النص المفهرس

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edge of a bed with your legs dangling. Do not sit in such a position
whereby you put a strain on a certain part of your body. Do not support
yourself on any of your hands, nor should you place a pillow under you. Do
not hold anything with the hand that you have offered to be checked. Do
not extend that hand completely, nor fold it completely. Instead, the hand
should touch your ribs and be slightly loose (not stiff). Do not hold your
breath. Do not fear the doctor as this causes a difference in the pulse rate. If
you wish to have your pulse checked while lying down, do not lie on your
side. Instead, lie flat on your back.
14. When having your urine tested, bear the following factors in mind: it
must be tested when you have slept and awoken according to your norm
and that you have not eaten or drunk anything as yet. By eating green
esculent vegetables, one's urine becomes greenish. By eating saffron, it
becomes yellowish. By applying henna, it becomes reddish. It becomes
yellowish or reddish due to the following factors: fasting, lack of sleep,
exhaustion, extreme hunger and holding back one's urine. At times it turns
white on account of remaining awake for long hours. By drinking excessive
water, it becomes light in colour. A urine test is of no use after having taken
purgatives or laxatives. A urine test will be most effective if it is taken
twelve hours after a meal. If the urine is to be tested in the morning, do not
eat to your stomach's full the previous night. The urine test of a woman
who has recently given birth is of no use. If a person has passed urine
several times at night, a urine test the following morning is of no use. If a
person urinates and keeps that urine for more than six hours before it can be
tested, it will be of no use. At times, such urine is rendered useless even
before six hours. In other words, once you notice a change in its colour or
smell, there is no use in having it checked.409
15. Do not change doctors unnecessarily. Keep the doctor happy by carrying
out whatever he orders. If you do not gain any benefit from him, do not
accuse him. If you give him anything in return for his treatment (either in
cash or kind), do not consider yourself to have done him a great favour.
16. Do not be too strict on the sick person. Accommodate his harshness and
hot temper. Do not mention things that would cause him to lose hope
irrespective of how serious his condition may be. Continue consoling him.
410
409
The utensil in which the urine is stored should be absolutely clean and sealed.
410
When a patient is strong-hearted, he develops a lot of endurance. But if he is weak-hearted.
his condition deteriorates day-by-day. In order to make him strong-hearted, portray his sickness in
a very light and insignificant manner. You should convince him daily that his condition is better
than the previous day. Narrate to him the stories of persons who, despite being in a very serious
condition, recovered completely. All this is also a great cure.

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SUPPLEMENT TO BAHISHTI ZEWAR
(Part Eight)
The Islamic Responsibility of the Sick and those tending to the Sick
It is the opinion of some people that there is no need to find out what is
permissible and what is prohibited when seeking medical treatment. It is as
if the sick person is not answerable for any of his actions. Based on this,
they also feel that the sick person's doctor also has full liberty to do
whatever he pleases. This is incorrect. Such people should understand that a
sick person does not go out of the boundaries of Allahs power. Allah Ta'ala
has the right of possession over every person's life and wealth. It is in this
light that Allah Ta'ala has said: "If We were to ordain for them: 'Lay down
your lives', or, 'forsake your homelands', only a very few of them would do
it - although if they did what they are admonished to do, it would indeed be
for their own good." (Surah an-Nisaa', verse 66)
We learn from this that Allah Ta'ala also has the right to order us to
intentionally kill ourselves (i.e. commit suicide). It is only because of the
kindness of Allah Ta'ala, that despite being able to order us to do this, He
did not ask us to bear such difficulties. At the same time, He did not leave
. us completely free. Instead, He laid down certain rules and regulations
when seeking medical treatment. These rules and regulations are such that
if we had to ponder over them with an open mind, we will find that there
are certain concessions and leeways. They are not as restrictive as the laws
of a government. As a form of appreciation for this kindness on the part of
Allah Ta'ala, man should be prepared to sacrifice his wealth and life in
order to safeguard himself from sins. He should never ever seek illegal and
prohibited forms of medical treatment. When a person is sick, he should
never ever act contrary to the fataawaa (legal verdicts) of the ulama. A sick
person is in need of this more than a normal healthy person because the
latter has some hope of being granted a respite, whereas sickness is the
stepping stone to death. Outwardly too, one can see that death is
approaching. What sort of intelligence is it that a person dies a sinner? (by
seeking prohibited forms of medical treatment). Some servants of Allah
were such that while they were in the throes of death and undergoing severe
difficulties, even at such a time they did not leave out acts that are

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mustahab. A few friends of theirs told them that when in difficulty,
mustahab acts are automatically dropped off. They replied: "The difficulty
is for a little while more. What is the need to lose the reward of a mustahab
act at the time of death?" A sick person experiences many difficulties and is
in the hands of others. It is therefore necessary for all those who are taking
care of him to take due consideration of his salaat and all the other
necessary aspects of Deen. Even if the sick person presents excuses, they
should give him confidence and save him from sins. If the person caring for
the sick is religiously minded and prepared (to do everything according to
the Shariah for the sick person) there is great hope for the sick person to be
in control of himself at the time of death (and to die on Imaan). If this is not
the case, the sin will not be borne on the sick person alone. Instead, all
those who were taking care of him will also be sinning. In fact, greater
punishment will be inflicted on those caring for him because the sick
person was under their control (they could have ordered him to do whatever
they wished). It is therefore necessary for everyone - the sick and those
caring for the sick - to find out the necessary masa'il with regard to medical
treatment just as they find out the other masa'il with regard to salaat,
fasting, zakaat, etc. If they have any doubt, they should consult the ulama.
Substances that are used for medical treatment
It should be known that substances which are used for medical treatment
fall under four categories: (1) inorganic bodies, (2) plants, (3) animals, (4)
compounds of the first three categories. There are two ways of using these
things and the Shar'ee ruling concerning each is different. The two ways are
either external or internal. Internal usage refers to substances that go down
the throat and reach the stomach. In other words, it refers to the things
which are either eaten or drunk. All other forms of usage are regarded as
external. So much so, all the following forms of medication are also
considered to be external: sniffing some liquid into the nostrils, instilling
medicine into the nostrils (for example, by means of a dropper), drawing
medicine into the nostrils, rubbing the teeth with tooth-powder (or brushing
with a toothpaste), smelling a solid or liquid medicine, taking in snuff,
chewing, rinsing the mouth. All this is on the condition that the medicine
does not reach the throat. In fact, apart from smelling, there is a great
danger in all the above-mentioned forms of consumption that the medicine

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will reach the throat. In fact, in most cases the medicine reaches the throat
and thereafter goes down into the stomach. Therefore, all these forms of
consumption should also be considered to be internal. Caution is necessary
in that substances which cannot be consumed internally should also be
refrained from when adopting any of the above-mentioned external
methods of usage. Even if an iota of haraam substance goes down the
throat, one will be committing the sin of consuming haraam.
The rule concerning internal and external usage
If anything is impure in itself, such as excreta, urine, alcohol, an animal that
has died a natural death, pork, etc. then it is not permissible to use such
items internally or externally. As for things which have become impure on
account of their being mixed with other impure substances, the ruling is
that they cannot be used internally. However, it is permissible to use them
externally. Such substances are: impure water (pure water which became
impure on account of an impure substance falling into it), liquid of the
bladder that is added in surmah (as long as this liquid is not more than the
other ingredients), medicines that contain alcohol as long as the alcohol
content is less than the other substances. However, it should be borne in
mind that it is necessary to wash off these substances and purify oneself
prior to offering salaat. Although it is permissible to use such substances
externally, it is preferable to abstain from using them. The reason for this is
that when a person is very sick he is not very mindful. There is a great
possibility of such substances falling onto his clothing. Furthermore, if the
person did not wash his hands after applying such substances, and his hands
come into contact with water in a utensil, then the utensil and the water will
be rendered impure. In this way, this impurity will affect the entire house
and many persons' salaat will be ruined.
When we say that a substance becomes impure on account of it being
mixed with an impure substance, we mean that the impure substance is not
more than the other substance. If it is more, it would be considered as if the
entire mixture comprises of the impure substance. For example, if a handful
of water is poured into a large utensil containing urine, we cannot say that
this is water. By the water being mixed with the urine, it has now become
impure. In fact, this entire mixture will be considered to be urine (and the
rules that normally apply to urine will apply over here as well). But if the

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opposite takes place (i.e. if a handful of urine is poured into a large utensil
containing water), then the opposite ruling will also be given (i.e. the entire
mixture will be considered to be water - although the water itself will be
regarded as impure). It should be also known that in our pure Shariah,
prohibition in using a particular thing or substance is based on four reasons:
(i) on account of the thing being najis (impure), e.g. urine, excreta, etc. (ii)
on account of the thing being harmful, e.g. poisonous substances, (iii) on
the basis of istikhbaath, i.e. things that are abhorred and disliked by a
normal person possessing a sound mind, e.g. worms, certain insects, etc.,
(iv) on account of the thing causing intoxication.
Inorganic bodies
Inorganic bodies refers to things that are other than plant life, animals,
droppings of animals, parts of animals, etc. Inorganic bodies include the
following: sand, gold, silver, sulphurate of arsenic, copper, bezoar, agate,
etc. All inorganic bodies are pure and halaal unless they are harmful or
intoxicating. The quality of istikhbaath is not found in any of the inorganic
bodies. If the harm in an inorganic body is removed, or if the quality of
intoxication is no longer found in an inorganic body, then the prohibition of
using such a thing will also be removed (i.e. it will now become
permissible). From this we can deduce the ruling with regard to eating sand,
adding limestone in betel leaves, eating Armenian bole, red chalk, agate,
etc. - i.e. if they are harmful, they will be prohibited and if they are not
harmful, they will be permissible. For example, if excessive limestone is
added to betel leaves to the extent that it causes harm to one's teeth or
causes some other harm, it will not be permissible. But if it is used
according to one's need and it proves to be beneficial, it will be permissible.
Another harm of excessive limestone is that it forms a crust on one's teeth
thereby preventing water from reaching the gums when making ghusl. If
this happens, the ghusl will not be complete.41 We can also deduce the
ruling with regard to poisonous substances - i.e. one cannot use them
without the prescription of a qualified and reliable doctor. If such a doctor
411 The ruling in this regard is that if such a crust or layer forms on the teeth and it can be
removed easily, then the ghus/ will not be completed as long as this crust is not removed.
However, if it cannot be easily removed or there is fear of harm or damage, then it is not necessary
to remove it.

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prescribes such substances, it will be permissible for you to use them
because he will not prescribe them unnecessarily.
Although external usage is permissible on all the parts of the body except
for the throat and stomach, it should be borne in mind that there is a
difference in status among the different parts. Some of the parts are more
sacred than the others. Those that are more sacred therefore have more right
in that no impure or detestable thing should touch them. The more sacred or
more honourable parts of the body are those that are above the neck,
especially inside the mouth. As far as possible one should therefore not
gargle one's mouth with anything that has an evil smell or with anything
that is detestable by nature. There will be no harm in resorting to such
substances if there is no alternative. The sanctity of the parts above the neck
has been mentioned in a Hadith wherein it is stated that the angels take an
active part in the formation of the entire foetus except for the head, which is
created by Allah Ta'ala with His very hands. The sanctity of the head can
also be gauged from a Hadith wherein we are prohibited from striking
anyone on his face. Furthermore, Rasulullah sallallahu alayhi wa sallam
said: "Cleanse your mouths because it is through them that you recite the
Quran."
It is a common belief of the masses that it is haraam to eat sand. This is
incorrect. If there is no harm in eating it, it will be permissible. But if it
proves to be harmful, it will be prohibited. For example, some pregnant
women like to eat sand and they have no other alternative in fulfilling this
craving of theirs. In such a case they can eat, but not to the extent that it
causes them harm. Many people have certain beliefs with regard to the ash
that becomes attached to rotis or with regards to rotis that become burnt.
They go to great pains in removing this ash or the slightly burnt off sections
of the roti. This is not necessary. A little bit of ash is not harmful. In fact, if
a roti is not completely burnt and has only become slightly black, it will not
be permissible to throw such a roti away. This is because it is still regarded
as roti (which is food and therefore should not be thrown).
Masa'il
1. Gold and silver are also inorganic bodies but they should not be
compared to other inorganic bodies. Other inorganic bodies are mostly used
as sources of medication while gold and silver are also used as items of
luxury and beautification. The Shariah has prohibited us from wearing gold

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and silver except in the form of jewellery. It is obvious that jewellery is for
women. It is therefore permissible for them to use gold and silver jewellery
and this is not permissible for anyone else. However, it is not permissible to
soak medicine in a gold or silver container, or to keep any sort of ointment
or medicine in a gold or silver container. This prohibition is applicable to
both men and women. Based on this, it is not permissible to wear spectacles
that have gold or silver frames, to wear watches that have gold or silver
bands, to keep watches that have gold or silver chains, to use mirrors that
have been framed in gold or silver. It is for this reason that it is prohibited
to wear an aarsi (a thumb ring with a mirror set in gold or silver). Wearing
this ring as a form of jewellery is permissible but to look into it's mirror
will not be permissible.
2. It is permissible to eat gold and silver foil412, to add this into surmah, to
soak pieces of silver in a medicine (this is done to strengthen the heart) and
to disinfect medicine containing steel. It is permissible to fasten the teeth
with gold or silver when necessary. This is because if any other metal is
used, it causes swelling of the gums. Based on this, it is permissible to
make a gold nose or to use gold to make any tube in any other part of the
body. This is because no metal besides gold can fulfil this purpose. The
same rule applies to silk. The only exception is that women can wear silk at
all times while men cannot use it as a form of dressing. Men can use silk if
it is not as a form of dress ( e.g. they can use it for medical reasons).
3. It is permissible for men to use silk if it forms the hem of a garment as
long as the silk is not more than approximately six centimetres in width.
4. If there are any sores on the body and silk is worn as a form of treatment,
it will be permissible to do so. It is also permissible to wear silk when in
war because a sword cannot cut through silk.
Question: If any medication contains gold or silver, will it be permissible to
engage in transactions (such as buying and selling) of such medication?
Similarly, if any prescription contains the name of a medicine which has
gold or silver in it, will it be permissible to have such a prescription made
out, purchased, etc .? Similarly, if any surmah contains such foil which has
become completely mixed into it to the extent that it cannot be separated,
will it be permissible to engage in transactions of such surmah? If this is not
412 This refers to an extremely thin edible foil.

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permissible, then what is the difference between this and jewellery that is
gold or silver plated because it is extremely difficult to separate the pure
gold or silver from that which is not pure. In fact, it is even more difficult to
separate gold and silver which is found in medicines and surmah. Similarly,
is it permissible to sell sweetmeats and meat which are covered by gold or
silver foil on credit? Is zakaat wajib on such medicines and surmah which
contain gold and silver?
Answer: If gold or silver is added in medicines in such a way that these
metals become completely assimilated with the medicines, then in such a
case they will be similar to gold or silver-plated jewellery and therefore not
even considered (for zakaat and other associated questions that are
mentioned above). If these metals are not completely assimilated into the
medicines, they will be similar to clothing which has a gold or silver hem.
In other words, these medicines are not called gold or silver medicines.
Instead, they are named according to the major ingredients that are found in
them. If any medicine contains more gold or silver, such as gold or silver
being added in pure honey, then such a medicine will be known as gold
honey or silver honey. The normal rules in dealing with gold and silver will
apply and zakaat will also become wajib. As for the previous two examples,
the normal rules when dealing with gold and silver will not apply, nor will
zakaat be wajib. As regards gold and silver foil that is used to cover
sweetmeats and meat, the ruling with regard to gold or silver hems in
clothing will be applicable here as well. The difference is that in this
instance it is not necessary for the gold or silver to be equal to or less than
approximately six centimetres in width. This is because this limit of six
centimetres is only applicable to clothing.
Intoxicants
The rule concerning intoxicants is that if they are dry, they are considered
to be pure. In extreme situations and at the time of dire need, for example,
on the advice of a pious, reliable and qualified doctor, it will be permissible
to consume such dry intoxicants as long as the amount is such that it does
not cause any intoxication whatsoever. It is definitely not permissible to
consume an amount that would cause intoxication. Despite all this, as far as
possible, it is preferable to abstain from such intoxicants and to exercise
extreme caution. The reason for this is that in most cases one's consumption

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definitely increases and very soon one is unable to differentiate between a
dire need and no need. It is for this reason that Allamah Shaami
rahmatullahi alayh says: "If dry intoxicants are taken in very small
quantities (i.e. an amount that does not cause intoxication) merely for
pleasure (i.e. without any valid medical reason), then such consumption
will be absolutely haraam." Here, dry intoxicants includes those that are
pure (unadulterated) and also those that are mixed with some other
substance or added into some other substance. Based on this, dry
intoxicants include the following: opium, hemp leaves (a herbaceous plant
from which cannabis is produced), dagga, marijuana, etc. Such intoxicants
will be permissible only if one has a valid medical reason and provided that
the amount is such that it does not cause any intoxication. If they are
consumed without any valid reason and merely for pleasure, they will be
absolutely haraam (irrespective of whether they cause intoxication or not).
It is permissible to use opium as an ointment, to inhale hemp leaves in the
form of steam or vapour, and to take hemp leaves in the form of tablets. It
is permissible to eat opium in order to prevent oneself from catching a cold
on condition that the amount consumed does not lead to intoxication. It is
also permissible to consume hemp leaves in order to delay emission
(provided that the intercourse is halaal, i.e. with one's Shar'ee wife), but on
the condition that the amount consumed does not lead to intoxication.
As regards intoxicants that are in a liquid form, which we commonly refer
to as alcohol, it is a well known fact among all Muslims that alcohol, pork,
dead animals, interest, etc. are things which Islam is totally against. The
Shariah does not even consider such things to be wealth or items of value.
If a Muslim possesses such items and someone else destroys them, the
latter does not have to pay any compensation. Transactions which comprise
these things are not even considered to be valid. This is not the place to go
into great details because these things require very lengthy explanations. At
the same time, we do not wish to close off this topic completely. We will
therefore try to suffice with what is necessary.
It should be known that there are four types of drinks which are considered
to be impure and haraam according to all the ulama. These four are: (1)
Grape juice which is left in its crude form until fermentation takes place -
popularly known as alcohol. (2) Grape juice which has been burnt until
slightly less than two thirds of it evaporates. (3) Juice that is obtained from
raisins that have been soaked in water. (4) Juice that is obtained from dates

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that have been soaked in water. The rule concerning these four is that it is
not permissible to drink even a single drop. One cannot even keep them in
one's house (or anywhere else). One cannot use them in any way. One
cannot even buy or sell them (nor can one engage in any transactions which
involve any of them).
As regards all other drinks, there are many details concerning them. This is
not the place to go into details. However, we will explain the ruling
concerning another drink which, in our times, has become extremely
difficult to avoid. This refers to spirit (which is largely used for industrial
purposes). This substance is used in practically all modern day medicines.
Apart from medicines, it is also used in various other items such as pens,
inks, colourants, carpets, chairs, duvets, mattresses, etc. It has some usage
or the other in almost all items that need colourants, polishing, or the actual
item itself. It is a well known fact that according to one Hadith, this is also
impure and haraam. According to another Hadith it is pure and could be
used for medical purposes internally as well, provided that the amount
consumed does not cause any intoxication. However, one cannot overlook
the fact that the temperament of a normal Muslim cannot accept such a
substance in which there is difference of opinion concerning its purity and
permissibility. This is similar to a utensil in which there is water. Someone
informs you that the utensil contains water while another person comes and
informs you that it is not water but urine. Upon hearing this, any normal
Muslim will definitely have an aversion to it. However, when it becomes
extremely difficult to avoid a particular thing, then in such circumstances,
we get a certain amount of leeway or concession from the fatwa (legal)
point of view. Therefore, one should not be too strict in such matters and
those who can, should exercise caution. From this principle, we can deduce
the ruling concerning modern day medicines, particularly tinctures. Spirit
has a definite influence in most modern day medicines. As regards
tinctures, the process of this is that the medicine is soaked in spirit and
thereby cleansed. In doing so, the medicine is very quickly absorbed. The
following is mentioned in the malfoozaat (sayings) of Hadrat Thanwi
rahmatullahi alayh: "In my opinion, it is not good to write the name of
Allah or Muhammad sallallahu alayhi wa sallam with red powder. This is
because there is the possibility of this red powder containing spirit.
Although certain types of spirits are pure according to Imam Abu Hanifah
and Imam Yusuf rahmatullahi alayhima, they are definitely not pure

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according to Imam Muhammad rahmatullahi alayh. And we know that as
far as possible it is preferable to abstain from those things in which there is
difference of opinion. This is more so when the fatwa of the majority of the
ulama is based on the opinion of Imam Muhammad rahmatullahi alayh." In
another place, Hadrat Thanwi rahmatullahi alayh has the following to say:
"Every spirit413 is not made from the above-mentioned four intoxicants
(which are absolutely haraam according to all the ulama). Spirit that is not
made from these four intoxicants is permissible according to Imam Abu
Hanifah and Imam Yusuf rahmatullahi alayhima. However, the fatwa is
based on the opinion of Imam Muhammad rahmatullahi alayh so that the
masses do not develop any lack of caution in this regard. Since this fatwa
has been issued as a precaution, at the time of extreme necessity we can
make a concession. However, the pious should abstain from using tinctures
and they should not adopt any strictness on the masses who have no
alternative. If spirit is added in vinegar and it changes its form thereafter, it
will now be considered to be vinegar. The substance in which it has been
mixed and the spirit together will now be permissible."
The following question and its answer appears in Imdaadul Fataawa:
Question: Modern day medicines generally contain spirit. This spirit is the
highest quality of alcohol. In fact, it could be referred to as the essence of
alcohol. Since this is an accepted and well known fact, is it permissible to
take such medicines or not?
Answer: "If the spirit is not made from grapes, raisins, dry or fresh dates, a
concession in its permissibility can be given (because of the difference of
opinion). If it is made from the above-mentioned fruit, it will not be
permissible because all ulama are unanimous in this regard."
41.3
Spirit is actually alcohol that is very strong. We could say that it is unadulterated alcohol.
On account of it being so strong, no one can drink it undiluted. At times of severe need, a few
drops are added in water and consumed. In such a case, it has the same effect as alcohol. Spirits
can be manufactured from all things that have viscosity. Such things include the following: fruit of
the jujube tree, potatoes, mahwa (a tree bearing sweet flowers from which spirituous liquor is
distilled), barley, wheat, etc. Spirit is manufactured from grapes, dates and raisins as well. If spirit
is made from the latter three fruits, it will be considered to be made from the above-mentioned
four intoxicants. It will therefore be impure and haraam. It will not be permissible to use even a
single drop. If it is manufactured from any fruit other than these three, then according to one
Hadith, it could be used as a form of medication. Spirit that is used for burning purposes. as
colorants and other similar purposes is in most cases not made from the above-mentioned four
intoxicants because it (spirit) is obtainable at a very low price. The intoxicant that is found in spirit
is removed through chemical means and thereafter called alcohol.

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Medical books state that spirit is a very strong form of alcohol which is
prepared by further distillation of alcohol. It is also stated that low quality
alcohol is manufactured by using potatoes, jujube, barley, wheat, etc. High
quality alcohol which generally comes from Europe is manufactured by
using grapes, apples, pomegranates, raisins, etc. Spirit is of three types:
methylated spirits, proof spirits, and rectified spirits. That which is used in
medicines is of the higher quality and is known as rectified spirits. It is
much more expensive than the other spirits. Since the majority of alcohol
that comes from Europe is of a high quality, it is therefore highly possible
that the spirit that comes from Europe is also made from grapes, raisins, or
dates. If this is the case, it would be considered to be impure and haraam.
The medicines in which it is used will also be considered to be impure and
haraam. Despite this, we cannot issue a fatwa with regard to the
impermissibility of all medicines. However, what we can definitely say is
that it is preferable not to use such medicines except when really necessary.
From this we can also deduce the ruling concerning homeopathic
medicines. That is, they should not be used except when really necessary
because the intrinsic ingredient of these medicines is spirit and all other
ingredients are just by the way.
Mas'ala: It is permissible to administer chloroform to a patient as an
anaesthetic in order to operate on him.
Plant life
All plants are pure and halaal unless they are harmful or intoxicating. We
have already explained the ruling concerning intoxicants. The prohibition
with regard to harmful plants is based only on their harm. Once the harm is
removed, there will be nothing wrong in using them. For example, based on
the opinion of doctors it is permissible to eat purgative and vomic nuts.
Animal life
Animals, man, parts of animals, offal of animals, and other things that are
connected to animals will all be explained in this chapter.
All the parts of man are sacred irrespective of whether he is a Muslim or a
kaafir. Based on this, all the following acts are not permissible: burning a
person irrespective of whether he is dead or alive, buying and selling of a

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corpse, keeping the skeleton of a human for medical (or other) reasons,
removing an infant from the womb of a woman as long as it is alive, the
drinking of breast milk44 for anyone other than the child during the period
of breastfeeding, using breast milk externally such as in the eyes or ears. It
is permissible to have forms of the human body made with wax or rubber
for explanatory purposes provided that each limb is separate so that it does
not fall within the confines of being a picture. It is permissible to look at the
internal organs of a living person through x-rays.
Masa'il
1. It is not permissible to burn an animal that is alive. It is also not
permissible to cause it unnecessary harm. For example, it is not permissible
to burn a live animal by immersing it in hot oil or to fill a utensil with
worms and boil them with water or any other substance in order to produce
oil from them. One could kill the worms first and then place them in the oil.
This would make no difference in the oil. Some people are in the habit of
keeping scarlet flies in a glass container for a few days so that they may die.
This is also considered to be cruel. If there is any other method of killing
them immediately, that should be adopted. For example, one could place
them in oil. But if there is no alternative, it will be permissible to kill them
through the above-mentioned methods just as the jurists have permitted the
killing of silkworms41 by placing them in the sun because there is no other
way of killing them. Live earthworms threaded onto a fish-hook for
catching fish is also considered cruel. The bait should be killed and then
used for fishing.
2. Any part of a live animal which has the sense of perception cannot be cut
and used for any purpose. In other words, that part which has been severed
from a live animal is considered to be a maytah. For example, severing the
ear of a live goat or the hard fat that is found near the knees of a horse and
using such parts. (This is not permissible). If the part of a live animal has
no sense of perception, and is cut off, it is regarded as pure. Such parts
include the tusks of an elephant and the hair of a goat. If such a part is
obtained from a halaal animal, it will be permissible to eat that part as well.
414
Breast milk is pure but it is not permissible for anyone other than the child to drink it
provided the child drinks it during the period of breast feeding. Once the child passes the age of
breast feeding, this milk will not be permissible for it as well.
415 Silkworms are killed by placing them in direct sunlight. This is permissible according to the
jurists.

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But if such a part is obtained from an animal that is not eaten, it will only
be permissibe to use that part externally.416
3. Apart from pigs, the buying and selling of all animals is permissible if it
is for some benefit. This is irrespective of whether they are marine animals
or land animals, large animals or small animals. Such transactions are even
permissible with regard to dogs, cheetahs, snakes, etc. Transactions with
regard to dead animals are permissible on condition that they are considered
to be pure, e.g. animals of the sea, worms and insects that do not have
flowing blood, or animals that have flowing blood but have been
slaughtered in the Islamic way. This is because all animals are considered
to be pure once they have been slaughtered, except for pigs. Transactions
with the meat and other parts of such animals (except pigs) will therefore
be permissible if it is for external usage.
4. All marine animals are pure irrespective of whether they are large or
small and irrespective of whether they have been slaughtered or not.
However, according to the Hanafi mazhab, it is not permissible to eat any
of the marine animals except fish. External usage of all marine animals and
the products thereof will be permissible. But it should be borne in mind that
it is makruh to kill frogs. However, if a frog is found dead, it will be
permissible to use it externally. This refers to frogs that live in water. As for
those that live on land, they have flowing blood and are therefore
considered to be najis. Therefore, if a land frog is found dead, it will fall
under the category of maytah. If a land frog is slaughtered, it will be
considered to be pure. If it is very tiny, it will not be considered to possess
flowing blood. Water frogs have webbed feet similar to that of ducks.
According to the Shaafi'ee mazhab, all marine animals except the following
are halaal: shells, crabs, frogs, alligators, snakes, and turtles. According to
the Maliki mazhab all sea animals are halaal. Crabs retain their medicinal
value even after they are burnt to ashes. Therefore, homoeopathic doctors
wishing to use crabs in their medicines should use burnt crabs (or crab ash).
Dried testicles of an otter (used as a drug) cannot be used internally
according to all the mazhabs. The Hanafis say that it is not permissible
because of two reasons: first of all it is the part of a marine animal. The
second reason is that it is actually the testicles of the animal. The Hadith
416 For example, the fangs of snakes could be added to surmah irrespective of whether the teeth
were obtained from a live or dead snake. However, it will not be permissible to consume their
fangs internally (in whatever form they may be) because they belong to an animal that is not eaten.

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clearly prohibits the consumption of testicles. The other mazhabs prohibit it
on account of the latter reason. Therefore, it could be used externally
because it is pure according to them. It is permissible to add it in perfumes.
5. Since there is no need to slaughter a fish, it is therefore permissible to eat
a fish that has been caught by a kaafir. The same applies to locusts.
6. Worms and insects and all other land animals that do not have flowing
blood are considered to be pure, e.g. most of the insects such as scorpions,
butterflies, small lizards which do not have flowing blood, small snakes
that do not have flowing blood, etc. All such animals could be used
externally in whichever way one wishes but it is haraam to use them
internally. Only locusts can be consumed internally. It is not permissible for
patients afflicted with small-pox to eat flies. It is not permissible to eat
earthworms for the purposes of sexual potency. In order to gain benefit
from such things, one should rather feed them to small chicks and thereafter
eat these very chicks.
7. If substances are produced from the saliva of insects that do not have the
quality of istiqzaar (natural dislike) in them, then such substances will be
halaal. Such substances include: silk cocoons, etc. This is based on the
permissibility of honey (which is also the product of the saliva of bees).
8. It is not permissible to eat insects that are found inside wild figs.
Similarly, it is not permissible to consume vinegar or any other mixture
together with any insects that may have fallen into it. Sweetmeats that
contain flies cannot be eaten together with the flies. Once the flies (and
other insects) are removed, they may be consumed. While filtering honey,
if any young of the bees which are not born as yet, become mixed with the
honey, there will be no harm in eating such honey because they (the young
unborn bees) are not regarded as maytah (animals that have died a natural
death), nor are they considered to be animals as yet. The same will apply to
web-like substances that form in flour which have not developed into live
insects as yet. Such flour together with these web-like substances can be
eaten. When filtering vinegar, one should not have any doubt or misgiving
that some insect or the other may have got mixed into it and become
completely absorbed by it. (In other words, there is no harm in consuming
such vinegar).
9. The buying and selling of maytah is invalid. Maytah is considered to be
najis. It is therefore not permissible to use it internally or externally.
Leeches, earthworms, and all other insects that do not have flowing blood

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are not regarded as najis even after they die. Engaging in transactions with
them is therefore valid and it is also permissible to use them externally.
10. Apart from pigs, all animals that have flowing blood become purified
once they are slaughtered in the Islamic way. This is irrespective of whether
these animals are normally halaal or not. In other words, all parts of such
animals that are slaughtered in the Islamic way are pure. Such parts include:
the meat, fat, intestines, tripe, gizzard, bladder, nerves, etc. All these parts
except for the flowing blood will be pure. Based on this, these parts can be
used externally, e.g. bandaging a particular part around the head.
Obviously, it will not be permissible to eat such animals except those that
are permitted to be eaten. The doctors can benefit tremendously from this
mas'ala. The intestines, tripe, gizzard and bladder will have to be
thoroughly washed from external impurity.
11. A maytah is najis except for the following parts: hair, bones which have
no meat or stickiness whatsoever on them, and the skin once it is tanned.
Certain parts also fall under the purview of the skin and can therefore be
purified through tanning. Such parts are: the bladder. the stomach, the gall
bladder, the rind, the gizzard, the intestines and the membrane in which the
foetus is enveloped. All these parts can be purified through tanning.4
Nerves and tendons that have been tanned, nails, hooves, horns, feathers, and
the parts of a maytah which (according to our view) can be purified; means
that salaat with such parts is valid, one can engage in transactions with them
(buying and selling), and one can use them externally. However, it is not
permissible to eat any part of a maytah irrespective of whether such an
animal is halaal to eat (such as goats, bulls, camels, etc.) or whether such an
animal is not halaal to eat (such as lions, dogs, etc.). As regards pigs, even all
the above-mentioned parts are najis. Some jurists have stated that it is
permissible to use the hair of pigs for stitching. This permissibility was based
on the need of that time and no longer applies. Tanning in the above context
refers to protecting those parts from decomposing and offensive odour.
12. Ivory is pure irrespective of whether it was obtained from a dead
elephant or a live one. However, it is not permissible to use it internally. It
can be used externally.
13. The milk of the animals whose meat is haraam is also najis and haraam.
And the milk of the animals whose meat is halaal is also pure and halaal.
Even if a halaal animal dies, it is permissible to extract the milk from its
417 However, it should be borne in mind that it is still necessary to purify them from external impurity.

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udders. This milk is also pure and halaal. Drinking the milk of a donkey for
treating tuberculosis and ulceration of the lungs is considered to be haraam
medical treatment. The milk of a horse is halaal and pure because a horse is
halaal. It is only prohibited because of expediency.
14. The rule concerning the eggs of animals is the same as the meat of that
animal. However, there is a difference between eggs and milk (which is still
regarded as pure and halaal after the death of the animal) in that if a halaal
animal dies and its eggs are removed from within, the stickiness and
wetness that is found on the eggs will have to be removed.
15. Although the meat and other parts of a haraam animal become pure
after it has been slaughtered, the eggs do not become pure.
418
16. When the rotten egg of a halaal animal turns to blood, that egg will be
considered to be najis and haraam. But once the blood forms into an
offspring, the latter is regarded as halaal and pure. If the offspring has
already formed but life has not entered it as yet, then even in such a case it
will be considered to be pure and it will be permissible to eat it because it
has now formed into meat. The egg of a haraam animal is haraam and najis
in the first and third cases (mentioned above). In the second case if the
419
offspring has life, it will be pure but haraam."
17. Flowing blood is impure. Flowing blood refers to blood which has the
capacity to flow. Such blood or any part thereof is najis. It is not
permissible to use it internally or externally. The blood that is found at that
spot on the neck where an animal is slaughtered is also flowing blood. That
area cannot be regarded as pure until that blood is washed off and
completely removed. The blood that remains in the veins or the skin is not
regarded as flowing blood because it would lead to many complications and
problems. There is also no harm in eating it. Apart from this, all other blood
does not fall under the category of flowing blood and is certainly pure. But
it should be borne in mind that such blood cannot be used internally, e.g. it
is not permissible to drink the blood of a bug. It is not permissible to apply
the blood of a pigeon on a paralysed portion of the body because it is
flowing blood. However, the blood of a bug can be used for the same
418
The reason for this is that life or death does not affect the eggs in any way. Therefore, even
if a haraam animal becomes pure due to slaughtering it, its eggs do not become pure.
419
When it became rotten and turned to blood, it is obvious that it is najis and haraam. When it
formed into a: offspring but life did not enter it as yet, it is obvious that it is najis and haraam
because it is part of that egg. But once life enters it, it is obvious that it is called an animal and the
ruling of impurity is not applied to an animal.

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purpose because it is not flowing blood. Insects are considered to have
blood that does not flow. All marine animals, whether large or small, are
considered to have blood that does not flow. Lizards and snakes that are
less than a span in length are also considered to have blood that does not
flow. Pus, matter, and other liquids that flow from wounds and which break
wudu fall under the category of blood. Such substances cannot be used in
any way. So much so, it is not even permissible to make a dog lick off the
yoghurt42
that is applied on a wound. There are two reasons for this
prohibition: (i) The saliva of a dog is najis and we know that when
something is categorized as najis, it cannot be used externally as well. (ii)
The pus, blood, and other substances that are emitted from a wound are
najis and it is not permissible to feed anything that is najis even to dogs.
18. Blood that has been consumed by a leech is considered to be flowing
and therefore impure. However, once that blood becomes part and parcel of
that leech, it will be considered to be pure on the basis of tabdeel-e-
maahiyat (changing of the intrinsic nature of a substance). The means of
differentiating this is that it (blood that is not flowing and therefore pure)
will not come off the leech by merely rubbing it. All the waste matter of
halaal birds is pure with the exception of blood. However, none of this
waste matter can be used internally because of istikhbaath (natural
aversion). The gizzards of halaal birds are pure but can only be eaten when
their stool has been washed off. The stool of a fowl, duck and wild duck is
also najis.
19. If the liquid from the bladder of a halaal bird falls in the surmah, it is
considered to be pure and will be permissible to use. However, the bladder
of a fowl, duck and wild duck is najis just as their dung is najis. The liquid
from the bladder of haraam birds and other animals that have flowing blood
is impure. The liquid from the bladder (wherever we have mentioned that it
is permissible) will only be permissible if this liquid is less than the content
of the other medicines. However, it will be necessary to wash the eyes
thoroughly prior to offering salaat if this medicine has flowed out of the
eyes. If the content of the medicines is less than that of the liquid of the
bladder, it will not be permissible because it is considered to be najis just as
urine is najis.
20. It is permissible to apply the bladder of a goat and its liquid onto a
pimple or sore. This is based on the opinion of Imam Muhammad
420 This is probably a method of treatment in India.

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rahmatullahi alayh who regards the urine of a halaal animal (that can be
eaten) as pure.
21. The excreta of all animals apart from halaal birds is impure. That which
cannot be avoided will be overlooked, e.g. the droppings of flies and
silkworms. No matter how much you try, some of the droppings will
definitely remain behind on the silk. On account of general necessity, the
excreta of bats is considered to be pure, i.e. it can be overlooked. In fact,
some jurists have gone to the extent of saying that if the urine of cats falls
on the clothes, it can be overlooked. But if their urine falls in water, the
water will become najis. The excreta of snakes and leeches is najis.
Shayaaf-e-magsi (a medication for eyes which contains the excreta of flies)
is najis because the principle of general necessity does not apply to the
eyes. However, it will be permissible to apply it to the eyes because it is
mixed with other medicines which are more than it in content and which
are not najis. However, if the medicine flows out of the eyes, it will be
necessary to wash it off prior to offering salaat.
22. The excreta of haraam birds is also najis but it is najaasat-e-khafeefah.
However, with regard to crows the ruling has been given that it can be
overlooked on the principle of general necessity. When any impurity is
categorized as najaasat-e-khafeefah, it does not have any influence on the
prohibition of its usage. In this regard, najaasat-e-khafeefah and najaasat-e-
ghaleezah are equal. Only in salaat there is a difference in that the amount
that can be overlooked is the extent of a coin that is approximately 3
centimetres in diameter in respect of najaasat-e-ghaleezah, and one-quarter
of a part of a garment in respect of najaasat-e-khafeefah. Water that
becomes najis through a najaasat-e-khafeefah is also considered to be
khafeefah. And that which becomes najis through a najaasat-e-ghaleezah is
also considered to be ghaleezah.
23. The urine of a bat is considered to be pure on the basis of general
necessity while others have stated that it is pure on the basis that this animal
is in itself halaal.
24. Apart from birds, the saliva and perspiration of halaal animals is pure.
The urine of such animals is najaasat-e-khafeefah. All the other fudalaat,
such as that which is in the stomach, intestines, excreta, sperm, etc. are
najis, i.e. najaasat-e-ghaleezah.
25. The rule concerning haraam animals other than birds is the following:
their saliva, offal, excreta, urine, sperm, perspiration, etc. are all regarded as

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najaasat-e-ghaleezah. Based on this, the filth that is found in the ears of an
elephant is also najis. This can only be used externally provided that it is
mixed with another substance and its quantity is less than this latter
substance. If this filth is used on its own, or mixed with another substance
but it is more than the latter substance, then it will not be permissible to use
it even for external purposes. The perspiration of an ass and a donkey is
pure. Based on this, its filth is also pure. It can therefore be used externally.
26. The urine of rats is najis. However, on account of necessity, it can be
overlooked. Similarly, its excreta is also najis. However, it can be
overlooked provided its usage is confined to times of necessity. For
example, if some of its excreta falls into some medication, one can still use
that medication provided that the excreta does not integrate and get mixed
up with the medicine. And provided that its quantity is not too much. It will
not be permissible to use it intentionally, e.g. bandaging it around the
stomach or applying it to a wound caused by a dog. But if there is no other
medicine, it can be used because it has been proved to be beneficial.
27. The perspiration, filth, tears, mucus and saliva of man is pure. The
saliva can be applied to herpes and to the eyes. The dirt that is emitted from
the ears can be used externally. This cannot be used internally on the basis
of istikhbaath. Apart from this, all the other fudalaat of man is najis and
therefore cannot be used internally or externally. A small amount of vomit
(i.e. an amount which does not invalidate wudu) falls under the category of
blood that does not flow. In other words, it is not impure. However, it
cannot be used internally on the basis of istikhbaath.
Miscellaneous Masa'il
This topic deals with things that together comprise of animal life, plant life,
and inorganic bodies. Other miscellaneous masa'il will also be mentioned.
It has already been mentioned previously that in the Islamic Shariah, the
basis for the prohibition of a particular thing could be one or all of the
following four reasons: (i) impurity, (ii) harm, (iii) istikhbaath, i.e. things
that are abhorred and disliked by a normal person possessing a sound mind.
e.g. worms, certain insects, etc.(iv) intoxication.
When anything that is najis is mixed with a substance that is not najis, the
entire mixture is regarded as najis. If that which is najis is more than the
other substance, then the entire substance is regarded as najisul 'ayn. In