Asalamu alaikum, I have been a type 1 diabetic for close to 15yrs who is dependant on insulin. I’ve been to somalia and tried many herbal remedies like camels milk, black seed, water that a sheik read quran on, and pure honey (malab saafi). I would like to know is there a cure because i read a hadith that says theres a cure for every disease except death.

All praise be to Allah, and may His Blessings and Peace be ‎on His Last Messenger, ‎
Dear brother, ‎
We ask Allah, the Great, Lord of the Great Throne to give ‎you a cure that leaves no infirmity in your body.‎
Dear brother, there is a cure as the Messenger of Alalh ‎‎(blessings and peace be upon him) said, but it is the will of Allah ‎that there should be disease and suffering in this life, for it is a ‎station of trials and tests. That is why we may not find that cure. ‎
In a report of at-Tabarani in al-Awsat, there is an addition ‎to the hadeeth, which reads, “…whether or not someone ‎knows it…” So, even though there will be a cure for every ‎disease, we, as humans, may not be able to find it. We were ‎encouraged to do our best in seeking that cure, and there is ‎nothing beyond that.‎
Again, the Insulin that you take is a partial cure, because it ‎allows you to stay healthy and functional. A few decades ago, ‎the diagnosis of diabetes was almost a slow death sentence. So, ‎praise be to Allah who enabled man to find that “partial” cure. ‎
You seem to have done your best, and I would advise you ‎to accept your condition and be consistent with your insulin ‎therapy, and lead a healthy life style physically and spiritually, ‎and continue your du’a’ (supplication) for cure. If you do that ‎and put your trust in Allah, and show patience and resolve, you ‎will start to feel much better inshallah. ‎
Finally, don’t forget the reward of patience; Allah said,‎
‏(وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ ‏وَرَحْمَةٌ وَأُولَئِكَ هُمُ الْمُهْتَدُونَ) (البقرة: 155-157)‏
‎
“And certainly we shall test you with something of fear, hunger , loss‎‏ ‏‎ ‎of wealth , lives and fruits. But give Glad tidings to the patient who ‎when afflicted with calamity say truly to Allah we belong & truly to him ‎we shall return. They are those on whom are Salawat (blessings & ‎forgiveness) from their lord & mercy , and it is they who are the ‎guided ones”‎
The patient ones shall be paid their reward without reckoning as ‎Allah said, and that is probably why the Prophet (blessings and ‎peace be upon him) said, ‎
‏”يود أهل العافية يوم القيامة حين يعطى أهل البلاء الثواب لو أن جلودهم كانت قرضت في الدنيا ‏بالمقاريض”‏
‎
“The people who were fortunate and healthy in this life will wish on ‎the Day of Judgment that their skin would have been clipped up in ‎the donya with clippers.” [reported by at-Tirmidhi from Jabir]‎
اللهم اشف أخانا واملأ بدنه عافية وقلبه رجاءً.‏

O Allah, grant cure to our brother and confer health on his body ‎and fill his heart with hope. ‎
Allah knows best.‎

‎ ‎‏ ‏

Umrah and Swine Flu

As-salamu alaykum. There are some people who argue and suggest that people should not go to Umrah these days to avoid being infected with swine flu? What do you think from a Shariah perspective?

Alhamdu-li-llah wa as-Salatu wa as-Salamu ‘ala Rasool-il-llah,
The concern is legitimate, but the conclusion is mistaken at this point. Swine flu, though serious and may mutate, is not as deadly as some people may think. There have been 3 deaths in the USA out of more than 2000 infections, and one of them was a Mexican child and the other one had various health problems from before. It is also not prevalent in Muslim countries where the majority of pilgrims come from.
People who go there may take the necessary precautions as advised by their physicians.
The decision to suspend making ‘Umrah should be deferred to a board of scholars and experts in medicine and public health, not individuals. That is how we Muslims should handle such matters of great importance and wide impact.
Allah knows best.

Salaam u alaikum I have read articles recently claiming that types of sugar have been found deep in space, and this along with some other findings are pointing toward other life forms out there. This is also seeming to feed to their idea of how creation came to be. How do we as Muslims view this, and how do we view the idea of alien life?

Alhamdu-li-llah wa as-Salatu wa as-Salamu 'ala Rasool-il-llah,
I appreciate your keenness to learn the truth about this issue which keeps many people so intrigued.
Allah says in the Quran:
“…وَيَخْلُقُ مَا لَا تَعْلَمُونَ”
” … and He creates things of which ye have no knowledge.” [Q 16:8]
This means that we can't say He did not create any forms of life outside this planet.
We are sure that the Angels and to a lesser extent, the Jinn are not limited to this planet. We also know that the Jannah does exist now, and it is full of life.
As for other forms of creatures, we can't be sure. There is a verse, however, that may indicate the presence of extraterrestrial animate life. Allah said:
“وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَابَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ”
“And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills.” [Q: Ash-Shura 42: 29)
Regarding those living/walking creatures in the heavens, most commentators would interpret them to be the Angels, some, the birds, while others, like al-Baidawy argue that those creatures are only on earth, and the language may accommodate this, as well as them being in both, as elaborated on by ash-Shawakni in “Fath al-Qadeer”.
Some, however, said, they may be other forms of creation. Commenting on this verse, ar-Razi said in his tafseer:
” لا يبعد أن يقال إنه تعالى خلق في السموات أنواعًا من الحيوانات يمشون مشي الأناسي على الأرض.”
“It would not be farfetched to say that Allah created in the heavens types of animate creatures that walk like humans walk on earth.”
Ibn Katheer's commentary could be said to corroborate what ar-Razi explicitly stated here.
Despite that, we have no positive knowledge about the presence of other forms of material life in the universe. That is because basically, we were not explicitly told by Allah, and we did not witness the creation. Allah says:
“مَّا أَشْهَدتُّهُمْ خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا”
“I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray!” [Q: Al-Kahf 18:52]
I must affirm, however, that there is ample indication in the Quran and the Sunnah on the scientific principle known as the Anthropic Principle, which means that man is the focal point of the creation, with all creations made to serve his existence on earth, which is in turn a focal point in the cosmological existence.
Allah says: “أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً…”
“Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen?” [Q: Luqman 31:20]
The slightest disturbance in the chemical composition or physical structure of this universe would make human life impossible.
Finally, it is important for us to invest our lives in that which will bring about benefit for us in this life and/or the hereafter. The presence of a form of bacteria or fungus on Mars may not be a priority when humanity is suffering with challenges, such as securing renewable energy sources and feeding the billions of people who are under the line of poverty.
Allah knows best.

As Salaam Alaikum, Does someone who was born Intersexed (a hermaphrodite, with male and female parts) need to disclose this information to anyone? I am asking this question, because I have done careful research on this matter - I was born with such a condition, and when I was old enough, corrective surgury was done - I am genetically female, and function as a normal woman should (menses, etc) I am a new muslimah though, and while I found the following on fatwa-online, I am unclear as to whether I have a responsibility to disclose this to other muslimahs that I may meet (I currently only know a few muslimah\’s from an e-group, I don\’t know anyone in person)I have a few slight masculine features - something that I loath, and can not help, these are slight facial hair (I do shave it, but it is not bad) and a slightly lower voice than most women have. I would like some information regarding if I should disclose this to anyone, and if it is permissible for me to marry - I have all female organs now, the others were removed. I have included the information that I found on another website (fatwa-online) Insha Allah you will be able to help me with this. Regarding the one who has both Male and Female organs *Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!* 
Question: Is the one who has both male and female (sexual) organs to be treated as a female, bearing in mind his affair has not yet become clear (as to whether he is male or female)? And are all the rulings which are specific to a woman applicable to him (also)? 
Response: Regarding such a person, some explanation is required. Before attaining puberty there is (some) doubt; Is he (to be considered) a male or female because he has two (sexual) organs, a female organ and a male organ. However, in most cases after attaining puberty his masculinity or femininity becomes apparent. So, if there appears (upon him) that which indicates he is a woman, such as the appearance of both his breasts, or there appears upon him that which distinguishes him from the men such as menses, or urinating from the female organ, then (in this case) he is to be regarded as a woman and (as such) his male organ is to be surgically removed with care. And if there appears (upon him) that which indicates he is a man, such as the growing of the beard and urinating from the male organ and other than that which the doctors are aware of, then he is to be regarded as a man. And before (all this) he is to remain (in a state of ambiguity) until his matter becomes apparent; So he is not to be married off until it is apparent he is (clearly) a man or a woman. And this occurs after attaining puberty as the scholars have stated. Shaykh Ibn Baaz al-Fataawa al-Muta`alliqah bit-Tibb wa Ahkaam al-Mardhaa

Alhamdu-li-llah wa as-Salatu wa as-Salamu ‘ala Rasool-il-llah,
May Allah reward you sister for seeking the religious ruling regarding your condition.
Firstly, there is no sin incurred by someone because of the way they were created.
Secondly, it is unclear whether you were a true or pseudo-hermaphrodite, but if you are genetically female 46XX, as you said, then you were likely pseudo-hermaphrodite. In this second case, it is easier to function as a woman.
Thirdly, it is allowable for you to get married since you have an obvious female identity, as well as having female organs. For the true hermaphrodite, they may also � according to the correct position - get married if they have a leaning towards one sex.
Fourthly, you don’t have to tell anyone about your condition except a suitor. It is obligatory, because of the nature of marriage, that it be based on clarity and mutual disclosure of all issues that may affect the conjugal relationship.
Allah knows best.

Assalamu Alaykum, I am a university student who has alhamdulillah been offered a research position in Biomedical Research as a scholarship to my undergraduate study. The project involves Cancer Research and the Cell Cycle in fruit flies (the Drosophila animal species). Specifically, I am involved in trying to understand how the proteins in a protein complex found in cells interact with each other, and their roles in cancer. Part of my work involves taking the DNA sequence of a particular protein in this complex and altering a few bases which affect the way that this protein binds to the other proteins in the complex. Once I prepare the DNA, the objective is to insert it back into the fruit fly and to see the result in the fly\'s cells. The second part of the project focuses on increasing the amount of certain proteins and viewing the result. I know that altering Allah's creation is not favorable. However I have also heard from different sources that for the purposes of medical research, one may be able to participate in these experiments. The flies are treated with care and are used solely for the basis of the research. I would like to know whether either of the two aspects of the research project I was assigned to are permissible for me to work on? Islamically, would this classify as changing Allah's creation, or is it viewed as a viable temporary method for research discovery? As well, if I am simply involved in making the mutated (altered) DNA, which will have many uses and purposes other than the one described above (ex: it may be used to construct the protein, and the protein interactions would be tested in a biochemical solution, and NOT in a living fruit fly - sometimes in bacteria or simply a solution) - in this case, can I still participate in constructing this DNA, even when I know that my work may be used by others in the future to insert the DNA in fruit flies?
If your suggestion is that my work on this project is discouraged, what do you suggest me to do with all of the work I have already done? (should I try to find a way to destroy it?)

Alhamdulillah wa as-Salatu wa as-Salamu 'ala Rasool-illah
Dear Brother,
First, I commend you for being observant of your deen and for seeking the pleasure of Allah. I also, commend you for choosing a career in science and trying to excel in it.
Before I answer your specific question, I would like to stress that, unlike some other religions, there is no irony at all in being a scientist and a practicing Muslim. That is because there is no contradiction at all between Islam and true established scientific facts.
It is also important to note that the cradle of the birth of the current modern scientific civilization was in the Muslim lands, and as Robert Briffault admits In The Making of Humanity:
�Science is the most momentous contribution of Arab [meaning Muslims who all wrote in Arabic] civilization to the modern world. The debt of our science to that of the Arabs does not consist of startling discoveries or revolutionary theories; science owes a great deal more to the Arabs; its own existence.� He explains the reason of his strong statement by saying: �Neither Roger Bacon nor his later namesake has any title to be credited with having introduced the experimental method. Roger Bacon was no more than one of the apostles of Muslim science and method to Christian Europe.�
I encourage you to continue on the path of science, and to always guide your work by Sharia, which is meant to bring about benefits to humanity and ward off evil.
As for your specific question, you are right about the change/alteration of Allah�s creations. Allah said:
“لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ ” [الروم : 30]
�No change let there be in the creation of Allah. That is the straight religion, but most of men know not.� [Rûm, 30: 30]
The Islamic Fiqh Council of the Organization of the Islamic Conference (OIC) had this to say about cloning and genetic engineering:
�Fourth: It is permissible from the point of view of the Islamic Shari'ah to adopt cloning and genetic engineering technology in the field of bacteria and other microscopic creatures, plants, and animals, but within the legal rules of the Shari'ah, and in a way that fulfills the public benefit and drives away evil.�
The European Council for Fatwa and Research pointed out the following conditions for cloning, and they would apply to genetic engineering as well:
�1. There must be a considerable benefit (from the point of view of the Islamic Sharî'ah).
2. The expected benefit should not elicit a greater evil.
3. The process should not lead to the torture of an animal or changing its features.�
As for genetic engineering, it is not all about the alteration of creation, but a big part of it is about the discovery of cures from certain diseases…etc. in the process of discovering such cures, some experimentation on microscopic creatures, plants and some laboratory animals may result in a transient and unintended change of creation that should not be spread or allowed into the ecological system.
The change of features of animals is condemnable, however, in your case, it is meant for research purposes, not to introduce different features in animals or introduce new species or crossovers into the meticulously and divinely balanced ecological system.
The change of some features that make man or other creations prone to diseases is a form of treatment. Thus, it is accepted and encouraged. It is presumed that most of the advances in medical sciences in the future will result from advances in genetic engineering. It seems, from the description you gave, that your research is a valid and viable method for the discovery of treatments for certain diseases. You are not working to change the flies into a different creation with a different shape or size…etc. You are transiently introducing some features into them to study their effect on their bodies in an attempt to find cures for certain diseases. I believe, based on your description, that your work is halal.
I hope this answered your question, and may Allah grant you guidance and success.
Allah knows best.