Ruling on using a “Biodisc” and the ruling on wearing “Chi pendants” for benefit or healing
Question

                Recently two products from a German company have become widespread; they are known by the names Chi Pendant and Biodisc. This refers to a glass disc that brings healing from disease and gives energy. The latter is a pendant that is around the neck for the same purpose. We want to know what is the Islamic ruling on these things, and to warn the youth against falling into shirk. We will do what we are required to do for our religion, and we are waiting to hear what you say, O Shaykh, so that we may convey to the youth.
Praise be to Allah.
	We looked on numerous websites which explain about these two 
	products, and that may be summed up in the following points: 

	(a)

	The two things mentioned in the question are the Biodisc and 
	the Chi Pendant. 

	(b)

	These inventions are the outcome of many years of research 
	undertaken by Dr Ian Lyons, who is of German origin and Thai nationality. 

	(c)

	These two products are used to generate natural energy. They 
	are products that are composed of natural minerals that have been subjected 
	to a technical process, then the Biodisc is integrated with the glass and 
	becomes able to generate frequencies that give energy.

	(d)

	Many benefits of using the Biodisk or Chi Pendant are 
	mentioned, but we cannot ascertain the soundness or otherwise thereof. 

	Secondly: 

	With regard to the ruling on using these products, reference 
	should be made to specialists in the medical field and health organizations, 
	for they are the ones who can confirm whether or not it has any benefits. If 
	it is proven that these products are beneficial for health and treating 
	diseases, then the ruling on them will be the same as the ruling on any 
	other medicines or herbs that have been proven to be of benefit to the body 
	or in treating disease. 

	But we should point out a number of matters having to do with 
	the wearing of the Chi Pendant: 

	(a)

	It is not permissible to wear it unless it has been proven 
	that it is beneficial to the body or that it can protect against disease. 

	(b) 

	It is not permissible for men to wear it; rather it may be 
	worn by women only, because wearing pendants or necklaces on the chest is 
	something that is only for women, and not for men, especially when it is 
	possible to put the pendant in a pocket and it does not have to be worn on 
	the chest. 

	(c)

	For women who wear it, it is not permissible for the necklace 
	to have a cross on it, because the cross is a symbol of disbelief and 
	disbelievers. Therefore it was the practice of the Prophet (blessings and 
	peace of Allah be upon him) to erase crosses. According to the hadith 
	narrated from ‘Aa’ishah (may Allah be pleased with her), the Prophet 
	(blessings and peace of Allah be upon him) did not leave anything in his 
	house on which there was anything that resembled crosses but he would erase 
	them. Narrated by al-Bukhaari (5952). 

	(d)

	One should avoid wearing pendants on which there is written 
	the name of Allah, may He be exalted, or verses of the Quran – this and what 
	is mentioned in the previous point is something that actually exists in the 
	case of the pendants mentioned in the question. 

	However, even if it is proven to be beneficial, we should 
	refrain from using these things, because wearing them resembles what is done 
	by ignorant people of wearing such things to bring good luck or to ward off 
	the evil eye, and the like. There are magnetic bracelets and copper 
	bracelets, which are claimed to be beneficial if worn as a remedy for 
	rheumatism (or arthritis), and the scholars have responded to questions 
	about the ruling on wearing them by noting that they should be avoided. 

	Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) 
	was asked: What is the ruling on wearing magnetic bracelets? 

	He replied: 

	What I think concerning this matter is that such bracelets 
	should not be used, so as to block the means that may lead to shirk, and so 
	as to avoid something that may be a cause of fitnah whereby people would 
	become inclined towards them and form an attachment to them, and so as to 
	encourage the Muslim to turn with all his heart to Allah, may He be 
	glorified, putting his trust in Him and relying on Him, and being content 
	with the means that are prescribed in Islam and are known to be permissible 
	beyond any doubt. That which Allah has permitted to His slaves and made 
	easily available to them is sufficient and there is no need for that which 
	He has prohibited to them or that which is dubious. It is narrated in a 
	sound report from the Prophet (blessings and peace of Allah be upon him) 
	that he said: “Whoever guards against the doubtful matters will protect his 
	religious commitment from shortcomings and will protect his honour from 
	slander, but whoever falls into that which is doubtful will fall into that 
	which is haraam, like a shepherd who grazes his flock around prohibited 
	land; he will soon graze in it.” Agreed upon. And he (blessings and peace of 
	Allah be upon him) said: “Leave that which makes you doubt for that which 
	does not make you doubt.” Narrated by at-Tirmidhi; it is saheeh. 

	Undoubtedly wearing the bracelet mentioned is similar to what 
	the ignorant did in the time of Jaahiliyyah; so it is either something that 
	is prohibited and constitutes shirk, or it is one of the means that lead to 
	shirk. The least that may be said concerning it is that it is a dubious 
	matter, so it is better and more prudent for the Muslim to refrain from 
	doing that, and to be content with remedies that are clearly permissible and 
	far removed from any doubt. This is what appears to me – and to a number of 
	shaykhs and teachers – to be the correct view. 

	I ask Allah, may He be glorified and exalted, to help us and 
	you to do that which pleases Him, and to bless us all with understanding of 
	His religion, and to keep us safe from anything that is contrary to His 
	laws, for He is able to do all things. End quote.

	Fataawa ash-Shaykh Ibn Baaz 
	(1/207)

	And Allah knows best.