Someone has a daughter who is sick and dying. A Hindu acquaintance of theirs offered the services of her Hindu guru who specializes in curing “black” magic. The parents are desperate, and despite my trying to convince them otherwise, they insist that going to this Hindu guru is halal under their life and death circumstances. What should I tell them?
If one is afflicted with an illness and thus seeks the help of a Hindu or any other non-Muslim because he/she happens to be a qualified expert in the field of treating illnesses; such as a non-Muslim doctor, Hakeem or practitioner, and one merely takes benefit from their medical expertise in this area, then there is nothing wrong with resorting to their treatment. It is similar to a Muslim seeking the aid and help of a qualified non-Muslim barrister.
However, if one resorts to the treatment of a non-Muslim with the belief and conviction that he/she is a pious, Godly, and devout religious person, and that there is great effect in the treatment because of his/her piety; then in such a case, it is unlawful to resort to his/her treatment.
The reason being is that in this case, one considers the healer to be pious and Godly without even being a Muslim, hence it could lead to a person’s faith (iman) becoming weak. One will also be showing respect to the beliefs and values of a non-Muslim healer, which is unlawful.
The third situation is where the non-Muslim treats people from black magic and other illnesses by using spells, charms and amulets that represent disbelief (kufr), or uses spells the meaning of which is unknown. In such a case, it is completely unlawful (haram) for one to resort to this type of treatment, and could even lead one to disbelief.
The great Hanafi Jurist, Imam Ibn Abidin (Allah have mercy on him) states:
“Using of amulets (ta’wiz) will not be permissible if they are written in a non-Arabic language, in that its meaning is unknown. They may consist of black magic, disbelief or impermissible invocations. However, if they consist of Qur’anic verses or prescribed supplications (duas), then there is nothing wrong with using them.” (Radd al-Muhtar, 6/363)
The reason why non-Arabic charms have been forbidden is because one will be unaware of their meaning; hence it may consist of utterances of disbelief, such as seeking the help of the devil and other such matters.
In other words, there are two things that must be avoided when resorting to the treatment of a non-Muslim:
Firstly, one must not believe the non-Muslim healer to be some Godly and devout person, because of which he/she has the power to heal others.
Secondly, and more importantly, the healing methods employed by the non-Muslim must not constitute any utterances or acts of disbelief (kufr).
Moreover, when it comes to black magic and other similar problems, one should always refer to a pious and upright Muslim who cures people by remaining within the confines of Shari’ah. Such a person (amil) would use invocations from the Qur’an and Sunnah, and amulets that are permissible and based on the Qur’an and Sunnah.
One should also resort to supplicating Allah to remove the illness from one’s self. The recitation of Qur’anic invocations (such as the Mu’awwadhatayn) and those that have been mentioned by the Messenger of Allah (Allah bless him & give him peace) are also very beneficial.
You state that this friend of yours intends to see a Hindu Guru for the treatment of black magic. Hence, in light of the above, if this Guru treats people by using charms connected to his religion, then it would be unlawful for him to seek his treatment. Similarly, it will be wrong to resort to the treatment of this Guru by thinking him to be a devout and Godly person, and that his curing methods are effective due to his devoutness. It will only be permitted to have treatment carried out by him if he merely treats a medical condition and the like.
Explain to your friend that there are many lawful ways and means in order to cure their daughter from black magic. Cure is only in the Hands of Allah Almighty, hence there is no logic in trying to cure illness by disobeying Allah to the point that one comes close to acts of disbelief.
And Allah knows best
[Mufti] Muhammad ibn Adam
Leicester , UK