Allâh if you indeed are true believers.
(Part No. 1; Page No. 374)
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
Permanent Committee for Scholarly Research and Ifta’

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

The fifth question of Fatwa no. 4029
Q 5: Is it permissible to vote or nominate for elections, given the fact that our country is not ruled by the law revealed by Allah?
A: It is not permissible for a Muslim to nominate himself hoping to be a part of a system disagreeing with the Islamic revealed law. Similarly, it is not permissible for a Muslim to vote for anyone who will work in that government
(Part No. 23; Page No. 407)
unless the one who nominates himself or those who vote for him hope that their participation may enable them to change the system to act upon Shari`ah and are using this as a means to overcome the system of government. Moreover, a person who nominates himself should not accept any position after being elected except if it is in conformity with the Islamic Shari`ah.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

What is the ruling on a Muslim who describes his brother as being stupid or a fool?


Q: What is the ruling on a Muslim who describes his brother as being stupid or a fool? What is the ruling on describing a group of people as being weak in Iman (Faith/belief), and what if they really are?

F.`A

A: It is prescribed for the Mu’min (believer) to address his Muslim brothers with good words and with their names. When he wants to advise them, he should do so in the nicest manner that is most likely to be accepted and to maintain Islamic brotherhood. Allah (Glorified be He) says: The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another Auliyâ’ is the opposite of enemy. The Auliyâ’ address brothers in a way that they like and do not detest. The Prophet (peace be upon him) said: Righteousness is a good attitude. (Related by Muslim in his Sahih (authentic) Book of Hadith) He (peace be upon him) also said: You will not be agreeable to people by means of money. Rather, you will be agreeable to them by means of wide smile on your faces and good conduct. (Related by Abu Ya`ly and graded as Sahih by Al-Hakim)

He (peace be upon him) said: “The Mu’min is not one given to cursing, slandering, obscenity or abusiveness.”Related by Al-Tirmidhy and Al-Hakim classed it as Sahah. Indeed, his Sanad (chain of narrators) is reliable.

 

 

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Using euthanasia to end suffering


(Part No. 25; Page No. 85)
Using euthanasia to end suffering

Fatwa no. 19165
Q: I am requesting a Fatwa (legal opinion issued by a qualified Muslim scholar) in regard to a subject that was discussed on a medical program that I listened to. The subject was: Is it permissible for a patient who has no hope in recovering to request to die and should their request be fulfilled to end their suffering? The speaker said that if a cancer patient, for example, has no hope of recovery it is better for them to die. Is it permissible to fulfill a patient’s wish and kill them to end their continual pain? The speaker mentioned a book called, “Al-Huquq (Rights)”, and said that it is a human right to decide when their life should end, if their life has become a source of pain and suffering to them and others. What is the opinion of Islam on this matter? May Allah reward you with the best!
A: It is Haram (prohibited) for a patient to hasten their death, whether by committing suicide or by taking medication to kill themselves. It is also Haram for a doctor or nurse, or any other person to carry out the patient’s request, even if their disease is incurable. If anyone assists in this, they have shared in the sin, because they have intentionally killed a human, whose life is protected by Shari‘ah (Islamic law), without a right. There are clear Nas (Islamic texts from the Qur’an or the Sunnah) prohibiting the killing of a human being without a right. Allah (Exalted be He) says (what means): …and kill not anyone whom Allâh has forbidden, except for a just cause (according to Islâmic law).
(Part No. 25; Page No. 86)
Allah (Exalted be He) also says: And do not kill yourselves (nor kill one another). Surely, Allâh is Most Merciful to you. And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allâh.
Also, it was authentically reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Anyone who kills themselves with a piece of iron (a weapon) will have that piece of iron in their hand and will be stabbing their stomach with it in the Fire of Hell forever, abiding eternally therein. Anyone who drinks poison and kills themselves will be drinking it in the Fire of Hell forever, abiding eternally therein. And anyone who throws themselves from (the top of) a mountain and kills themselves will be throwing themselves down in the Fire of Hell for forever, abiding eternally therein. (Agreed upon by Al-Bukhari and Muslim)
It was also related on the authority of Abu Qilabah on the authority of Thabit ibn Al-Dahhak (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Anyone who kills themselves with something, will be punished with it on the Day of Resurrection. (Related by Al-Jama‘ah [the Six Hadith Compilers: Al-Bukhari, Muslim, Abu Dawud, Al-Tirmidhy, Al-Nasa’y, and Ibn Majah]) Also, on the authority of Jundub ibn ‘Abdullah Al-Bajaly (may Allah be pleased with him) who reported that the Messenger of Allah (peace be upon him) said: Amongst those who came before you there was a wounded man who grew impatient.
(Part No. 25; Page No. 87)
So, he took a knife and cut his hand with it. The blood did not stop flowing until he died. Allah (may He be Exalted) said, ‘My slave hastened to bring about his demise; I have forbidden Paradise to him.’ (Agreed upon by Al-Bukhari and Muslim; this is the wording of Al-Bukhari)
Therefore, the Prophet (peace be upon him) forbade people to wish for death to put an end to their suffering. In a Hadith reported by Anas ibn Malik (may Allah be pleased with him), he reported that the Messenger of Allah (peace be upon him) said: None of you should wish for death because of a calamity which has befallen them; but if it is unavoidable to do so, let them say, ‘O Allah, make me live as long as life is better for me and make me die if death is better for me.’ (Related by Al-Bukhari and Muslim; this is the wording of Al-Bukhari) Al-Bukhari also narrated this Hadith with a different wording on the authority of Abu Hurayrah (may Allah be pleased with him) who heard the Messenger of Allah (peace be upon him) say: None of you should wish for death: if they are a good-doer, perhaps they may increase in goodness, and if they are an evil-doer, perhaps they may repent.
As it is forbidden for a person to merely wish for death or to ask Allah for this, committing suicide or assisting in it is considered a violation of Allah’s Laws and a transgression of the sacred Boundaries set by Allah. Doing this is inconsistent with being patient with what is decreed by Allah.
(Part No. 25; Page No. 88)
It challenges Allah’s Divine Decree and Predestination, and shows dissatisfaction with Allah’s Wisdom of testing His servants with evil and with good as trial for them; Allah (Exalted be He) says: …and We shall make a trial of you with evil and with good. Allah may try and afflict some of His servants with illness and He is the All-Wise in what He does and the All-Knowing of what is best for His servants, as this may bring goodness for a servant, increase their Hasanat (rewardable good deeds), the strength of their faith, and get them closer to Allah (Glorified be He) through their resignation (to His Will), entreaties, submission, Tawakkul (putting one’s trust in Allah), and supplications to Him. If someone is afflicted with an illness, they should hope for Allah’s Reward and bear with patience their affliction. Showing patience over affliction can gain Allah’s Good Pleasure and increase heavenly reward and elevate to a high degree in the Hereafter. This is supported by the Hadith reported from Suhayb (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: I am amazed at the matters relating to a believer! All matters relating to a believer are good, and that only applies to a believer. If something good happens to them and they give thanks for it, that is good for them; and if something bad happens to them and they bear it with patience, that is good for them. (Related by Imam Muslim in his Sahih [Book of Authentic Hadith] and by Imam Ahmad in Al-Musnad [Hadith compilation]; this is the wording of Imam Ahmad)
Allah (Exalted be He) says: …and As-Sabirûn [who patiently bear whatever may befall them (of calamities)]
(Part No. 25; Page No. 89)
He (Exalted be He) also says: …but give glad tidings to As-Sâbirûn (the patient). Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.”And: …the men and the women who are patient (in performing all the duties which Allâh has ordered and in abstaining from all that Allâh has forbidden) up to: Allâh has prepared for them forgiveness and a great reward (i.e. Paradise). Also, the Hadith on the authority of Anas (may Allah be pleased with him) who reported that the Messenger of Allah (peace be upon him) said: Verily, greatness of reward is with greatness of trial. Indeed, when Allah loves a people, He tries them (by affliction). Whoever is content (with Allah’s Decree) will win His Good Pleasure, and whoever is discontent (with Allah’s Decree) will earn His Wrath. (Related by Imam Al-Tirmidhy in “Jami‘ Al-Tirmidhy” and he said that it is a Hadith Hasan Gharib [a good Hadith that is strange to come from this chain of narration])
It was also narrated that Mus‘ab ibn Sa‘d on the authority of his father (may Allah be pleased with them both) said: I said, ‘O Messenger of Allah! Which people are most sorely tested?’ He (peace be upon him) said, ‘The prophets, then those who are similar and then those who are similar. A person will be tested in accordance with their Din (faith), if their Din is solid, they will be tested severely, and if their Din is flimsy, they will be tested in accordance with their Din. Calamity will keep troubling a servant until it leaves them to walk on the earth with no sins.’ (Related by Al-Tirmidhy, who said that this Hadith is Hasan Sahih [a good authentic Hadith])
(Part No. 25; Page No. 90)
It was also narrated by Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Adversity will continue afflicting the believing man and the believing woman in his (her) self, children, and property until he meets Allah sinless. (Related by Al-Tirmidhy)
Subsequently, it is Haram for a person suffering from some kind of illness to seek to kill themselves, because a person’s life is not their own; rather, it is owned by Allah Who decreed fates and times of death. Every person’s deeds come to an end by their death; therefore, the life that a believer lives gives them hope of good. Perhaps they make Tawbah (repentance to Allah) for the sins they have committed and increase their good deeds, such as Salah (Prayer), Sawm (Fasting), Zakah (obligatory charity), Hajj, Dhikr (Remembrance of Allah), Du‘a’ (supplication) to Allah (Glorified be He), and so Allah elevates them to the highest ranks (of the righteous in Paradise). Moreover, a sick person continues to have rewards recorded for whatever good deeds they used to perform at the time they were healthy, as authentically reported in the Hadith Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish).
As for those doctors and others who agree with fulfilling the request of a sick person to kill themselves or assist them in this, they are committing a sin by doing so. Their view is limited and it shows their ignorance.
(Part No. 25; Page No. 91)
They regard human life and its continuation from the aspect of having animalistic power, authority, fun, and vanity. They do not see it as a life where servants can live connected to their Lord, taking provisions of good deeds (for the afterlife journey). Their hearts have mellowed; have felt humility and peace, and are making prayers to Allah (may He be Exalted and Praised), which will make the servants the dearest and closest they can ever be to Allah, unlike those who act haughtily and oppressively, and use their animalistic power to commit what displeases Allah (Exalted be He). Moreover, Allah is Able to grant recuperation and what may seem impossible to people today may be treatable tomorrow, by the Power of Allah, for Whom nothing is impossible on this earth or in the heavens.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’

Member Member Member Deputy Chairman Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz
Source: Fatwas of the Permanent Committee

Source: http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=244&PageNo=1&BookID=10