The Status of Treatment in Islam
The causes that generally lead to the removal of pain and harm are of three types.
Definite and certain reasons
Just as water is permissible to alleviate the suffering of thirst, and bread is permissible to alleviate the suffering of hunger, and warm clothing, and the like, is permissible to alleviate the effects of cold, in the same way, it is entirely permissible to employ these means. Abandoning them entirely is not counted as an act of piety if there is a fear of perishing by not using these means. In such a case, it is considered forbidden and impermissible to abandon these means.
Presumed Causes
For example, in the field of medicine, the adoption of apparent causes and medicines for treatment, with the belief that healing will come from their use, is common. This same principle applies to medicines and incantations that involve the name of Allah or are free from associating partners with Him. It is not obligatory to adopt them, but in some cases, it is better to discontinue their use for the benefit of others.
Suspicion and causes
For example, wearing various types of amulets, threads, and stones with the hope of obtaining healing is not predominant, rather it is futile. It is a mere hope that perhaps healing may occur. To have trust in God’s will is a condition to attain it. If someone falls ill and does not seek treatment to the extent that they pass away, they are not considered sinful. When there is a belief that God alone is the Healer and He has made medicine a means, there is no harm in being engaged in medical treatment. However, if there is a belief that the medicine itself has the power to heal, that belief is incorrect, and treatment based on it is also unlawful.
If there is a disease or wound for which there is no hope of complete recovery, there is no harm in discontinuing medication; rather, it is permissible. Similarly, sometimes a patient may lose consciousness due to a ruptured artery in the brain, and sometimes the patient may recover, while at other times, long-term unconsciousness may occur, and according to medical research, there is no possibility of recovery. In such a situation, discontinuing treatment is also permissible. Using a prohibited substance as a medicine is allowed only when an expert and trustworthy Muslim physician advises that the treatment of the disease is only possible through that prohibited substance, and there is no alternative permissible medicine available.
Prophetic Guidance Regarding Treatment and Healing
To undergo cupping therapy and to consume honey.
وَعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” الشِّفَاءُ فِي ثَلَاثٍ: فِي شَرْطَةِ مِحْجَمٍ أَوْ شَرْبَةِ عَسَلٍ أَوْ كَيَّةٍ بِنَارٍ وَأَنَا أَنْهَى أُمَّتِي عَنِ الْكَيِّ “. رَوَاهُ البُخَارِيّ
Ibn ‘Abbas reported God’s messenger as saying: “There is a remedy in three things: the incision of a cupping-glass, a drink of honey, or cauterization by fire, but I forbid my people to cauterize.” (Mishkat al-Masabih)
وَعَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ أَمْثَلَ مَا تَدَاوَيْتُمْ بِهِ الْحجامَة والقُسْط البحري»
Anas reported God’s messenger as saying, “The best medical treatments you apply are cupping and sea costus.” (Bukhari and Muslim.)
Using Nigella seeds
وَعَن أَبِي هُرَيْرَةَ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «فِي الْحَبَّةِ السَّوْدَاءِ شِفَاءٌ مِنْ كُلِّ دَاءٍ إِلَّا السَّامَ» . قَالَ ابْنُ شِهَابٍ: السَّامُ: الْمَوْتُ وَالْحَبَّةُ السَّوْدَاءُ: الشُّونِيزُ
Aba Huraira told of hearing God’s messenger say: “Nigella seed is a remedy for every disease but sam.” Ibn Shihab said sant is death and the nigella seed is shuniz.*
(Bukhari and Muslim.) * Taj al-’arus says this is a Persian word which came to be used by Arabs. It indicates a seed of a species of nigella. (Mishkat al-Masabih)
to give charity
وَعَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بَادِرُوا بِالصَّدَقَةِ فَإِنَّ الْبَلَاءَ لَا يَتَخَطَّاهَا» . رَوَاهُ رَزِينٌ
‘Ali reported God’s messenger as saying, “Give the sadaqa without delay, for it stands in the way of calamity.”* Razln transmitted it. * The idea is that it acts as a barrier beyond which calamity cannot pass. (Mishkat al-Masabih)
In a similar manner, there is a narration from Hazrat Anas (رضي الله عنه) that the Noble Prophet (ﷺ) gave guidance.
الصَّدَقَةُ تَمْنَعُ سَبْعِينَ نَوْعًا مِنْ انواعِ الْبَلَاءِ، أَهْوَنُهَا الْجُذَامُ وَالْبَرَصُ، ( تاريخ بغداد، الرقم : ٤٣٢٦)
Sadaqah stops seventy types of afflictions, among which the smallest is a scorpion sting and leprosy.
Performing the prayer of need” or “Offering the prayer of necessity
When a need arises, it is recommended to perform two units of Salat al-Hajah. Hazrat Hudhaifah (رضي الله عنه) has stated this.
كَانَ النبي إِذَا حَزَ هُ أَمرٌ صَلَّى (سنن ) أبي داؤد، الرقم : (۱۳۱۹)
When any matter was presented to the Noble Prophet (ﷺ), he used to offer prayers. Hazrat Yusuf bin Abdullah (رضي الله عنه) said that for acquiring knowledge, I chose to be in the company.
Hazrat Abu al-Darda (رضي الله عنه). Then, when the time of his demise approached, he said:
آذن النَّاسَ بِمَوْتِي، فَآذَنْتُ النَّاسَ بِمَوْتِهِ، فَجِئْتُ وَقَدْ مُلِءَ الدَّارُ وَمَا سِوَاهُ، قَالَ: فَقُلْت : قَدْ آذَنْتُ النَّاسَ بِمَوْتِكَ، وَقَدْ مُلِءَ الدَّارُ، وَمَا سِوَاهُ قَالَ: أَخْرِجُونِي فَأَخْرَجْنَاهُ قَالَ : أَجْلِسُونِي قَالَ: فَأَجْلَسُنَاهُ، قَالَ : يَا أَيُّهَا النَّاسُ إِنِّي سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُول : مَنْ تَوَضَّأَ ، فَأَسْبَغَ الْوُضُوءَ، ثُمَّ صَلَّى رَكْعَتَيْنِ يُتِمُّهُمَا ، أَعْطَاهُ اللهُ مَا سَأَلَ مُعَجِّلًا، أَوْ مُؤَخِّرًا. (مسند أحمد، الرقم : ٢٧٤٩٧)
Inform people of my death so that when I told people that Hazrat Izrael (Angel of Death) is with me, I had filled the house with people. Then I informed Hazrat Abu Darda (رضي الله عنه) that the house is filled with people. Hazrat Abu Darda (رضي الله عنه) said to take me outside. So, we took you outside, and then you said, ‘Give me a platform.’ So, we provided you with a platform, and you said, ‘I heard the Messenger of Allah (ﷺ) saying that whoever performs ablution properly and then recites the two Quls (Surah Al-Falaq and Surah An-Nas) with devotion and humility, Allah will fulfill his request, whether it’s granted immediately or delayed.
Pray for yourself
وَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «مَنْ فُتِحَ لَهُ مِنْكُمْ بَابُ الدُّعَاءِ فُتِحَتْ لَهُ أَبْوَابُ الرَّحْمَةِ وَمَا سُئِلَ اللَّهُ شَيْئًا يَعْنِي أَحَبَّ إِلَيْهِ مِنْ أَنْ يُسْأَلَ الْعَافِيَةَ» . رَوَاهُ التِّرْمِذِيّ
Ibn ‘Umar reported God’s messenger as saying, “If the gate of supplication is opened for any of you, the gates of mercy will be opened for him, and God is not asked for anything He likes so much as to be asked for security.” (Mishkat al-Masabih)
وَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الدُّعَاءَ يَنْفَعُ مِمَّا نَزَلَ وَمِمَّا لَمْ يَنْزِلْ فَعَلَيْكُمْ عِبَادَ اللَّهِ بِالدُّعَاءِ» . رَوَاهُ التِّرْمِذِيُّ
وَرَوَاهُ أَحْمَدُ عَنْ مُعَاذِ بْنِ جَبَلٍ. وَقَالَ التِّرْمِذِيّ هَذَا حَدِيث غَرِيبIbn ‘Umar reported God’s messenger as saying, “Supplication is beneficial regarding things which have happened and things which have not happened, so devote yourselves to supplication, servants of God.”
Tirmidhi transmitted it, and Ahmad transmitted it from Mu’adh b. Jabal. Tirmidhi said this is a gharib tradition. (Mishkat al-Masabih)
So, O servants of God! Pay attention to prayer. These are the instructions on which a Muslim, by acting upon them, can attain comfort in this world and the Hereafter.
