Gwamnati tana samar da kiwon lafiya kyauta ga kowa, amma ba ta hana amfani da kulawar lafiya ta masu zaman kansu ko sayar da magani ba.

The State provides free health care for all, but it does not prevent the use of private medical care or the sale of medicine.

Kiwon lafiya yana cikin muradai da amfanonin da mutane ba za su iya rayuwa ba tare da su ba, don haka ana ɗaukarsa daga cikin muhimman abubuwa. Manzon Allah ﷺ ya umarci mutane da su nemi magani:

Healthcare is part of the interests and utilities which the people cannot do without and so it is considered to be from the essentials. The Messenger (pbuh) ordered people to take treatment:

. جَاءَ أَعْرَابِ ي فَ قَالَ: يَا رَسُولَ اللَّهِ، أَنَ تَدَاوَى؟ قَالَ: نَ عَمْ، فَإِنَّ اللَّهَ لَمْ ي نُْزِلْ دَاءً « » إِلاَّ أَنْ زَلَ لَهُ شِفَاءً، عَلِمَهُ مَنْ عَلِمَهُ وَجَهِلَهُ مَنْ جَهِلَه .

. جَاءَ أَعْرَابِ ي فَ قَالَ: يَا رَسُولَ اللَّهِ، أَنَ تَدَاوَى؟ قَالَ: نَ عَمْ، فَإِنَّ اللَّهَ لَمْ ي نُْزِلْ دَاءً « » إِلاَّ أَنْ زَلَ لَهُ شِفَاءً، عَلِمَهُ مَنْ عَلِمَهُ وَجَهِلَهُ مَنْ جَهِلَه .

Wani Beduwi ya zo ya ce: Ya Manzon Allah, shin in yi amfani da maganin asibiti? Ya amsa: Ku yi amfani da maganin asibiti, domin Allah (SWT) bai sanya wata cuta ba face ya sanya mata magani, wanda ya sani ya sani, wanda kuma bai sani ba bai sani ba ﷺ. (Ahmad ya rawaito shi daga Usama bin Shareek). Kuma a wata riwayar daga Al-Tabarani a cikin Al-Mu'jam Al-Kabir, wanda ya rawaito daga Usama bin Shareek:

“A Bedouin came and said: O Messenger of Allah (pbuh), should I make use of medical treatment? He replied: Make use of medical treatment, for Allah (swt) has not made a disease without appointing a remedy for it, the one who knows it knows it and the one who is ignorant of it is ignorant of it” (reported by Ahmad from Usama Bin Shareek). And in another version from Al- Tabarani in Al-Mu’jam Al-Kabir, reported from Usamam b. Sharik:

. فَأَتَاهُ نَاسٌ مِنَ الأَعْرَابِ فَسَأَلُوهُ، فَ قَالُوا: يَا رَسُولَ ،كُنَّا مَعَ رَسُولِ اللَّهِ « .» اللَّهِ، أَنَ تَدَاوَى؟ قَالَ: نَ عَمْ، إِنَّ اللَّهَ عَزَّ وَجَلَّ لَمْ ي نُْزِلْ دَاءً إِلا أَنْ زَلَ لَهُ شِفَاء .

. فَأَتَاهُ نَاسٌ مِنَ الأَعْرَابِ فَسَأَلُوهُ، فَ قَالُوا: يَا رَسُولَ ،كُنَّا مَعَ رَسُولِ اللَّهِ « .» اللَّهِ، أَنَ تَدَاوَى؟ قَالَ: نَ عَمْ، إِنَّ اللَّهَ عَزَّ وَجَلَّ لَمْ ي نُْزِلْ دَاءً إِلا أَنْ زَلَ لَهُ شِفَاء .

"Muna tare da Manzon Allah ﷺ, sai wasu Balarabe na hamada suka zo. Suka ce: Manzon Allah ﷺ, shin mu yi amfani da maganin likita? Ya ce: Ku yi amfani da maganin likita, domin Allah (SWT) bai sanya cuta ba face ya sanya mata magani.” Kuma a cikin Al-Tirmidhi, daga Usamah ɗan Sharik, da wannan lafazi:

“We were with the Messenger of Allah (pbuh), when some desert Arabs came. They asked: Messenger of Allah (pbuh), should we make use of medical treatment? He replied: Make use of medical treatment, for Allah (swt) has not made a disease without appointing a remedy for it.”. And in Al-Tirmidhi also from Usamah b. Sahrik with the wording:

. قَالَتْ الأَعْرَابُ يَا رَسُولَ اللَّهِ، أَلا نَ تَدَاوَى؟ قَالَ: ن عََمْ، يَا عِبَادَ اللَّهِ تَدَاوَوْا، « فَإِنَّ اللَّهَ لَمْ يَضَعْ دَاءً إِلا وَضَعَ لَهُ شِفَاءً، أَوْ قَالَ دَوَاءً إِلا دَاءً وَاحِدًا، قَالُوا: يَا رَسُولَ » اللَّهِ، وَمَا هُوَ؟ قَالَ: ا لْهَرَم .

. قَالَتْ الأَعْرَابُ يَا رَسُولَ اللَّهِ، أَلا نَ تَدَاوَى؟ قَالَ: ن عََمْ، يَا عِبَادَ اللَّهِ تَدَاوَوْا، « فَإِنَّ اللَّهَ لَمْ يَضَعْ دَاءً إِلا وَضَعَ لَهُ شِفَاءً، أَوْ قَالَ دَوَاءً إِلا دَاءً وَاحِدًا، قَالُوا: يَا رَسُولَ » اللَّهِ، وَمَا هُوَ؟ قَالَ: ا لْهَرَم .

Wasu Balarabawa suka tambaya: "Ya Manzon Allah (pbuh) (s.a.w), shin mu yi magani ga marasanmu?" Ya ce: "Eh, ya bayin Allah (swt)! Ku yi magani. Domin hakika Allah (swt) bai halicci cuta ba face ya halicci magani a gare ta" - ko kuma - "magani. Sai dai cuta guda ɗaya." Suka ce: "Ya Manzon Allah (pbuh) (s.a.w)! Menene ita?" Ya ce: "Tsufa."ﷺ Al-Tirmizi ya ce wannan hadisi Hasan Sahih ne. Al226 Haram (Tsufa) ita ce ƙarshen rayuwa, wadda yawanci ake bi da mutuwa.

“Some Bedouins asked: 'O Messenger of Allah (pbuh) (s.a.w) shall we treat (our ill)?' He said: 'Yes, O worshipers of Allah (swt)! Use remedies. For indeed Allah (swt) did not make a disease but He made a cure for it' - or - 'a remedy. Except for one disease.' They said: 'O Messenger of Allah (pbuh) (s.a.w)! What is it?' He said: 'Old age.'”, and Al-Tirmidhi said this narration is Hasan Sahih. Al226 Haram (Elderliness) is the end of life, which is usually followed by death.

Wannan yana nuna halaccin neman magani. Ta hanyar magani ana samun amfani kuma ana kare cuta, saboda haka ana ɗaukar sa a matsayin maslaha (moriya). Bugu da ƙari, asibitoci da dakunan shan magani abubuwan amfani ne da Musulmi ke amfani da su don neman magani da warkewa, don haka kula da lafiya na cikin abubuwan amfani da moriya. Gwamnati tana da wajibi ta samar da moriya da abubuwan amfani, domin hakan na cikin abin da gwamnati ke sarrafawa a aikace saboda maganar Manzon Allah ﷺ:

This indicates the permissibility of seeking treatment. Through treatment, benefit is gained and harm is prevented, so it is considered to be an interest, and on top of that the clinics and hospitals are a utility which the Muslims use for the sake of seeking treatment and cure, and so healthcare is, therefore, part of the benefits and utilities. The State is obliged to provide the benefits and utilities, because it is part of what the State must practically manage due to the words of the Messenger (pbuh) :

.» الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ «.

.» الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ «.

“Shugaba mai mulki mai tsaro ne, kuma shi ne mai alhakin al’ummarsa” (Al-Bukhari ya ruwaito shi daga ‘Abdullahi (SWT) Bn Umar). Wannan yana cikin nauyin da ke kan shugabanci na kula da al’umma, kuma saboda haka wajibi ne ga Gwamnati ta tabbatar da cewa an samar da shi ga jama’a. Daga cikin hujjojin hakan:

“The Imam is a guardian and he is responsible for his subjects” (reported by Al-Bukhari from ‘Abd Allah (swt) Bin Umar). This is from the responsibilities of guardianship and for that reason it is obligatory upon the State to ensure it is provided to the people. From the evidences for that:

Muslim ya ruwaito daga Jabir wanda ya ce:

Muslim reported from Jabir who said:

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا، فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا، فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

Manzon Allah ﷺ ya aiko da wani likita zuwa ga Ubayy b. Ka'b. Ya yanke jijiya, sannan ya kone ta.

“The Messenger of Allah (pbuh) sent a physician to Ubayy b. Ka'b. He cut the vein and then cauterised it”.

Al-Hakim ya rawaito a cikin Al-Mustadrak daga Zayd b. Aslam daga mahaifinsa wanda ya ce: "Na yi rashin lafiya mai tsanani a zamanin Umar Bin Al-Khattab, sai Umar ya kira mani likita, sai ya dumama ni har na kai ga tsotsar kwayoyin dabino saboda tsananin zafi." Bisa wannan, ya wajaba ga Gwamnati ta samar da magunguna da wuraren kiwon lafiya kyauta, domin hakan na cikin kashe-kashen da ya wajaba a kan Bayt Al-Mal ta fuskar kasancewarsa maslaha da amfani ba tare da biya ba. Saboda haka, dole ne Gwamnati ta samar da dukkan ayyukan kiwon lafiya ba tare da kudi ba. Wannan ita ce hujja cewa kiwon lafiya na cikin abubuwan da Gwamnati ta wajaba ta samarwa al'umma kyauta.

Al-Hakim narrated in Al-Mustadrak from Zayd b. Aslam from his father who said: “I fell severely ill at the time of Omar Bin Al-Khattab, and so Omar called a physician for me, and so he warmed me up to the point I would suck on date pits due to the intense heat.” Based upon this, it is obligatory upon the State to provide free medication and medical facilities, since it is part of the expenditures obligated upon the Bayt Al-Mal from the angle of being an interest and utility without recompense, and accordingly the State must provide all the health services without cost. This is the evidence that healthcare is part of what the State is obliged to provide to the people for free.

Dangane da halascin ɗaukar likita da biyansa kuɗi, wannan saboda neman magani halal ne (Mubah); kamar yadda aka ambata a baya, Annabi ﷺ ya ce:

As for the permissibility of hiring a doctor, and paying him a fee, this is because seeking treatment is permitted (Mubah); as mentioned previously the Prophet said:

.» يَا عِبَادَ اللَّهِ تَدَاوَوْا «.

.» يَا عِبَادَ اللَّهِ تَدَاوَوْا «.

"Ya bayin Allah (swt), ku nemi magani", kuma tun da magani hidima ce da mai biyan kuɗi zai iya samu, to ma'anar haya tana aiki a kanta, kuma babu hani da aka riwaito game da ita. Bugu da ƙari, an ruwaito daga Anas:

“O Slaves of Allah (swt) seek treatment”, and since treatment is a service that the one paying for can achieve, therefore, the definition of hiring is applicable to it, and there has been no prohibition narrated regarding it. Above that, it is reported from Anas:

. حَجَمَهُ أَبُو طَيْبَةَ، وَأَعْطَاهُ صَاعَيِْ مِنْ طَعَامٍ وَكَلَّمَ مَوَالِيَهُ احْتَجَمَ رَسُولُ اللَّهِ « » فَخَفَّفُوا عَنْه .

. حَجَمَهُ أَبُو طَيْبَةَ، وَأَعْطَاهُ صَاعَيِْ مِنْ طَعَامٍ وَكَلَّمَ مَوَالِيَهُ احْتَجَمَ رَسُولُ اللَّهِ « » فَخَفَّفُوا عَنْه .

"Manzon Allah (SWT) ﷺ ya sami cupping daga wajen ʿAbd Taiba, wanda ya ba shi sa'i biyu na abinci, kuma ya roƙe shi a wajen masu gidansa, wanda sakamakon haka suka rage abin da suke karɓa daga gare shi kullum." (Al-Bukhari ya ruwaito daga Anas), kuma abin da ake nufi da masters shi ne masu mallakarsa, tun da wani rukuni ne ke mallakarsa, kamar yadda hadisin Muslim ya nuna. Ibn ʿAbbas ne ya ruwaito shi.

“Allah (swt)'s Prophet was cupped by `Abd Taiba, to whom he gave two Sa of food and interceded for him with his masters who consequently reduced what they used to charge him daily.” (reported by Al-Bukhari from Anas), and what is intended by master was his owners since he was owned by a group, as indicated by the report in Muslim. It is reported by Ibn ‘Abbas:

. » وَأَعْطَى الحَْجَّامَ أُجْرَةً، وَلَوْ كَانَ سُحْتاً لََْ يعُْطِهِ احْتَجَمَ النَّ بِ «.

. » وَأَعْطَى الحَْجَّامَ أُجْرَةً، وَلَوْ كَانَ سُحْتاً لََْ يعُْطِهِ احْتَجَمَ النَّ بِ «.

“Annabi ﷺ ya yi hijama, kuma ya biya ladan ga wanda ya yi masa hijaman. Da ace haram ne, da bai biya ba.” (Ahmad ya ruwaito shi da wannan lafazi, kuma Muslim da Al-Bukhari sun ruwaito shi da wani lafazi daban.) A zamanin can, hijama na cikin hanyoyin magani da mutane ke kula da lafiyarsu da su, wanda hakan ke nuna cewa biyan kuɗi saboda ita halal ne. Kuma kamar kuɗin likita, haka sayar da magunguna yake, domin abu ne halal wanda ya shiga cikin maganar Allah (SWT):

“The Prophet was cupped and he paid the wages to the one who had cupped him If it had been haraam, he would not have paid it.” (reported by Ahmad with this wording, and by Muslim and Al-Bukhari with a different wording). In those days Hijamah was part of the treatments that people would care for their health with, which indicates that to pay a fee for it is permitted. And similar to the fee for a doctor, is the selling of medicines since it is something permitted encompassed by the words of Allah (swt):

"Kuma Allah (SWT) ya halatta ciniki" (TMQ 2:275), kuma babu wata nassi da aka rawaito da zai hana shi.

“And Allah (swt) has permitted trade” (TMQ 2:275), and there is no text narrated to forbid it.