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The Role Of A Muslim Doctor
Disease and Cure
"Perfect health" is a wish that humans crave for. They know that
they can never attain this state of perfection, if only because they cannot
conceive what is "perfect". Accordingly, they satisfy themselves with
a relative "good health", where the individual would be living without
imminent suffering or pain. As living organisms, humans are subject to genetic
and environmental influences that affect the functioning of their organs. Any
negative effect would cause a disease.
The force of life inexorably urges living organisms to resist disease which
constitutes by definition an obstruction to the fulfillment of the ultimate
objective of the ailing organism. Not only humans who live for some purpose in
life but one dare say every particle has a role and is commissioned to undertake
it to the best of its ability. This innate tenacity in all organisms to function
in accordance with their respective eternal laws ministering their roles and
missions is a part of what the Qur'an terms as "Tasbeeh".
"The seven heavens and the earth, and all beings
therein, declare His Glory: There is not a thing but
celebrates His praise, and yet you understand not how they declare His glory.
Verily He is oft-
forbearing most forgiving." (XVII-44)
Both words "glorifying" and "praising" in the above verse
have been used by translators to imply "Tasbeeh", but they should be
construed to mean the conformity with the laws enacted by Allah to administer
the ideal relationships among all beings in course of their functioning and
performance. When there is any disturbance to our deviation from the inherent
discipline of Tasbeeh, then there is a disease. In humans, such a disease can be
pure moral (psychological), pure pathological, or moral-cum-pathological. When a
person goes astray in his behavioral conduct, or when he contracts a virus
infection, or where the cholesterol in his blood increases to the extent that
affects his meditative faculties and behavior, this person is accordingly
considered sick. To cure him, an appropriate course of treatment must be
followed. The person who is qualified to judge whether a person is suffering
from a "disease" as such, and who assumes the functions of healing is
called a medical "doctor".
To help understand the role of the Muslim doctor, let us have a general idea
about the texts in the Qur'an and Hadith relating to the subject. God talks in
the Qur'an about moral disease and cure in several suras (chapters). He says:
"O mankind! There hath come to you a direction from
your Lord and a healing for the (disease) in
your hearts, - and for those who believe, a guidance and a mercy."
(X-57)
The "direction" in this verse to the Qur'an itself, it is considered a
sure cure to any moral or psychological disease that may afflict true believers.
"It (Qur'an) is a guide and a healing to those who
believe."
(XLI, 44)
There is no doubt that genuine belief in god can be the best cure for most of
our psychological disturbances. It brings peace to our hearts as one reckons to
his Creator and resigns in Him.
"But He guideth to Himself those who turn to Him in
patience, - Those who believe, and whose hearts find peace and satisfaction in
the remembrance of God: for without doubt in the remembrance of God do hearts
find satisfaction and peace."
(XIII, 27-28)
Moral disease has been frequently expressed as disease in the heart. For
instance, depicting the psychological picture of the Hypocrites (Munafiqeen) God
says:
"In their hearts there is a disease; and God has
increased their disease: and grevious is the penalty
they (incur), because they are false (to themselves)."
(II, 10)
Transgressors, unbelievers and ill-intentioned individuals suffer from a moral
weakness - a disease in their hearts. This term has been repeated about thirteen
times in the Qur'an.
From the physical point of view, there are many verses that mention the ill and
the patient, giving them due license from some commissioned obligations and
prescriptions. For instance, the ills allowed not to keep the fasting during
Ramadan, (11. 184), not to observe the usual ablution (IV, 43), not to abstain
from cutting his hair during the pilgrimage (11, 196), not to respond the call
of Jihad (IX, 9 1) etc. In general, the ailing person is treated as a special
case and is given the due chance for recovery and is always given special
treatment and licenses.
It is granted that Allah is the ultimate healer. Ibrahim (P.B.U.H.) arguing with
his people about the omnipotence of Allah said,
"...(Allah) who created me and it is He who guides
me, who gives me food and drink, and when I am ill, He cures me..."
(XXVI, 80)
However, Allah insinuates the need for treatment by ascribing a healing
potentiality to honey produced by bees:
"...there issues from within their bodies a drink of
varying colors, wherein is healing for men... "
(XVI, 69)
The Hadith, as usual, gave us striking revealing facts concerning disease and
cure. Our Prophet (P.B.U.H.) informed us that the general rule is that there is
a cure to every disease, whether we are aware of it or not. We know at present
that our cells produce antibodies to fend against the agents of disease: the
viruses and virulent bacteria. Homeopathic philosophy is based on helping the
body to overcome the disease by giving the sick very small doses of drugs that
would stimulate the same symptoms in a healthy person if given in large doses.
In simple words, the well established Hadith narrated on the authority of Ibn
Maso'ud
"God has not inflicted a disease without prescribing a cure to it, known to
whoever knows it, and unknown to whoever does not know it." (cited by Ahmad
of Nayl-al-Awtar, V. 9, p. 89), this Hadith is a confirmation of the natural law
of auto-resistance of self-defense. It indicates as well the necessity for
discovering cures to our diseases. He (P.B.U.H.) said - on the authority of
Usama Ibn Shuraik - when a Bedouin asked him whether be should seek treatment:
"Yes, servants of God seek treatment; God has not set a disease without
setting a cure to it, known to whoever knows it and unknown to whoever does not
know it"
(cited by lbn Majah, Tirmizi and Abu-Dawood). And again, on the authority of
Abu-Huraira, the Prophet (P.B.U.H.) said,
"God has not sent any disease without sending a cure to it" (cited by
Ahmad, al-Bukhari and Ibn Majah).
The Muslim Patient
Every human being is bound to feel ill sometime and somehow. A Muslim does not
panic when afflicted with any sickness because his belief in the mercy of God,
his faith in destiny and his faith enjoining forebearance and patience, all
these elements give him strength to stand fast and endure his ordeal. However,
he is supposed to seek treatment in response to the Prophet's (P.B.U.H.) order.
By accepting the Prophet's (P.B.U.H.) statement that there is a cure to every
disease, the Muslim patient builds up a strong hopeful attitude that helps him
and his doctor to resist the disease and overcome it.
The Muslim Doctor
The Muslim doctor shares with the Muslim patient the two main characteristics:
the faith in God and destiny, and the conviction that there is a cure for every
disease But the doctor must have something more; he is supposed to know, or at
least try to know, the proper diagnosis and the proper cure. He must be aware of
his mission or commission entrusted to him in his capacity as the agent of
healing. Being an agent, he believes that the act of healing is not entirely
his, but it depends on God's will. It seems to me that medical doctors are more
aware than others of the divine power and God's will. They meet every day with
cases where destiny plays the major pan and they encounter the most unexpected
results. Our Prophet (P.B.U.H), on the authority of Yasir, says: "For each
disease there is a cure; and when the (fight) treatment is given, the disease is
cured by the Will of Allah", (cited by Ahmad and Muslim).
The art of healing, which is called the medical profession in modern language,
has been highly respected all through the ages.,For a long period in human
history this an was closely correlated with religious leadership and quite often
confluent with magic and miracles. Since the advent of Islam 1400 years ago,
medicine has become a science subject to human intelligence and discovery.
Nevertheless, the medical doctor has persistently captured the appreciation and
respect of his contemporaries, especially as medicine was usually associated
with other philosophical and social knowledge. In fact this close marriage
between philosophy and medicine distinguished the medical history of Islam. The
gist here is that doctor's prognosis included the spiritual, psychological and
social sides of the patient over and above the pathological aspects. I earnestly
believe that in an Islamic state, all Muslim doctors in course of their every
day practice, and when dealing with Muslim patients in particular, should keep
this traditional prognostic attitude in mind. I am sure, if they do they will
never regret the act.
But what is it that makes a Muslim doctor different from other non- Muslim
doctors? From the technological and scientific points of view, all doctors fall
in one category. However, when it comes to practice, the Muslim doctor finds
himself bound by particular professional ethics plus his Islamic directives
issuing from his belief. In fact, the Muslim doctor - and I mean by this that
doctor who tries to live his Islam by following its teachings all through - such
a doctor is expected behave differently in some occasions and to meet greater
responsibilities than other non-Muslim doctors.
1. The Public Responsibility: A Muslim doctor is supposed to belong
to a Muslim community where there is some common cause, common feelings and
mutual solidarity. "Believers are brethren" (IXL, 10) God also says:
"And hold fast all of you together to the Rope of
Allah, and be not divided among yourselves: and
remember Allah's favor on you, for you were enemies and He joined your hearts
together, so that by His Grace you became brethern..."
(111, 103)
The implication is the Muslim doctor is a member in a Muslim community where the
same body of the individual is crucial for its survival and development. T'he
doctor has a big say and great weight in influencing his patients and in
righteously guiding their orientation. Besides, he should be actively involved
in propagating true Islam among Muslims and non- Muslims. Almost all Christian
missionaries depend on medical doctors when approaching alien masses, taking
advantage of the humanistic service doctors render to poor diseased people. In a
country like this where we live, the best missionary service to be render-ed by
a medical doctor is to behave aU the time in accordance with his Islamic
teachings, to declare his conviction, and to feel proud of it. Then he serves a
good model that would convince others and gain their hearts.
2. Faith and healing: By accepting the fact that Allah is the healer
- and that the doctor is only an agent, both patients - irrespective of their
creeds - and their doctors, fight their battle of treatment with less agony and
tension. I think it is an established fact that such spiritual conviction would
improve the psychological state of the patient and boost his morale, and thus
help him overcome his physical weakness and sickness. There are many examples
where faith played a miraculous part in the process of healing. In my opinion, a
Muslim doctor must make of faith the backbone of his entire healing procedure.
3. Reprehensible, Prohibited and Permissible Acts: More than any
other professional, the Muslim medical doctor is confronted more frequently with
questions regarding the Islamic legitimacy of his activities. There are almost
daily controversial problematic issues on which he is supposed to decide: e.g.
birth control, abortions, opposite sex hormonal injections, trans-sexual
operations, brain operations affecting human personality, plastic surgery
changing physionomy, extra-uterine conception, etc. The Muslim doctor should not
be guided in such issues merely by the law of the country. He must also find the
Islamic answer and rather adopt it as much as he can. To find the answer is not
an easy matter, especially if the doctor himself has no reasonably solid
background in the field of Islamic teachings. Yet, to gain such knowledge is
very simple and would not consume much time as generally presumed.
In general, every Muslim must have a preliminary knowledge of what is
reprehensible and what is prohibited. One has to admit that our early education
as individuals is very deficient in this regard. But this does not justify our
ignorance of the essentials of our religion and our indifference towards its
injunctions. There is no difficulty nowadays to obtain a few reference books
about our Shari'ah and to find out the answers to most - if not all - our
medical queries. The most preliminary study to the Islamic science of "Usul"
would give the doctors the main principles of analogy, 'Qias', preferentical
application Istihsan) and jurisdictic initiation (Istihsan). The importance of
such knowledge becomes conspicuous when the subject of the issue is purely
technical and thus lies beyond the reach of the normal religious scholar.
Besides, there are many secondary questions that arise in, the course of dealing
with patients where the personal judgement of the doctor is the only arbiter.
There, as always, the doctor needs a criterion on which he can build his code of
behavior and the ethics of his medical procedure.
To conclude, the role of the Muslim doctor is briefly to put his profession in
service of his religion. To this end, he must know both: medicine and Islam.
Courtsey,
Prof. Mahmoud Abu - Saud
(IslamicMedicine)
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