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Explanation of the Law of Eating Gecko

By: Dr. KH. Maulana Hasanuddin, M.A. (Deputy Head of the Central MUI Fatwa Commission); and Drs. H. Sholahudin Al-Aiyubi, M.Sc. (Deputy Secretary of the Central MUI Fatwa Commission).

Geckos are hunted a lot by humans because these reptiles have high economic value. The bigger the body, the more expensive the price will be. This is very reasonable because geckos have the property of curing various health problems, including skin disease, preventing cancer, inhibiting tumor growth, increasing endurance, overcoming asthma and respiratory system problems, regenerating damaged cells, increasing male stamina and vitality, overcome flu and cough.

If viewed in terms of halalness, is geckos can be consumed? This is the explanation of the ulama.

According to Fiqhiyyah’s rules, the legal status of consuming gecko is a matter of Khilafiyah. The ulama differed in their opinions. There are ulama who justify, but there are also ulama who forbid it. For those who justify it, they put forward the argument/reason that everything that is forbidden by Allah and His Messenger has been explained in the Al-Qur’an and Al-Hadith. And the rest of that comes in the sense that everything God creates is for the benefit and benefit of mankind.

Allah has said about this in the verse which means: “He is Allah, who made everything on earth for all of you…” (QS. 2: 29). So, as long as there is no argument that prohibits, then the law is permissible or halal.

But there are also ulama who say that geckos should not be consumed. They reasoned, this animal belongs to the “Khobaits” group, which is disgusting or dirty. Also whether he is a fanged animal and prey on. Because, if its fangs, then it is included as an animal that is forbidden to be consumed. With regard to this question, it is necessary to conduct further studies by veterinary experts/scientists.

However, every expression in the Al-Qur’an is general in nature, there must always be a limitation. Whether this animal is in the restricted category or not, like because of khobaits, containing dangers, etc, it needs further study.

In addition, the halal nature of the animal can also be viewed from the “Thobi’ah As-Salimah” side. That is a good human instinct, whether it can accept to consume animals like the gecko, or not. Indeed, the “Khobaits” or disgusting category is subjective and very relative. It’s disgusting for someone, maybe not for others.

So, to measure or as a parameter “Khobaits”, according to Imam Abu Hanifah, is an animal commonly consumed by Arab aristocrats. So, if the Arab aristocrats do not want to consume it, then it is considered as “Khobaits”.

While using or eating it for medicine, it must first be understood as an individual case. The person in question really had tried to find and use medicines that were possible, but it was not successful. It is feared that the disease will become more severe, so using or consuming Gecko as a medicine. That can be called the condition of “Dhorurot”, or “Haajiyaat”, very much needed. In accordance with the rules of Fiqhiyyah, “Adh-dhoruratu tubiihul-mahdzurot”.

The dhorurot condition is valid if things/medicines that are halal really cannot be found. The question now, whether pharmacists have been trying to find, research and study ingredients for the medicine to be used is absolutely assured according to the Shariah rules. If not, then it is certainly an obligation of Muslim experts to do so, to meet the needs of the people for this very important medicine. And even if it is dhorurot, then the ability to consume it is only temporary, just for medicine. It should not be a common consumption, such as being made into Gecko Satay and eaten daily.

Related to this, it must be understood, there are differences of opinion (khilafiyah) among ulama regarding the law of treatment (at-tadaawi/al-mudaawah) with unclean and haram objects. There are ulama who forbid him, such as Ibn Qayyim Al-Jauziyyah. It is stated in the hadith of the Prophet: “Verily, Allah does not make medicine for you on what Allah forbids you.” (Narrated by Bukhari and Baihaqi).

In another hadith, the Messenger of Allah said also, “Verily Allah decreases disease and medicine, and makes every disease a cure. Let you seek treatment, and do not treat yourself with something that is haram.” (Narrated by Abu Dawud). But there are also opinions that allow temporary, illicit use of medicines. But this ability is limited to emergency situations, such as the opinion of Yusuf Al-Qaradawi. As also explained above.

However, in a simple way, we should remind and suggest that we consume or use medicines that are clearly halal. Do not do a grazing risk, or who is not clear (considered doubtful) the status of halalness. Because consuming halal is a religious order that must or must be followed.

Besides that, what is also important is that these aspects of danger and/or benefits must be based on the evidence from medical scientific research that is medically-clinically accountable. Not based on his words, the source is not clear. Consider the meaning of the verse which reminds us: “Then ask those who have knowledge if you do not know.” (QS. 16:43). The meaning of the verse like this is repeated again in Al-Anbiyaa’ (21) verse: 7. This shows the importance of science in our lives.

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