Islamic Approach to Medicine

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THE FOURTH ENTRY

CONTINUING MEDICAL EDUCATION IS AN INHERENT ATTRIBUTE TO THE MOSLEM PHYSICIAN

It is a noticeable phenomenon in Islamic countries, particularly those countries in which university certificates are priced, that scholars seek to obtain the higher certificates to help them attain a distinguished position in their countries, or provide them with profitable earnings due to their professional practices. This higher certificate is considered the ultimate goal in their pursuits to acquire knowledge.

To the contrary, doctors in developed countries, for instance, are subjected to programs of continuing medical education, either theoretically or practically. This is done in a manner which keeps them in contact with all that is new in their specialties, without being separated or absenting themselves from work to study once again. In the former USSR, doctors have been subjected to study periodically in institutes of medical education, for a limited time in the capitals of different states. If the materialistic philosophy has so shaped the minds of people to think of everything in the framework of this philosophy and develop their lives in satisfaction to its requirements, the Moslem should be aware of his religious message which will make him view things based on the Islamic perspective.

We live on earth in order to obey and worship Allah, and thus achieving the purpose of being Allah’s Viceroys on earth by colonising it, setting up His religion and perfecting work therein. All this drives the Moslem doctor not to stop with the requirements of graduation, but rather to feel that he is a messenger of the humanity to acquire knowledge, and convey all he can of this knowledge to benefit his Umma. In his pursuits to acquire and increase his knowledge, the Moslem doctor is following the example of the Prophet (r) who is taught by the Qur'an how to invoke Allah saying

{ وقل ربى زدنى علما}

"O my Lord! advance me in knowledge." (20:114) On the authority of Anas who said the Prophet (r) said; "Whoever gets out seeking knowledge is in the cause of Allah until he returns." The Prophet (r) also said; "If I witness the rise of a new day without being advanced in knowledge that will bring me closer to Allah, I am not blessed of the sunrise of that day." Continuing medical education is mandatory on every Moslem doctor, so, in the cause of increasing his knowledge, he is not at liberty to shun passively such a pursuit. Anas Bin Malik narrated that the Prophet (r) said; "Seeking knowledge is a duty prescribed on every Moslem."

If duties of religious observance have maximum limits to attain completeness, seeking knowledge, on the other hand, has no limits, extends to man’s entire life. On the authority of Abu Saeed, who said the Prophet (r) said; "The faithful will never be fully satisfied of the good he hears, until his final goal is paradise."
If knowledge is related to the health and safety of Moslems as well as preserving the aims of Islamic legislations, as such is the case in medical sciences, then perfecting and becoming advanced in such sciences is more of a priority and a duty. Failure in these sciences will harm the Moslems, and Islam never accepts harm, but rather calls every Moslem to seek availing his Moslem brother. On the authority of Jaber, who said the Prophet (r) said; "Who is ever able to avail his Moslem brother should do so."

As the sources of advanced knowledge have become outside the domain of Moslems' countries, the doctor is then obliged to seek such knowledge from non-Moslem countries to acquire advanced methods

in his specialty. As long as the doctor adheres to the message of Islam and is fully acquainted with the Islamic perception, he will then start, in his studies, to achieve various objectives:

1. Performing a duty and answering the divine call of advancing in knowledge until the end of his life.
2. Carrying a sublime message towards the Umma of Islam. He should convey all he can acquire of useful knowledge to set up the corners of Islam rightly and highly raise up the word of Allah on earth.
3. Perfecting his work and skills to the degree that will make him realise the right method leading to discoveries in the field of medicine. His additions would then be a running charity to be rewarded for, even after his death.
4. Perfecting his profession to preserve peoples' lives in compliance with Allah's command to colonise the universe.
5. Raising up the level of health in Moslem communities to assist the Moslems in performing religious observances in the comprehensive sense of the concept, both on the individual and communal planes. The concept of Islamic Message should be acknowledged by every scholar of medicine. He has to seek knowledge for the cause of Allah, with no regard to achieving material welfare or distinguished social status, thus keeping his work purely for the sight of Allah. But if he intends to study medicine for the sake of mean ephemeral worldly aims, the Prophet (r) warns him in the Hadith narrated by Abu Huraira; "Whoever learns a knowledge, that of which Allah's sight would be sought, to seek a worldly benefit, will never find the fragrance of paradise on Doomsday." On the authority of Abu Huraira who said the Prophet (r) said; "Whoever learns a knowledge for other than Allah or seeks other than Allah, would ascend his place in Fire."

The Moslem youth who is engaged in the study of medicine has to feel that he assumes a big responsibility before the sight of Allah the Almighty. So all he dreams of should not be limited to sitting in an office with a medical fellowship certificate hung behind him in an elegant frame, and then stopping at this point. He will rather benefit people as a charity for his knowledge, and keep himself updated with everything new in this knowledge, in order to offer people the best possible medical care. The Prophet (r) says; "Learn knowledge and get benefit of, and do not learn it to beautify yourselves with."

So, acquiring knowledge raises the degrees of people to the highest ranks of faith, righteous work and Jihad (holy cause). Allah says;

{يرفع الله الذين آمنوا منكم والذين أوتوا العلم درجات}

"Allah will raise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted knowledge". (58:11) In order to achieve this high rank, there are prerequisites for the scholar of knowledge to fulfill, of which the most important is to have his knowledge intended for the sake of Allah and for the best interest of Islam and Moslems.

To preserve an outstanding level of knowledge, continuing education is essential, so that the scholar's knowledge will be most useful for all Moslems. It is enough for him to remember Al Bairouni, the Moslem scientist, when he was on his death bed and surrounded by a group of people discussing a scientific issue. Asking them about this issue, they answered him that he should not bother himself with that issue, while he was in such a state. But he replied saying; "It is better for me to meet Allah knowing it than meeting Him ignorant of it."

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CHAPTER TWO

THE VIEW OF THE MOSLEM DOCTOR TO HUMAN LIFE

The doctor's work is directly related to Human life. He should, therefore, realise the view of Islam to life as an abstract value. This view deals with various points:

1. Preservation of Human life.
2. Preservation of the constituents of Human life.
3. Preservation of Human Dignity.
4. Life-related legislative controls.
5. Human-related factors of equality and preference.
6. Preservation of the right of life to Non-Moslems
7. Maintenance of non-Human life.


THE FIRST ENTRY

PRESERVATION OF HUMAN LIFE

Human life is a gift from Allah, the Almighty. It acquires its sacredness from the Generous Divine
Breath, making it a sacred right. Thus, no one is allowed to sacrilege that right except with
Allah's Laws. All human beings are equal in that right, regardless of their sex, colour or religion.

manifestations of respecting the right to living in islam's view point:

1. the right of the foetus to live:

The Islamic concept of human life extends to the foetus, providing to it an independent existence. Though still being part of his mother, the foetus has an independent legal personality and rights. So, if somebody assaults a pregnant woman and aborts her, he would thus be committing two crimes: one for assault, and the other for killing the foetus.

The five(4) great scholars of Hadith narrated on the authority of Abu Huraira that: "Two women from Hazil were fighting. One threw a stone at the other which killed her and her foetus. People sought counsel from the Prophet (r) who gave the verdict that for the killed foetus the killer should release a male or a female slave, as a ransom, and that the blood money (Diyah) for the woman killed was to be paid by the guardian of the killer: her heirs and her offspring. Then the guardian (Al Nabigha Al- Hazly) said, 'Oh, Messenger of Allah, how could I be fined for that who did not drink, eat, speak or initiate a life? Such a case should be denied.' The Prophet (r) said; 'This man is a brother of the soothsayers, for he rhymes as they do.'"

This story clarifies the great change Islam brought about in people’s view of human life. Al Hazly expressed the prevailing concept at that time when he was astonished at having to pay blood money for a foetus that had no manifestation of life. But the Prophet (r) disapproved the man’s objection to the foetus’ right of life.

The foetus' right of life is an absolute value, even if this foetus is illegitimate. In the episode narrated by Buraida, Al Ghamdiah came to the Prophet (r) saying; "Oh, Messenger of Allah! I have committed adultery, so purify me." The Prophet (r) instructed her: "Go until you give birth." When she gave birth, he said to her; "Go feed him until he is weaned." When she weaned him, she came to the Prophet (r) with the boy holding a crumb of bread. The Prophet (r) gave the boy to a man and commanded people to stone her to death. Then he performed prayer on her, and she was buried.

2. the suckling's right to life:

The Islamic Sharia has decreed suckling the baby by his own mother so that its life will not be jeopardised. The Qur'an says;

{والوالدات يرضعن أولادهن حولين كاملين لمن أراد أن يتم الرضاعة}

"The mothers shall give suck to their offspring for two whole years, for him who desires to complete the term." (2:233)

3. preference of life maintenance to all other legislative considerations:

When life is endangered, Islam gives a warranty, if the necessity so arises, to perform things which are prohibited or to leave performing a duty or a supererogatory prayer. For a man who is on the verge of perishing by hunger, a permission is given to eat carrion to save himself. Allah says;

{فمن اضطر فى مخمصة غير متجانف لإثم فإن الله غفور رحيم}

"But if any of you is forced by hunger, with no inclination to transgression, Allah is Oft-forgiving, Most merciful." (5:3) Permission not to fast in Ramadan is given to the sick and the pregnant to save their lives when jeopardised by fasting. Allah says;

{فمن كان منكم مريضا أو على سفر فعدة من أيام أخر ، وعلى الذين يطيقونه فدية طعام مسكين}

"(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later. For those who can do it (with hardship), is a ransom, the feeding of one that is indigent." (2:148)

It is not conditional that harm should reach the utmost degree of danger to be reason enough for commutation, but it is hardship that rather entails facilitation, in compliance with Allah's statement;

{وما جعل عليكم فى الدين من حرج}

"...and has imposed no difficulties on you in religion." (22:87) The Prophet (r) once saw a man leaning on his two sons, in a state of collapse, seeking to perform Hajj. When asking about him, the Prophet (r) was replied that he had vowed to Allah to make Hajj on foot. The Prophet (r) said: "No! Allah is in no need for him torturing himself as such. You two! Carry him."
Performing prayers, which is a corner stone of religion, should not be a cause for getting exhausted. On the authority of Abdul Aziz Bin Suhaib on the authority of Anas that the Prophet (r) said to that who exhausted himself in the Nawafil prayers: "Pray as long as you are fit, but if you get sluggish or become languid, then take a rest." On the authority of Omran Bin Hussayn that the Prophet (r) said; "Pray while standing. If unable, pray while sitting. If unable, pray while lying down. On no soul doth Allah place burden greater than it can bear."

All this comes under the general rule of "Your body has a right on you, then pray at night and sleep, fast and give it up", as narrated from the Prophet (r) by Abdullah Bin Omar.

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THE SECOND ENTRY

PRESERVATION OF THE ESSENCE OF HUMAN LIFE

Of the known Islamic rules (Fiqh): "What is necessary to perform the necessity is a necessity." Thus every individual has the right to preserve his life, and is entitled to be provided with the rights that save him the basic elements of human life.

These rights are:

1. The right of food to preserve life. Thus, Sharia gives the individual who fears starvation a right in the Moslems' wealth to support himself. His support is a prescribed duty on every Moslem. The Prophet (r) says; "Whoever receives guests and becomes destitute, then helping him is a duty on every Moslem until he entertains his guests from his own money and income."
2. The right of treatment. This right is deduced from the story narrated by Anas Bin Malik that the Prophet (r) sent some people who were very sick to a healthy place in the open air outside Al Madinah, near a pasture of the camels of Zakat (given in charity) to drink of their milk, until their bodies recovered.
3. Other material and spiritual rights, which have a reflection on the psychological and physical health. Of such are: the rights of clothing, housing, marriage, education and work; and each has its own ascriptions in the honoured Sunnah.
4. Islam has acknowledged the right of providing patronage in the event of sickness, disability, senility and loss of family provider.

Al-Bukhary narrated that the Prophet (r) said: "Whoever died and left wealth, it is for the inheritors, but whoever died and left helpless heirs or family, I am their patron." (In another narration, they are for Allah and His Messenger.) Abu Al Darda'a narrated that the Prophet (r) said: "Seek for my pleasure in your weak people, as you win and are provided with sustenance because of your weak people."

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THE THIRD ENTRY

MAINTENANCE OF HUMAN DIGNITY

Human dignity is an endowment of Allah, the Almighty. Allah says;

{ولقد كرمنا بنى آدم}

"We have honoured the sons of Adam." (17:70) This dignity is an absolute value for all humanity, regardless of their religion and colour. The underlying reason for honouring human beings is the Generous Divine Breath of Allah:

{وإذ قال ربك للملائكة إنى خالق بشرا من صلصال من حمأ مسنون. فإذا سويته ونفخت فيه من روحى فقعوا له ساجدين}

"Behold! My Lord said to the angels: I am about to create man, from sounding clay from mud moulded into shape. When I fashioned him (in due proportion) and breathed into him of My Spirit, fall ye down in obeisance unto him." (15:28,29)
This explains man’s supremacy all over other earthly creatures. Thus, man's origin is clear. He was not an angel and then degraded. Nor was he an animal and then elevated by evolution. The Divine Breath has rather elevated man from being a mere living creature, as such is the case with other creatures, into the degree of human honour and provided him with the constituents of viceroyalty on earth.

Allah the Almighty has decreed that His creatures should have grades of preference, and made man the most preferred on earth.

To submit to the will of Allah the Almighty, it is required that man believe in the ranks of preference, willed by Allah among His creatures. Satan did not deserve to be expelled of Allah's mercy because of denying him, but rather due to his refusal to admit Allah’s preference of Adam.

phenomena of the divine honour of man:

1. Being Allah’s viceroy on earth, man has to colonise it and extract its treasures. Allah prepared him for this mission by endowing him with mind and knowledge, as He says;
   
   {إنى جاعل فى الأرض خليفة}
   
   "I will create a vicegerent on earth." (2:30)
   
2. Man is created in the best shape. Biology can reveal to us the originality of Allah's creation of man, either in the outer appearance which qualifies him to have mastery over all creatures, or in the functions of the internal organs in such regularity and accuracy. He says;
   
   {لقد خلقنا الإنسان فى أحسن تقويم}
   
   "We have created man in the best of moulds." (95:4)
3. The universe is subjected for the service of man. Man is the master. No material things should enslave man. Allah says;
   
   {وسخر لكم ما فى السموات والأرض جميعا منه}
   
   "And He has subjected to you, as from Him, all that is in the heavens and on earth." (45:13)
4. Islam has cancelled all manifestations of clergy as intermediaries between Allah the Almighty and man- a concept that accumulated all over the generations in different religions. Allah says:
   
   {وإذا سألك عبادى عنى فإنى قريب}
   
   "When My servants ask thee concerning Me, I am close (to them)." (2:186)
   
   It is noticeable in the Holy Qur'an that Allah says;
   
   { يسألونك عن الخمر والميسر قل فيهما إثم كبير }
   
   "They ask thee concerning wine and gambling, say: 'In them is a great sin.'" And:
   
   {ويسألونك عن اليتامى قل إصلاح لهم خير}
   
   "They ask thee concerning orphans. Say: 'The best thing to do is what is for their good.'" (2:220) But in the verse marking the relationship between man and his Creator, the Almighty has undertaken to directly respond to His servants saying:
   
   {فإنى قريب}
   
   "I am close", without leaving His Messenger to transmit the response on His behalf, thus confirming the direct relationship between man and his Creator at the time of supplication.
5. Islam has emancipated man from the belief of inheriting the Original Sin, which is considered the corner stone in the Christian theology. Allah says;
   
   {وعصى آدم ربه فغوى ثم اجتباه فتاب عليه وهدى}
   
   "Thus did Adam disobey his Lord, and fell into error. But his Lord chose him (For His Grace): He turned to him, and gave him guidance." (20:115)
   
   {ولاتزر وازرة وزر أخرى}
   
   "..no bearer of sins will bear the sins of another." (6:164)

In such freedom, man, while striving in life, can keep the sheet of his life blank and pure by doing good. This will be reflected on his psychic health with a feeling of serenity. His deeds raise him up, with no need of Covenants of Indulgence or atonement of others' sins.

This divine honour of mankind entails that human beings should have a clear attitude towards honouring human dignity. The elements of this attitude are:

1)- sanctity of human body:

In the Islamic perspective, it is not allowed that man would torture himself, not even under the pretext of worship. Nor should he torture others. Al Tirmizi narrated that the Prophet (r) addressed Al Ka'aba saying; "The faithful are more sanctified to Allah than you." On the authority of Hisham Bin Hakim, who said the Prophet (r) said; "Allah tortures those who torture people in this world."

2)- sanctity of human soul:

Islam has prohibited harming the soul, as physical harm is totally prohibited without justified reasons. Soul harming can be of a word, an indication or a biting gesture. This is all manifest in this holy verse:

{يا أيها الذين آمنوا لا يسخر قوم من قوم عسى أن يكونوا خيرا منهم ولا نساء من نساء عسى أن يكن خيرا منهن.
ولا تلمزوا أنفسكم ولا تنابزوا بالألقاب بئس الاسم الفسوق بعد الإيمان ومن لم يتب فأولئك هم الظالمون}

“O ye who believe! Let not any men among you laugh at others: it may be that the (latter) are better than the (former): nor let any women laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames. An evil name is wickedness after belief. And whoso repents not, those - they are the evildoers.” (49:10,12)
Thus, the Qur'an has described all these acts of soul harming as wickedness. This is confirmed in what was narrated by Abdullah of the Prophet's speech: "Insulting a Moslem is wickedness and it is infidelity to fight with him."

The painful truth of the hopeless case of the diseased should be hidden if such is certainly in the favour of the Moslem patient. The terminally ill should not be confronted with such a bitter reality, as he would spend the rest of his life self-shattered. Self-consolidation always brings about good to the health of the body. Therefore, the Prophet (r) says: "If you visit a patient, give him hope of a long life, as this will not repel his fate, yet it solaces his soul."

3)- maintenance of the sanctity of private life:

Islam rears the Moslem to be bashful. The Prophet (r) says; "Every religion has a moral code, and the moral code of Islam is bashfulness." So, it is the right of every Moslem to live in veil, where his privacy and private parts are not revealed. Hence, a veiling residence is a right to every Moslem. It follows then that no one is allowed to pry into people's private affairs. On the authority of Abu Huraira who said the Prophet (r) said; "Whoever discloses the veil of a house and peeps through it prior to being admitted, and so comes across the household's own privacy, he has then violated a set limit under taboo. Yet if a man passes an unveiled door (unclosed) and looks through, he has not committed a sin, rather the sin lies on the household."

If the necessity of treatment so demands the unveiling of people's loins, this should be controlled so that the unveiling would be done to the degree required in the patient's interest. It follows that hospitalising patients of both sexes in one room should take into consideration the maintenance of the patient's honour and veiling his private parts, either from the same sex or the other sex. The Prophet (r) says; "Whoever sees an unveiled loin and covers it, it is as though he gave life to an infant female buried alive."([5])

4)- sanctity of the dead:

Islam guarantees the dignity of the dead body. As soon as death occurs, the body is laid in a straight position, with mouth and eyes closed. This position provides manifestations of respect and honourable shape to the dead, and causes stiffening of muscles in the proper posture. The body is then washed, shrouded, set for (funeral) prayers, and buried. If he is a martyr (Shaheed), the body is not washed, as he will be resurrected on Doomsday with his blood, which is an honour for him.
There are several points for considerations in the case of the dead:

1. Honouring the dead by expediting the process of burial. Ali, may Allah be pleased with him, narrated that the Prophet (r) said to him; "Three should not be delayed: Prayers when due, Funerals when prepared and the single female when selected by a suitable person for marriage."
2. Muhrim (someone in the state of pilgrim sanctity “Ihram”) for Hajj and Umrah is to be shrouded in the attire of Ihram with his head left uncovered as in the state of Ihram. In the Hadith narrated by Ibn Abbas that the Prophet (r) said; "He will be resurrected by Allah saying: 'Labaika'." (I respond to Your Call.)
3. Offering funeral prayers to the baby who has manifestations of life. Abu Dawood narrated that the Prophet (r) also said; "A miscarriage is to be offered prayers and invoke Allah's forgiveness and mercifulness for the parents."
4. Honouring the dead by proper washing. The body is to be washed thrice, in which it will be perfumed with camphor the last time to have a good smell.
5. Honouring the dead with shrouding. It was narrated by Jaber that the Prophet (r) said; "Whoever shrouds his dead fellow brother, should do shrouding finely."
6. Calling for a proper washing and shrouding should not be a cause for pride among people. All human beings are equal, and the situation of returning to Allah the Almighty is more worthy of equality. Abu Dawood narrated that the Prophet (r) said; "Do not exaggerate in shrouding, as this strips him fast."
7. Offering prayers for the dead and following his funeral is a collective duty (Fardh Kifaya), and for both actions, there is a great reward. Abu Huraira narrated that the Prophet (r) said; "Whoever attends a funeral procession until he offers prayer for it, will be granted a reward equal to a qirat, and whoever witnesses it until burial, will be granted a reward equal to two qirats." It was asked what the two qirats were. The Prophet (r) replied; "Like two huge mountains."
8. Honouring the dead by following the funeral on foot and not riding. Thawban narrated that the Prophet (r) refused to ride while following a funeral and said; "The angels were then walking, and I would not have ridden while they were walking."
9. In confirmation with the principle of human equality, and the concept of the dead being merited by Allah with his deeds and not with the wealth he left in this World, Islam prohibits taking pride in the construction of graves. These graves should rather be very simple, where all people are equal. On the authority of Jaber who said: "The Prophet ( r) prohibited to whitewash the graves, to sit on or build over." Al Tirmizi added; "...or to write over."
10. It is allowed that more than one person be buried in the same grave. The sequence of burial is done as per the dead’s' knowledge of Allah's Holy Book. It was narrated by Hisham Bin Orwa that Al Ansar asked the Prophet (r) about the martyrs (Shuhada’) of the Battle of Ohud saying; "Who should have precedence?” The Prophet (r) replied; "The one inculcating Qur'an most."
11. Dealing with the organs of the body in the same honourable treatment the whole body receives. One of the Prophet's companions died in the desert, where wild birds grabbed his body with their teeth. His hand fell down from one of the birds in the air, and the companions of the Prophet (r) recognised it by the ring the dead was wearing on his finger. The Prophet (r) ordered the hand to be washed, then offered prayer to it, and was buried.
    
    Medical investigations may require dissecting the body for purposes of forensic medicine or studying the anatomical characteristics of the disease causing death. The organs dissected from the body should be treated in the manner specified in the Islamic Legislature of handling the whole body, i.e., to be buried and not to be thrown in a manner similar to non-human waste. The student of medicine, when handling the bones or parts of the dead body for useful study, should maintain the dignity of the body. On the authority of A'isha, may Allah be pleased with her, who said: “The Prophet (r) said; ‘Breaking the bones of the dead is as sinful as breaking the bones of the living.’"
12. Respecting the dead is not limited to the body, rather the Islamic protection for the dead extends to include one's reputation after death, as he has returned to Allah to be accounted for his deeds. On the authority of A'isha, may Allah be pleased with her, who said: the Prophet (r) said; "Do not abuse the dead, because they reached the results of what they forwarded." So, the dead is respected both in body and memory. Death has reverence which requires standing when a funeral procession passes. On the authority of Jaber who said; "A funeral procession passed by, and the Prophet (r) stood up. We said; 'Oh, Messenger of Allah! This is for a Jew.’ The Prophet (r) replied; 'Death is certainly dreadful, so whence you see a funeral, then stand up.’” And in another narration the Prophet (r) said; "Is it not a human being (soul)?" If medical work puts the physician amid an endless number of dead and diseased people, this should not lead him to forsake giving due respect and consideration to the sanctity of death and dead people. Repetition of death scenes should not lead to habituation, but rather to admonition and exhortation.

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THE FOURTH ENTRY

LEGISLATIVE REGULATIONS RELATED TO LIFE

Humans are never devoid of inclinations of evil and good, and may be driven by Satan to assault the sanctity of life. Therefore, Allah prescribed reprisal in cases of murder crimes for the purpose of protecting life, as He says;

{ولكم فى القصاص حياة يا أولى الألباب لعلكم تتقون }

"In the Law of Equality (in cases of murder) there is saving of life to you. O ye people of understanding; that ye may restrain yourselves." (2:179)
The right to life, as in other rights, is Allah’s gift to His servants in which the interests of the individual and the community are cared for, and it is conditional that man when utilising this right, should not harm others' interests. The right to life has several aspects:

1. Man should not dispense with this right, as he should not expose himself to ruin, but he should rather protect himself. Therefore, Allah prohibits committing suicide. He the Almighty says:
   
   {ولا تقتلوا أنفسكم إن الله كان بكم رحيما}
   
   "..Nor kill yourselves: for verily Allah hath been to you most merciful." (4:29) On the authority of Abu Huraira who said: the Prophet (r) said; "Whoever throws himself off a mountain and kills himself, will be thrown in the Fire of Gehenna, abiding therein forever. And whoever swallows poison and kills himself, will have his poison in his hand swallowing it in the Fire of Gehenna, abiding therein forever. And whoever kills himself with a piece of iron, will have this piece in his hand stabbing his belly in the Fire of Gehenna, abiding therein forever."
2. Man should not commit a crime against others, which would deprive him of the immunity and sanctity enjoined onto him. The sanctity of the human being is guaranteed, unless man himself violates this sanctity, thus exposing himself to retaliation. On the authority of Ibn Omar who said the Prophet (r) said: "The faithful remains enjoying the protection and the safety of his faith, unless he kills somebody unlawfully."
3. It is the duty of people to respect the individual's right to life and not to transgress it. On the authority of Ibn Omar who said the Prophet (r) said; “Had all the people of the earth and the heaven participated in the blood of the Faithful, Allah would throw them all in Hellfire." And on the authority of Ibn Omar who said that the Prophet (r) said; "The destruction of the World is of a less importance to Allah than the killing of a Moslem." Liability is not limited to the positive action of killing, but it is rather extended to the passive action of negligence leading to death. Personnel in the medical field are responsible for people's souls. The patient may meet death if each a medical personnel casts the responsibility of care to others. Understanding the great responsibility of health care and its implications (as stated in the aforementioned Hadiths), medical personnel is not to give up this responsibility, but should rather deal with patients as if he is solely responsible for their lives.
4. Equality in rights entails equality in duties. It is not the right of any authority to relieve any individual of performing a duty prescribed by Allah. Thus, the Prophet (r) warns his own people of any recklessness in performing the duties by saying; "O, My kinsfolk of Quraish, I will not avail you anything against Allah. O, Children of Bani Abd Manaf, I will not avail you anything against Allah. O, Abbas Bin Abdul Mutalib, I will not avail you anything against Allah."
5. As human life is a gift from Allah to His servants, man is not to squander it and no one has the right to assault it or expose it to danger, either by positive action or by passive negligence. The dignity of man does not allow researchers in the medical field to place him in the position of animals of experimentation if this would expose him to the least of risks. They have no right to expose him to a potential risk, as he has no right as well to accept disposal of himself.
6. Retaliation (Qisas): Of the fixed rules in Shari’ah (Islamic Law) is that man's blood must not be shed in vain with no punishment inflicted upon the criminal. Recompensing the heirs of victimized is limited to the following:

a. Intentional murder: It has a worldly penalty, i.e., retaliation. The murderer will be deprived of the heritage and the will of the murdered, in addition to the penalty in the Hereafter.

b. Intentional injury entails either retaliation or blood money.

c. Manslaughter entails blood money and expiation on the murderer.

d. Accidental injury entails blood money on the offender.

e. Accidental-like murder, in which blood money is due with no expiation. This kind of murder is a direct outcome of an un-premeditated action. The blood money is not dropped when a certain offender is not specified. Therefore, when a person dies due to a positive action such as death in a crowded place, blood money is inflicted upon all attendees or on the Public Treasure House. If he dies as a result of a passive action, represented in the community’s recklessness to offer help, as is exemplified in the starvation of a human being in a Moslem country; all the community has to jointly participate in the blood money to be paid to the family of the dead.

f. Blood money is binding over any parts of the body, even if this part is disabled or non-functional due to complete paralysis. Amro Bin Shoaib narrated from his grandfather that the Prophet (r) judged that "blood money for the cataract-infected eye, if obliterated, is one third of the due blood money, and for the paralysed hand, if cut, is one third of the due blood money, and for the black tooth, if plucked, is one third of the due blood money." With this practice, Islam is distinguished from all man-made legislations, which specify schedules for rates of disability resulting from injury and the value of indemnity entitled to the injured person. All these legislations disregard the blood money of parts disabled prior to being injured; on the basis that there is no new loss of body functions due to the injury under investigation. Thus, the philosophy of Islam is to honour the human body and protect it from any assault, under any circumstances, as the value of human body is absolute.

g. As human body is sanctified, giving exceptions to this principle for health providers entails certain restrictions. The most important of which is that the treating physician, who intervenes for the purpose of treatment, should follow the main principles of the profession of medicine. Otherwise, the principle of retaliation is applied accordingly. It was narrated by Amro Bin Shoaib that the Prophet (r) said; "Whoever takes up medicine and has no knowledge of it is liable."

The principle of liability guarantees the rights of the body, so no one other than a competent physician is qualified to intervene for treatment.

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HOLDERS OF RIGHTS RELATED TO HUMAN BODY

Rights, in general, are divided into three parts:

1. A right to Allah the Almighty which man cannot extinguish, and is not related to specific persons, but rather to public interest.
2. A right to the individual, which man can extinguish, and is related to a private interest.
3. Rights in which Allah's rights and man's rights are combined; of such are the rights of human body. Allah's right is established in maintaining the safety of human body, so that man can perform the religious duties imposed upon him. The individual’s right of the body is represented in guarding its sanctity. Thus assaulting the human body entails retaliation and blood money, in compensation of the individual’s right, and in expiation of abusing Allah's right.

Yet, Islamic Jurists regard that Allah's right is included in all rights. For instance, wealth and property are owned by man who has the right of disposal, yet this right is controlled by several constraints:

1. Allah's right represented in the prescribed alms (Zakat).
2. The society's right in wealth, when needed and if Zakat is not enough; as the Prophet (r) said; “There is a right in money save Zakat."
3. The ruling of viceroyalty makes man bound to spend money usefully and be accounted if he wastes money, as it belongs to Allah. Allah says;
   
   {وأنفقوا مما جعلكم مستخلفين فيه}

" ...and expend of that unto which He has made you successors." (57:7)
Since the safety of the body is a joint right between Allah the Almighty and man, man has no right to dispose of or give permission to others to assault on his body.

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THE FIFTH ENTRY

ELEMENTS OF EQUALITY AND PREFERENCE AMONG MANKIND

Islam has clearly acknowledged the principle of the value of human equality for all people, as Allah says;

{يا أيها الناس إنا خلقناكم من ذكر وأنثى وجعلناكم شعوبا وقبائل لتعارفوا ، إن أكرمكم عند الله أتقاكم}

"O Mankind, We have created you of male and female, and appointed you races and tribes, that you may know one another. Surely the noblest among you in the sight of Allah is the most god-fearing of you." (49:13) This Holy Verse has set up the main principles of equality which were not attained by mankind at any level, in the span of its long history, except through Islam, as:

1. The Verse confirms the principle of comprehensive human brotherhood. All humans are of one father and one mother, and there is no domain for preference or istinction among brothers based on origin and descent.
2. The Verse has divided elements of differentiation among humans into two factors:

a. Geographical factors dividing human beings into peoples, which mean that a group of human beings is related to a certain area. These factors affect humans, e.g., peoples living in tropical areas are distinguished by their skins which have certain characteristics that protect them from the radiation of the sun.

b. Hereditary factors dividing humans into tribes. As individuals in each tribe descend from one grandfather, they jointly share some certain genetic characteristics, which make them acquire some certain physical properties. Thus, they are different from others in length, typeface, etc.

These physical and functional differences which the body acquires due to geographical environment and hereditary characteristics are imperative and not optional, as Allah says;

{وجعلناكم شعوبا وقبائل}

"...and appointed you races and tribes." (49:13) That means that Allah the Almighty has thus forced these characteristics into man’s existence and creation. His wisdom is that peoples' shapes should not be identical in everything, so that distinguishing between one individual and another will not be difficult. Differences are, therefore, necessary to easily identify people; starting from apparent features and ending with fine fingerprints.

These compulsory characteristics, over which man has no control, cannot be elements for preference. Allah would not judge humans for epithets imposed upon them, but would rather judge them with another measure. This measure is characterised with and based on optional free will, which is manifest in human behaviour, actions and intentions.

Intentions, which turn into actions, differentiate between the pious and the sinful. This piety is the basis of preference to Allah. Actions of piety and sinfulness, which are based on free will, divide people into two nations: a nation of right and a nation of falsehood. Allah says;

{ولو شاء الله لجعلكم أمة واحدة ولكن ليبلوكم فيما آتاكم}

"If Allah had willed, He would have made you one nation; but that He may try you in what has come to you." (5:48)


REFLECTIONS OF THE ELEMENTS OF EQUALITY AND PREFERENCE ON RELATIONS AMONG HUMANS


If this is the true nature that Allah willed to His servants, so what are the attitudes of people towards one another? The moral and social structure in Islam is closely related to the Faith. The Moslem must deal with others as Allah has commanded him to do; on the basis of their voluntary behaviour and actions, and not on the basis of compulsory characteristics such as colour, wealth, power, sex, nationality, race, etc.

So, the Moslem’s measure of preference is piety. But factors of preference based on measures other than piety were termed in the Qur'an as

{... حمية الجاهلية}

"..the fierceness of paganism." (84:26) On the authority of Abu Mousa who said the Prophet (r) said; "Allah has created Adam of a grasp of all the earth. Thus, sons of Adam have come just in the same measure as that of the earth, of these are the red, the white, the black, and the in-between; and the easy and the difficult; and the good and the bad."

One may conclude from this Prophetic Hadith that the genome of Adam has included all the genetic codes and characters of all his offsprings.

These differences are manifestations of Allah's might, and signs for contemplation. The Moslem is urged to acknowledge humans in their first unity of creation since Adam, and not in their outward differences which are the outcome of elements of heredity and environment. So man would not miss that sense of brotherhood and the first unity, in spite of people's differences. Differences based on colour, class or race should not be a reason for arrogance or degradation. Man is not subjugated to any hereditary limitations, but he should rather seek to do good and have preference among people by piety.

HUMAN EQUALITY AND SOCIAL DIFFERENCES

Differences among people are deemed necessary to establish the social structure in society, and they do not contradict the principle of human equality granted to everyone, but they are rather necessary for distribution of work among people.

Humans differ in their abilities and talents. Based on such differences, specialisations in the society are essential, so that everyone is doing all he can that match his abilities; as the Prophet (r) said: "Everybody will find easy to do what he was created for." All are subject to the service of all to meet the requirements of social life, as communities cannot be otherwise established. Allah says;

{أهم يقسمون رحمة ربك نحن قسمنا بينهم معيشتهم فى الحياة الدنيا ورفعنا بعضهم فوق بعض درجات
ليتخذ بعضهم بعضا سخريا ورحمة ربك خير مما يجمعون}

"What, is it they who divide the mercy of thy Lord? We have divided between them their livelihood in the present life, and raised some of them above others in rank, that some of them may take others in servitude; and the mercy of thy Lord is better than that they amass." (43:32)

Islam, with its social, economic and political legislations, seeks to lessen differences among people to the lowest degree possible, so that the community will not turn into incongruous classes. Simultaneously, Islam guarantees to everyone the right to a decent life, which suits his human dignity and viceroyalty on earth. All humans are of one origin, and the only means to lessen differences and guarantee human rights can be achieved by implementing Allah's Laws which establish the divine justice on earth.

Cancelling these differences ultimately, as the communist theory believes it can, is impossible , and does not continue long when implemented.

These differences are destined by Allah the Elevated for the purpose of trial and testing people’s faith. Relations among people are deemed to be situations of trial, in which success is achieved by applying the Islamic methodology when dealings with fellow people.

If duties are distributed according to aptitude and abilities and power, all people will be equal in attaining the basic rights related to human value, each according to his needs. Of these basic rights are health and social care, as they are closely related to man's safety and existence. In this respect, Islam differs from all eastern and western regulations which have placed in effect special health care service for V.I.P's, or certain private check ups. Such services were especially prepared for the members of the communist party in Eastern Camp Countries. On the contrary, Islam has given good care to the weak and the needy. It was narrated that the Prophet (r) said; "Honouring the old Moslem is of exalting Allah, the Elevated". On the authority of the grandfather of Amr Bin Shoaib who said, the Prophet (r) said; "He who has no mercy over our youngest or has no regard to honouring our eldest, does not belong to us."

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THE SIXTH ENTRY

PROTECTION OF THE RIGHT OF LIFE TO NON-MOSLEMS

1. The right to life is guaranteed to non-Moslems on the basis of the general rule which says; "For them what is for us and upon them what is upon us."
   
   The Prophet (r) said; “Whoever killed a Mu'ahid(6) shall not smell the fragrance of Paradise, and its fragrance can be smelled at a distance of forty years (of travelling)."
2. Aggression resulting in killing or injuring non Moslems entails punishment.
3. Aggression towards the money of a non Moslem entails punishment. The non Moslem's money is, rather, privileged over that of the Moslem's, e.g., causing ruin to liquor or pigs owned by a Moslem entails no punishment, as they are worthless in Islamic Law. But if liquor or pigs belong to a non-Moslem, the Moslem would have no right to assault it, as in this instance they are considered valuable properties.
4. The attitude of Moslems towards non Moslems (who live in peace and do not assault Moslems) is a peculiar and unique model of human relations. Allah says;
   
   {لا ينهاكم الله عن الذين لم يقاتلوكم فى الدين ولم يخرجوكم من دياركم أن تبروهم وتقسطوا إليهم إن الله يحب المقسطين}
   
   "Allah forbid you not, as regards those who have not fought you in religion's cause, nor expelled you from your habitations, that you should be kindly to them, and act justly towards them; surely Allah loves the just." (60:8)
5. Islam adheres fast to universalising the value of human souls for all people, with no discrimination to colour or religion, whereas the notion that considers the blood and souls of some nation are more precious than or preferred over others is quite discarded by Islam. Dealing with souls in a certain law; considering others' money and souls as lawful and permitted is prohibited. Allah has thus willed it, with His pre-knowledge, to address this message to them since the first homicide in the history of humanity. After Allah the Exalted and the Elevated mentions the story of the son of Adam who has killed his brother and then buried him, the Qur'an then states;
   
   {.....أنه من قتل نفسا بغير نفس أو فساد فى الأرض فكأنما قتل الناس جميعا ، ومن أحياها فكأنما أحيا الناس جميعا}
   
   "…. whosoever slays a soul not to retaliate for a soul slain, nor for corruption done in the land, shall be as if he had slain mankind altogether; and whosoever gives life to a soul, shall be as if he had given life to all mankind altogether." (5:32) Allah the Almighty has affirmed the principle of equality for all human souls since the first homicide, and for many centuries prior to the Children of Israel being born. He the Almighty knew beforehand how some ideologies would later squander the value of the human soul.
6. In Islam, concepts of justice and kindness are not ignored at times of enmity and war. Allah says; "
   
   {ولا يجرمنكم شنآن قوم على ألا تعدلوا إعدلوا هو أقرب للتقوى}
   
   “Let not detestation for a people move you not to be equitable; be equitable, that is nearer to godfearing." (5:8)
   
   When the idolaters mutilated the bodies of Moslems in the Battle of Ohud, particularly the body of the Prophet's uncle ‘Hamza’, the Prophet (r) swore to mutilate the idolaters, when seizing them. But Allah forbade him to surrender himself to the human desire of revenge. The Prophet (r) expiated his oath and commanded the Moslems not to mutilate dead bodies. Of his advice during the war: "Do not snatch spoils, breach your faith, or kill babies, women, or aged people". Al-Tahawi added that the Prophet (r) prohibited spreading poison on the enemy’s lands. In another instance, Ibn Omar who said: "When the Prophet (r) entered Mecca, he found the body of a dead woman. He said that that woman was not to be fought and forbade killing women and children".
   Of the splendour of Islamic morals is the advice of Abu Bakr, may Allah be pleased with him, to Yazid, in his expedition to Al Sham,
7. "Do not kill a child, a woman or an aged person. You will pass by people who retained themselves in hermitages, leave them to their own devices until Allah takes up their lives in such a state of misguidance. Oh, Yazid! Do not kill a child, a woman, or an aged person. Do not destroy an inhabited area, sterilise fruitful trees, kill a riding animal, or a sheep (save to eat), burn or sink palm trees, defraud or be a coward. The Prophet (r) has forbidden starving animals to death."
8. Islam extends care to war captives. When the captive surrenders his weapon, he acquires the protection granted to weak people. War is not intended to subjugate or humiliate man, but it is rather intended to be the last resort, in the cause of establishing right and justice, when dialogues fail between Moslems and others. Of sublime care extended to the captives:

1. Separation between mothers or fathers and their children, as well as between brothers, in captivity is not allowed. The Prophet (r) was quoted saying; “A mother is not to be aggrieved with separation from her child."
2. Islam has considered that feeding the captive is an approximation to Allah, as He says;
   
   
   {ويطعمون الطعام على حبه مسكينا ويتيما وأسيرا. إنما نطعمكم لوجه الله لا نريد منكم جزاءا ولا شكورا}
   
   "They give food for the love of Allah, to the indigent, the orphan, and the captive: (saying) 'We feed you only for the sake of Allah; we desire no recompense from you, no thankfulness'." (76:8-9)
   So, social and medical care is a right to the captives. After the battle of Badr, the Prophet (r) commanded his followers to honour the captives. So, they served them their meals first.
   
3. Islam did not neglect the psychic care of the captives. After the battle of Khaibar, Bilal passed by two Jewish female captives crying over the bodies of their people. The Prophet (r) blamed him saying; "Are you deprived of mercy, Bilal, as you pass by two women crying over the dead bodies of their men?" Thus, kindness and justice are extended to non Moslems, either be they in the lands of Islam or on fields of battle between right and wrong.

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THE SEVENTH ENTRY

MAINTENANCE OF NON HUMAN LIFE

Man’s respect of life extends to animals and birds:

1. On the authority of Abu Huraira who said; the Prophet (r) said; "A woman entered hell-fire due to a cat of hers. She tied it up and neither did she give it food nor set it free to eat from the vermin of earth, till it died withering."
2. Allah has subjugated his creatures of animals and birds to man. Therefore, man should adhere to certain constraints when dealing with such creatures. This is clarified in the Prophet's speeches:

1. On the authority of Abdullah Bin Amr, who said; the Prophet (r) said; "Whoever of a human being kills a parrot and whatever above, without its right, will be questioned by Allah about it." It was asked: "what is its right?" The Prophet (r) answered; "To slay it, and eat it, but not to cut its head and throw it."
2. Shaddad Bin Awas narrated that the Prophet (r) said: "Allah has made it obligatory to adopt a benevolent attitude towards everything. If you have to kill any animal, kill it in the kindest way. When you slaughter a cattle, you must make it less painful for the cattle you slaughter. So, you must get your knife sharpened to reduce the suffering of the cattle to be slaughtered."
   
   
3. The Prophet (r) says:“Fear Allah in the dumb cattle beasts, ride them when fit, and eat them when healthy."
   
4. Mercy is extended to every living being as the Prophet (r) says; "There is a reward for serving every animal having a moist liver."
   

If tests performed on animals assist in the advancement of medicine and treatment, they should be done in the framework of mercy which Islam has acknowledged to every living being. Realising the sacredness of human and non-human life in Islam, the Moslem physician is guided in his professional career by the following aspects:

1. Not to take any action which can positively violate the sacredness of life.
   
2. To continue offering all possible care to the patient as long as he is still alive, however hopeless his case.
   
3. In a society where life is sacrilegious, the doctor should not help oppressors by participating in their practices, as some prison physicians do. He should deny their behaviour at least passively (as by his heart) if he cannot change the situations by his hand or his tongue.
   
4. In Islam, mercy killing is not allowed, as the soul is Allah's possession and a gift from Him. He the Almighty has the sole right to take it up. No human being has the right to dispose of it, even if it is his own soul. As the doctor is deputised by Allah to preserve life through his position, he has no right to bring life to an end, nor should he ever think he is allowed to do so.

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CHAPTER THREE

ISLAM'S VIEW OF DISEASE

THE DISEASE

The purpose of human existence is affliction and trial. Allah says;

{الذى خلق الموت والحياة ليبلوكم أيكم أحسن عملا}

"..Who created death and life that He might try which of you is fairest in works, and He is the All mighty and the All forgiving." (67:1)

Man's life is but a series of afflictions, either be they painful or joyful. Allah says;

{ونبلوكم بالشر والخير فتنة وإلينا ترجعون}

"We try you with evil and good for a testing, and unto Us you shall be returned." (21:35) Sickness is a trial from Allah to be enacted by His Decree. Allah's ruling has so willed that His decree is to be carried out by natural causes as in the case of germs. But germs entering the body are not cause enough for contracting a disease. The body possesses immune mechanisms created by Allah to control these germs. Allah's decree is enacted either by recovery through bodily resistance or by the disease winning over the body by powerful germs. So, contagion is not cause enough for human bodies to contract diseases. But it is rather one of the factors of enacting Allah's will, as there are other causes determined by Allah, which turn these peaceful germs into harmful ones, or for harmful ones to be controlled, destroyed and their effects invalidated by others. This interprets what was narrated by Al Bukhari and Moslem from Abu Huraira who narrated from the Prophet (r) these two speeches: “There is no contagion, drawing an evil omen from birds, or Hama (drawing an evil omen from owls).” “The sick of a contagious disease should not contact the healthy.”

Although the Prophet (r) forbids mixing patients with healthy persons, this should not be considered the sole cause of contracting diseases. His statement of no contagion negates that mere contact is the cause of disease and would rather invite us to consider other causes. So, it is necessary for humans to probe the perceived worldly causes of diseases, which lie in the domain of human limited capacity, for the treatment and prevention of diseases. Yet, whether to avoid or recover from diseases, if contracted with, is left to Allah’s will and decree.

THE ATTITUDE OF THE MOSLEM PATIENT TOWARD DISEASE

1. Contracting a disease is a Allah’s decreed act, and should be accepted by the Moslem as any other acts of fate, either be they good or evil. Allah says;
   
   
   {وبشر الصابرين الذين إذا أصابتهم مصيبة قالوا إنا لله وإنا إليه راجعون}
   
   “..yet give thou good tidings unto the patients who, when visited by an affliction, say, 'Surely we belong to Allah, and to Him we return.'" ( 2:156) Jaber, may Allah be pleased with him, said that the Prophet (r) said; "None of you will believe unless he believes in fate, either be it good or evil, and unless he knows that what has befallen him was not to miss him and what has missed him was not to befall him."
   
   
2. Disease can be expiation for sins committed in life. Allah says;
   
   
   {ما أصابك من حسنة فمن الله ، وما أصابك من سيئة فمن نفسك}
   
   "Whatever good visits thee, it is of Allah; whatever evil visits thee is of thyself." (4:79) But the Moslem should not consider disease as a revenge from Allah for his sins, he should rather accept it as purification in life to meet Allah while He is pleased with him. Allah's mercy is larger than His anger. Allah says;
   
   
   {قال عذابى أصيب به من أشاء ورحمتى وسعت كل شىء}
   
   "My chastisement- I smite with whom I will; and My mercy embraces all." (7:156) On the authority of Abu Huraira, who said, the Prophet (r) said; "No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Moslem, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that." But forgiveness and expiation of sins are subject to the Moslem's patience, his hope of being rewarded in the Hereafter and the way he accepts disease. Therefore, the Prophet (r) advised the Moslem patient to have patience and hope for reward in the Hereafter. On the authority of Abu Ayoub Al Ansari, who stated that when the Prophet (r) was visiting a sick man of Al Ansar, he (r) said; "O, my brother! Be patient. My brother! Be patient. You will be free of your sins which you have committed." Um Ala'a narrated that the Prophet (r) visited her in her sickness and said; "Rejoice as good omen, Um Ala'a! When the Moslem gets sick, Allah expiates his sins for that, as fire goes out with the badness of gold and silver."
   
   
3. Affliction with disease can be a means to enhance the Moslem's degree at the sight of Allah. On the authority of Al Selmi who said, the Prophet (r) said; "If the Moslem was predestined a degree by Allah, up to which his work did not match, Allah would afflict him in his body, money or children and would make him forbear all these until he reaches the degree which Allah has predestined to him." To assure that the disease is not to be taken as wrath sent from Allah upon the Moslem, nor necessarily an expiation of sins, the Prophet (r) himself suffered so much of the severity of disease, though Allah had forgiven him his former and latter sins. The Lady Aisha, may Allah be pleased with her, narrated; "I never saw anybody suffering so much from sickness as Allah's Apostle." On the authority of Abdullah who said; "I visited the Prophet (r) during his ailments, and he was suffering from a high fever. I said, 'O, Messenger of Allah! You have a high fever. Is it because you will have a double reward for it?' He (r) said, 'Yes, it is so'."
   
   
4. Enhancing the Moslem's degree or expiating his sins depends upon the Moslem's behaviour during the experiment of affliction. If he is content, patient and seeking the reward from Allah, he will be successful in this test. But if he fails to accept it, or receives it with anger and uneasiness, it will be a cause of Allah's wrath over him instead of being a means for His gratification. It was narrated by Al Tirmizi, on the authority of Saad, who said, the Prophet (r) said; "Of the good fortune of the son of Adam is to be pleased with what Allah has decreed upon him, and of the misery of the son of Adam is to be annoyed with what Allah has decreed upon him." It was also narrated by Ahmed, on the authority of Mahmoud Bin Labid, who said, the Prophet (r) said; "When Allah loves some people, He will afflict them, and whosoever is patient, the reward of patience is his, but whosoever feels uneasy, the consequence of uneasiness is his."
   Inasmuch as the calamity is great, the merit of patience is great. Therefore, whosoever is patient and seeks the reward from Allah, paradise will be his reward for patience. It was narrated by Al Shaikhan (Al Bukhari & Muslim) and Al Tirmizi, on the authority of Anas who said the Prophet (r) said; "Allah the Elevated said; 'If I deprived my slave of his two beloved eyes and he remains patient, I will let him enter paradise in compensation for them.'"
   
   To indicate that annoyance and uneasiness with the disease will waste away the reward of affliction, Al Bukhari narrated, on the authority of Ibn Abbas, that the Prophet (r) said to a sick man, when visiting him; "Don't worry! It will be expiation (for your sins)." But the man replied; '..No! it is but a fever that is boiling or harassing an old man and will lead him to his grave.' The Prophet (r) answered him; "Then, yes it is so." The man refuses the advice of the Prophet (r) to be patient and ask for forgiveness. He looks to his illness in a sheer abstract view; void of the hope of Allah's mercy, and considers it as a mere fever that will lead him to death. Therefore as long as he chooses that concept, the Prophet (r) cannot but warn him of the outcome of his choice. Hence, it is not appropriate to curse disease as a means to express uneasiness. It was narrated by Ibn Maga, on the authority of Abu Huraira, who said; "The fever was mentioned in the sight of the Prophet (r) and a man cursed it. The Prophet(r) replied; "Don't curse it! It goes away with sins as fire goes away with the badness of iron."
   
   
5. Whether the affliction of disease is decreed to expiate sins or enhance man's degree, the diseased, during his sickness, becomes very close to Allah. It was narrated by Al Tirmizi and Ibn Abul Donia, on the authority of Ibn Abbas, that the Prophet (r) said; "The supplication of the patient will not be returned until he recovers." Al Tirmizi and Ibn Maga narrated, on the authority of Omar Ibn Al Khatab, that the Prophet (r) said; "When you visit a patient, ask him to pray for you, as his praying is like that of the angels." Al Tabarani narrated on the authority of Anas that the Prophet (r) said; "Visit patients and ask them to pray for you, as the patient's prayer is accepted and his sins are pardoned." It was narrated in the books of Tradition that Allah says; "O! my slave, good health brings together you and yourself, but disease brings Me and you together."
   
   When the patient feels that in his state of illness he is close to Allah, it will become easy for him to bear his pains, and he will cope with all he faces of ordeals, away from annoyance and depression. This serenity and tranquillity are the quintessence of mental health, which will return with good both in the present life and the Hereafter. It was narrated by Muslim on the authority of Abu Yahia Suhaib Bin Sanan that the Prophet (r) said; "How wonderful the affair of the Faithful is, it is wholly good. This is not as such except for the Faithful. If a joyful thing befalls him, he will be thankful to Allah, and if a harmful thing befalls him, he will be patient, and that will be good for him."
   
   
6. Of Allah's grace upon the Moslem patient, in the state of his illness, is that Allah recompenses him of what he has missed of good deeds due to his illness. It was narrated by Al Bukhari, Ahmed and Abu Dawood, on the authority of Abu Mousa, that the Prophet (r) said; "If the Moslem gets sick or is at travels, Allah decrees to him of the reward as much as he will get if he is healthy and domiciled." This Prophet (r) thus ensures that Allah's gratification and mercy are much more better in the Moslem’s asset of rewards than he could offer of good deeds. On the authority of Abu Huraira, who said that he heard the Prophet (r) saying; ‘None would enter paradise through his work.’ They asked; 'Not even you, Allah's Apostle?’ The Prophet (r) replied; 'No! Not even me, unless Allah encompasses me with his grace and merit'.
   
   
7. The fact that sickness is an approach to Allah, an expiation of sins and an enhancement of the Moslem's degrees should not mean that the Moslem, who loves good health and hates disease, will surrender himself to his disease and neglect the treatment. It was narrated by Muslim, on the authority of Abdullah Bin Omar, who said; "The Prophet (r) used to pray: 'O my Lord! I seek refuge with you of the vanishing of Your benefaction, the reverse of good health granted by You and the abrupt descent of Your retribution and all of Your wrath.'" It is a matter of fact that disease is Allah's decree, but as in any other experiment of affliction encountered by man, worldly means, which are provided by Allah, should be adopted. These worldly means of treatment are rather a part of Allah's decree to implement His will, and should not be considered as an objection to His decree Of these means are:

1. Available medical care according to the level of medical progress in the community. It was narrated by Ahmed, on the authority of Osama Bin Shariek, that the Prophet (r) said; "O Slaves of Allah! Take up therapy."
   
2. Approaching Allah by doing good deeds, almsgiving and supplication. When the diseased prays Allah for recovery and adopts worldly means of treatment, he, in fact, resorts to the Supreme Power in Whose Hands are the measures of everything. This Power will open to him the gates of hope, even if his case is considered hopeless by human perceptions.

The attitude of adopting material treatment do not contradict with the principle of resorting to Allah and placing trust in Him. It was narrated in Al Musnad and Al Sunnan, on the authority of Abu Khuzama who said; "I asked the Prophet (r); ‘O, Messenger of Allah! Should we resort to recite spells of supplication, take up therapy or guard what is feared, would this ward off Allah's decree? The Prophet (r) answered: "But all this is of Allah's decree." The Prophet (r) used to say in prayer; "O, my Lord! I do not ask You to turn back the written decree, but I rather ask Your graciousness in what has been decreed." Losing hope of Allah's graciousness in case of affliction is not acceptable. The Moslem has to invoke Allah hoping for His mercy and graciousness. Mitigating fate is possible, as Allah has destined that His slave will invoke Him and He will answer his supplication. Allah can obliterate His decree or mitigate it, and all this is in Allah's eternal pre-knowledge which is registered in the Mother of the Book,(8) before the creation of earth and heaven. Allah says;
)يمحو الله ما يشاء ويثبت وعنده أم الكتاب(
"Allah blots out and confirms whatsoever He will; and with Him is the Mother of the Book." (13:39)

8. If a patient's health deteriorates to the extent that his recovery may be considered impossible, his morale may be affected. In this situation, the Moslem patient is distinguished with two characteristics:

a. He does not reach a state of complete despair or collapse under any worldly circumstances, either in health or social levels. Allah says;

{ولا تيأسوا من روح الله إنه لا ييأس من روح الله إلا القوم الكافرون}

"Never give up Allah's smoothing mercy: Truly no one despairs Allah's smoothing mercy, except those who have no faith." (12:78) And; (إن مع العسر يسرا ) “Verily, with every difficulty there is relief."(94:6) This continued hope is a natural guard against collapse.

b. The Moslem patient, in the severest cases of physical pain and mental despair, never thinks of suicide. He seeks Allah's reward and forgiveness for every pain in life. So, how can he terminate his life, an act forbidden by Allah, with his own hands?! It was narrated by Al Bukhari, on the authority of Al Hassan Bin Jandab and Abdullah, that the Prophet (r) said; "There was, in those before you, a man who was wounded. He got annoyed and with a knife, he cut his hand. His blood did not cease to flow until he died. Allah said in the divine Hadith: 'My slave has hastened to me with himself, so I deprived him of paradise.'" Thus the idea of suicide is absolutely inconceivable in the Moslem's mind.

The Moslem should not entertain mere wishful thinking of death to relieve himself of suffering. His goal is to attain the pleasure of Allah, and his happiness is to be in a state that will make him close to Allah, either in sickness or in health. His invocation will be as such of the Prophet's. It was narrated by Al Shaikhan on the authority of Anas Bin Malik that the Prophet (r) said; "None of you should wish for death because of a calamity befalling him, but if there is certainly anyone wishing for death, he must say; 'O Lord! Keep me alive as long as life is good for me, and let me die if death is better for me.'" In another narration by Al Bukhari: "None of you should wish for death, for if he is a good doer, he may increase his good deeds, and if he is an evil doer, he may repent to Allah."

With this concept, the patient will be able to have self consolidation and bear suffering. Thus, physical illness will not be a cause for developing a psychological disease or psychosomatic disturbances. Self consolidation will rather, in many cases, help in the recovery of physical illness.
The attitude of the Moslem, in case of illness, is a compliance to this remarkable Islamic view, with which he can face all his problems in life. This is a unique attitude, in which Islam is unprecedented. The Moslem hates disease and seeks to avoid it, but if it befalls him, he will accept it as an act of divine fate and a decreed and doomed affliction. He will seek patience with the intention (Niyah) of getting the reward from Allah. At the same time, he will adopt all the means he can, such as worldly treatment and approaching Allah, until recovery is achieved. So, in case of illness, he is rewarded for his patience and his sins are pardoned due to the affliction incurred upon him; and in case of recovery, he is rewarded for his thankfulness to Allah Who granted him the grace of good health.

All these meanings are demonstrated clearly in the Prophet's invocation, which was narrated by Al Tirmizi, on the authority of Ibn Omar: "O, my Lord! Portion out to us of Your obedience, with which You would make us attain Your heaven; and portion out to us of Your fear, with which we would be departed from Your disobedience; and portion out to us of certainty, with which You would make calamities of life easier for us. Our Lord, grant us enjoyment with our ears, eyes and strength as long as You made us alive, and, please, make all this our inheritance. Our Lord, do not make life our biggest concern or the extent of our knowledge." Of the Prophet's saying, sublime meanings are crystallised:
[list=a][*]Certainty of faith which would give satisfaction with fate and divine decree, thus rendering calamities and pains easier to bear. [*]Being keen on the safety of the body and senses, which are the tools in the obedience to Allah .[*]Supplicating Allah for progeny to inherit physical and mental health. [*]Acquiring Allah’s graces in the World leads to obey Him and attain His Paradise.