Should a Muslim Use Complementary Therapies: Halal or Haram?

G. Hussein Rassool, Professor of Islamic Psychology, Department of Psychology, Islamic

Online University

&

Hannah Morris, Lecturer, Department of Psychology, Islamic Online University

Issue 1, Published February 2019, all rights reserved.

1
Abstract

With the increasing reliance on complementary therapies as a means to seek a cure from

ailments that Muslims are struggling with today, it is important to understand if such

approaches are halal or haram by considering the various options from an Islamic

perspective. There are several therapies that are practiced in ways that are very much in line

with Islam and are compatible with Islamic practises, such as herbal remedies, acupuncture

and cupping. There are other treatments that are more controversial such as homeopathy,

hypnotherapy, yoga and reflexology as they include elements of haram through reliance on

substances, such as alcohol, or they have a basis in beliefs that are incompatible with Islam.

Whilst some have argued that these elements can be removed to make the therapeutic

approach halal, caution is urged on relying on a practise that has its original basis in

something that is incompatible with Islam. This especially holds true when there are plenty of

alternatives that are halal and compatible with Islam that derive the same benefits as those

that are questionable.

Key words: complementary therapy, Islam, halal, haram, homeopathy, hypnotherapy, reflexology,

yoga, acupuncture, cupping, herbal remedies.

2
Should a Muslim Use Complementary Therapies: Halal or Haram?

Introduction

Generally, Muslims approach medicine and health care in various ways. There are those that

rely on traditional medical treatments; a few continue to rely on a mixture of Qur'anic verses,

water, local herbs, oil, or honey for their medical treatments; and the vast majority of

Muslims fall somewhere in between these two groups. However, there is another group of

Muslims who are now engaged in complementary or alternative therapies. The World Health

Organization (WHO) describes complementary therapy as ‘a broad set of health care

practices that are not part of a country's own tradition, or not integrated into its dominant

health care system.’(WHO, 2002). Complementary therapies broadly fit into one of two

categories: natural products or mind-body practices. A number of “orientalist” ways to deal

with ill health and chronic illness are now being practiced by some Muslims which include

homeopathy, meditation, Yoga, hypnotherapy and reflexology. The failure of orthodox

medicine to deal or manage their chronic illness or problem has led them to search for the

‘ultimate’ cure or respite. However, old therapies bring new dangers! It is estimated that up to

80% of the global population have tried complementary therapies (WHO, 2002). It is

therefore of upmost importance that, as Muslims, we understand what these therapies entail

and if they are compatible with Islam.

There are many complementary therapies available these days, but here the focus is on some

of the more popular, usually Eastern or Oriental therapies, as these are used more commonly,

as well as generating much more controversy for the Muslim in seeking cure. Whilst there are

some complimentary therapies that are seemingly compatible with Islam, especially as they
3
are very similar to those practised in Islam, such as herbal treatment, acupuncture and

cupping that hold their basis in similar theories to the pressure points used in the Islamic

practice of hijama, as well as a simultaneous focus on the spiritual mind and body interaction.

However, there are several more that are far more controversial, such as homeopathy, Yoga,

reflexology and hypnotherapy. They are controversial for the Muslim as there are differences

of opinion amongst the scholars as to whether they are halal, haram or if a medium can be

struck where a potentially haram practise can be justified or practiced in a way that is

compatible with Islam. Some researchers have even developed a conceptual model of

Traditional Arabic & Islamic Medicine (TAIM) that aims to combine both Prophetic and

Islamic medicine with cultural practices to some extent as a means to interconnect the two

(Azaizeh, Saad, Cooper, & Said, 2010; Al Rawi and Fetters, 2012). The aim of the paper is to

examine whether some of these selected complementary therapies are congruent with Islamic

beliefs and practices.

Halal or Haram?

Based on these queries, the ultimate question we want to answer here is ‘Are complementary

therapies halal or haram?’ On the surface, the conclusion may have elicited that they are in

fact allowed to seek cure and healing because it was narrated by Usamah bin Sharik that "I

saw the Bedouins asking the Prophet ( )'O Messenger of Allah! Is there any sin if we do

not seek treatment?' He said: “Seek treatment, O slaves of Allah! For Allah does not create

any disease but He also creates with it the cure, except for old age.” (Ibn Majah (a)). In

another hadith, the Prophet ( ) said: “Seek healing, O slaves of Allah, but do not seek it in

that which is haram, for Allah does not make the healing of my Ummah in that which He has

forbidden to it.”(Islamqa 2000). The Messenger of Allah ( ) states the following in a

4
narration by Abu Hurayra "There is no disease that Allah has created, except that He also has

created its treatment." (Bukhari (a)). However, the above hadiths raise the question about

what constitutes halal and haram in these complementary therapies? Does seeking cure

through such therapies contradict trusting Allah’s will? According to the following hadiths,

complementary therapies may not be acceptable because they are “haram”. The Messenger of

Allah ( ) said: “Allah has sent down the disease and the cure, and has made for every

disease the cure. So treat sickness, but do not use anything haram.” (Abu Dawud (a)). This

may be the case, but taking a closer look at the practice of such therapies there is evidence of

ways in which they include things that may be deemed haram, such as using haram

substances, and inclusion of practices that indicate seeking cure from a source attributed to

other than Allah (Shirk). Some of the complementary therapies include:

Homoeopathy

It was at the end of the eighteenth century that a German doctor named Samuel Hahnemann

developed the rules of homoeopathy. Homeopathy brings together the best of both worlds,

hence it’s modern day appeal. It is a combination of both natural medicine and orthodox

science, Homoeopathy is a kind of medical treatment that is based on the principle of “like

cures like.” The theory of homeopathy is that a natural remedy using small doses of

substances stimulates a person immune system, working with, rather than against the human

body to heal itself. This means giving the patient small doses of the same thing that causes

the sickness. It is stated that “some plants, for example, cause rashes on the skin, so

homoeopathic doctors treat the rash with the same plants. Onions cause tearing in the eyes

and make the nose run, so onion is used to treat nasal secretions caused by the cold. (Islamqa,

2011 (a)).

5
Sometimes the medication may contain poisonous substances or alcohol. With regard to

poisonous substances, there are diverging opinions about it uses. Whether the poison in the

medication is harmful or beneficial, some scholars forbid its consumption of poison in either large or

small amounts. However, other scholars permit its use but laid down strict criteria with regard to that.

The scholars on the permissible side stated that “that the effect of this poison should be

examined, and the extent to which it will benefit the patient’s body; it is also essential that

that be done in the light of numerous experiments so as to have peace of mind regarding the

outcome; and these medicines should only be used to ward off a greater harm” (Islamqa,

2011). Ibn Qudaamah (may Allah have mercy on him) said: “With regard to medicines that

contain poison, if it is thought most likely that drinking or using it will result in death or

insanity, then it is not permissible to use it. If it is thought most likely that it is safe and there

is the hope of benefit from it, then it is better to permit taking it, so as to ward off what is

more dangerous, as is the case with other medicines.” That is, the principle of the greater evil

is repelled by the lesser evil (ad-Darar al Ashadd Yuzaalu bi-darar al Akhaff).

The main issue regarding the use of homeopathy is the use of alcohol in the substance as a

carrier and means to preserve the medicine. With regard to using medicines that contain

alcohol, as in homeopathic medicines, there are also divergent opinions among scholars.

Many scholars have explicitly acknowledged that medicine containing alcohol is haram

citing various ahadith as evidence, generally citing the blanket ban on alcohol in any form.

Simak narrated that he heard 'Alqamah bin Wa'il narrate from his father, that he witnessed the

Prophet ( ) being asked by Suwaid bin Tariq -or Tariq bin Suwaid- about Khamr, and he

forbade it. So he said: "We use it as a treatment." So the Messenger of Allah ( ) said: "It is

certainly not a treatment, rather, it is a disease." (Tirmidhi (a)).

6
Some scholars claimed that it is lawful to use homeopathic medicine that contains alcohol

because the “quantity of alcohol is very less in homeopathic medicines and now many

alcohols are made of potato, vegetables and coals etc. hence you can use homeopathic

medicines for treatment. It is lawful as per the Shari’ah (Darul Ifta, Fatwa:

1111/1113/N=1433). According to (Zaidi, 2012), “In homeopathy, remedies are made from

mixing alcohol to extract the herb and to dilute the solution to the required potency. Once at

the right potency a drop of the solution is placed on a sugar/lactose pill to be used as a carrier.

In such a case, it would be permissible to consume. However, if the medicine is wetted in

alcohol (with or without reason), meaning that after the medicine is made it is submerged,

coated, or in any way mixed with alcohol, then it would not be permissible.” That is, when

there is a mixture of the herbal plant and a very small amount of alcohol as an ingredient, and

that the alcohol has gone through change through this process (istihala), then it is permissible

to consume the medications.

Other scholars have the view that “when alcohol is mixed with other medicines, it either has a

clear, strong and obvious effect, or it does not. If its effect is clear, strong and obvious, the

mixture is haram and using this medicine is haram. If the alcohol does not have that effect on

this medicine, it is permissible to use it.” (Islamqa 2011a). For a fatwa of the scholars of the

Standing Committee, Fataawa al-Lajnah al-Daa’imah (22/110) (Islamqa, 2005): “It is not

permissible to mix medicines with intoxicants, but if it is mixed with alcohol, if drinking a lot

of it will cause intoxication, it is haram to handle it and drink it, whether a small amount or a

large amount. If drinking a lot of it will not cause intoxication, then it is permissible to handle

it and drink it.” Shaykh Ibn‘Uthaymeen in Liqaa’aat il-Baab il-Maftoohah, 3/231 (Islamqa,

2005). said: “With regard to some medicines that contain alcohol, if the effect of the alcohol

7
in the medicine can be seen in the form of intoxication, then it is haram, but if no effect is

seen, and the alcohol is only added to it as a preservative, then there is nothing wrong with it,

because the alcoholic content does not have any effect.”

In terms of the effectiveness of homoeopathy, there has been mixed results from clinical

studies but with clear trends that there is no positive effect (McKenzie, 2013). Many

homeopathic medicines contain poisonous or dangerous substances if the doses are not

controlled. A series of meta-analyses that have suggested that the therapeutic claims of

homeopathy lack scientific justification and pose a number of counter-therapeutic risks,

including the causing of deaths (Freckelton, 2012). It is evident that there are more harm than

benefit when using homeopathic medicines. Ultimately, as with the numerous scenarios that

may produce this same controversy, one might instead prefer to leave what is uncertain and

instead seek treatment with something known to be halal and beneficial according to the

Qur’an and Sunnah. This includes the use of honey or black seed, depending on the condition

that the person is suffering from, as well as taking a more preventative approach by

exercising, following a healthy diet, sleeping well and seeking psychological and spiritual

interventions.

Hypnotherapy

Hypnotherapy is a type of complementary medicine of guided hypnosis, or a trance-like state.

It is used to treating a number of conditions including neurotic disorders, addictive

behaviours sexual dysfunction and undesirable behaviours. The efficacy of hypnotherapy as a

therapeutic interventions have questions on a long-term basis. There is no evidence to support

its efficacy in a number of disorders including chronic anxiety disorders (Pelissolo, 2016),

pain of childbirth (Jones et al 2012) or post-natal depression (Sado et al., 2012).

8
Islamic contemporary scholars have ruled that the issue of hypnotherapy is related to the use

of the Jinn. The scholars stated that “ It is not permissible to seek the help of the Jinn or any

other creatures in trying to find out matters of the unseen, whether that is by calling upon

them, trying to please them or any other method. Rather that is shirk because this is a kind of

worship, and Allah has taught His slaves to worship Him alone and say, (interpretation of the

meaning)

▪ You (Alone) we worship, and You (Alone) we ask for help (for each and

everything)” (Al-Fatihah (The Opening) 1:5). (Islamqa 2002).

There is evidence from a hadith that the Prophet ( ) said to Ibn ‘Abbaas: “. If you ask, then

ask Allah [alone]; and if you seek help, then seek help from Allah [alone] (Tirmidhi (b)).

The second point, the scholars pointed out is that “Hypnotism is a kind of fortune-telling or

magic whereby the hypnotist uses the jinn to overpower the subject and then speak through

his tongue and give him strength to do things by means of controlling his faculties. This is if

the jinni is sincere towards the hypnotist and obeys him in return for the things by means of

which the hypnotist draws close to him. So the jinni makes the subject obey the wishes of the

hypnotist to do things or tell him things, through the help of the jinni. Thus using hypnotism

as a means of finding out where stolen goods are hidden, or where a lost item is, or as a

means of treating disease or of doing anything else is not permissible. Rather it is Shirk, for

the reasons stated above, and because it implies turning to someone other than Allah and goes

beyond the ordinary means which Allah has created for His creatures and permitted them to

use.” (Islamqa 2002).

The Fatwas of the Permanent Committee (Fatwa no. 1779) stated that hypnosis

[hypnotherapy] is a type of soothsaying, in which a hypnotist seeks the help of a Jinn and

makes him overpower a hypnotized person and talk through him. The Jinn gives the
9
hypnotised person power to do certain actions, if he agrees to obey the hypnotist and is

truthful with him in return for mutual benefits. Accordingly, the Jinn causes the hypnotised

person to obey the hypnotist in any actions or to give any information asked from him, if it is

being honest with the hypnotist. It is therefore not permissible to utilise hypnosis or to use it

to find a stolen or lost object, to cure a sick person, or to do anything through a hypnotised

person. In fact, this is Shirk, due to what was previously mentioned and because it entails

resorting to other than Allah in matters that are beyond those ordinarily permitted by Allah

for His Creation.” This is clear, hypnotherapy and all its forms are haram.

Yoga

The practice of yoga is also common amongst many Muslim women as a form of health

exercise. Muhammad ‘Abd al-Fattaah Faheem stated that “Yoga in the sacred Indian

language means union and contact with God, for example, union between the body, the mind

and God which helps man attain knowledge and wisdom and develops his thought by

developing his knowledge of life; it protects him from sectarianism, religious fanaticism,

narrow mindedness and short sightedness when searching; it makes him live a life of

contentment both physically and spiritually.” There are many Muslims, especially in the

Indian subcontinent, who believe that yoga is a form of ibaadah in Islam and is quite

permissible. It is claimed that yoga is a desirable act for Muslims as evidenced in the second

sutra of the Yoga Sutras and should be undertaken as a spiritual pursuit (Rahman, 2012). He

stated that “Yogas Chitta Vritti Nirodhah means yoga is stopping all the modulations of the

mind. Ceasing all the outward activities of the mind and reposing in Allah is the ultimate goal

of Islam. So any act done to reach such a state cannot be un-Islamic. In fact, it represents the

highest form of ibaadah (prayer).” Laa hawla wa laa quwwata illa Billaah (There is no power

or might except with Allah).

10
Yoga is both a spiritual and physical exercise, so at first glance one might assume that yoga is

halal and perhaps even beneficial since it is both physical exercise and a means to get close to

God, Allah. However, upon studying the practise further, there are other issues to consider.

The Islamic ruling on practising yoga is that “it is not permissible for the Muslim to practice

yoga at all, whether he does it on the basis of belief or imitating others, or because he is

seeking a particular so-called benefit. That is due to a number of reasons.” (Islamqa, 2011). A

summary of the reasons are given below:

“Yoga is contrary to Tawheed and involves associating other deities with Allah, may He be

exalted, and because it involves prostrating to the sun and repeating its names. Allah says

(interpretation of the meaning):

▪ Say, "I have only been commanded to worship Allah and not associate

[anything] with Him." (Ar-Ra`d (The Thunder) 13:36).

▪ If you should associate [anything] with Allah, your work would surely become

worthless, and you would surely be among the losers." (Az-Zumar (The

Troops) 39:65).

The whole essence of yoga involves the imitation of idol worshippers and resembling them. It

is narrated by Ibn ‘Umar (May Allah be pleased with him) that the Prophet ( ) said:

“Whoever imitates a people is one of them.” (Abu Dawud). Ibn Taymiyah (May Allah have

mercy on him) said: “Imitating them in outward matters leads to imitating them in attitude

and actions” Some of the yoga practices are harmful from a health and psychological point of

view. It is narrated by Abu Saeed Saad ibn Maalik Ibn Sinaan al-Khudri (May Allah be

pleased with him) that the Prophet ( ) said: “There is not to be any causing of harm nor is

there to be any reciprocating of harm.” (Ibn Majah (b)).Other reasons include: “It is a waste

11
of time doing something that does not bring anything but harm and loss in this world, and

calamity and despair in the Hereafter. It is a clear call to imitate animals and detracts from

human dignity, such as: adopting nakedness, resting on all fours in most of the exercises and

the special posture in the third and eighth exercises. Many of those who tried to practice what

is called scientific yoga or behavioural therapy fell into the pit of drugs and addiction, and

this remedy has been proven to be ineffective and of no benefit. This activity is based on lies

and charlatanry; its promoters rely on deceit and twisting the facts in spreading it. A few of

those who practice yoga or some other esoteric or deviant trends may perform extraordinary

feats, people are deceived by it. But in most cases they are only using devils among the jinn

as in the case of magic and so on, and this is haram according to Islam.” (Islamqa, 2011(c))

Despite the clear ruling on yoga, some Muslims would argue that by just doing the exercise is

not harmful or haram. It has been suggested that “while merely doing the physical

movements of yoga without the worshipping and chanting might not be against religious

beliefs, Muslims should avoid practising it altogether as “doing one part of yoga would lead

to another.” (The National Fatwa Council of Malaysia). It was narrated that Abu’d-Darda’

said: The Messenger of Allah ( ) said: “Allah has created the sickness and the remedy, so

treat sickness but do not treat sickness with anything that is haram.”(at-Tabaraani).

As with previous therapies addressed here, it is a practice that falls in the grey area and

therefore is best avoided. The same benefits experienced by the yoga practitioner can be

achieved in halal ways. The spiritual element can be attained through prayer and dhikr and

the physical elements through exercise and stretching. It is important to note here also that if

exercised that are normally done and accepted by sports scientists are Islamically acceptable

even if they may resemble that of those performed in yoga.

Reflexology
12
Reflexology is also part of the alternative or complementary therapies. Reflexology is a form

of 'touch therapy' with ancient origins. Practitioners of reflexology postulate that the body

contains an invisible life force, or Ch'i and the blockage of this invisible energy field can

prevent healing. This view of reflexology is rooted in Eastern mysticism and is popular in the

New Age movement. In reflexology, pressure is applied to the feet and hands using specific

thumb, finger and hand techniques. There is no evidence in the medical literature of its

efficacy. It is stated that “Reflexology works on three levels; the physical, the mental, the

spiritual” (Berkson, 1992, p.12). The spiritual dimension of reflexology is based on “a

healing force from the universe [which] is called upon and used, by both the client and the

practitioner”. (Berkson, 1992 p.115).

The basic philosophy behind reflexology has roots in the Taoist Chinese view of the life force

Ch'i and the concept of Chakras in the Hindu practice of yoga. Furthermore, it is stated that

“Amongst the shrines and temples of Vishnu, there is a footprint painting. Ancient Sanskrit

symbols are painted on the feet. These symbols correspond to modern day reflex points.”

(Google search). That means the reflex points in the foot are based from Hindu symbols.

According to Mookerjee (1971), the feet symbolise the unity of the entire universe and he

stated that “all the elements of the universe are represented by the signs and they also indicate

the many aspects of the Ultimate One” (p.54). These symbols and concepts are totally

incompatible with the belief of God as the only true God, Almighty, Creator, Healer and

Source of Life.

These considerations of the spiritual aspects associated with reflexology alone should nullify

it as a choice for Muslims and as believers, we should have nothing whatsoever to do with

New Age belief. Currently, there is no known Fatwa on the use of reflexology. The best

13
action for a Muslim is to avoid this form of treatment even if it is claimed to be a mixture of

reflexology with value-added Islamic element, coined as “Islamic Foot Reflexology”.

An-Nu'man bin Bashir said: "I heard the Messenger of Allah say: "That which is lawful is

plain and that which is unlawful is plain, and between them are matters which are not as

clear. I will strike a parable for you about that: indeed Allah, the Mighty and Sublime, has

established a sanctuary, and the sanctuary of Allah is that which He has forbidden. Whoever

approaches the sanctuary is bound to transgress upon it, Or he said: 'Whoever grazes around

the sanctuary will soon transgress upon it, and whoever indulges in matters that are not clear,

he will soon transgress beyond the limits,"" (An Nasa'i).

In a similar method to hijama and acupuncture, reflexology targets certain key points, on the

foot in this case, to achieve maximum benefit for the recipient whilst also relaxing the

muscles. There are some Muslims who practice delivering reflexology suggest that just

because some people attach a spiritual meaning to reflexology, it does not nullify the

acceptability of a Muslim practicing or receiving this type of treatment in search of physical

treatment. With a distinct lack of Fatawas issued on this topic, it may be argued that we

cannot completely discredit this approach. According to Shaykh Dr. Muhammad Anwar

Sahib Al-Madani, Lecturer in Islamic Jurisprudence at the Islamic Online University,

“reflexology is acceptable Islamically and there is no evidence to discredit it.” Allah knows

best.

Herbal Remedies

More than a thousand years ago, Islamic scientists and scholars used herbs as medicine based

on recipes and formula. It has been reported that “Islamic medical texts usually had at least

one section on herbs and other natural remedies, and another consisting of instructions for

14
compound remedies, with descriptions of the geographical origin, physical properties, and

methods of application. Many formularies were composed as larger independent collections

of simples (single herbs with medicinal value) and compound recipes. Some were written

specifically for use in hospitals.” (Tschanz, 1998).

The uses of herbs for cures in the natural world stemmed directly from the Prophet

Mohammed ( ). According to Sheikh ‘Abd-Allaah ibn Jibreen, it is permissible to use

herbal remedies because the Prophet ( ) said: “Seek healing, O slaves of Allah, but do not

seek it in that which is haram, for Allah does not make the healing of my Ummah in that

which He has forbidden to it.” (Islamqa, 2001). Sheikh ibn Jibreen added that “Seeking

healing with herbs comes under the heading of permissible things. This does not contradict

the idea of putting one’s trust in Allah (Tawakkul). It was narrated that a man said, “O

Messenger of Allah, what do you think of medicines with which we seek healing, and

Ruqyah (incantations) which we use for healing-do they change the decree of Allah?” The

Prophet ( ) said: “They are part of the decree of Allah,” for example, Allah decrees that a

person falls sick, then He decrees that this disease needs treatment, and that if it is treated

with medicines or herbs, he may be healed by Allah’s leave. So there is no reason why we

should not use these medicines, including the use of needles and herbs.”(Islamqa, 2001).

In fact, in Arabian medicine, there are over 250 different herbs available for treatment of

illness (Saad et al., 2005). There are in fact many a hadith that specifically tell us which

herbs to rely in for certain conditions.

Honey for abdominal pain.

Narrated Abu Sa`id Al-Khudri: A man came to the Prophet (‫ )ﷺ‬and said, "My brother has

some abdominal trouble." The Prophet (‫ )ﷺ‬said to him "Let him drink honey." The man came
15
for the second time and the Prophet (‫ )ﷺ‬said to him, 'Let him drink honey." He came for the

third time and the Prophet (‫ )ﷺ‬said, "Let him drink honey." He returned again and said, "I

have done that ' The Prophet (‫ )ﷺ‬then said, "Allah has said the truth, but your brother's

`abdomen has told a lie. Let him drink honey." So he made him drink honey and he was

cured. (Bukhari, (b)).

Black seed for illness and analgesia properties (Al-Ghamdi, 2001)

Narrated Khalid bin Sa`d: We went out and Ghalib bin Abjar was accompanying us. He fell

ill on the way and when we arrived at Medina he was still sick. Ibn Abi 'Atiq came to visit

him and said to us, "Treat him with black cumin. Take five or seven seeds and crush them

(mix the powder with oil) and drop the resulting mixture into both nostrils, for `Aisha has

narrated to me that she heard the Prophet (‫ )ﷺ‬saying, 'This black cumin is healing for all

diseases except As-Sam.' Aisha said, 'What is As-Sam?' He said, 'Death." (Bukhari, (c))

Al talbina (barley, milk and honey) for grief

Narrated 'Urwa: Aisha used to recommend at-Talbina for the sick and for such a person as

grieved over a dead person. She used to say, "I heard Allah's Messenger (‫ )ﷺ‬saying, 'at-

Talbina gives rest to the heart of the patient and makes it active and relieves some of his

sorrow and grief.'" (Bukhari, (d))

Saut (type of salt)

Narrated Ibn `Abbas: The Prophet (‫ )ﷺ‬was cupped and he paid the wages to the one who had

cupped him and then took Su'ut (Medicine sniffed by nose). (Bukhari, (e)).

Indian incense for pleurisy

16
Narrated Um Qais bint Mihsan: I heard the Prophet (‫ )ﷺ‬saying, "Treat with the Indian

incense, for it has healing for seven diseases; it is to be sniffed by one having throat trouble,

and to be put into one side of the mouth of one suffering from pleurisy." Once I went to

Allah's Messenger (‫ )ﷺ‬with a son of mine who would not eat any food, and the boy passed

urine on him whereupon he asked for some water and sprinkled it over the place of urine.

(Bukhari, (f).

Kohl for eye problems

Narrated Um Salama: The husband of a lady died and her eyes became sore and the people

mentioned her story to the Prophet. They asked him whether it was permissible for her to use

kohl as her eyes were exposed to danger. He said, "Previously, when one of you was

bereaved by a husband she would stay in her dirty clothes in a bad unhealthy house (for one

year), and when a dog passed by, she would throw a globe of dung. No, (she should observe

the prescribed period Idda) for four months and ten days.' (Bukhari, (g)).

Al Mann for eye diseases

Narrated Sa`id bin Zaid: I heard the Prophet (‫ )ﷺ‬saying, "Truffles are like Manna (i.e. they

grow naturally without man's care) and their water heals eye diseases." (Bukhari, (h)).

Acupuncture

The name acupuncture is derived from the Latin words ‘acus’ meaning ‘needle’ and

‘punctura’ meaning ‘to puncture’ which is exactly what the practice involves. Working very

much in the same way as cupping/Hijama, with treatment serving to restore the natural

balance in the body through a process of unblocking energy channels. In line with this, it is

suggested that disease is caused by blood stagnation which impairs the flow of blood

depriving organs from vital nutrients which leads to sickness. Acupuncture works by

17
increasing blood flow to these areas, encouraging the release of opioids, or pain killing

agents. There is no clear evidence to suggest it is haram as no substances such as alcohol are

used, and no foreign religious practices or incantations are used as in other complementary

therapies as it has no basis in old religious or spiritual beliefs. According to Sheikh Ahmad

Kutty (2016) ” There is nothing in Islam to forbid Muslims from resorting to alternative

therapies or treatments so long as they do not involve beliefs or practices inimical to Islam.

Acupuncture is one of such practices; it has been an integral part of traditional medicine in

certain parts of the world like China; and it has been found to be effective and beneficial in

some cases.”

Shaykh ‘Abd-Allaah ibn Jibreen said, with regard to the “Chinese needles” (i.e.,

acupuncture), if it is proven that this is beneficial, or if its benefit outweighs its harm – if it

causes any harm – then there is nothing wrong with using this. And Allah knows best.

(Islamqa, 2001)

Cupping

Cupping, known as “hijamah” in Arabic, is just another method of applying acupressure to

the pressure points. It is used in Islamic medicine to treat a wide number of complaints

including bronchitis, pneumonia and back pain. This is performed with the use of cups, not

needles, to create a vacuum on the skin over the pressure point. Dry cupping works much like

acupuncture in terms of redirecting blockages to the lymphatic drainage system to clean it

within the body. Whereas wet cupping sees this blood removed manually from the body

through small incisions made to the surface of the skin under the cup.

There is little controversy in the use of cupping for Muslims as Prophet Mohammed (‫ )ﷺ‬was

an advocate of cupping and often used the method himself. This is documented numerous
18
times in the Sunnah. It is narrated Abu Hurayrah that the Prophet (‫ )ﷺ‬said: The best medical

treatment you apply is cupping (Abu Dawud (c)). It was narrated from Abu Hurairah that the

Prophet (‫ )ﷺ‬said: “If there is any good in any of the remedies you use, it is in cupping.”(Ibn

Majah (c)). Narrated Jabir bin `Abdullah: I heard the Prophet (‫ )ﷺ‬saying, "If there is any

healing in your medicines, then it is in cupping, a gulp of honey or branding with fire

(cauterization) that suits the ailment, but I don't like to be (cauterized) branded with fire."

(Bukhari (i)). Narrated Ibn `Abbas: The Prophet (‫ )ﷺ‬was cupped on his head for an ailment

he was suffering from while he was in a state of Ihram. at a water place called Lahl Jamal.

Ibn `Abbas further said: Allah s Apostle was cupped on his head for unilateral headache

while he was in a state of Ihram .( Bukhari (j)). Preventative hijama, as prescribed by the

Prophet ( ), is done on the 17th, 19th and 21st of every lunar calendar month. It is stated

by Dr. Magda Amir, an expert in the practice and study of hijama, or cupping therapy that

“Our body is affected by the moon, just as the tides are,” she elaborates. “Because of the

lunar magnetic field, when the moon is full [on the 15th day], all the toxins in our cells are

accumulated beneath the surface of the skin. Applying hijama in three even intervals after the

full moon “detoxifies the body monthly.” There is evidence to suggest that hijama is highly

effective in treating the severity and frequency of tension and migraine headaches, conditions

that Western medicine has difficulty treating (Ahmadi et al., 2008).

Conclusion

So, to answer the question, ‘Are complementary therapies halal or haram?’ In short, some are

haram, some are permitted and some are doubtful even when practiced in a “halal” way.

However, it is recommended to avoid the complementary therapy approaches which are

in the grey areas as there are also plenty of halal alternatives as proposed in the Prophetic

Medicine ('Al-Tibb al-Nabawī). In summary, Muslims need to be cautious in using

19
complementary or alternative therapies because some of them are contrary to belief in the

Divine Lordship (Tawheed ar-Rububiyyah). There are some that show little evidence to

suggest that they are haram, such as herbal remedies, acupuncture, cupping and possibly

reflexology, yet others are far more controversial, such as homeopathy, hypnotherapy, and

yoga. It is important that we fully understand the basis behind these therapies and how they

work in order to make informed decisions in accordance with the Qur’an and Sunnah, along

with scholarly advice on such practises. Some have ruled that they are halal under certain

conditions if practised in a certain way, but many scholars have said that they are haram as

they have the potential to be practised in a way that is incompatible with Islam, either due to

the use of haram substances, or they have a basis in beliefs contrary to Islam.

Having considered evidence both for and against the practise of each of the most commonly

used, yet in Islamically controversial complementary therapies it can be concluded overall

there is a choice. If in doubt, refrain from using that particular complementary therapy. With

each therapy, there are alternative options that are embedded in Islamic principles and

entirely halal as well as yielding the same benefits as those that are more controversial. When

we have such vast, rich and proven methods available to us in the form of Prophetic

medicine, we must ask ourselves if seeking other such cures is even necessary, bearing in

mind that the practise of those left to us by our beloved Prophet ( ), are those that can only

draw us closer to him and our Creator. So why neglect them unnecessarily over other

available treatments that are compatible with Islam? In addition, we need to beware of

medicines that contain poisonous substances or alcohol, unless the amount is small and it is

proven that medicine is beneficial for most patients according to confirmed studies and

proven results. It is recommended to use Ruqyah as prescribed in the Shari’ah, composed of

Qur’an and adhkaar and du‘as that are narrated in Shari’ah; read them over yourself and seek
20
the help of Allah, asking Him to ward off sickness from you. And we advise you to use

medicines that Islam has stated are beneficial and useful, such as honey and black seed. There

is nothing wrong with referring to doctors concerning specific amounts and how to use

them.” (Islamqa, 2011a). Allah Know Best, ‫( هللا اعلم‬Allahu A'alam)

References

Abu Dawud (a). Cited in Islamqa (2001) 2438: Ruling on medical treatment. Retrieved from
https://islamqa.info/en/2438.

Abu Dawud (b), 3512; classed as Sahih by Al-Albani. This hadith was authenticated by a
great deal of scholars including Ibn Hibbaan, Ibn Hajar, Az-Zarqaani, Adh-Dhahabi, Al-
Haythami, Al-’Iraaqi, As-Sakhaawi, As-San’aani, Muhammad Jaarullaah As-Sa’di, Ahmad
Shaakir, Ibn Baaz, and Ibn `Uthaymin.

Abu Dawud (c): Sunan Abu Dawud 3857. In-book reference: Book 29, Hadith 3. English
translation: Book 28, Hadith 3848

Al-Ghamdi, M. S. (2001). The anti-inflammatory, analgesic and antipyretic activity of

Nigella sativa. Journal of Ethnopharmacology, 76(1):45–48.
http://dx.doi.org/10.1016/S0378-8741(01)00216-1

Ahmadi, A.Schwebel, D.C. & Rezaei, M. (2008) The Efficacy of Wet-Cupping in the
Treatment of Tension and Migraine Headache. The American Journal of Chinese
Medicine, Vol. 36, No. 01 .https://doi.org/10.1142/S0192415X08005564

Alrawi, S. N., Fetters, M. D. (2012). Traditional Arabic & Islamic medicine: a conceptual
model for clinicians and researchers. Global Journal of Health Science, 4(3):164–169. doi:
10.5539/gjhs.v4n3p164

An Nasa'i. Sunan an-Nasa'i 4453. : Book 44, Hadith 5. English translation: Vol. 5, Book 44,
Hadith 4458. Retrieved from https://sunnah.com/nasai/44

at-Tabaraani in al-Mu‘jam al-Kabeer, 24/254; classed as Sahih by Sheikh Al-Albani in as-

Silsilah as-Saheehah, 1633.

Azaizeh, H., Saad, B., Cooper, E., Said, O. (2010). Traditional Arabic and Islamic medicine,
a re-emerging health aid. Evidence Based Complementary and Alternative Medicine,
7(4):419–424. doi: 10.1093/ecam/nen039

Berkson, D. (1992) The Foot Book: Holistic Guide to Footcare Using Reflexology, Massage,
Diet, Exercise and Visualization. New York: Harper Perennial

21
Bukhari (a). Sahih al-Bukhari 5678, Book 76, Hadith 1.USC-MSA web (English) reference:
Vol. 7, Book 71, Hadith 582.

Bukhari (b) Sahih al-Bukhari 5684: Book 76, Hadith. USC-MSA web (English) reference:
Vol. 7, Book 71, Hadith 588

Bukhari (c) Sahih al-Bukhari 5687, In-book reference: Book 76, Hadith 10.USC-MSA web
(English) reference: Vol. 7, Book 71, Hadith 591.

Bukhari (d) Sahih al-Bukhari 5689. In-book reference: Book 76, Hadith 12.USC-MSA web
(English) reference: Vol. 7, Book 71, Hadith 593

Bukhari (e) Sahih al-Bukhari 5691.In-book reference: Book 76, Hadith 14. USC-MSA web
(English) reference: Vol. 7, Book 71, Hadith 595.

Bukhari (f) Sahih al-Bukhari 5692, 5693 In book reference: Book 76, Hadith 15. USC-MSA
web (English) reference: Vol. 7, Book 71, Hadith 596

Bukhari (g) Sahih al-Bukhari 5706.In-book reference: Book 76, Hadith 26.USC-MSA web
(English) reference: Vol. 7, Book 71, Hadith 607

Bukhari (h) Sahih al-Bukhari 5708. In-book reference: Book 76, Hadith 28. USC-MSA web
(English) reference: Vol. 7, Book 71, Hadith 609.

Bukhari (i). Sahih al-Bukhari 5683. In-book reference: Book 76, Hadith 6.
USC-MSA web (English) reference : Vol. 7, Book 71, Hadith 587.

Bukhari (j) Sahih al-Bukhari 5700, 5701. In-book reference: Book 76, Hadith 21. USC-MSA
web (English) reference: Vol. 7, Book 71, Hadith 602

Darul Ifta, It is lawful to use homeopathic medicine as it contains alcohol? Fatwa:

1111/1113/N=1433.Retrived from https://islamqa.org/hanafi/darulifta-deoband/78693
Dr. Magda Amir. Cited in Ibrahim, N. (2012) Bad blood: A look at the controversial healing
technique of blood-letting. Retrieved from http://www.egyptindependent.com/bad-blood-
look-controversial-healing-technique-blood-letting/.

Freckelton I. (2012) Death by homeopathy: Issues for civil, criminal, and coronial law and
for health service policy. Journal of Law and Medicine, 19(3):454-478.

GoogleSearch.https://www.google.com/search?q=Amongst+the+shrines+and+temples+of+V
ishnu,+there+is+a+footprint+painting.++Ancient+Sanskrit+symbols+are+painted+on+the+fe
et.++These+symbols+correspond+to+modern+day+reflex+points&client=firefox-
b&tbm=isch&tbo=u&source=univ&sa=X&ved=0ahUKEwir2v3ei6HcAhUE0RoKHWYyBO
8Q7AkIOA&biw=1920&bih=900

Ibn Majah (a). Sunan Ibn Majah. Chapter: 34, The Chapters on Medicine. Hadith No: 3436.
22
Retrieved from http://ahadith.co.uk/chapter.php?cid=190

Ibn Majah (b). Hadith No 32, Imâm an-Nawawî's 40 Hadîth. The Forty Hadith of Imam
Nawawi. Retrieved from http://40hadithnawawi.com/

Ibn Majah (c). Sunan Ibn Majah. English reference: Vol. 4, Book 31, Hadith 3476. Arabic
reference : Book 31, Hadith 3605

Ibn Qudaamah. al-Mughni, 1/447. Cited in Ruling on homoeopathy111004. Retrieved from

https://islamqa.info/en/111004.

Ibn Taymiyyah Iqtidaa’ as-Siraat al-Mustaqeem Mukhaalafatu Ashaab’il-Jaheem (In Pursuit

of the Straight Path by Contradicting the People of the Hellfire.

Islamqa (2000) Cited in Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-

Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (May Allah have mercy on
him), vol. 8, p. 112. Retrieved from https://islamqa.info/en/11809.

Islamqa (2001)Medical treatment using herbs and needles (acupuncture), Retrieved

http://islamqa.info/en/ref/11956.

Islamqa (2002) 12631: Ruling on hypnotherapy. Al-Lajnah al-Daa’imah li’l-Iftaa’, 1/74.

Silsilat al-Fataawa al-Shar’iyyah. Retrieved from https://islamqa.info/en/12631.

Islamqa (2005) 40530: Ruling on medicines that are mixed with alcohol. Retrieved from
https://islamqa.info/en/40530.

Islamqa (2011a) Cited in Ruling on homoeopathy111004: In al-Mawsoo‘ah al-‘Arabiyyah al-

‘Aalamiyyah, .Retrieved from https://islamqa.info/en/111004.

Islamqa (2011b) Fatwa 101591, Yoga, its origins and the ruling on practising it. Retrieved
from http://islamqa.info/en/ref/101591

Islamqa (2011(c).Fatwa 10159, Yoga, its origins and the ruling on practising it. Cited in Al-
Yoga fi Mizan al-Naqd al-‘Ilmi, p. 84-86. Retrieved fromhttp://islamqa.info/en/ref/101591

Jones, L., Othman, M., Dowswell, T., Alfirevic, Z.; Gates, S.; Newburn, M.; Jordan, S.;
Lavender, T. & Neilson, J. P. (2012). Neilson, James P, ed. "Pain management for women in
labour: an overview of systematic reviews". The Cochrane Library. 3: CD009234

McKenzie, B. (2013) Overview of Homeopathy. Science-Based Medicine. Retrieved from

https://sciencebasedmedicine.org/reference/homeopathy/.

Muhammad ‘Abd al-Fattaah Faheem, al-Yoga wa’l-Tanaffus (Yoga and breathing), p.19.
Cited in Islamqa (2011). 101591: Yoga, its origins and the ruling on practising it. Retrieved
from https://islamqa.info/en/101591.

23
Mookerjee, A. (1971) Tantra Asana: A Way to Self-Realization. Basel, Switzerland: Basilius
Presse.

Pelissolo, A (2016). "[Hypnosis for anxiety and phobic disorders: A review of clinical
studies]". Presse Medicale 45 (3): 284–90. doi:10.1016/j.lpm.2015.12.002.

Permanent Committee. (`Abdullah ibn Qa`ud, `Abdullah ibn Ghudayyan, `Abdul-Razzaq

`Afify, `Abdul-`Aziz ibn `Abdullah ibn Baz). Fatwa no. ( 1779 ): Volume 1: `Aqidah (1)
,Creeds , Swearing by other than Allah , Jinn, hypnosis and swearing by people. (Part No. 1;
Page No. 348. Retrieved from
http://alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=7&View=Page&Pag
eNo=1&PageID=179

Rahman, R. (2012) Yoga in Islam: A form of ibaadat (prayer). Retrieved from

http://artoflivingsblog.com/Yoga-the-highest-form-of-ibaadat-prayer-2/

Saad, B., Azaizeh, H., Abu-Hijleh, G., Said, O. (2006). Safety of traditional Arab herbal
medicine. Evidence Based Complementary and Alternative Medicine, 3(4):433–439.

Sado, M., Ota, E, Stickley, A. & Mori, R. (2012). Sado, Mitsuhiro, ed. "Hypnosis during
pregnancy, childbirth, and the postnatal period for preventing postnatal depression". The
Cochrane Library. 6: CD009062. doi:10.1002/14651858.CD009062.p

Shaykh Dr. Muhammad Anwar Sahib Al-Madani, Lecturer in Islamic Jurisprudence at the
Islamic Online University. (Personal Commuication)

Sheikh Ahmad Kutty (2016). Cited in Is Acupuncture Permissible in Islam? Retrieved from
http://aboutislam.net/counseling/ask-the-scholar/health-science/acupuncture-permissible-
islam-2/.

The National Fatwa Council of Malaysia. Malaysia Fatwa Council deems ancient form of
exercise from India 'haram' for Muslims. Retrieved from
http://www.islamicboard.com/general/134274720-malaysian-fatwa-yoga-haraam-
muslims.html.

Tirmidhi (a). Jami` at-Tirmidhi Vol. 4, Book 2, Hadith 2046. Arabic reference: Book 28,
Hadith 2182. Retrieved from https://sunnah.com/urn/673490.

Tirmidhi (b). Cited in Hadith An-Nawawi 19. The Forty Hadith of Imam Nawawi. Retrieved
from http://40hadithnawawi.com/

Tschanz, D. (1998) History of Islamic Medicine and Herbal Remedies. Retrieved

https://www.motherearthliving.com/health-and-wellness/history-of-islamic-medicine-
zm0z98ndzhou.

World Health Organisation. (2002). WHO Traditional Medicine Strategy 2002-2005. Geneva:
WHO.

24
Zaidi, R. (2012) Alcohol in Homeopathic Medicine. Approved by Dr. Ashraf Muneeb of
Qibla.com., according to the Hanafi School. Retrieved from
http://www.mysticmedicine.com/natural-medicine/q-alcohol-in-homeopathic-medicine

25