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Sunday, 31 May 2009


ISLAMIC MEDICINE

(Edited by Shahid Athar , M. D.)

 


The Role Of A Muslim Doctor

Prof. Mahmoud Abu - Saud

 

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.

 sumber:http://www.islamicmedicine.org/ethics.htm

Saturday, 30 May 2009

Selamat berjuang sahabat ku............




27 mei 2009,Akran n Izzat balik Malaysia krna dapat biasiswa drp MARA

izzat(teng) dan zul di kuliah


sedih nampak!!!akran menunggu nk check in
kat cairo international airport


moga perkenalan kita kat bumi zagazig tak pernah dilupai
ukhwah fillah 
abadan abada!!!

insyaAllah ade rezeki kite jumpa lagi di bumi mesir
tp lain universiti lh
hehehe!!!

molek gok ,
ade gak tmpat nk nupang kalu ge alex ko.......
gud luk
.........................................................................................................................



Friday, 29 May 2009

KAKTUS



Oleh    : Mujahid Syed Qutb Al-Mashoori






Aku katakan padamu,

Suatu petang masa dahulu,

Mataku terpandang dan terpaku,

Pada kaktus kecil bertapak sepi,

Duduk sendiri minta diperhati,

Minta dibelai dan dimanjai,

Minta dijaga dan dimengerti,

 

Tersentakku pada tawaddhuknya,

Terkelu lidahku pada semangat juangnya,

Berdiri sendiri namun tak pernah peduli,

Pada angin, pada dingin malam dan panas mentari,

Aku tersentak dan terpaku,

Mengapa aku tidak seperti kaktus itu,

Sabar dan khusyuk pada gersangnya tanah,

Pasrah dah redha dengan kehendak Allah.

 

Biar tangan ini menjadi pasu barumu,

Biar tangan ini menatang sunyi hidupmu,

Biar tangan ini luka ditusuk durimu,

Biar air mata ini berlinang menyiram gersang tanahmu,

Biarkan…

Kerana hati ini teringin,

Belajar hidup seperti kaktus kecil itu,

Matang dan membunga dalam gersangnya tanah,

Bergerak dan berjuang dalam air mata darah,

Sabar dan tabah memerangi amarah,

Redha dan rela dengan kehendak Allah.

 

Kepada Dia jiwa ini kuserah,

Moga aku dan kamu istiqamah dalam kebenaran,

Biar tersadung dan terperangah dalam perjuangan,

Janji kalimah Allah kembali megah dan gagah,

Atau kita semua mati dalam syahadah,

Kerana kaktus kecil itu mengajar erti bersusah payah,

Berjuang dan istiqamah dalam melaksana kehendak Allah,

Dalam rekah, perit, kasar dan gersangnya tanah.

ALLAHU AKBAR.

 

 

 










Thursday, 28 May 2009

Study@Dakwah









Alhamdulillah...dapat juga ana memulakan coretan ana pada hari ini.Teringat plak masa sekolah dulu,mase form 4 dan form 5,kene lantik pegang jawatan penting dalam majlis perwakilan pelajar sm imtiaz dungun....asal nye form 5 dan dapat portfolio lain dah...biro akademik...slpas tu d tukar semula ke biro keagamaan(JKBI) atas sbb yg x dapat dielakkan..mase tu hanye ALLAH je yg th betapa beratnye hati menerima tugasan ini,memang sgt berat apabila terkenagkan diri ini kurangnye ilmu agama,nk bercakap kat depan pun gabra...memang tak layak di bandingkan dengan abg syuk(senior yg pegang jawatan ni dulu) yg hebat dgn kepetahan berkala-kata.Akhirnye dgn sokongan sahabat ana menerimanye...dalam menjalankan tugas ku ni,kadang2 tertanye-tanye jugak....Aku ni duk kat sekolah nak study ke?atau nk berdakwah?ammmmmm!!!!

 

 

sehinggalah satu saat kadang2 lemah smangat,bleh kata tiap2 tahun sampai f5 ana menangis tertekan,masa ni ustazah lah jadi tempat ak mengadu...hehe...ustazah mane tu???rase nk letak jawatan pun ade,macan2 lah....

 

 

sampai satu hari,ana terbaca article tentang study atau dakwah.... ni bleh lah nk kongsi kat semua terutama nye adik2 kat imtiaz yg menyambung perjuangan kami di bumi imtiaz.Jadi ana bagi article yg ana baca dulu untuk di kongsi bersama sahabat2 atau adik2 yg mungkin tertanya-tanya tentang peranan kita sebagai SYABABUL ISLAM..

 

 

 

Kewajipan Dakwah Serta Tuntutannya

Dakwah menjadai tuntutan kepada umat Islam yang baligh, berakal, mumayyiz dan mampu melaksanakannya. Banyak dalil-dalilnya antaranya:

Firman Allah dalam surah Ali Imran ayat 104 yang bermaksud:

Dan hendaklah ada dari kalangan kamu satu ummah yang mengajak kepada kebaikan, menyeru makruf dan mencegak kemungkaran dan mereka adalah golongan orang yang berjaya.”

Dalam hal ini Rasulullah menjelaskan lagi dengan hadis Baginda SAW yang bermaksud:
“Sesiapa dari kalangan kamu yang melihat kemunkaran, maka hendaklah diubah dengan tangan, seandainya tidak mampu maka dengan lidah dan perkataan, sekiranya tidak mampu maka mesti mencegahnya dengan hati. Dan mencegah atau benci dengan hati itu merupakan selemah-lemah iman.”

Begitu juga dengan sirah para Nabi dan Rasul serta ulama-ulama yang mahsyur. Mereka menjalankan tuntutan dakwah ini dengan segala usaha dan pengorbanan sebagai seorang hamba dan khalifah di muka bumi Allah ini. Tujuannya tidak lain mengajak manusia kepada mentaabudkan diri kepada Allah serta melaksanakan amanah sebagai pentadbir di muka bumi ini. Dalam usaha menjalankan dakwah ini, mereka menerima pelbagai cubaan dan mehnah serta tribulasi hingga menggadaikan nyawa mereka sendiri. Namun begitu mereka tidak merasa cemas, sedih atau menyesal. Mereka yakin bahawa daripada usaha tersebut dan izin Allah, mereka akan diganjari dengan pelbagai nikmat baik di dunia sekalipun dan lebih-lebih lagi di hari akhirat kelak. Firman Allah SWT maksudnya:

“Dan apakah kalam dan perkataan yang paling baik daripada mereka yang mengajak kepada Allah dan beramal soleh dan menyatakan bahawa aku daripada orang muslimin.”

Justeru, kita perlu sedar bahawa tugas dakwah ini bukan suatu perkara yang terasing dalam kehidupan kita sebagai pelajar. Ini adalah sunah kehidupan dan menjadi tanggungjawab kita sebagai hamba dan khalifah di muka bumi ini.

Mengapa Pelajar @ Remaja ?

Setelah kita mengetahui kewajipan dan tuntutan dakwah, timbul pula persoalan. Adakah kita sebagai seorang pelajar atau remaja perlu terlibat dalam kancah ini? Sedangkan dalam masa yang sama kita mempunyai kewajipan untuk belajar? Dalam hal ini para pelajar perlu faham bahawa kedua-dua hal ini perlu dilihat dalam perperstif yang berbeza. Persoalan belajar adalah persoalan kita mengukuhkan ilmu, fikrah, jiwa serta apa-apa jua yang berkaitan dengan diri kita sendiri. Persoalan dakwah pula adalah berkaitan dengan masalah yang berlaku di sekeliling kita. Lantaran suasana yang berlaku di sekeliling kita mendesak kita untuk menjalankan tugas dakwah ini, maka kita sebagai pelajar tidak dapat tidak perlu melibatkan diri secara langsung dengan kemampuan dan medan yang kita berada.

 

Sebagai pelajar dan remaja, perlu disedari hakikat bahawa kita merupakan generasi masa depan yang akan menggantikan kepimpinan ummah yang wujud kini. Lantaran kesedaran di atas dasar ingin membuat reformasi ke atas perkembangan umat Islam yang berlaku kini, maka ia menuntut pengorbanan dan usaha dari seluruh tenaga, masa dan material kita untuk menaikkan syiar Islam. Bagi menentukan maju atau mundurnya sesebuah bangsa itu, maka kita hanya perlu melihat kepada pemudanya. Sekiranya pemudanya hidup dalam keadaan yang leka, membuat maksiat dan engkar dengan perintah Allah, maka cukuplah untuk kita melihat akan kemusnahan bangsa. Namun, seandainya pemuda dan pemudinya sentiasa peka, takwa dan beriman kepada Allah dan hari akhirat serta bersedia membuat perubahan, maka kita akan dapat lihat bangsa tersebut akan dinaikkan darjat mereka di dunia dan di akhirat. Itulah hakikat maksud kata-kata Imam Al-Ghazali tentang golongan pemuda.

 

Begitu juga kalau kita semak kembali sirah perjuangan Rasul SAW, ramai di kalangan para sahabat terdiri daripada pemuda-pemuda seperti Abu Ubaidah Al-Jarrah, Saad Bin Abi Waqqas, Ali Bin Abi Talib dan ramai lagi. Mereka adalah pemuda-pemuda bagi membantu perjuangan Rasul SAW terutamanya ketika Islam mula-mula ditegakkan.

 

Dalam suasana pengajian, kita tidak perlu memberikan alasan untuk tidak bersama-sama menceburi dalam bidang dakwah ini. Bukan masalah masa yang tidak cukup, ilmu yang masih tidak mantap, tidak yakin pada diri sendiri dan sebagainya yang merupakan jawapan-jawapan yang sering diutarakan, tetapi perlu kita sedar seandainya kita tidak berubah dari sikap lama kita dan tidak mengambil endah akan hal ini, maka masyarakat dan negara akan dijajah dengan pelbagai bentuk penjajahan yang baru.

Salam PERTEMUAN











بسمالله الرحمن الرحيم
Dengan lafaz basmalah ini,ana mulakan coretan ana dalam blog yg serba kekurangan ini.Moga2 blog ini memberi faedah yg berguna kpd ana dan sahabat perjuangan dalam menongkah arus realiti pd hari ini,mohon sahabat tegur ana kalau ada silap salah dalam perkembangan blog ni.salam pertemuan di alam maya