On the authority of Abu Hurairah, who said: The messenger of Allah said :

p "Each person's every joint must perform a charity every day the sun comes up : to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoistingd up his belongings onto it is a charity: a good word is a charity, every step you take to prayers is a charity and removing a harmful thing from the road is a charity."

p related by Bukhari and Muslim.

it is not hard to perform a charity....

doctor....... i'm a....

The Role of a Muslim Doctor

By Prof. Mahmoud Abu-Saud

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 forbearance 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 (salAllahu alayhi wasalam)'s order. By accepting the Prophet's (salAllahu alayhi wasalam)'s 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 (salAllahu alayhi wasalam), on the authority of Yasir, said: "For each disease there is a cure; and when the (fight) treatment is given, the disease is cured by the Will of Allah" [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] Allah 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..." [3: 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. The 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 rendered by a medical doctor is to behave at 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 Ash-Shifa' - 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), preferential 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.

By Prof. Mahmoud Abu-Saud

Courtesy: www.everymuslim.com

yeah, being a muslim doctor is not only to cure the diseases but also help the patient to be a loyal slave to Allah.. doing dakwah.. everytime everywhere..

I was revising my anatomy to strengthen my clinical skills. I did read a few books about anatomy including the Netter’s Atlas of anatomy before. However, few things come out in my mind. How can I sustain in memorizing all the parts of the body in details? Am I required to memorize all the parts of the body to become a good doctor? My school back in Ireland is not a very well-known University for its anatomy and Medical lectures.

However, things are changing when i read Clinical Anatomy written by Prof Stanley Monkhouse. In the few pages earlier, he explained the way he write the books. He is one of the senior lecturer in Anatomy. I would like to quote few sentences from the manual and philosophy of his book;

“It is impossible to learn anatomy in great detail. This has 2 disadvantages. First, it is mind-numblingly boring, and secondly you may be lulled into false sense of security, there is much variation from person to person, and from birth to death. So a choice has to be made; it has to be recognized that some items of information are important, and some are not; lines has to be drawn between what is ‘need to know’ and what is ‘nice to know’.”

Wow, this is amazing. This is the philosophy of the key of knowledge. Many medical students nowadays, when they go to the lecture hall, they are not ready to learn. Many of them simply write and elaborate what the lecturer has been saying without further thinking on classification, dividing, defining the terms, and searching to differentiate between what is need to know and what is nice to know.

The consequences is, they might fall asleep or they go to the library and read Kumar and Clark without proper understanding and becoming more confused. As a student, now we should be able to understand the lecture, get the definition, classify and harvest the important part of the lecture and becoming Adil.

So what is Adil? Adil is putting the right things in the right place. For example, you always put your car key on the refrigerator. And because it is always there, you will know and you won’t have to recall your memory. It is just your habit without you realize it. You will only realize that if you misplace it and of course, your best friend drives your car without asking any permission.

This is the same thing apply to the knowledge. You must have the ilmu (knowledge) and also the right place to put it ( the heart). The learned scholars of Islam knows about this and they are Adil on learning. For example, we know that the opinion of the students of Imam Abu Hanifah is different from their teacher. They appreciate the knowledge given, but at the same time, they are not a spoon-fed generation. They will argue the ilmu, classify, try to understand in the proper context and put it properly inside the heart. They might argue with their teacher, but they argue in the best way. Even among the students, they have the value of agree of their disagreement as the they see differences is variation, which good for the ummah.

The second thing is the place to put the knowledge which is the heart. That is why the previous scholars are very particular of taking care of their action so that they have the best place to put their knowledge. If we can be Adil to the knowledge, that we can be a good student, who can memorize and even better, practise the knowledge into life.

As I was reading a surah from Quran, Allah talks to us about his verses that is you need to know and also the verses that is nice to know. This is what we call the clear verse (muhkamat) that is clear in terms of the meaning and also required to understand, and also the verses of Mutasyabihat, the verses that has vague meaning that can only be fully understood by Allah SWT, which is nice for us just to know it.

Furthermore, the lines of demarcation between verse muhkamat and verse mutasyabihat is relative and has different spectrum in different people. Some scholar that study Islamic sciences such as Ulum Quran and Hadith might have plenty verses that is muhkamat to him, while a lay person who has basic knowledge of Arabic language, might have more verses of mutasyabihat.

It is the duty of every muslim to try to understand the verses of Al-quran according to their level of understanding. Muslim must learn the quran, but at the same time try to reach and make ijtihad only limited to themselves. Without proper understanding and limited ijtihad, how can we expect the muslim to practise the Quran as their habits?

Anyway, thanks to Prof Monkhouse. After teaching and serving his time in medical teaching field, he now devoted fully his life as a good Christian in the monastery. Wow, he has the same appearance of Imam Ghazali, but in the medical version ;-)

Now, I can continue my study! So, guys remember, classify between what is nice to know, and what is need to know!
- imported post.. to win the world with knowledge, to win the hereafter with knowledge, to win both with knowledge too.. Knowledge is not just an information that you have to accept without process it, knowledge covers more than that... fikr.. zikr