Inorganic bodies

Inorganic bodies refers to things that are other than plant life, animals, droppings of animals, parts of animals, etc. Inorganic bodies include the following: sand, gold, silver, sulphurate of arsenic, copper, bezoar, agate, etc. All inorganic bodies are pure and halaal unless they are harmful or intoxicating. The quality of istikhbaath is not found in any of the inorganic bodies. If the harm in an inorganic body is removed, or if the quality of intoxication is no longer found in an inorganic body, then the prohibition of using such a thing will also be removed (i.e. it will now become permissible). From this we can deduce the ruling with regard to eating sand, adding limestone in betel leaves, eating Armenian bole, red chalk, agate, etc. - i.e. if they are harmful, they will be prohibited and if they are not harmful, they will be permissible. For example, if excessive limestone is added to betel leaves to the extent that it causes harm to one's teeth or causes some other harm, it will not be permissible. But if it is used according to one's need and it proves to be beneficial, it will be permissible. Another harm of excessive limestone is that it forms a crust on one's teeth thereby preventing water from reaching the gums when making ghusl . If this happens, the ghusl will not be complete. We can also deduce the ruling with regard to poisonous substances - i.e. one cannot use them without the prescription of a qualified and reliable doctor. If such a doctor prescribes such substances, it will be permissible for you to use them because he will not prescribe them unnecessarily.

Although external usage is permissible on all the parts of the body except for the throat and stomach, it should be borne in mind that there is a difference in status among the different parts. Some of the parts are more sacred than the others. Those that are more sacred therefore have more right in that no impure or detestable thing should touch them. The more sacred or more honourable parts of the body are those that are above the neck, especially inside the mouth. As far as possible one should therefore not gargle one's mouth with anything that has an evil smell or with anything that is detestable by nature. There will be no harm in resorting to such substances if there is no alternative. The sanctity of the parts above the neck has been mentioned in a Hadith wherein it is stated that the angels take an active part in the formation of the entire foetus except for the head, which is created by Allah Ta'ala with His very hands. The sanctity of the head can also be gauged from a Hadith wherein we are prohibited from striking anyone on his face. Furthermore, Rasulullah sallallahu alayhi wa sallam said: "Cleanse your mouths because it is through them that you recite the Quran."

It is a common belief of the masses that it is haraam to eat sand. This is incorrect. If there is no harm in eating it, it will be permissible. But if it proves to be harmful, it will be prohibited. For example, some pregnant women like to eat sand and they have no other alternative in fulfilling this craving of theirs. In such a case they can eat, but not to the extent that it causes them harm. Many people have certain beliefs with regard to the ash that becomes attached to rotis or with regards to rotis that become burnt. They go to great pains in removing this ash or the slightly burnt off sections of the roti . This is not necessary. A little bit of ash is not harmful. In fact, if a roti is not completely burnt and has only become slightly black, it will not be permissible to throw such a roti away. This is because it is still regarded as roti (which is food and therefore should not be thrown).

Masa'il

1. Gold and silver are also inorganic bodies but they should not be compared to other inorganic bodies. Other inorganic bodies are mostly used as sources of medication while gold and silver are also used as items of luxury and beautification. The Shariah has prohibited us from wearing gold and silver except in the form of jewellery. It is obvious that jewellery is for women. It is therefore permissible for them to use gold and silver jewellery and this is not permissible for anyone else. However, it is not permissible to soak medicine in a gold or silver container, or to keep any sort of ointment or medicine in a gold or silver container. This prohibition is applicable to both men and women. Based on this, it is not permissible to wear spectacles that have gold or silver frames, to wear watches that have gold or silver bands, to keep watches that have gold or silver chains, to use mirrors that have been framed in gold or silver. It is for this reason that it is prohibited to wear an aarsi (a thumb ring with a mirror set in gold or silver). Wearing this ring as a form of jewellery is permissible but to look into it's mirror will not be permissible.

2. It is permissible to eat gold and silver foil, to add this into surmah , to soak pieces of silver in a medicine (this is done to strengthen the heart) and to disinfect medicine containing steel. It is permissible to fasten the teeth with gold or silver when necessary. This is because if any other metal is used, it causes swelling of the gums. Based on this, it is permissible to make a gold nose or to use gold to make any tube in any other part of the body. This is because no metal besides gold can fulfil this purpose. The same rule applies to silk. The only exception is that women can wear silk at all times while men cannot use it as a form of dressing. Men can use silk if it is not as a form of dress ( e.g. they can use it for medical reasons).

3. It is permissible for men to use silk if it forms the hem of a garment as long as the silk is not more than approximately six centimetres in width.

4. If there are any sores on the body and silk is worn as a form of treatment, it will be permissible to do so. It is also permissible to wear silk when in war because a sword cannot cut through silk.

Question : If any medication contains gold or silver, will it be permissible to engage in transactions (such as buying and selling) of such medication? Similarly, if any prescription contains the name of a medicine which has gold or silver in it, will it be permissible to have such a prescription made out, purchased, etc.? Similarly, if any surmah contains such foil which has become completely mixed into it to the extent that it cannot be separated, will it be permissible to engage in transactions of such surmah ? If this is not permissible, then what is the difference between this and jewellery that is gold or silver plated because it is extremely difficult to separate the pure gold or silver from that which is not pure. In fact, it is even more difficult to separate gold and silver which is found in medicines and surmah . Similarly, is it permissible to sell sweetmeats and meat which are covered by gold or silver foil on credit? Is zakaat wajib on such medicines and surmah which contain gold and silver?

Answer : If gold or silver is added in medicines in such a way that these metals become completely assimilated with the medicines, then in such a case they will be similar to gold or silver-plated jewellery and therefore not even considered (for zakaat and other associated questions that are mentioned above). If these metals are not completely assimilated into the medicines, they will be similar to clothing which has a gold or silver hem. In other words, these medicines are not called gold or silver medicines. Instead, they are named according to the major ingredients that are found in them. If any medicine contains more gold or silver, such as gold or silver being added in pure honey, then such a medicine will be known as gold honey or silver honey. The normal rules in dealing with gold and silver will apply and zakaat will also become wajib . As for the previous two examples, the normal rules when dealing with gold and silver will not apply, nor will zakaat be wajib . As regards gold and silver foil that is used to cover sweetmeats and meat, the ruling with regard to gold or silver hems in clothing will be applicable here as well. The difference is that in this instance it is not necessary for the gold or silver to be equal to or less than approximately six centimetres in width. This is because this limit of six centimetres is only applicable to clothing.