Wearing energy stones

ارتداء أحجار الطاقة

A question about wearing energy stones, in which Jordan's General Iftaa Department answered that there is no objection to adorning oneself with customary gemstones, and that energy stones used for treatment are governed by experiment and scientific study: if their benefit is established they may be used, provided one does not believe the stone itself benefits or harms. The Department answered that there is no objection to a woman adorning herself with precious stones such as rubies, agate and the like, when they are among the things customarily worn for adornment. It said that so-called energy stones, when used for treatment, are a matter governed by experiment and scientific studies showing whether they have an effect; if studies or experience show a benefit to human health, there is no objection to using them, since they are part of God's creation like medicines taken from plants and other created things. It stipulated that a Muslim must not believe the stone itself is what benefits or harms; it is only one means among others, and the matter belongs to God alone.

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A question about wearing energy stones, in which Jordan's General Iftaa Department answered that there is no objection to adorning oneself with customary gemstones, and that energy stones used for treatment are governed by experiment and scientific study: if their benefit is established they may be used, provided one does not believe the stone itself benefits or harms. 1

The question

The questioner asked about wearing so-called energy stones. 1

The answer

The Department answered that there is no objection to a woman adorning herself with precious stones such as rubies, agate and the like, when they are among the things customarily worn for adornment. 1 It said that so-called energy stones, when used for treatment, are a matter governed by experiment and scientific studies showing whether they have an effect; if studies or experience show a benefit to human health, there is no objection to using them, since they are part of God's creation like medicines taken from plants and other created things. 1 It stipulated that a Muslim must not believe the stone itself is what benefits or harms; it is only one means among others, and the matter belongs to God alone. 1

About this record

Jordan's General Iftaa Department published this fatwa on aliftaa.jo as no. 4429, dated 7 April 2026. 1 The museum records this text as a historical document attributed to the body or scholar that issued it; it issues no ruling of its own.

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A charity using zakat to treat patients· Bequeathing one's organs after death· Bone and tissue grafts from a dead human or an animal in dental implants· Using cow blood to make a medical preparation· Exchanging surplus medicines dispensed under health insurance· Cloning plants· Adding urea to moisturising creams· Does anaesthesia break ablution?

Sources

  1. Jordan's General Iftaa Department (aliftaa.jo) , fatwa 4429

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islam.museum contributors. “Wearing energy stones”. islam.museum, https://islam.museum/en/work/fatwa-aliftaa-jo-wearing-energy-stones/. CC BY-SA 4.0. Last updated 2026-11-02.

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A charity using zakat to treat patients

A question about a charity taking zakat to treat patients, buy medicines and equipment and fund health projects, in which Jordan's General Iftaa Department answered that zakat may not be spent on buying medicines, equipment or health projects, but may cover poor Muslims' treatment costs through their agency, while the state may spend it in whatever way best benefits the poor. The Department answered that the recipients of zakat are fixed in the verse on alms in Surat al-Tawba, and that zakat may not be paid to buy medicines and medical equipment or to cover laboratory costs and health projects; but spending it on poor Muslims and their treatment costs, not on general administrative or operating expenses, is unobjectionable. It said a hospital or centre may obtain an agency from the poor under which it receives the money on their behalf and then spends it on them, because zakat in principle must be put into the poor person's ownership; the exception is a government body, since the ruler may spend zakat on the poor in the way he judges most beneficial. It cited the jurists' view that the ruler may buy the poor person a property to draw income from, quoting al-Zarkashi as reported in Mughni al-Muhtaj, the gloss of al-Jamal on Sharh al-Manhaj that the ruler acts for the poor in receiving zakat, and Ibn Hajar al-Haytami in Tuhfat al-Muhtaj that he may bind the poor person not to dispose of what was bought, for the public interest. It noted that the Jordanian Iftaa Council decided in its resolution no. 99 that zakat may be used to help poor Muslim cancer patients, and closed with the hadith of Mu'adh that alms are taken from the Muslims' rich and returned to their poor.