‘Fikh perubatan Islam’ 20/7 FPSK UPM (by Dr.MAZA) - Notes by Dr Suriani Ismail

Some of my notes to share.

1. RasulAllah s.a.w. promotes us to seek treatment when sick. The hadiths

a. They asked him: 'O Allah's Messenger! Should we seek medical treatment for our illnesses?' He replied: 'Yes, you should seek medical treatment, because Allah, the Exalted, has let no disease exist without providing for its cure, except for one ailment, namely, old age'."
b. "Verily, Allah has not let any malady occur without providing its remedy.

(There is cure for every disease but we do not know or found ‘all’ cure yet)

2. The Islamic medicinal claims of fall into 3 category

a. Ist
Agreed by all scholars- mentioned in al Quran – ONLY ‘honey’. The verse surah al nahl (16:69) Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought.

(However the method i.e. the frequency and the amount is not mentioned. Some scholar did say that for local illness use local honey etc. but we have to be clear that the ‘method’ was not mentioned…may need research).

b. 2nd.
Mention in good hadith. i.e. ‘habatus sauda, berbekam dan kencing unta’. However scholar differs in opinion

i. 1st opinion -It is wahyu, since the RasulAllah s.a.w. mentioned them
ii. 2nd opinion - It is not wahyu but a commonly practiced at that time - Arab cultural medication which was appropriate for the local Arab climate at that time. Why not wahyu? Because RasulAllah s.a.w. was sent to teach us our religion, thus in matter of ‘dunia’ like ‘this’ is not wahyu. The hadith:

After arriving in Medina, the Prophet s.a.w. passed by some people who were fecundating some date palms, so he asked them what they were doing. When they told him, he said, “I don’t think that will provide any benefit,” or in another narration, “It would be better if you didn’t do that.”
So they refrained from doing it, and that year the crop was not as good. They mentioned it to him s.a.w. and he replied:
“I am only a human: if I command you to do something in your religion, then take it; but if I tell you to do something based on personal opinion, then [realize] that I am only human,” and in another narration, “Yet if I inform you of something from Allah, then do it, for indeed I will never convey an untruth on behalf of Allah Mighty and Majestic,” and in yet another narration, “You know better of your worldly affairs.” (Sahih Muslim, Sunan Ibn Maja, Sahih Ibn Hibban, Musnad Ahmed)

c. 3rd
‘Hadis palsu’ i.e. about ‘terung’, labu, ‘ikan/kepala ikan’, ‘ayam putih’, ikan tak boleh makan dengan daging’..

3. Common exploitation of religion (claiming that Islam /RasulAllah s.a.w. promotes …) by some ‘ustaz’s

a. Kismis dibaca quran
b. Air dibaca quran
c. Susu unta

The ‘ustaz’s/doctors can claim that ‘kismis’ is good for memory from his research BUT he/she can’t claim that it is promoted by Islam or by RasulAllah s.a.w. Linking the product with Islam or RasulAllah s.a.w. without authentic evidence is a lie. Surprisingly there are qualified doctors who promote these ‘medicine/medication’ as well!!

Extreme exploitation!

d. Anai-anai makan 30 juzuk mushaf al quran
e. Ayam/serunding yang didengarkan al quran

(Quran is for us to read, understand and TO GUIDE us. Quran is not mean to be eaten or as drinks!)

4. The ruling –‘seeking treatment when sick’ is ‘sunat’ i.e. if we seek treatment when we fall sick, we will be rewarded. If we do not seek treatment, there is no sin on us but we have left what is better to do.

5. Why not wajib? Isn’t it the same as ‘throwing yourself into destruction’?
No, it is not the same. When you yourself ‘DO THE ACTION’/SEEK FOR THE DANGER e.g. ‘smoking’ , then it is ‘throwing yourself into destruction’ = haram
But when you fall sick without you seeking for it, it is not the same as ‘throwing yourself into destruction’. Better for you to seek treatment BUT it is not haram if you wish not to.

6. Ruling on medicine/ treatment from/using ‘non halal’ product

a. In general all products are halal ‘until’ proven ‘not halal’. If ‘syak’ - leave it
b. If no other alternative, use the ruling on ‘darurat’ – permissible for minimal amount needed to survive
c. There is also a ruling – when a ‘non halal’ changed form; it is not considered as ‘it’ original ruling. e.g. faeces use as fertilizer for ‘pokok pisang’, the ‘pisang’ is ok to eat.
d. Not all that is haram is ‘najis’. e.g. silk is haram for men but it is not ‘najis’


7. Rukyah. Using Bismillah, surah, doa or other ‘jampi’ is ok ONLY if there is NO SYRIK wordings. Using ingredient such as ‘some kind of leaves or black paper or etc. which is KNOWN to be dislike by the ‘jin’ is ok. Just like any other creations (just like us) there are certain ‘odours’ or ‘sounds’ that the jin dislike/hate or can’t stand (although these ‘ordours’ and ‘sounds’ has no effect on us). However using ‘bigger/stronger jin’ to overcome ‘small/weaker jin’ is not allowed!


8. How should a Muslim doctor advise a dying non-Muslim patient about seeking spiritual help?
Answer: Give a general encouragement e.g. ‘Pray to God. May He cure you/make it easy for you.’


JazakAllahukhir for reading.