الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَى كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ

Prophet’s Guidance on prohibiting the use of what Allah Has Forbidden for medicinal purposes

فَصْلٌ فِي هَدْيِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْمَنْعِ مِنَ التَّدَاوِي بِالْمُحَرَّمَاتِ

Guidance of Prophet Muhammad صلى الله عليه وسلم in Prohibiting Treatment with Forbidden Substances

Ibn al-Qayyam wrote : Islam encourages seeking medical treatment for illnesses but emphasizes that such treatment must not involve prohibited substances. The following narrations highlight this principle:

رَوَى أبو داود فِي سُنَنِهِ مِنْ حَدِيثِ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: «أن اللَّهَ أَنْزَلَ الدَّاءَ وَالدَّوَاءَ، وَجَعَلَ لِكُلِّ دَاءٍ دَوَاءً، فَتَدَاوَوْا، وَلَا تَدَاوَوْا بِالْمُحَرَّمِ

1. Hadith of Abu Darda’ (رضي الله عنه) Narrated in Sunan Abu Dawood, Prophet Muhammad صلى الله عليه وسلم said: "Indeed, Allah has sent down both the disease and its cure, and He has appointed a cure for every disease. So seek treatment, but do not seek it in what is unlawful." (Sunan Abu Dawood, Book of Medicine)

وَذَكَرَ الْبُخَارِيُّ فِي صَحِيحِهِ عَنِ ابْنِ مَسْعُودٍ: إِنَّ اللَّهَ لَمْ يَجْعَلْ شِفَاءَكُمْ فِيمَا حَرَّمَ عَلَيْكُمْ

2. Hadith of Ibn Mas’ood (رضي الله عنه) In Sahih al-Bukhari, Ibn Mas’ood (رضي الله عنه) reported: "Allah has not placed your cure in what He has prohibited for you." (Sahih al-Bukhari)

وَفِي السُّنَنِ عَنْ أَبِي هُرَيْرَةَ، قَالَ: نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الدَّوَاءِ الخبيث

3. Hadith of Abu Hurairah (رضي الله عنه) In Sunan Abu Dawood and other collections, Abu Hurairah (رضي الله عنه) reported: "The Messenger of Allah, Prophet Muhammad صلى الله عليه وسلم prohibited the use of impure (or harmful) medicine." (Sunan Abu Dawood, Sunan at-Tirmidhi, Sunan Ibn Majah, Musnad Ahmad)

Wisdom Behind This Guidance

1. Purity in Healing: Medicine should not conflict with the principles of faith. Using prohibited substances contradicts the purity of seeking Allah’s help in curing illnesses.

2. Trust in Allah’s Provision: Allah, in His wisdom, has provided permissible remedies for all ailments, and it is a believer’s duty to seek them.

3. Holistic Well-being: Healing in Islam is not only physical but also spiritual. Seeking treatment through lawful means ensures the heart and soul remain aligned with faith.

Prohibition of Using forbidden Substances in Medicine

Islam strictly forbids using prohibited substances, such as intoxicants, for medicinal purposes. The teachings of Prophet Muhammad صلى الله عليه وسلم highlight that what is forbidden cannot be a source of healing, and such substances cause more harm than benefit.

وَفِي صَحِيحِ مسلم عَنْ طارق بن سويد الجعفي، أَنَّهُ سَأَلَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْخَمْرِ، فَنَهَاهُ، أَوْ كَرِهَ أَنْ يَصْنَعَهَا، فَقَالَ: إِنَّمَا أَصْنَعُهَا لِلدَّوَاءِ، فَقَالَ: إِنَّهُ لَيْسَ بِدَوَاءٍ، وَلَكِنَّهُ دَاءٌ

Hadith of Tareq bin Suwaid al-Ju'fi : Narrated in Sahih Muslim: Tareq bin Suwaid asked Prophet Muhammad صلى الله عليه وسلم about using Khamr (wine-alcohol), and the Prophet forbade it or expressed dislike for making it. Tareq said, "I only make it as medicine." Prophet Muhammad صلى الله عليه وسلم replied: "It is not a medicine, but it is a disease." (Sahih Muslim, Book of Drinks)

وَفِي السُّنَنِ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ عَنِ الْخَمْرِ يُجْعَلُ فِي الدَّوَاءِ، فَقَالَ: إِنَّهَا دَاءٌ وَلَيْسَتْ بِالدَّوَاءِ ، رَوَاهُ أبو داود، وَالتِّرْمِذِيُّ

Hadith in Sunan Abu Dawood and At-Tirmidhi : Prophet Muhammad صلى الله عليه وسلم was asked about using Khamr (wine-alcohol) in medicine and said: "It is a disease, not a cure." (Sunan Abu Dawood, At-Tirmidhi, classified as Hasan Sahih by At-Tirmidhi)

وَفِي صَحِيحِ مسلم عَنْ طارق بن سويد الحضرمي، قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ! إِنَّ بِأَرْضِنَا أَعْنَابًا نَعْتَصِرُهَا فَنَشْرَبُ مِنْهَا، قَالَ: لَا فَرَاجَعْتُهُ، قُلْتُ: إِنَّا نَسْتَشْفِي لِلْمَرِيضِ، قَالَ: إِنَّ ذَلِكَ لَيْسَ بِشِفَاءٍ وَلَكِنَّهُ دَاءٌ

Hadith of Tareq bin Suwaid al-Hadrami : In Sahih Muslim, Tareq bin Suwaid said: "O Messenger of Allah! In our land, we have grapes vines which we press into wine (Khamr-wine) and drink." Prophet Muhammad صلى الله عليه وسلم forbade it. Tareq asked again, saying, "We use it to treat the sick." Prophet Muhammad صلى الله عليه وسلم replied: "That (Khamr-wine)is not a cure, but it is a disease." (Sahih Muslim, Book of Drinks)

وَفِي سُنَنِ النَّسَائِيِّ أَنَّ طَبِيبًا ذَكَرَ ضِفْدَعًا فِي دَوَاءٍ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَنَهَاهُ عَنْ قَتْلِهَا

Hadith on Killing Frogs for Medicine

In Sunan an-Nasa'i, it is reported that a doctor mentioned using a frog in medicine in the presence of Prophet Muhammad صلى الله عليه وسلم. The Prophet forbade killing frogs (to use them as a medicine). (Sunan an-Nasa'i, Sunan Abu Dawood, and Musnad Ahmad; chain is strong)

General Warning About Using Prohibited Substances

وَيُذْكَرُ عَنْهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: مَنْ تَدَاوَى بِالْخَمْرِ، فَلَا شَفَاهُ اللَّهُ

Prophet Muhammad صلى الله عليه وسلم said: "Whoever seeks treatment with Khamr (wine-alcohol), may Allah not grant him healing." (Narrated by Abu Nu'aym in At-Tibb; alternate wording: "Whoever seeks treatment with something unlawful, Allah does not place healing in it.")

Treating Illness with Prohibited Substances:

A Rational and Religious Perspective : Seeking treatment through prohibited substances is considered unacceptable both rationally and religiously.

Religious Perspective : The prohibition of using unlawful remedies is established through various narrations and principles in Islam. Allah (سبحانه وتعالى) has forbidden certain things due to their inherent impurity and harm, not as a punishment for this Ummah, but as a means of protection and purification. Unlike the prohibitions imposed on the Children of Israel, which were a consequence of their transgressions, as mentioned in the Quran:

فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا حَرَّمْنا عَلَيْهِمْ طَيِّباتٍ أُحِلَّتْ لَهُمْ

"Because of the wrongdoing of the Jews, We made unlawful for them certain good things which had been lawful for them." (Surah An-Nisa, 4:160)

For this Ummah, what is prohibited has been forbidden because of its harmful nature. Its prohibition is a form of mercy, protecting the believers from its negative effects.

Prohibition of Using Unlawful Substances for Treatment: Detailed Arguments

1. Contradicting the Purpose of Prohibition : The very act of prohibiting something implies that it should be avoided and distanced from in all possible ways. Using a prohibited substance as a remedy, however, encourages familiarity and attachment to it, which is contrary to the intent of Islamic law. When a substance is described by Prophet Muhammad صلى الله عليه وسلم as a disease rather than a cure, it becomes impermissible to use it as a treatment.

2. Impact on the Body and Soul : Prohibited substances carry impurity (Khubuth~خبث) in their essence. When consumed, they transfer this impurity to the body and soul. The human body reacts to the qualities of substances it consumes, and if the substance is impure, it results in a corresponding negative impact. This is why Allah has forbidden impure foods, drinks, and clothing, as they corrupt the soul and imbue it with impurity.

3. Allowing prohibited substances for medicinal use, especially when people are naturally inclined towards them, opens the door for misuse. When individuals become aware of a substance's potential medicinal benefits, they may start using it out of desire or pleasure, beyond its intended purpose. This is especially problematic if the substance is addictive or associated with sinful indulgence. Islamic law seeks to block every possible path leading to the misuse of such substances.

4. Harm Outweighs Perceived Benefit : Unlawful substances, particularly intoxicants like Khamr (wine-alcohol), often cause harm that far exceeds any assumed benefit. Even if a temporary benefit appears, the long-term damage—both physical and spiritual—is greater. For example, Khamr (alcohol) significantly harms the brain, which is recognized as the center of intellect by both physicians and scholars. A physician said "The harm of wine on the brain is severe, as it quickly rises to the head."

Islamic law prohibits the use of unlawful substances, including for medicinal purposes, because it contradicts the intent of prohibition, it negatively impacts the body, mind, and soul, it opens the door for misuse and indulgence & the harm outweighs any perceived benefit.

 The Effects of Prohibited Substances and Their Harm

The Effects of Khamr (wine-Alcohol) : Khamr (Alcohol) raises bodily humors that ascend within the body, causing significant harm. It particularly affects the brain and mental faculties, impairing cognitive functions and causing damage.

Author of "Al-Kamil": "The characteristic effect of Khamr (wine-alcohol) is to harm the brain and nerves."

Other Prohibited Substances in Medicine

Prohibited medicines can be categorized into two types:

1. Substances That Are Repulsive and Ineffective : These include items such as poisons, snake meat, and other impure or disgusting substances. Such items are naturally repugnant to humans and do not inspire the body's natural mechanisms to fight illness. Instead, they act as a burden on the body, overwhelming it and weakening its natural processes. Consequently, they become a disease rather than a cure.

By using such prohibited substances, the intended benefit is outweighed by the harm they cause, making them unsuitable for treatment or healing.

2. The second type includes substances that are not inherently repulsive to the human psyche, such as certain intoxicating drinks used for medicinal purposes, for example, by pregnant women. However, the harm of these substances outweighs their benefits. Logic dictates their prohibition, and reason and innate disposition align with Islamic law in this regard.

A Subtle Wisdom in the Prohibition of Using Unlawful Substances as Medicine

There is a profound wisdom behind the prohibition of seeking treatment with unlawful substances. The efficacy of a remedy depends on the following factors:

1. Acceptance by the heart: Belief in the substance's benefit and its blessing as a means of healing.

2. Blessing in the cure: Healing occurs through substances imbued with Allah's blessing (barakah), as true benefit stems from blessings.

3. Trust and receptivity: Remedies work when the person using them has faith in their goodness and effectiveness.

The Impact of Belief on Healing

For a Muslim, the conviction that a substance is prohibited prevents him from believing in its blessing or goodness. This negative perception hinders trust in the substance, reduces the body's natural acceptance of it as a remedy & creates aversion to its use, especially in those with strong faith.The stronger a believer's faith, the greater becomes his dislike and mistrust of prohibited substances. His nature rejects such items instinctively. If a believer uses a prohibited substance despite this aversion, it will act as a disease rather than a cure—unless he abandons his belief in its impurity and prohibition, replacing aversion with acceptance and love for it. However, this change in attitude contradicts faith and is incompatible with a believer's principles.

Conclusion : A true believer will never use prohibited substances willingly, except in cases of dire necessity. Even then, such substances act as diseases rather than cures, because the blessing of healing is absent in what Allah has forbidden. This principle underscores the harmony between faith, natural disposition, and the wisdom of Islamic law. Allah knows the best.