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A Shaykh in UK whom I know had a visit from local HT to debate Tasawuff. They were discussing Karamaat and the Shaykh said, what if I told you:
I can walk thorugh walls!
HT boys ignored him thinking that he is joking so and the Shaykh said it again, what if I told you:
I can walk thorugh walls!
They ignored it again thinking that he is joking.
You clearly are confusing belief and expectation.
1. Belief: Allah Ta'ala is my Rabb and nothing can harm and nothing can benefit except Allah
2. Expectation: If take an Apsirin I have an expectation that my headache will get better
If I believe that Aspirin will make headache better OR if I believe that Aspirin has the power to cure that is Shirk.
Hindus and Barelwees believe that going to Mazars or making Sujood to Ghair-Allah will cure their problem and that is plain Shirk!
Barelwees insert Bidah into Islam and turn legitimate and genuine acts of worship into disputed issues (examples given).
I know that you like to rush things along but slow down and try to understand and distinguish principals’ issues. I am not asking you to change your mind you can believe whatever you want but you are failing to grasp the fundamentals here.
• ASPIRIN is a treatment for an illness.
• The method described in OP (no matter how much you disagree with it) is a treatment to a problem
Both have the same principles behind them i.e:
1. Do they clash with any explicit principles of Qur'aan and Sunnah?
2. Do they contain Haram ingredients or methods?
3. Do they superimpose any Shirki believes?
Your error is that you think ASPIRIN is a treatment but this is not a treatment? Why??? You have had to explain why you think this cannot be classified as treatment.
I will give you another example, to make a patient (afflicted with Jinn) smell strong odour is a TREATMENT for their condition, what makes you think that it is not a treatment?
Your second error is that you don’t understand that objects have physical characteristics and properties. A lemon has properties and doesn’t matter a lemon is used by a Hindu woman or Muslim woman, the properties will apply.
SO IF ALLAH has put some sort of properties in Lemon or Coconut or Chilli these properties are INHERENT in the object and it will do its job (by the permission of Allah). If a Hindu uses chilli to drive out demons and a Muslims uses it for the same purpose it is in the intent, purpose and method and not the object.
A potato will be eaten by a Hindu child or a Muslim child and have the same effect on their digestive system regardless of their religion. So if Hindus were using potatoes in a certain manner 5000 years ago and you can google and prove it to me it doesn’t mean anything.
If a Muslim starts to ascribe a “belief” to a Coconut or paints a Coconut like Hindus or opens a Masjid by breaking a Coconut that will be Haram but why would using a coconut for its physical and intrinsic properties be Haram?
I am not in expert in this field at all but IF ALLAH has put certain properties in Chilli and mankind through experience (Hindus, Christians, Sikhs) have discovered those properties and Muslims also use those properties what is the issue?
THERE IS NO BELIEF HERE AT ALL! Please slow down and point out exactly which words or which part constitutes a belief?
Once again, I am not forcing you to start practising this I am asking a genuine Academic question as to WHERE DO YOU SEE a belief just because Hindus and Muslims are using Chilli (in same or similar way).
MADE UP EXAMPLE:
I urge you to study research on Prophetic medicine there are many similarities between some cures and Ayurveda and Chinese Medicine etc. Ginger helps calm women with depression after childbirth some say this happens due to Black Magic but give the woman Ginger…Ayurveda is filled with uses of Ginger
So if DU issues a Fatwa that we want you recite Ya Allah 47 times and then make the woman eat ginger you will reject that?
I think that your physical mind cannot comprehend that it is possible that a psychical act may have an effect in the demonic world and your mind cannot wrap itself around it.
I understand that you are having trouble but you are not even getting past the first question, WHAT BELIEF? WHERE IS THE BELIEF IN THIS?
Please slow down and explain to me in simple words as to where do you see belief in any of this? I am not as intelligent as you so slow down and spell it out for me word by word, belief in this.
After the Isha Salah, take 11 grains of black pepper and recite یا لطیف یا ودود1100 times with durood 11 times before and after while thinking your wife to love you. Having it done, blow on the black peppers and put them in burning fire and pray to Allah. Do this at least for forty days.
If so I can answer that but I have read this many times and I don't see any belief in this whatsoever so please spell it out very clearly
And it still would NOT make it Haram at all, no matter what is the answer.
Do you also use it for Fever or do you paracetamol?
She has absolutely done the right thing.
However given all the permutations you have given a Fatwa of Haram (by a Mufti) will not make this unequivocally Haram.
There is a brother on this forum and I have spoken to him numerous times about an issue. It is dead clear that he is unable to grasp the intricacies of the issue and he also DOES NOT understand that a Fatwa is an answer to his scenario and his circumstances. I even asked him if he understood as to what is a "Fatwa" and his answer left me in no doubt that he doesn't understand.
Going to a Mazar and asking to be blessed with a son etc is an issue of belief.
Celebrating the birthday of Prophet (Sallalaho Alaihe Wassallam) is Bidah.
Wearing a Rolex watch is neither. Taking Paracetamol is neither. Taking a Physics Exam is neither. Burning Chilli is also neither. These are actions which are permissable, if elevated to Sunnah or even Mustahab etc they will become Bid'ah, if someone says that I am taking a Physics Exam with the intention of reward then we will also have a problem. If a belief is associated with i.e. Paracetamol CAN CURE then we will also have a problem!
Taking a physics Exam (just) is just an action which is permissable and conditions will need to be looked at in detail.
A Mufti who has no grasp of Amaliyaat CAN potentially call this Haram just like asking a Mufti about Pass-Anfaas who has no idea or experience may declare it Haram simply because he (or she) has no familiarity with the area of Naqshbandi-Mujaddidi Tareeqa.
We deal with hunderds of issues which the human mind cannot comprehend (logically) i.e. if its not raining to pray Salatul-Istasqaa makes no logical sense but we suspend belief because it in Sunnah.
They are unable to find Chilli burning in Sunnah and I fully grasp that they cannot wrap their head around it and due to lack of evidence of this practise they are not willing to suspend belief.
BUT treatments are based on experience and personal judgement.
This cannot be undone and I am sure it will be greatly appreciated.