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Food islamic medicine

Published on March 26th, 2014 | by Abu Umayza | Views: 3949

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Treatment from Halal Means

بسم الله الرحمن الرحيم الحمد لله رب العالمين، والصلاة والسلام على رسول الله، وعلى آله وصحبه ومن والاه إلى يوم الدين

Ibn Mas’ood رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:

إن الله لم يجعل شفاءكم فيما حرم عليكم

 “Verily Allah does not provide a cure that is made haram for you.” [1]

 This is an important principle that we need to understand. And with the hadeeth of Abu Darda رضي الله عنه who narrated that the Messenger of Allah صلى الله عليه وسلم said:

إن الله أنزل الداء والدواء, وجعل لكل داء دواء فتداووا ولا تداووا بحرام

 “Verily, Allah sent down the disease and its cure, and He provides for every disease a cure. So (seek the cure to) treat it, and do not (seek treatment) by haram means.” [2]

 Thus anything that is forbidden to be used and consumed by the Shari’ah should not be used as a drug, even if it is proven to be useful and effective as a remedy. We are also certain that not everything made impermissible by Allah is necessarily dangerous – and that some remedies may contain elements that are beneficial for humans. Yet this is not a justification for using them as a cure, because the harm and the sin caused by them is greater than the benefit. Allah سبحانه و تعالى Said, “lawful unto you are At-Tayyibat” [3] And Allah سبحانه و تعالى Said regarding alcohol:

 يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا

“They ask you (O Muhammad صلى الله عليه وسلم) concerning alcoholic drink and gambling. Say: “In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit.” [4]

 And then in Al Maa’idah, 90 He سبحانه و تعالى Said alcohol was “an abomination of shaytan’s handiwork”, something that simply can not be used as a remedy or treatment… Furthermore it is recorded in Saheeh Muslim (1984) that Taariq ibn Suwayd رضي الله عنه asked the Messenger of Allah صلى الله عليه وسلم about alcohol and whether it was a cure. He replied إنه ليس بدواءٍ ولكنه داءٌ (“it is not a cure but a disease”). [5] Even though you may have noticed a benefit in one way, it will inevitably cause a lot of harm in many other ways. Abd Al-Rahman ibn Uthman رضي الله عنه mentioned a physician recommending frogs for medicinal purpose, but فنهى رسول الله صلى الله عليه وسلم عن قتل الضفدع (“The Messenger of Allah صلى الله عليه وسلم forbade killing frogs.”) [6] According to medical science research, within the frog there are elements that can be used as medicine, and Shamanism and other animist cults continue to use it as a form of medicine. Nevertheless, the Prophet صلى الله عليه وسلم forbade its killing because Allah commanded it so, and for its ‘croaking is praise of Allah”. Therefore if substances used to manufacture/prepare drugs and medicine is extracted from animals, then it is of two types:

  1. It comes from animals that are permissible to eat, and have been slaughtered according to shari’ah, or it comes from sea creatures that do not need to be slaughtered. The ruling in this case is that it is permissible, with no doubt.
  2. It comes from animals that are forbidden to eat, or it comes from a permissible animal but it has not been slaughtered in the proper manner. The ruling in both cases is that it is haram.

If medicines contain 100% herbal ingredients, it would be considered permissible for consumption. If they contain elements or substances of haram derivatives, then it would be haram to consume. If it is unclear what the ingredients of such medicines are, then it is better to avoid it altogether for fear of falling into harm or a genuine haram. And Allah knows best! see also: http://islamqa.info/en/11941   References: [1] Al-Bukhari, 7/110 (#5291) [2] Abi Da’wud, 3874 – graded as saheeh by Ibn Abd Al-Barr in “Al-Tamheed’, 5/282; hasan by Ibn Hajar in the muqadimah of ‘Takhreej Mishkatil Masabih’, 4/272; Ibn Muflih in ‘Al Adaab al-Shar’iyyah’, 2/336; Al-Albani in ‘Silsilat Saheehah’, 1633 and he also said in ‘Al Ta’liqaat’, 153/3 that it was “saheeh in meaning from corraborating reports” (see ‘Saheeh al-Jaami’, 1762) [3] (see Al Ma’idah, 4 and 90) [4] Al Baqarah, 219 [5] See also Ibn Hibban (414), and Fataawa ibn Baz, 1/207. [6] Musnad Ahmad 15757; Abi Da’wud 4586; Ibn Majah, 3223; Al-Hakim, 3422 and others – graded as hasan by Ibn Muflih in ‘Adaab al-Shar’iyyah, 3/354; and saheeh by Ahmad Shakir in ‘Umdat al-Tafseer’, 1/738; Ibn Hajar said in ‘Fath al-Bari’, 9/534 that this narration had further witnesses (see also al-Albani, ‘Saheeh al-Jaami’, 6970)

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Abu Umayza


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