Medicine is one of the well-respected fields of science in the holy religion of Islam, to the extent that Prophet Muhammad (PBUH&HP) mentioned it along with theological studies as two main branches of knowledge [1].  However, as in any branch of practical science, there are specific moral codes that Islam obliges people who are involved in them to observe.

Muslim Doctor Responsibility

Accordingly, a Muslim doctor is not only concerned with his/her patient’s bodily health but also is responsible for his/her spiritual side. This is where doctors need medical ethics in their profession to fulfill their job satisfactorily both for themselves and patients, which ultimately brings with it God’s satisfaction and contentment.

The first and foremost responsibility of doctors is to find a cure -if there is any- as fast as possible and to put the needs of their patients above their financial concerns. Imam Sadiq (AS) said: “the one who avoids curing the injury of an injured person, would be associated with the one who caused the injury. Since the injurer intentionally harmed the wounded person, and the one who avoided his/her treatment did not intend to cure him, thus he/she intended his/her destruction” [2]. In other words, if a doctor neglects his responsibility and does not make enough effort to help the patient, he would be the cause of any harm that inflicts on him/her.

In their decision-making also, doctors should follow the codes of ethics. First of all, they should consider the patient’s opinion and then try to offer the best option to him/her, being always observant of his/her wellbeing and satisfaction. Islamic rules and regulations should play an essential part in the decision that doctors make - e.g., in the case of child abortion, euthanasia, etc. Moreover, they should try to be as kind and tolerant as possible toward their patients; the disease is severe enough for patients to make them anxious, add an impatient and rude doctor to that and imagine how they might feel.

Being a doctor, according to Islam, is not only a religious responsibility but also a social and humane necessity and a moral obligation [3]. Therefore, a doctor should do his best to fulfill all those duties and should not be content with the mere financial benefits of the work or the social position that might be attached to his/her job.

Finally, the most important characteristic of an ethical work is to gain Allah’s satisfaction; in other words, if a person did something and his intention in doing it was God’s contentment and not financial matters and earning more money, the given effort would be worthy to be called ethical [4].

While a Muslim doctor believes in his/her power in curing the patients, he/she knows that the ultimate healer and decision-maker is Allah and all he/she does is in line with His will.

References: 

1. Bihar ulanvar. Vol. I, p 220.
2. Muhammad ibn Yaqub Al-Kulayni, Al-Kafi (The Sufficient Book). Vol.VIII. Tehran, Masjed Publication, p 345.
3. Morteza Ameli, Medical Etiquettes in Islam, Jame’e Modaressin Qom publication, p 59.
4. Morteza Mottahari, Taalim va Tarbiat dar Islam (Teaching and Education in Islam), Sadra publication, 23rd ed. p71.

Muslims commemorate the fortieth day after the martyrdom of Imam Hussain (AS) and his companions, called Arbaeen, meaning the fortieth day in Arabic. They all gather around the city of Karbala and Imam Hussain’s (AS) shrine, mourning and lamenting the unfair and cruel war between his comrades and those of Yazid Ibn Muawiyah, which led into the death of those pure men and the bondage of their families. 

This commemoration happens every year around the city of Karbala. Muslims begin to walk to Karbala from other towns. They gather together in groups to pray, and especially to mourn the martyrdom of Imam Hussain (AS).
This walk is a hard one. It takes at least three days and lots of energy and time. So, why do Muslims take that? What is the philosophy behind it? 

To answer our questions, first, let’s have a review of the history behind this walk and then move to the other aspects of this commemoration. 

1. What is the Arbaeen Walk?

The history of Arbaeen walk goes back to the first visitors of Imam Hussain (AS) after his death. On the day of Arbaeen, forty days after the tragic martyrdom of Imam Hussain (AS), Imam’s (AS) son, sister and the remaining members of his family and that of the other martyrs came back to Karbala to lament the death of their dear ones besides their graves.  

Their next visitor was Jabir Ibn Abdullah Ansari on the year 61 AH. Visiting Imam Hussain’s (AS) shrine was a tradition in Shiite culture until a short period after Morteza Anasari’s became the religious reference (Marja’) of Shiite Muslims. It was then lessened for some years and then revived. Some other religious references (Marja’) kept this tradition alive among their followers, until the government of Saddam Hussain, which banned all religious Shiite traditions to be performed publically [1]. 

The tradition was revived after the fall of Saddam, and it is still to be continued. 

2. Why on Foot?

Visiting the holy shrines and going on pilgrimages on foot is not something new or belonging to our age. It’s got a long history, and Adam did the first pilgrimage on his visit to Mecca [2]. It isn’t a tradition just among Muslims either. It is performed in other faiths and religions, too. For instance, Caesar made a vow to his God to go on a pilgrimage to the Dome of Rocks if he won the battle against the Empire of Persepolis (Iran). He performed his vow after his victory [3].

Pilgrimages are highly admired, and their act is seen as a way of getting closer to Allah by Imam Sadiq (AS). Visiting the holy shrines of the twelve Imams (AS) is even more praised, especially the sacred shrine of Imam Hussain (AS). Of course, it’s not these shrines themselves that are of value and importance, but the people who have been buried there. Thus, when one makes a pilgrimage toward these shrines, he/she finds the chance to think more about these great personalities who won Allah’s satisfaction and praise and were Muslims in the real sense of the word. So, in every step that a pilgrimage takes toward Imams' (AS) shrines, especially that of Imam Hussain (AS), he/she is getting closer to a source of spiritual blessing, bringing him/her thousands of virtues and wiping away thousands of vices from his/her mind and soul.

3. What is the Philosophy behind the Arbaeen Walk?

The Arbaeen pilgrimage is not merely a long walk. Instead, it is a kind of movement in which despite being in publics, pilgrims have their own private relationship with Allah and Imam Hussain (AS), which finds a new form of divine immaterial dependence and conformance. Thinking about the goals and the history behind the martyrdom of Imam Hussain (AS), the injustice and cruelty imposed on his family and the devotions of his faithful followers brings about many personal and social growth and improvements. 

Meeting other Muslims, exchanging ideas, and making friendships with Muslims of the other countries is another social outcome of this pilgrimage. One finds out that they are not alone in their faith, and have friends all over the world. They may have differences, but they have one thing in common: Belief in Imam Hussain (AS) and his right cause. 

The last and the most crucial point to mention this great gathering is it's a kind of preparation for the grand reappearance of Imam Mahdi (AS), the awaited savior among Muslims. The Arbaeen pilgrimage is to make the minds and souls ready for this great event. It is said that when Imam Mahdi (AS) reappears, he introduces himself as the son of Hussain (AS) [6], whose fame has reached many people through the Arbaeen Pilgrimage; one of the most significant religious gathering around the world, with the estimated number of 40,000,000 people participating in it, whose news is broadcasted all over the world [5].  

References

1. "The background of Arba'een rally/The importance of Najaf-Karbala rally from the scholar's viewpoint." Fars News. Archived from the original on 16 November 2015. Retrieved 4 October 2015.
2. Hor Ameli, Muhammad Bin Hussain Vasayel-o-Shia, Vol 11, p 132
3. Sobhani, Jafar The Light of Eternity p. 696
4. Kamel-o-Ziyarat: Pp 183, 184 and 185
5. Philipson, Alice (19 January 2015). "The ten largest gatherings in human history." The Telegraph. Archived from the original on 6 October 2015. Retrieved 3 October 2015. 
6. Khademi Shirazi, Mohammad Yad’e Mahdi P16, P132