Exporting healing crystals. There are non-muslims believers who use
crystals and related semi-precious stones for alternative healing.
Although it is not directly related to any religion I am not sure if
it is haram to trade in such healing stone.
The items that we sell are believe to generate peace and calmness. If
it is Haram, I will Inshallah stop trading in such articles.
Any help would be appreciated.
Praise be to Allah.
Firstly:
The ruling on dealing in these crystals and exporting them to those
who use them for healing depends on the ruling on using them for
treating illness. The basicprinciple with regard to medical treatment
is thatthere is nothing wrong with using anything thatis proven to be
beneficial and useful in treating sickness. That inturn implies that
it is permissible to buy and sell it, give it as a gift, and so on.
This applies whether its benefit is proven in shar'i ways, as in the
case of the Qur'an and honey, or through trial and experience, as in
the case of all permissible remedies and medical drugs, because the
Prophet (blessings and peace of Allah be upon him) permitted treating
sickness. It was narrated from Abu Hurayrah (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"Allah has not sent downany sickness but He has sent down a remedy for
it." Narrated by al-Bukhari, 5678. It was narrated that Abu'd-Darda'
said: The Messenger of Allah (sa) said: "Allah has created the
sickness and the remedy, so treat sicknessbut do not treat sickness
with anything that is haraam." Narrated by at-Tabaraani in al-Mu'jam
al-Kabeer, 24/254; classed as saheeh by Shaykh al-Albaani in
as-Silsilah as-Saheehah, 1633
If something is not proven to be beneficial according to sharee'ah or
according to trial or experience, then it is notpermissible to use it
to treat sickness; that in turn implies that it is notpermissible to
sell it for the purpose of treating sickness or as a remedy, because
that is helping in sin and transgression.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said, explaining
the means that it is permissible to use for treating sickness:
The means that Allah, may He be exalted, has caused to be means are of
two types:
1.
Means that are prescribed in Islam, such as the Holy Qur'an and du'aa'
(supplication), as the Prophet (blessings and peace of Allah be upon
him) said concerning Soorat al-Faatihah: "How did you know it is a
ruqyah?" And the Prophet (blessings and peace of Allah be upon him)
used to perform ruqyah for the sick by offering du'aa' asking Allah,
may He be exalted,to heal by means of his du'aa' whomever He wanted to
heal thereby.
2.
Physical means such as regular medicine that is known through
sharee'ah, such as honey, and through trialand experience, such as
many other kinds of medicine and remedies. For this category, the
effect should be direct, not by way of imagination. If it is proven
that something has a direct effect, then it is valid to be used to
treat sickness and healing will be achieved thereby, by Allah's leave.
But if it is just somethingimaginary that the sick person imagines
will bring him psychological relief based on that imagination and that
it will alleviate the sickness, and perhaps this psychological sense
of relief may lead to recovery from sickness, then in this case it is
not permissible to rely on it and that does not prove that it is a
remedy. That is so that people will not pin their hopes on illusions.
Hence it is forbidden to wear halaqah bracelets, strings and the like
to cure or ward off disease,because that is not a means that is
prescribed in sharee'ah, nor is it proven on the basis of trial and
experience. So long as there is no proof that it is a means of healing
in either shar'i or scientific terms, it is not permissible to take
itas a means, because taking it as a means is a kind of contesting the
sovereignty of Allah, mayHe be exalted, and it is associating
something else with Him, because He is the only One Who creates cause
and effect (and such actions attribute effects to causes that Allah
has not made to be such).
End quote from Majmoo'Fataawa wa Rasaa'il al-'Uthaymeen, 17/70
Secondly:
So-called "healing crystals" are various kinds of stones, gems or
crystals that some people use to seek well-being and healing from
psychological and physical sickness, because they believe that they
have extraordinary powers to strengthen the body andheart, to bring
peace of mind and ward off anxiety, tension, depression and so on from
the individual.
Based on that, it is not permissible to use these crystals for
treating sickness, and what appears to be the case is that it is not
permissible to sell them or give themto those who will use them for
this purpose, because there is no proof that they are beneficial in
treating sickness, either from shar'i sources or from scientific
sources. What connection is there between stones or crystals and
healing from sickness, whether physical or psychological? Rather this
comes under the heading of wearing amulets and seashells (worn for
protection against the evil eye) thatwas known in ancient times.
Ahmad (17440) narrated that 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: I heard the Messenger of Allah (blessings and peace of
Allah be upon him) say: "Whoever wears an amulet, may Allah never
fulfil his wish and whoever wears a seashell, may Allah neverprotect
him from what he fears."
This hadeeth was classedas saheeh by al-Arna'oot in his commentary on al-Musnad.
See also the answer to question no. 138578 .
Based on that, it is not permissible to sell these rocks or crystals,
and thelike, for the purpose of treating sickness or seeking healing
from them. And believing thatthey are of benefit for such purposes
comes under the heading of associating others with Allah, may He be
exalted.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: With regard
to wearing halaqah bracelets and the like, if the one who wears it
believes that it has any effect in and of itself independently of
Allah, then he is a mushrik in the sense of major shirk, which is
contrary to belief in the Divine Lordship (Tawheed ar-Ruboobiyyah),
because he believes that there is another creator with Allah.
If he believes that it is a means but it does not have any effect in
and ofitself, then he is a mushrik in the sense of minor shirk,
because by believing that something is a means when it is not, he has
associated something with Allah, may He be exalted, by believing
thisthing to be a means when Allah has not caused it to be such.
End quote from Majmoo'Fataawa wa Rasaa'il al-'Uthaymeen, 9/155
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