In multiple Ahadith, the Messenger of Allah ﷺ has strongly encouraged seeking treatment for illnesses. Thus, it is stated in one narration: تداووا؛ فإن الله لم یضع داء إلا وضع له شفاءًا (Mishkat al-Masabih ma’al Mirqat: 8/341)
Translation: “Seek medical treatment, for indeed Allah has not created any disease without creating the causes for its Shifa (cure) as well.”
Furthermore, the Holy Prophet ﷺ himself outlined therapeutic measures for various ailments and, on multiple occasions, adopted the practical means (Asbab) of treatment himself.
It is narrated by Hazrat Sayyiduna Abu Hurairah (رضیَ اللہُ تعالٰی عنہ) that the Holy Prophet ﷺ stated: مَا اَنْزَلَ اللہُ دَآءً اِلَّا اَنْزَلَ لَہٗ شِفَآءً Translation: “Allah Ta’ala has not sent down any disease except that He has also sent down its Shifa.” (Bukhari, Vol. 4, p. 16, Hadeeth: 5678)
In this blessed Hadeeth, the expression “sending down” refers to creating the disease and creating the Asbab for its Shifa, or the descending of those angels to whom the care of the patient and the medicine is entrusted. In this Hadeeth-e-Pak, old age and death are not included as exceptions because, in reality, they are not counted among diseases. (Umdat al-Qari, Vol. 14, p. 668; Hashiyat as-Sindi ‘alal Bukhari, Vol. 4, p. 16, under Hadeeth: 5678) Allah, the Rabb-ul-Aalameen, is immensely Merciful and Generous; if He afflicts His servants with various illnesses, He also grants them reward (Jaza) upon those distresses or makes them a Kaffara (expiation) for their sins. Alongside this, out of His perfect mercy (Rahmat-e-Kamila), He has also bestowed the methods of Shifa and medicines for all these diseases.
Disease and Treatment: According to the Atibba (physicians), the exiting of the human body from its natural, balanced state is called Maraz (disease). Restoring it back to its original state is called Ilaj (treatment). Maintaining the body in its natural, balanced state is Hifz-e-Sehat (maintenance of health), which is impossible without regulating diet and other body-related factors. If the condition of the body deteriorates, it can only be rectified through a compatible (Muwafiq) medicine that eradicates the Maraz. (Sharh an-Nawawi ‘alal Muslim, Part 14, Vol. 7, p. 192) As stated in the Hadeeth-e-Pak: لِكُلِّ دَاءٍ دَوَاءٌ فَإِذَا أُصِيْبَ دَوَاءُ الدَّاءِ بَرَّأَ بِإِذْنِ اللهِ عَزَّوَجَلَّ Translation: “There is a remedy for every disease; when the medicine becomes Muwafiq (compatible/aligned) with the disease, Allah Azza-wa-Jal grants Shifa.” (Muslim, p. 933, Hadeeth: 5741)
Is Any Disease Incurable? Generally, doctors declare regarding many diseases that the ailment is incurable. However, the aforementioned Hadeeth-e-Pak clarifies that Allah Azza-wa-Jal has created a remedy for every single disease. Therefore, whenever a patient secures a medicine that is Muwafiq with the Maraz, they will surely be blessed with Shifa by the Izn (permission) of Allah Azza-wa-Jal. As for the many people who do not recover despite undergoing treatment, the reason is not that a remedy for that disease does not exist; rather, they fail to gain health due to an unfamiliarity with the correct medicine and method of treatment for that specific disease. (Sharh an-Nawawi ‘alal Muslim, Part 14, Vol. 7, p. 192) It is crucial to ensure that forbidden things are strictly avoided (Ijtinab) during treatment, as stated in the Hadeeth-e-Pak: إِنَّ اللهِ خَلَقَ الدَّاءَ وَالدَّوَاءَ فَتَدَاوَوْا وَلَا تَتَدَاوَوْابِحَرَامٍ (Mu’jam al-Kabir, Vol. 24, p. 254, Hadeeth: 649) Translation: “Indeed, Allah has created both the disease and the remedy, so treat yourselves, but do not seek treatment through Haram.”
Is Seeking Treatment Against Tawakkul-ala-Allah (Reliance upon Allah)? Allama Mulla Ali Qari (علیہِ رحمۃُ اللہِ البارِی) states: Adopting practical means such as medicine for treatment is not against Tawakkul, just as eating food to alleviate hunger and drinking water to quench thirst is not against it. Imam Harith al-Muhasibi (علیہِ رحمۃُ اللہِ الْقَوی) states that a person practicing Tawakkul ought to undergo medical treatment in alignment with and following the footsteps (Iqtida) of the Sayyid-ul-Mutawakkileen ﷺ (The Leader of those who rely on Allah). (Mirqat al-Mafatih, Vol. 8, p. 289, under Hadeeth: 4515)
A vital piece of advice that serves as a gift to the readers is the need to thoroughly comprehend this subject. This is because it constitutes a significant dilemma that neither spiritual practitioners (Rohani Mu’alijeen) openly discuss, nor do the patients think along these lines.
Naturally, whether a practitioner (Mu’alij) is Allopathic, Homeopathic, a Hakim, or an expert in spiritual treatment, no one in this era wishes to bear a personal financial loss.
It is frequently asked: “We underwent extensive treatment from an Allopathic doctor but found no benefit. Therefore, we have now decided to seek treatment from a Homeopath, a Hakim, or a Rohani Mu’alij.”
In our view, this is not a constructive approach. Generally, it is observed that Allopathic medical treatments are so expensive that undergoing them becomes impossible for the patient or their family. Consequently, it is thought that attention should be shifted toward some other form of treatment that can be managed within a minimal budget.
What do you think—is Hikmat (herbal/traditional) medicine cheap? Even a minor course of Homeopathic medicine runs into thousands of rupees, and Rohani Mu’alijeen also charge fees for the value of their time. Whichever treatment it may be, considering it cheap is a complete delusion (Kham-Khayal).
Debating this issue is practically impossible because every category of Mu’alij possesses their own set of arguments. In this debate, the ultimate loss is borne solely by the patient. Therefore, wherever the fee is manageable and your heart genuinely accepts that the practitioner is sincere and correct, seek treatment from there—but the treatment must never be abandoned.
Another tendency that has been witnessed is that if a patient does not experience relief from the treatment of a single doctor, people do not consult another doctor; instead, they directly shift toward spiritual treatment. Do not do this. In our view, if you are not benefiting from the treatment of one Allopathic doctor, consult another Allopathic doctor. Spiritual treatments (Rohani Ilaj) should always be carried out alongside medical treatment.
Shifa, after all, is solely Min-Janib-Allah (from Allah alone). However, abandoning all medical treatments and relying exclusively on spiritual treatment is not an act of wisdom.
You must take the doctor’s medicine, and simultaneously undergo Rohani Ilaj. This alone is the correct method.