Dr. KH. Maulana Hasanuddin, MA (Deputy Chairman of the Central MUI Fatwa Commission)

Dr. KH Abdul Halim Sholeh, MA (Member of the Central MUI Fatwa Commission)


Assalamu’alaikum wr. wb.

Ustadz, a brother has heart disease. Then it continued to have a stroke. If you undergo medical medical treatment, it has been calculated, it will definitely require a very large cost to treat heart disease and stroke.

So, we tried to find alternatives to treat it. Then we got information about the existence of herbal medicine which is claimed to reduce levels of heart disease and stroke. However, after being investigated, it turned out that the drug contained venom or poison from scorpion stings.

Indeed, the scorpion can contain poisonous enzymes that are dangerous if they hit directly into the veins. However, according to experts, when consumed and used in certain appropriate doses, the enzymes in the scorpion venom can actually be beneficial for human health and medicine.

More specifically, some say, scorpion venom can be used as medicine, because it has anti-tumor potential, to treat various malignancies such as neuroblastoma, leukemia and even brain cancer. Even some time ago there were state officials who recommended cultivating scorpions, to be used as medicinal ingredients. Because it has a very high commodity value.

Having that kind of reality, we became confused. So, we hereby ask for an explanation to the Ustadz about the law of consuming and using drugs that contain venom or poison from the sting of the scorpion. For the answer and explanation from Mr. Ustadz, I would like to thank you very much. Wal-hamdulillahi robbil ‘alamin.

Wassalamualaikum wr. wb.

Umar, Serpong


First of all, it can be explained that treatment is a form of tawakkal, surrendering to God, actively trying to overcome illness, which is ordered by religion. “Because the essence of tawakkal is relying on Allah to achieve useful things, and rejecting things that are harmful to a servant in matters of the world and the hereafter. However, that heart rest must be accompanied by making an effort. If not, it means opposing the wisdom and syari’at of Allah. (See Zaadul Ma’aad, 4: 11).

But of course, treatment must be with halal ingredients. Not allowed with the unclean. Heed the Prophet’s orders. in the hadith which means, “Get remedy, O servant of Allah, because Allah does not inflict a disease unless He also makes medicine for it, except for one disease, namely death.” (Narrated by Bukhari) In another hadith narrated from Abud Darda’, the Prophet emphasized, “Indeed, Allah has sent down disease and also a cure. Allah makes every disease have a cure. So, seek treatment, but do not seek treatment with what is haram.” (Narrated by Abu Dawud).

According to the Fuqoha, the scholars of Fiqh, the Scorpion (Scorpiones) belongs to the category of animals that have poison / poison, which is dangerous. It can even be fatal. And it is haram to consume, based on the Sharih text; clear and emphatic. In the hadith mentioned, Rasulullah saw. ordered to kill him without providing information to use the meat for consumption.

In fact, Allah’s creatures cannot be killed if they are wasted or not used. Pay attention to the Messenger of Allah. said, in his noble hadith, narrated from Abu Hurairah, he said, “The Messenger of Allah (saw) ordered to kill two black animals while praying (namely): scorpions and snakes.” (Narrated by Abu Dawud, An-Nasai, At-Tirmidzi, and Ibn Majah).

Even these dangerous animals can be killed, even though they are Ihram in the Holy Land. Narrated from Aisyah, Prophet Saw. said, “There are five types of fasiq (dangerous) animals that can be killed while on ihram, namely rats, scorpions, eagles, crows and kalb aqur (fierce dogs).” (Muttafaqun ‘alaih, HR. Bukhari and Muslim).

Shaykh Sulaiman bin Salih al-Khurasyi in his book Al-Hayawanaat; Maa Yu’kal wa Maa Laa Yu’kal, valid mentions opinion, that every animal that is ordered to be killed, its meat is forbidden to eat. The purpose of being killed here is to be killed without a cause justified by the law, namely being slaughtered in accordance with sharia principles.

Because if he was allowed to take advantage of it by eating the meat, of course the Prophet. will not order to kill him. (See: Adwa ‘al-Bayan, Shaykh Muhammad Amin al-Syinqithi: 2/273). More explicitly, Imam al-Nawawi said, “An animal that is ordered to be killed, then its meat is forbidden to eat.” (Al-Majmu ‘, Imam Al-Nawawi: 9/22).

In the Fiqhiyyah Rule there is a mention of the expression, “Ma yatawalladzu minhu” (what comes out or is removed from it, the animal). That is, if an animal has been declared haram with the Sharih text, then what comes out or is removed from it (the animal) is also haram to be used or (moreover) consumed.

Thus, if it is clearly stated that the scorpion is haram to be used or consumed, then it is also haram that what comes out or is removed from it (the animal), in the form of its venom, etc.

However, in the legal provisions there is a rule of “Maa min ‘aamin illa lahu khoosh”. That is, every provision that is general in nature, there are always special exceptions. So that provisions that are general in nature can be overridden by provisions that are specific in nature. So, if there is no lawful medicine, while the disease is very dangerous, can get worse, or can cause permanent disability, or even death, then it is an emergency condition.

With regard to scorpion venom for medicine, there are several opinions of scholars. Some argue that it is permissible if other drugs cannot be found in accordance with the economic level. For example, there are drugs, but they are very expensive, while people who are sick are poor, and cannot afford to buy these expensive drugs.

There are two inseparable problems here, which are combined with an emergency. Namely, the patient’s condition is in a critical condition. If not treated, their life will be threatened, or the disease will get worse. Nor is there any medicine that is lawful, or there is a drug, but it is so expensive that it is impossible to afford it. So that’s all including an emergency.

Furthermore, it is necessary to understand the differences of opinion (khilafiyah) among the scholars regarding the law of seeking treatment (at-tadaawi / al-youngawah) with unclean and haram objects. There are scholars who strictly forbid it, such as Ibn Qayyim Al-Jauziyyah. This opinion is based on the hadith of the Prophet Muhammad: “Verily, Allah has not made medicine for you on anything that Allah has forbidden on you.” (Narrated by Bukhari and Baihaqi). In another hadith, Rasulullah saw. also said, “Verily Allah has sent down disease and medicine, and made every disease have a cure. You should seek treatment, and do not seek treatment with something that is haram.” (Narrated by Abu Dawud).

However, there is also an opinion that temporarily allows the use of drugs made from haram substances. But this ability is limited only in an emergency, as Yusuf Al-Qaradhawi argues. As has also been explained above.

Regarding consuming scorpion venom as medicine, the explanation is the same as the one above. But the emphasis must be very careful. Do not let it happen, want to get treatment using this material, but instead invite multiple dangers. Namely, the danger of diseases that cannot be cured, coupled with the risk of scorpions as poison which really must be avoided.

The effects must refer to the medical scientific research and can be responsible both medically and clinically. It is not based on common sources. Allah reminds us by mentioning in Qur’an : “We did not send [messengers] before you [O Prophet] except mere men inspired by Us. If you [polytheists] do not know [this already], then ask those who have knowledge [of the Scriptures].” (Q.S. 16:43). And verses like this are repeated again in Sura Al-Anbiyaa ‘(21) verse: 7). This shows about the importance of science in our lives.

However, in simple terms, we should remind and suggest that consuming or using drugs that are clearly halal. Do not do things that are grazing the risk of danger, or whose legal status is not clear (considered dubious). Because consuming what is halal is a religious command that must / must be followed, with the responsibility of the world and the hereafter. Allah knows best. Allah bimurodi. (USM)

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