Ask Shaykh YQ – Episode 53

What is the ruling on availing ourselves to medicine and medicinal procedures? Is every single medicine or procedure obligatory or Can someone choose to not undertake a procedure and if it is obligatory To what extent what must one go to do the procedure

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II him first.

This is actually a very very relevant and interesting question and one that frankly, one can give a very long talk about but we don't have time, I'm going to summarize. So the Quran and the Sunnah obviously mentioned diseases and cures and medicines as well. Allah says in the Quran on the tongue of Abraham, I listen to him he says, What is Emeril for Who are you ashamed when I fall sick? Allah subhanho wa Taala cures me and a lot as origin mentions a cure in the Quran. And that is of course of honey that Allah says Fie Shiva loneliness. And our Prophet sallallahu alayhi wa sallam said in a hadith in most of the Mohammed mountains that Allah azza wa jal De Anza Allahu Allah has not sent

any disease except that he has also revealed with it a cure idml human alien Maharajah Hello human Jayla who, whoever knows it knows it, whoever does not know it does not know it. And one version he added except for one, and that is death. And this is actually a very positive news for all researchers and all people that are working for cures that you have a guarantee that Allah azza wa jal has sent down a cure for every single disease, except for those people that are thinking they can cheat death, there is no cure for that. And our Prophet sallallahu alayhi wa sallam was, was asked by a Bedouin, he said, O Messenger of Allah, should we take medicine? And he said num tada we

are about the law. Yes, oh servants of Allah take medicine. This is a hadith and Buddha would literally he is saying take medicine for Allah has not revealed any disease except that he has revealed its cure, okay. One would extract from this if one did not know or solid feel that taking medicine and medicinal procedures is watching. And this is the common perception that most Muslims have that if there is a medicine, I am obligated to take that medicine. If the doctor say I need to do surgery, I'm obliged to do surgery. However, this is a position that is simply not the position of any mainstream item in the history of the oma Yes, one or two senators watch it. But in reality,

none of the madhhab is under the famous rule Mr. ever held this position? The majority position is that taking medicine is either MOBA or the Shafi said Mr. hub, or the standard position of the humble ease, and Mr. mahina was explicit, it is better to not take this is the position within the mme. And this is not the time to go into all of the evidences and whatnot. I just want to clarify and emphasize the claim that it is obligatory, to take medicine and to follow medicinal procedures. It is logic, and if you don't do it, you are sinful, this is really a claim that is untenable in our Shetty. Rather, the standard position is that you may choose to take medicine, and you might choose

not to take medicine, the Hanafi is by and large seem to be somewhat ambivalent, they might say sometimes they say it's mostly a behavioral health me of the Sharpies. And normally they both say that taking medicine is Mr. hub, but it is not wajib the director of the of the medic emergency basically said a little bit the way he is it is it is it is permissible to take medicine, but then he does add it might be contradictory in some circumstances, and we'll talk about that as well. And the standard position as we said of the humble is an even muffler Hannibal Kodama mentioned this, Mr. Mohammed was explicit that he goes, yes, it is permissible, but I prefer myself to not take and

do tawakkol in a lot directly. This was his position. Now.

They have a number of their humble he's have a number of evidences for this and whatnot. But the bottom line, that to claim that it is my job to take medicine is putting an unreasonable burden on the person. Because hardly any medicine is guaranteed to be a cure. Almost every medicine has side effects. And especially in America, medicine also has costs. So the term wajib we need to be less emotional and more academic. The term wajib means if you do not do this, you will go

to maybe jahannam, for not taking a procedure, and that our scholars understand the goal, these ahaadeeth about taking medicine indicate permissibility, or at max, the indicate, it's most to have to derive from this, that it is wajib is not the position of any standard method. And that is because as we said, Now, when did some road I must say that it is wajib, they said, Only if there is pretty much a certainty that taking the medication or doing the procedure will save you and it is reasonable to do it's not going to cost an arm and a leg, it's reasonable not cost me, I don't mean financial costs, I mean, emotional, I mean, you know the effort to come if it is within your grasp,

and there is fairly certain results that you shall be saved out of life and death scenario. And the examples they give is you have a wound that is gushing out. And all you need to do is to tie a tourniquet.

In this case, even the henna fees and the shaft fees and some of the medic ease the medic, his position is official that you must and if you don't, you might be sinful in that case, that when the outcome is pretty certain, a matter of life and death, and the accessibility is right there, then it is almost a type of suicide to not take medicine. And that's why they said you must otherwise for the bulk of procedures and medication. Is there guarantee Yes or no? No. It's certainty uncertainty. It's a percentage based. And therefore because of this, our scholars did not go down the route of taking medication is Wajid because otherwise it will save you from suicide no medicine does not

prevent death in and of itself. It's 100 to one it's a preponderance of evidence that generally it does so. So the general rule therefore, this is the event amias position as well, the default is that medicine and procedures is most of you should do it. But there are times where it might even be mcru. And there are times where it might become wajib. This is advantageous position and it seems to be the one that takes all of the evidences into it. And of the evidence is is that why would the Quran tell us that honey is a cure? Why would the process him tell us that hijama is a cure? Why would he tell us that the black seed is a cure unless he wanted us to do it. So this is not just

john his This is his the hubbub is Mr. hub. Also he himself so the low set him by the way, it is not reported that he ever took any herbal medication as far as we know, that we know of even though there might be a report from Irish that we might be able to derive this. What do we know for sure is that he did hijama on himself and his Yama is a medication he did pyjama on himself. Also, it is numerous narrations from the Sahaba and tab your own that they will take medication and do medicinal procedures. And there is the theological point that we believe generally speaking, living longer with a man is better than living shorter with the same amount of human right. The Hadith says Maya

is either mineral that men only increases in his life with good men only increases in goodness with his life, whatever is happening along your life will give you time to do more good deeds. So the general rule is that if you're able to, you should, and it might be wajib. If the procedure is within your grasp, and there's no impeding factors for you to not do it and not doing it is pretty much a certainty of death. In this case, some of them, I would say that it is wajib. However, the default is that if there are factors that prevent this from being wajib, it might even be mcru. For example, a simple example, the side effects might be so painful and bad, that it's not a market

difference than what you are upon. May Allah protect us all but cancer, and a severe type of cancer. And a person says I don't want to go through all of this with the 5050 chance, are we going to say it's wajib for him that he has to undergo, and it's a 5050 chance and decide, you know what the side effects are, you know, you have to take medication for the side effects of the medication for the side effects of the medication, three, multiple layers of side effects that are going to take place because of radiation. And some people like I don't want to do it and my own teacher in earth me

when he fell sick with cancer, the year after study with him. He came to America for treatment that king sent him The only time he visited America went to Boston and he asked the doctors about the percentage and about the side effects. And he said I don't want the treatment he had stomach cancer. He said I don't want the treatment. This is going to cause this this side effect I'm going to lose all of my hair is going to cause me to vomit this or not. I've lived a good life. And so he went back without doing the treatment and he passed away within two months. He had the option. You cannot say his watch it because when you say watch him, you are saying that you have

To do it, what if somebody's living in this country? The bill is going to be $200,000. And the guy has 200,000 the 401k. He's like, I need this money for my kids. I lived a good life. But hamdulillah if you say it's why'd you think about the implications, if you say is why, Jim, you're gonna say he has to spend all look, I'm just giving an example. That's just been all of his money for a procedure that might be 5050 7030, at the expense of lifelong savings. As for his children, no, it's not watching, he is not throwing himself into suicide, he might put his trust in a large ring thumbs and make dua smartwatch to undertake medicine, also, this is a very key factor, we as Muslims need to

look at that by and large, this culture does not look at and that is the quality of life, this culture. And this medic minute medicinal practices is obsessed with elongating life, regardless of the cost. And we accept that death is going to happen. And we have to ask ourselves, at some point, a sick patient, the quality of life is so sad that it's just best to let them go with dignity. And this is especially the case if they have feeding tubes, if they have this, if they have not. And they're conscious, we're not talking about the unconscious and pulling the plug. That is a question I will answer the fifth council just give a thought to about this. And that's a separate scenario.

We're not asking you that now. We're talking about a conscious person. And he has a whole list of medication and tubes and whatnot. He's like, you know what, I'm sick of this. Just get me off of this. Let me just live my life with dignity. Is he sinful? No, he is not. Because at some point, you weigh the quality of life with elongating it at that quality of what uses it. This society is obsessed with life, at the cost of the quality of life. They don't care, which is why it's so difficult for many of them to understand for us know, what is the purpose of living a few months longer? If life is so painful and miserable. It's not why'd you and therefore the bottom line is

that if a person chooses to not do medicinal procedures that are percentage wise, 79, even 9010. It's not watching. Maybe it would only be watching if death is inevitable, and it is reasonable to do the opposite that as I said, the simple example that is given the blood is gushing out all you got to do is tie the tourniquet or to do something that's going to stop it and you intentionally just let it go out after a while and then you are really acting foolishly otherwise other than this, the general default it is Mr. habit. It is not Why'd you have to do medicinal procedures.

In dounia, Salah

Leah

Leah