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Stats: 17,455 members, 69,258 Topics, 15,447 Comments. Date: Jun 17 2019, 8:38 am

Rufai Oladimeji
Lagos State University
100Level, Nigeria.

I wanted to.ask you regarding
becoming a doctor in the UK. Its
quite expensive training to be one
but My dad is willing to fund me.
However I wanted to make sure the
reality of doing tje job is halal for
and wont cause me harm and loss
of my fathers money. The issues ive
realized are
: 1 ‏) Morphine - Is morphine allowed
to lesson pain of cancer patients
and after operations. Ive read your
website and it mentions necessity ,
what do you mean by necessity , is
it necessity to ease pain which the
patient finds too much or does it
have to unbearable pain more than
moderate which is strong but not
. 2 ‏) anti anxiety medication , some
of these can also intoxicate if there
is no alternative can a doctor
prescribe these to a patient who has
clear mental problems
3 ‏) third question is related to
medicine containing gelatin. I've
read that on your site it is not
allowed to prescribe such medicine
how ever in the uk more than 60
percent medicine contain this and
usually there is no alternative. If I
cant provide this I cant simply be a
doctor here. Now if there is no
alternative can In such
circumstances a doctor prescribe
this if there is evidence that it
works. I know your view might be
different but im not knowledgeable
so wanted to know are there any
authentic views that allow gelatin in
medicine when there is no
alternative medicine. I know assim
al hakeem allows it just want to
know if there are any more like
major scholars.
Summary of answer:
Conclusion: There is nothing wrong
with you studying medicine and
working as a doctor, whilst taking
precautions to avoid matters
concerning which there are shar‘i
reservations. In fact, studying
medicine is a beneficial field of
knowledge, by means of which one
may benefit and help people.


Praise be to Allah.
It is permissible to use morphine to
relieve pain in cases of necessity.
What is meant by necessity is when
the pain is too difficult to bear, and
there is no permissible (halaal)
painkiller that could be used for
that purpose.
The scholars of the Permanent
Committee were asked: What is the
ruling on using pethidine (Demerol)
or morphine, which are medicines
that have an intoxicating effect, in
cases of necessity or need?
They replied: If there is no other
known permissible substance that
could be used to reduce the
patient’s pain except these two,
then it is permissible to use either
of them to relieve pain in cases of
necessity. This applies so long as
using it will not result in greater or
equal harm, such as becoming
addicted to its use.
Shaykh ‘Abd al-‘Azeez ibn Baaz,
Shaykh ‘Abd ar-Razzaaq ‘Afeefi,
Shaykh ‘Abdullah ibn Ghadyaan,
Shaykh ‘Abdullah ibn Qa‘ood.
End quote from Fataawa al-Lajnah
ad-Daa’imah (25/77).

The basic principle is that it is not
permissible to use medicine that
causes intoxication, such as
marijuana for example; rather we
may confirm that no substance that
causes intoxication can bring
healing. The Prophet (blessings and
peace of Allah be upon him) was
asked about making medicine from
alcohol, and he said: “It is a disease
and is not a remedy.” Narrated by
Muslim (1984) and Ahmad (18859).
But using this intoxicating
substance for the purpose of
relieving pain is permissible, if the
following conditions are met:
1. The patient’s need for that
reaches the level of necessity.
2. A trustworthy doctor testifies
that the intoxicating drug is
beneficial for the patient.
3. Use of the drug is limited to
the amount that will meet the
4. This drug should be the only
option available, meaning that
there is no permissible type of
medicine, or medicine that is
less haraam, that could be
used in its place.
5. This drug should not cause the
patient any harm that is
greater than or equal to the
harm for which it is being
used. One of the greatest kinds
of harm to the patient is his
becoming addicted to using the
For more information, please see
the answers to questions no. 191516
and 220235.

With regard to medicine containing
gelatin, the matter is subject to
further discussion, depending on
the type of gelatin used and
whether it is of plant or animal
If it is from an animal source, then
the question is: is it from a halaal
animal that was slaughtered in the
prescribed manner; or from maytah
(lit. “dead meat”), an animal that
was not slaughtered in the
prescribed manner; or from an
animal that it is not permissible to
eat, such as a pig?
We have discussed the ruling on
that in many answers, which may
be summed up as follows:

1. With regard to haraam gelatin,
it is not permissible to put it in
2. If it is in fact put in medicine,
then if it has become
transformed (istihaalah) into
another substance during the
manufacturing process, and
there is no detectable trace of
the haraam substance in terms
of taste, colour or smell, then
there is nothing wrong with
using the medicine that
contains it.
3. If it is a small amount that has
been completely absorbed and
left no trace in the medicine,
then there is nothing wrong
with taking the medicine in
that case. In these two cases,
it is permissible to sell the
medicine and to prescribe it to
It says in a statement of the
Islamic Organisation for Medical
Sciences – which researched the
topic of Haraam and Impure
Substances in Food and Medicine,
with the participation of al-Azhar
ash-Shareef, the Islamic Fiqh
Council in Jeddah, the regional
office of the World Health
Organisation in Alexandria, and the
Kuwaiti Ministry of Health, 22-24
Dhu’l-Hijjah 1415 AH/22-24 May

Istihaalah (process of
transformation) means that the
substance has turned into a
different substance with different
characteristics; this process turns
an impure (najis) substance or a
substance that is contaminated with
impurity into a pure (taahir)
substance, and turns a haraam
substance into a halaal one.
Based on that, gelatin that is
produced from the istihaalah of
bones, skin and sinews of impure
(najis) animals is pure (taahir) and
it is permissible to eat it. End quote.
See: www.islamset.com/

4. If we assume that the haraam
gelatin has remained as is, and
is of a large quantity that has
not been fully absorbed into
the medicine, then it is not
permissible to treat sickness
with it or to prescribe it to the
patient except in the case of
extreme necessity, which is
when there is no other
medicine available.

Al-‘Izz ibn ‘Abd as-Salaam (may Allah
have mercy on him) said: It is
permissible to treat sickness with
impure substances (najaasaat) if
there is no pure (taahir) substance
that could be used instead, because
the interests of well-being and good
health are more important than the
interest of avoiding impurity.

End quote from Qawaa‘id al-Ahkaam

See the answer to question no.

And Allah knows best.


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