The Role of A Muslim Doctor (1/2)

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."  (Surah Al-'Isra': 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 surahs (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…" (Surah Yunus: 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." (Surah Fussilat: 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."  (Surah Ar-Ra’d: 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 grievous is the penalty they (incur), because they are false (to themselves)." (Surah Al-Baqarah: 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, (Surah Al-Baqarah: 184), not to observe the usual ablution (Surah An-Nisa' 43), not to abstain from cutting his hair during the pilgrimage (Surah Al-Baqarah: 196), not to respond the call of Jihad (Surah At-Taubah: 91) 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 (Peace be upon him) 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..." (Surah Ash-Shu`ara': 78-80)

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..."  (Surah An-Nahl: 69)

The Hadith, as usual, gave us striking revealing facts concerning disease and cure. Our Prophet (Peace be upon him) 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 (Peace be upon him) said - on the authority of Usama Ibn Shuraik - when a Bedouin asked him whether he 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 (Peace be upon him) 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 (Peace be upon him) order. By accepting the Prophet's (Peace be upon him) 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.

(Continued)