of achieving that end, Allah permitted them, unlike unclean medicines.

Indeed, it has even been said that seeking healing through unclean medicines indicates a sickness in one’s heart—that is, in one’s faith. For if a person were among the believing members of Muhammad’s community, Allah would not have placed his healing in what He had forbidden him. Hence, when someone is compelled by necessity to eat carrion or the like, eating it becomes obligatory according to the well-known position in the schools of the four imams. Medical treatment, however, is not obligatory according to most scholars, even when lawful remedies are used. They differed over whether it is better to seek treatment or to forgo it out of reliance upon Allah.

This is further clarified by the fact that when Allah forbade carrion, blood, pork and other such things, He permitted them only to those compelled by necessity, neither seeking them out nor exceeding the limits. In another verse, He says:

“But whoever is forced by severe hunger, with no inclination to sin—then indeed, Allah is Forgiving and Merciful.”

It is known that a person seeking medical treatment is not compelled by necessity to use these things; thus, they have not become lawful for him.

As for what is permitted on grounds of need, and not only dire necessity—such as wearing silk—it is established in the Sahīh:

“The Prophet—may Allah bless him and grant him peace—permitted al-Zubayr and ‘Abd al-Rahmān ibn ‘Awf to wear silk because of itching from which they both suffered.”

This is permissible according to the more correct of the scholars’ two views, because wearing silk is forbidden only when one has no need of it. Hence, it is permitted for women because of their need to adorn themselves with it, and they are permitted to use it to cover themselves without restriction. The need to use it for medical treatment warrants the same permission—indeed, all the more so. Such clothing was prohibited because it involves