Receiving Treatment in a Non-Muslim Hospital
بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِيْمِ
Ruling On Receiving Treatment in a Non-Muslim Hospital
Darulifta Ahlesunnat (Dawateislami)
Question
What do the noble scholars and jurists of Islamic law say about the following: I am a Muslim who is living abroad. Here, there is a Christian hospital which provides free treatment, and treatment at other hospitals is expensive. Is it permissible for me to get treatment in the Christian hospital? Please provide guidance.
Answer
In the inquired situation, it is permissible for you to receive treatment for free in a non-Muslim hospital given the following conditions: if the non-Muslim hospital has stipulated conditions for providing free treatment and you honestly and genuinely meet those conditions without any deception, furthermore, getting treatment from is not a cause of humiliation for Islām or Muslims, neither there is any fear of any worldly or religious harm, nor any impermissible or ḥarām substance is used for treatment. However, if the stated conditions are not fulfilled, then it is not permissible.
Moreover, because the hospital is run by non-Muslims, it is likely that the treatments are carried out by non-Muslim doctors. Regarding this, the sharʿī ruling is that receiving external treatment from non-Muslims doctors, where there is no possibility of medical betrayal and evil intent, is permissible. As for internal treatments (such as surgery or any sort of internal treatment) where there is a possibility of medical betrayal and evil intent, this is also permissible given that it isn’t a time of turmoil or religious bias, and even in normal circumstances, there is a dominant presumption that the non-Muslim doctor will not do any form of betrayal in the treatment, and the Muslim patient themself is also at satisfied at heart regarding this treatment. Nowadays, doctors generally observe medical integrity because they fear for the reputation of their institution and themselves as well as facing legal consequences. However, caution lies in receiving treatment from Muslim doctors so that the heart remains satisfied in every aspect.
It is stated in Tafsīr Rūh al-Maʿanī:
لا ينبغي الاستعانة بالكافر وهو في أمور الدين كجهاد الكفار وقتال أهل البغي مما ذهب إليه بعض الأئمة ولبعضهم في ذلك تفصيل، وأما الاستعانة بهم في أمور الدنيا فالذي يظهر أنه لا بأس بها
Translation: It is not appropriate to take help from non-Muslims in religious matters, such as war against non-Muslims and fighting rebels. This is the opinion of some scholars. But others have mentioned this with some details. As for taking their help in worldly matters, it is apparent that there is no issue in this. (Tafsīr Rūh al-Maʿānī, Vol. 08, p. 281, Publ. Dār al-Kutub al-ʿllmiyah, Beirut)
If there is no fear of harm from a non-Muslim, it is permissible for a Muslim to receive help from them when needed. Thus, Aʿla Ḥazrat Imām Aḥmad Razā Khān رحمة الله تعالى عليه stated in Fatāwa Razawiyah:
دبے ہوئے مقہور کافر سے بشرطِ حاجت ایسی استعانت جس میں نہ اُسے راز دار ودخیل کاربنانا ہو نہ کسی مسلمان پر اس کا استعلاء(غلبہ) ہو، یہ ہے وہ(کافر سے مدد لینے کا معاملہ) جس کی ہمارے علماء اور امام شافعی رضی اللہ تعالٰی عنہم نے رخصت دی۔
امام اجل ابو زکریا نووی شافعی شرح صحیح مسلم میں فرماتے ہیں: ’’قولہ صلی ﷲ تعالٰی علیہ وسلم فارجع فلن استعین بمشرک، وقد جاء فی الحدیث الاخران النبی صلی ﷲ تعالٰی علیہ وسلم استعان بصفوان بن امیۃ قبل اسلامہ فاخذ طائفۃ من العلماء بالحدیث الاول علی اطلاقہ، وقال الشافعی واخرون ان کان الکافر حسن الرأی فی المسلمین ودعت الحاجۃ الی الاستعانۃ بہ استعین بہ والا فیکرہ حمل الحدیثین علی ھذین الحالین ‘‘
(اس کے بعد اعلی حضرت علیہ الرحمۃ ارشاد فرماتے ہیں کہ مذکورہ عبارت میں)شرطِ حاجت تو صاف ذکر فرمائی اور شرطِ اول(دبے ہوئے مقہور کافر) کا یوں اشعارکیا کہ کسی کافر کی رائے مسلمانوں کے بارے میں اچھی ہو تو اس سے استعانت جائزہے، اسی شرط کو حاذمی نے یوں ذکر کیا: والثانی ان یکونوا ممن یوثق بھم فلا تخشٰی نائرتھم فمتی فقد ھٰذا ن الشرطان لم یجز للامام ان یستعین بھم ۔
Translation: The matter of seeking help from non-Muslims which our scholars and Imam Shāfiʿī have permitted is: When needed, taking such help from suppressed and powerless non-Muslims in which they are not made a confidential nor given an inside role, nor they are given dominance over Muslims.
The great Imam, Abū Zakariyah Nawawī Shāfiʿī states in Sharḥ Saḥīḥ Muslim: The saying of the Noble Rasūl ﷺ, “Return, for we will never take help from polytheist” and the other ḥadīth that the Noble Prophet ﷺ sought help from Safwān Bin ʾUmayyah before he accepted Islām. A group of scholars adopted the Mutlaq (general) ruling of the first hadith. Imām Shāfiʿī and others stated that if the non-Muslim is a well-wisher for Muslims and there is a need of seeking help from him, he can be sought help from, otherwise, it is Makrūh. Imām Shāfiʿī applied both aḥādith to both circumstances.
(After mentioning this, Aʿlā Ḥazrat عليه الرحمة states regarding the above-mentioned text) The condition of ‘necessity’ is clearly mentioned, but the first condition (taking help from a suppressed and powerless non-Muslims) was indicated by the fact that if the non-Muslim hold a good opinion about Muslims, then seeking help form him is permissible. Hāzmī has mentioned this condition as follows: Along with necessity, the second condition is that they must be trusted, such that there no longer remains a fear of mischief from them. If any one of these two conditions are not met, it will not be permissible for the Muslim leader to seek their assistance. (Fatāwa Razawiyah, Vol. 14, p. 514-515, Publ. Razā Foundation, Lahore)
Regarding receiving treatment from non-Muslims, it is stated in al-Baḥr al-Rāʾiq:
المريض يجوز له أن يستطب بالكافر فيما عدا إبطال العبادة
Translation: It is permissible for an ill to receive treatment from non-Muslims, given that it does not cause nullification of acts of worship. (Al-Baḥr al-Rāʾiq, Vol. 02, p. 34, Publ. Dār al-Kutub al-ʿllmiyah, Beirut)
Aʿlā Ḥazrat Imām Aḥmad Razā Khān رحمة الله تعالى عليه states in Fatāwa Razawiyah:
رہا کافر طبیب سے علاج کرانا خارجی یا ظاہر مکشوف علاج جس میں اس کی بدخواہی نہ چل سکے وہ تو لایألونکم خبالا سے بالکل بےعلاقہ ہے اور دنیاوی معاملات میں بیع وشراء واجارہ واستئجار کی مثل ہے۔ ہاں! اندرونی علاج جس میں اس کے فریب کو گنجائش ہو اس میں اگر کافروں پر یوں اعتماد کیا کہ ان کو اپنی مصیبت میں ہمدرد اپنا ولی خیر خواہ اپنا مخلص بااخلاص خلوص کے ساتھ ہمدردی کرکے اپنا ولی، دوست بنانے والا اس کی بیکسی میں اس کی طرف اتحاد کا ہاتھ بڑھانے والا جانا توبیشک آیہ کریمہ کا مخالف ہے اور ارشاد آیت جان کر ایسا سمجھا تو نہ صرف اپنی جان بلکہ جان وایمان وقرآن سب کا دشمن اور انھیں اس کی خبر ہوجائے اور اس کے بعد واقعی دل سے اس کی خیرخواہی کریں تو کچھ بعیدنہیں کہ وہ تو مسلمان کے دشمن ہیں اوریہ مسلمان ہی نہ رہا فانہ منھم ہوگیا،ان کی تو دلی تمنایہی تھی: قال تعالٰی :ودوا لوتکفرون کما کفروا فتکونون سواء۔والعیاذ باﷲ تعالیٰ مگر الحمد ﷲ کوئی مسلمان آیہ کریم پرمطلع ہوکر ہر گز نہ جانے گا اور جانے تو آپ ہی اس نے تکذیب قرآن کی، بلکہ یہ خیال ہوتاہے کہ یہ ان کا پیشہ ہے اس سے روٹیاں کماتے ہیں ایسا کریں تو بدنام ہوں دکان پھیکی پڑے، کھل جائے تو حکومت کا مواخذہ ہو سزا ہو یوں بدخواہی سے بازرہتے ہیں تو اپنے خیر خواہ ہیں نہ کہ ہمارے، اس میں تکذیب نہ ہوئی، پھر بھی خلاف احتیاط و شنیع ضرور ہے۔
Translation: As for receiving treatment from non-Muslim doctors, external and apparent treatments in which they cannot carry out any evil is totally unrelated to “as they will not lessen their evil against you” and is similar to matters of buying and selling, leasing and hiring. However, internal treatment, where there is a possibility of deception, relying on them in such a way that one considers them to be sympathetic in their difficulty, considers them to be their friends and supporters, sincere well-wishers, and someone who is lending a helping hand in his time of helplessness is indeed opposing the verse. But, if one has such beliefs despite knowing about this verse, he is not only an enemy of himself, but he is an enemy of himself, his Īmān, and the Qurʾān. And if they (the non-Muslims) get to know about this, then it is not farfetched that they wholeheartedly become his well-wishers because they are enemies of Muslims, whereas this person is no longer a Muslim for “he is one of them.” This was their heartfelt wish. Allāh Almighty states: “They desire that if only you disbelieve just as they have disbelieved, then you become one and the same.” We seek Allāh’s refuge. But all praise is due to Allāh that no Muslim would ever believe this while being aware of the verse, and if he does, he himself has denied the Qurʾān. Instead, one assumes that this is their job and they earn a living from this; if they were to do any such thing, they would be defamed and their clinics would lose patients. If the news spreads, there would be legal consequences and they would be punished. For this reason, they avoid evils. This way, they are their own well-wishers and not ours, hence, the verse was not denied. However, this is incautious and reprehensible. (Fatāwa Razawiyah, Vol. 21, p. 238-239, Publ. Razā Foundation, Lahore)
It is stated in the book comprised and the opinions and decisions of reliable scholars on contemporary issues named Jadīd Masāʾil Par ʿUlamā Kī Rāiʾn Aur Faisle:
وہ حالات جن میں بلا عذر شرعی کسی ناجائز کام مثلا نجس یا حرام چیز سے علاج ، خطر ناک آپریشن، صوم وصلاۃ وغیرہ عبادات کا ابطال یا ترک اور حلق لحیہ وغیرہ کا ارتکاب نہ کرنا پڑے۔ ایسے عام حالات میں غیر مسلم ڈاکٹروں سےعلاج دو طرح کا ہوتا ہے:خارجی : جیسے جوڑوں کی مالش وغیرہ جس میں وہ کوئی طبی خیانت و بد خواہی نہ کر سکے۔داخلی: جس میں طبی خیانت و بد خواہی کی گنجائش ہو۔
خارجی علاج:غیر مسلم سے مطلقا جائز ہے۔ جیسے اس سے خرید و فروخت جائز ہے۔داخلی علاج بھی جائز ہے جب کہ ماحول فسادات و تعصب کا نہ ہو، اور دیگر حالات میں بھی جب یہ معلوم ہو کہ وہ مسلمانوں سے تعصب نہیں رکھتا اور دل اس سے علاج کرنے پر جمے ۔
Translation: The situations in which one does not have to get involved in any impermissible act without any valid reason, such as treatment with any impure or ḥarām substance, dangerous operation, invalidating or leaving the fasts, salah, and other worships, or shaving the beard, etc.; in such a neutral situation, the treatment received from non-Muslim doctors are of two types: External, such as massage of the joints or other things in which there is no possibility of medical betrayal or evil intent. Second, internal, in which there is a possibility of medical betrayal or evil intent.
External treatment: This is always permissible from non-Muslims, just like buying and selling are permissible. Internal treatment: This is also permissible when it isn’t a time of turmoil or religious bias. And (It is also permissible) in normal circumstances when it is known that the doctor doesn’t have a bias against Muslims and the patient is satisfied with getting treatment from them. (Jadīd Masāʾil Par ʿUlamā Kī Rāiʾn Aur Faisle, Vol. 02, p. 294-295, Publ. Malis-e-Sharʿī , Jāmiʿah Ashrafiyah, Mubārakpūr)
وَ اللہُ اَعْلَمُ عَزَّ وَ جَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَ اٰلِہٖ وَ سَلَّم
(Allah Almighty knows best and His Messenger صَلَّی اللہُ عَلَیْہِ وَ اٰلِهٖ وَسَلَّم knows best.)
Answered By: Mufti Muhammad Qasim Attari
Ref No: FAM-970
Date: 08th Jumād al-ʾŪlā 1447 AH/ 31st October 2025