Is it permissible for the sick person to rely on Allah (Mighty and Majestic) and abandon medical treatment?

The Shaykh : ... he commits a sin, treating himself and others with physical medicine, so turning away from physical medicine may cause the one who turns away to be counted among the ... or the Sufis, and this is, of course, not permissible in Islam.

The questioner : ... Is reliance on Allah ...?

The Shaykh : ... This issue ... but regarding reliance on Allah, the matter actually requires detail, and you must truly know this detail because it is a matter of great importance. Reliance on Allah is obligatory, a fundamental principle of the Shari'ah that is indispensable. However, reliance must be accompanied by taking the means, as we hinted at earlier. Yet, there is detail in the discussion of these means. Some of these means are certain in that they are a cure and medicine, so in that case, it is obligatory to take them. For example, let us give a very clear example: a man whose artery has been cut. It is not appropriate for him to say, "I am relying on Allah, and what else?" without bandaging the wound or tying the artery, saying, "I am relying on Allah." This is ignorance. Rather, he should be told, as he (peace and blessings be upon him) said on a different occasion: . So, tying the artery and bandaging the wound is a known means, certain in that it prevents the flow of blood, which, if it continued in its owner, would result in death. There are medicines of a second rank where it is more likely that the user benefits from taking them, so it is appropriate to take them. Then, there are medicines of a third rank where it is not likely that they are beneficial, and it is not appropriate to take this type. Here, reliance comes into play.
And in reality, by my personal experience and knowledge, people today are in the greatest need of this, because I know that people cling to physical medical drugs, even if only in illusion. What is the prescription? The matter is over. Here, what I mentioned regarding reliance occurs, and here, what I said earlier applies: that a person should use the spiritual Prophetic medicine. So, reliance on Allah is not absolute, but rather it depends on circumstances:
In the first case: it is obligatory to take the means along with reliance.
In the second case: it is appropriate to take the means because its benefit is more likely, and reliance is indispensable.
In the third case: it is not permissible to take that means because it is an illusory means, and a means similar to those that the people of the pre-Islamic age of ignorance used and imagined good from, such as taking an omen as a bad sign, for example.
In fact, the Prophet (peace and blessings be upon him) classified this type, meaning the third type where it is not appropriate to take it as a means, and the Messenger (peace and blessings be upon him) preferred pure reliance in this case: that you ask your Muslim brother to make du'a' for you so that Allah (Mighty and Majestic) cures you; meaning, you ask him for ruqyah. Here, the Messenger (peace and blessings be upon him) preferred reliance over asking for ruqyah. This is what came explicitly in his (peace and blessings be upon him) statement in the hadith of "al-Bukhari and Muslim" when he (peace and blessings be upon him) mentioned: in a long story we mentioned on some occasions, then he (peace and blessings be upon him) said: . The seventy thousand are those who enter Paradise without reckoning or punishment, and their faces are like the full moon on the night of the full moon. Who are they? .
So, even though taking an omen as a bad sign is one of the customs of the pre-Islamic age of ignorance that the Messenger (peace and blessings be upon him) invalidated, he described these people as those who do not take omens. He associated asking for ruqyah with taking omens. Not taking omens is a self-evident matter for a Muslim, because taking omens is one of the matters of the pre-Islamic age of ignorance. But it does not appear, at first glance, to the Muslim that asking his righteous Muslim brother for ruqyah and du'a' so that Allah cures him of the affliction in him is equivalent to taking omens. They are not equal, for example. But the Messenger (peace and blessings be upon him) associated ruqyah, or seeking ruqyah, in the most correct sense regarding its contradiction with prescribed reliance, with taking omens. The reason for this, as some researchers say, is that when you ask your Muslim brother for du'a' to cure you, you do not know whether this du'a' will be answered or not; so this is a matter of uncertainty. Here, the Messenger (peace and blessings be upon him) tells you: rely on Allah and depend on Allah to cure and heal you. He included with these three matters that contradict reliance, treatment by cauterization with fire, and said: ; even though cauterization is , as he (peace and blessings be upon him) said in some authentic hadiths. So, the reason here contradicts the reason that negated the legitimacy of seeking ruqyah. The reason for negating the legitimacy of seeking ruqyah is that you depend on a means that is not the stronger position, whereas here the means is the stronger position, but it involves the use of fire, it involves torture, . Therefore, when the Messenger (peace and blessings be upon him) mentioned in the hadith of al-Bukhari: , he mentioned cauterization with them and said: for this reason.
In summary: reliance must be accompanied by taking the means that are the stronger position, let alone the means that are certain.

The questioner : ... .

The Shaykh : That is enough for now, Professor, because the matter will not end.