Lawful & Unlawful Treatment

Treatment with Curative Incantations and Spells (Ruqaa) Ruqyah (plural: ruqaa) consists of words of invocations with Allaahs Names and Attributes, either said or written in the form of duaoor dhikr for the purpose of protectionor cure. It is sometimes accompanied with other actions, such as blowing or wiping over the site to which it is applied. The Prophet (salallahualayhi wa sallam) permitted the use of ruqyah (pI. ruqaa) which are recitation or supplication formulas consisting of Quranic verses or Prophetic invocations or other supplication formulas made by the Companions as long as they are consistent with the Quraan and the Sunnah and as long as they do not involve shirk (polytheism), or comprise meaningless words, symbols, drawings, or as used by sorcerers and black magicians. Auf ibn Maalik (RA)said: We used to use curative incantations (ruqaa) in the pre-Islamic days, so we asked Allaahs Messenger (salallahu alayhi wa sallam), "What is your opinion about it?" He said, "Submit your curative incantations (ruqaa) to me. There is no harm in curative incantations as long as they do not include shirk (polytheism) in them." (Muslim)

The use of written or spoken words and phrases whose meanings are unknown are illegal. If the chants or recitations contain shirk such as associating partners with Allaah by invoking or glorifying the Jinns, their usage automatically becomes forbidden (haraam). Some people mix chants containing shirk with Quranic recitations in order to hide their statements of shirk. This is also prohibited. There are sufficient cures in what has been prescribed by Allaah and His Prophet (salallaahu alayhi wa sallam) to remove any need for methods involving Shirk and those who practice it. (Fatawa Islamiyah, KitabAt-Tauhid (English Trans.)

Wearing Amulets (Tameemah) for Treatment Tameemah (pI. Tamaaim) used by people are in form of beads, shells, lockets and are worn around the neck to ward off evil, remove harm or to cure ailments. Some wear them around the arms, waist and in their belts and even in their hairs for the same purpose. Putting ones faith in charms, amulets and talismans contradicts true belief in Allaahs Lordship (Ruboobeeyah) by attributing to created objects the power to avert evil and bring fortune. All of these are prohibited in Islaam as they are forms of Shirk or polytheism.

Allaah's Messenger (salallahu alayhi wa sallam) has said: He who wears or hangs anything on himself will be left to it." (Ahmad) Wearing Charms or Amulets Containing Quranic Verses The scholars are at variance regarding the permissibility of wearing charms or amulets containing Quranic verses. However, the most authoritative and preponderant opinion is that they are unlawful for the following reasons:

1) The general prohibition of wearing any kind of amulets or charms according to the Prophetic traditions with no exception, and no stipulation whether they contain Quranic verses or not.

2) Leaving no excuse for wearing amulets or charms that contain other than Quranic formulas that may contain shirk. If amulets containing Quranic verses were allowed, then they may be confused with other , amulets, and that will keep the door open to shirk, and all kinds of amulet would be worn on that ground. Closing the door to things that lead to shirk and evil deeds is one of the greatest judicial objectives.

3) Amulets or charms that are worn are usually subject to dishonour and disrespect by wearing them into the bathrooms, toilets or wearing them during an intercourse or the like.

4) The practice would not produce the desired protection, because the benefit of the Quraan is in reading it and not displaying it.

5) The practice is an innovation (bidah) as it was neither taught nor practised by the Prophet (salallahu alayhi wa sallam) or hisCompanions. As for writing surahs or verses from the Quraan on tablets, slates, -dishes or on sheets of paper and washing the writings in water or saffron or other things and then drinking that water, or utilize that water for cooking, for the hope of gaining blessings, wealth, knowledge, healing and good health, or the like, it has not been heard or confirmed that such action was done by the Prophet (salallahu alayhi wa sallarn) for himself or for someone else.

He neither permitted any of his Companions to do so, nor did he givethe permission to his Ummah to do so, eventhough reasons and needs that might warrant that existed. Based on the above, it is better to avoid doing so, and be content with what is authentically approved from the incantations of the Quraan, the beautiful Names of Allaah, the authentic supplications of the Prophet or the like, whose meanings are clear and understood and which are free from the blemishes of shirk. (FatawaIslamiyah) 

Seeking Treatment with Magic, Witchcraft and Sorcery

Allaah's Messenger (salallahu alayhi wa sallam) said: "Whoever visits a fortuneteller (arraaf) or a soothsayer (kaahin) and believes what he says, has certainly denied [or disbelieved in] what was revealed to Muhammad. " (Ahmad) These sayings of the Prophet (salallahu alayhi wa sallam) signify the prohibition of consulting the soothsayers and diviners and believing them. Thus it is not proper for a Muslim to submit to their decisions or their modes of treatment for his ailment. (See Fatawa Islamiyah: lslamic Verdicts, pp. 46-49 and Muhammad ibn Abdul Wahhab, Kitab At-Tauhid (English Trans.),chapter 27)

Seeking Treatment through Herbs

Some practitioners of local and herbal medicine have learnt these medicines through experience and through consulting the books of medicine compiled by learned men in the field. The Prophet (salallahu alayhi wa sallam) has said, "Verily, Allaah did not send down a disease without sending down the cure for it - he who knows it knows it and he who is ignorant of it is ignorant of it  except for death." (Haakim) Based upon this, there is no objection to learning this kind of medicine and being treated by it. However, the herbal or traditional medicine sought must be free of obnoxious rules, polytheism (shirk) and the prohibited (haraam) in three aspects: a) In its acquisition; b) in its composition and preparation; and c) in its application.

Thus, specifying a particular time of the day or night to collect the medicinal plants, etc., or adoption of a particular posture, such as raising a limb before collecting the herbs, or applying it in a graveyard will signify the involvement of shirk. It is Haraam to Mix the Herb with Alcohol Abu Hurayrah (RA) said, Allaahs Messenger prohibited the use of impure and unclean medicine (ad- Dawaaal Khabeeth)." (Ahmad)

He also said: "Every intoxicant is khomrand every khamris forbidden." (Bukhari) AI-Khamr is a term which comprises all fermented liquor, any drink or drug that beclouds the mind or intellect. The Prophet (salallahu alayhi wa sallam) forbade use of liquor and expressed hatred that it should be prepared. Taariq (RA) said, "Verily I prepare it as a medicine." The Prophet (salallahu alayhi wa sallam) said, "It is not a medicine but a disease. " (Muslim)It is common today to find people mix herbs with alcohol as a remedy for some diseases but the Prophet (salallahu alayhi wa sallam) said that it is no remedy but a disease.

This implies that the evil in it is far greater than its apparent benefits and as a result it gives no real benefit but a diseases Allaah has not placed cure in what He had forbidden. In Case of Necessity? There are those who argue that using alcohol as a remedy for illnesses is permissible and they liken it to the permission granted to the one who is compelled by necessity to eat dead meat, pork, etc., this view is weak and contrary to the truth, because by eating dead meat, pork, etc., the necessity [which is fear of death from extreme Starvation ] disappears, and life is preserved, and it is the only way to achieve that. But as for. taking alcohol as a medicine, it does not necessarily bring about the removal of the illness, and there exist other alternative cures or remedies. And Allaah shows mercy to a Muslim who restricts himself to the lawful things that He has permitted in treating his illness and contents himself with it, without resorting to the impure and the unlawful, which He has forbidden. Allaah knows best

This article was culled from the publications of Deen Communication Limited

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