ASSALAAMU ALAIKUM
I need some advice about taking some medicine. I have been subscribed tablets which contain gelatine because of a disorder which I suffer from. I have been taking these for the past 5 years and the doctor has told me that it is important to take the medication if I am to lead a healthy life. Does the Shari’ah permit me to take these tablets for the reason that there is no other alternative? Or will I be sinning my whole life by consuming gelatine intentionally?
Sister Samra Said (Northampton)
ANSWER
First and foremost, sister, you are NOT consuming gelatine intentionally because you are left with very little choice – consuming gelatine intentionally would be a major sin.
Every Muslim is under obligation to abide by the rulings of Shari’ah, especially in the areas of food and medicine, which is favourable to a healthy life style in diet and therapy. If gelatine is derived from a Halaal source then its usage is obviously permissible; on the other hand, if the source is Haraam or Mashqook (doubtful), then it will be considered Haraam.
I believe that you have been let down sister because it is the duty of a Muslim to produce Halaal pharmaceutical and medicinal products for the society, especially, other Muslims. The overall answer to your question is that there is a difference of opinion among jurists.
Some do not consider medicine to belong in the category of a persuasive necessity like food and in support of their position they quote the Hadith on the authority of Hadhrat Ibn Masood (Radi Allah Anho) that, "Assuredly Allah (Taa’la) did not provide a cure for you in what He has prohibited to you." (Al- Bukhaari)
Other jurists consider the need for medicine equal to that of food, as both are necessary for preserving life. In support of their position that prohibited food substances may be used as medicine, they argue that the Holy Prophet, Hadhrat Muhammad-ur Rasullullaah (Sallallaahu Alayhi Wasallam) allowed Hadhrat Abdul Rahman bin Auf and Hadhrat Zubair bin al-Awwam (Radi Allah Anhuma) to wear silk because they were suffering from scabies.
I am of the latter view because even Allah Taa’la, out of His infinite Mercy and Providence, has granted us concessions in cases of awful and ordinary needs which include the important principle - "Necessities overrule prohibitions".
I would suggest that if a comparable medicine is available in tablet or liquid form it would be advisable to ask for that instead of taking capsules containing gelatine, however, Islam teaches us that life is important but when in an emergency and faced with a choice of life or death, the issue of whether a medicine is Halaal or Haraam is not of major importance.
“What is important is your life,” adding that Halaal products need to be consumed if available. Mufti Ebrahim Desai of South Africa, a renowned scholar and Mufti (in Islamic law, attorney who writes his opinion (fatwa) on legal subjects for private clients or to assist judges in deciding cases) is also under the same notion that if there is no adequate alternative, it is permissible to use such medicines. I’lI pray to Allah Taa’la that he restores your health fully. Aameen
I need some advice about taking some medicine. I have been subscribed tablets which contain gelatine because of a disorder which I suffer from. I have been taking these for the past 5 years and the doctor has told me that it is important to take the medication if I am to lead a healthy life. Does the Shari’ah permit me to take these tablets for the reason that there is no other alternative? Or will I be sinning my whole life by consuming gelatine intentionally?
Sister Samra Said (Northampton)
ANSWER
First and foremost, sister, you are NOT consuming gelatine intentionally because you are left with very little choice – consuming gelatine intentionally would be a major sin.
Every Muslim is under obligation to abide by the rulings of Shari’ah, especially in the areas of food and medicine, which is favourable to a healthy life style in diet and therapy. If gelatine is derived from a Halaal source then its usage is obviously permissible; on the other hand, if the source is Haraam or Mashqook (doubtful), then it will be considered Haraam.
I believe that you have been let down sister because it is the duty of a Muslim to produce Halaal pharmaceutical and medicinal products for the society, especially, other Muslims. The overall answer to your question is that there is a difference of opinion among jurists.
Some do not consider medicine to belong in the category of a persuasive necessity like food and in support of their position they quote the Hadith on the authority of Hadhrat Ibn Masood (Radi Allah Anho) that, "Assuredly Allah (Taa’la) did not provide a cure for you in what He has prohibited to you." (Al- Bukhaari)
Other jurists consider the need for medicine equal to that of food, as both are necessary for preserving life. In support of their position that prohibited food substances may be used as medicine, they argue that the Holy Prophet, Hadhrat Muhammad-ur Rasullullaah (Sallallaahu Alayhi Wasallam) allowed Hadhrat Abdul Rahman bin Auf and Hadhrat Zubair bin al-Awwam (Radi Allah Anhuma) to wear silk because they were suffering from scabies.
I am of the latter view because even Allah Taa’la, out of His infinite Mercy and Providence, has granted us concessions in cases of awful and ordinary needs which include the important principle - "Necessities overrule prohibitions".
I would suggest that if a comparable medicine is available in tablet or liquid form it would be advisable to ask for that instead of taking capsules containing gelatine, however, Islam teaches us that life is important but when in an emergency and faced with a choice of life or death, the issue of whether a medicine is Halaal or Haraam is not of major importance.
“What is important is your life,” adding that Halaal products need to be consumed if available. Mufti Ebrahim Desai of South Africa, a renowned scholar and Mufti (in Islamic law, attorney who writes his opinion (fatwa) on legal subjects for private clients or to assist judges in deciding cases) is also under the same notion that if there is no adequate alternative, it is permissible to use such medicines. I’lI pray to Allah Taa’la that he restores your health fully. Aameen
