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.
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:
- Bihar ulanvar. Vol. I, p 220.
- Muhammad ibn Yaqub Al-Kulayni, Al-Kafi (The Sufficient Book). Vol.VIII. Tehran, Masjed Publication, p 345.
- Morteza Ameli, Medical Etiquettes in Islam, Jame’e Modaressin Qom publication, p 59.
- Morteza Mottahari, Taalim va Tarbiat dar Islam (Teaching and Education in Islam), Sadra publication, 23rd ed. p71.
In this article, you can read some narrations about the day of Ghadir.
Chapter One: The place of Eid Ghadir in the religion
I went to Imam Sadiq (AS) and said: Do Muslims have Eid other than Eid al-Adha, Eid al-Fitr, and Friday?
Imam (AS) said: Yes, the day when the Messenger of God (PBUH&HP) appointed the Commanders of the Faithful (to the caliphate and guardianship.
The Messenger of Allah (PBUH&HP) said:
Ghadir Day is the highest Eid of my nation and it is the day that Allah Almighty commanded. On that day, I will appoint my brother Ali ibn Abi Talib as the flag bearer (and commander) of my ummah, so that the people after him will be guided by him, and that is the day when Allah completed the religion and completed the blessings on my ummah, and He liked Islam as a religion for them.
Imam Sadiq (AS) said:
The day of Ghadir is the great feast of Allah, God did not send a prophet, unless he took this day as Eid and recognized its greatness, and the name of this day in heaven is the day of the covenant and on earth, the day of the firm covenant and public presence.
Imam Sadiq (AS) was asked: do believers have any other Eid besides Eid al-Fitr and Eid al-Adha and Friday? And he answered:
Yes, they have a bigger Eid and that is the day when the Commander of the Faithful (AS) was raised in Ghadir, and the Messenger of God placed the issue of guardianship on the shoulders of men and women.
Ammar bin Hariz says:
On the eighteenth day of the month of DhulHija, I arrived at the service of Imam Sadiq (AS) and found him fasting. The Imam said to me: Today is a great day, Allah has given it greatness and on that day he completed the religion of the believers and completed the blessings on them and renewed the previous covenant.
Imam Reza (AS) said:
My father quoted his father (Imam Sadiq (AS)) as saying:
Ghadir Day is more famous in the sky than on earth.
Ali (AS) said:
Today (Eid Ghadir) is a very great day.
On this day, the opening has come and the status (of those who deserved it) has risen, and the proofs of Allah have been clarified, and the position of purity has been clearly spoken, and today is the day of the completion of religion and the day of the covenant.
Imam Sadiq (AS) said:
I swear by God, if the people knew the true virtue of "Ghadir Day", the angels would shake hands with them ten times a day, and the gifts of God to the one who knew that day cannot be counted.
Imam Sadiq (AS) said:
... The day of Ghadir among the days of Eid al-Fitr and Eid al-Adha and Friday is like the moon among the stars.
Imam Sadiq (AS) said:
When the Day of Judgment comes, the four days will hasten to Allah as the bride will hasten to her chamber. Those days are: Eid al-Fitr and Eid al-Adha and Friday and Ghadir.
Chapter 2: The merits and demerits of Ghadir
The Prophet (PBUH&HP) (on the day of Ghadir) said:
O Muslims! Let those present inform the absentees: I recommend the one who believes in me and acknowledges me to the guardianship of Ali, beware that the guardianship of Ali is my guardianship and my guardianship is the guardianship of my God. This was a covenant from my Lord which He commanded me to deliver to you.
Imam Sadiq (AS) said:
Eid Ghadir is the day when the Prophet (PBUH&HP) raised Ali (AS) as the flag bearer for the people and revealed his virtue on this day and introduced his successor, then he fasted that day in gratitude to the Almighty Allah and that day is the day of fasting, worship, feeding, and visiting religious brothers. That day is the day of gaining the pleasure of the merciful Allah and rubbing the dust of the devil's nose.
Ali (AS) (in the sermon of Eid Ghadir) said:
When you reach each other, shake hands with each other and give gifts to each other on this day; whoever was there and heard these words, let him go to the poor, let the rich go to the poor, and let the strong go to the weak, prophet (PBUH&HP) commanded me so.
The Commander of the Faithful (AS) said:
... How will it be for someone who is responsible for the living expenses of a number of believing men and women (on the Day of Ghadir), if I guarantee him/her to Allah that he will be safe from disbelief and poverty.
Imam Sadiq (AS) said:
Eid Ghadir is a day of worship, prayer, thanksgiving, and praise to Allah, and it is a day of joy and happiness for the sake of our family, may God bless them, and I would like you to fast that day.
It was narrated from Imam Sadiq (AS) that he said:
One dirham to brothers with faith and knowledge on the day of Eid Ghadir is equal to one thousand dirhams, so give alms to your brothers on this day and make every believing man and woman happy.
Imam Sadiq (AS) said:
Ghadir is the day of Eid and joy and happiness and the day of fasting is as a thanksgiving for divine blessings.
Ali (AS) said:
Return home after the gathering (on the day of Ghadir), may Allah have mercy on you. Develop for your family, do good to your brothers, thank Allah for the blessing He has given you, unite so Allah will unite you, do good so Allah will establish your friendship, give each other Allah's blessing and congratulations, as Allah has congratulated you on this day by rewarding you many times over other Eids, such rewards will not be except on the day of Eid Ghadir.
I said to Imam Sadiq (AS): Do Muslims have any other Eid besides those two?
He said: Yes, the greatest and best Eid.
I said: What day is it?
He said: The day when Amir al-Mu'minin was appointed as the flag bearer of the people.
I said: on that day, what should we do?
He said: Fast and send greetings to Muhammad and his family and seek acquittal from the oppressors because the prophets instructed the successors to observe Eid on the day when the successor is chosen.
Imam Sadiq (AS) said:
On the day of Eid-ul-Ghadir, remember Allah with fasting and worship and remembrance of the Prophet and his family, because the Messenger of Allah instructed the Commanders of the Faithful to observe Eid on that day, just as the prophets instructed their successors to observe that day as Eid. They did the same.
Resources
- The Holy Quran.
- Amali Sheikh Sadough, Islamic Library.
- QurbalAsnad Abdullah Ja'far al-Humairi, Al-Bayt.
- Mesbah Al-Muttahid, Sheikh Tusi, Shiite Fiqh Foundation.
- Wasael Shiah, Sheikh Har Ameli, Islamic Library.
- Safinat al-Bahar, Sheikh Abbas Qomi, Aswa.
The young Muslims of today are facing an ever-increasing number of plights, one of the most important of which is drugs. But, what is Islam’s view on this issue? How should Muslims regard drugs? To know this, we must see what the Quran and the prophet’s and Imams’ conducts (Sirah) say regarding narcotics.
Since drugs were not known at the advent of Islam, therefore we cannot see any direct evidence in the Sirah on this issue throughout history; so the only way is referring to general rules and principles of jurisprudence.
In general, it has been indicated, firstly, that since drug consuming inflicts tremendous losses, it is considered as forbidden (Haram), unless medical emergencies and necessities require it. Secondly, buying and selling it, is forbidden except where rational, lawful benefits are received, such as medicine production. This form of usage must be under precise official supervision and control. Based on these facts, Muslim scholars hammered out four rational and crystal clear reasons for the forbiddance of drug consumption:
All intoxicants are regarded as forbidden because of their inebriant repercussions, as well as their physical-mental adverse effects on individuals and communities. Moreover, drug consumption causes moral degeneration, body and intellect corruption, inflicts severe cultural, social and economic losses and finally ruins societies.
Someone who suffers drug addiction is not able to oversee his behavior, loses his zeal, motivation and common sense, and as a result is ready to do anything to obtain drugs without any consideration. A Drug-addicted person, also, cannot fully adhere to his Islamic practices, since drugs turn him into an irresponsible and a total inefficacious human.
Wise men throughout history always avoided using drugs and this attitude is entirely in line with the Islamic law (Shari’a). Following in the footsteps of great personalities and considering their lifestyle is an authoritative way and a logical ground to reason against drug consumption.
This rule is one the most important and fundamental jurisprudential rules which is applied to a wide range of Islamic teachings. On this basis, people should not engage in deeds that inflict excessive losses. Today, we can say from experience that drug consumption encompasses significant social and individual damages and creates completely irresponsible generations. Accordingly, the rule of “No harming nor reciprocating harm” can provide us with the most rational ground to argue against drug consumption; its adverse effects are not only directed to the drug-addicted person himself/herself but also his/her family, relatives and even the whole society.
Furthermore, drug addiction is one of the most significant causes of self-destructing and life-ruining behaviors. We have a clear affirmation about this reality as Allah Almighty says: “and do not cast yourselves with your own hands into destruction” (2:195).
In Islam, every evil thing which results in heavy losses is forbidden (Haram); clearly, the drug with its many negative effects on a broad spectrum of people is categorized as highly harmful. There is a vivid indication on this claim in the Holy Quran: “He makes lawful to them all the good things and forbids them from all vicious things” (7:157).
The weakness in wisdom and perception power can be considered among the most important disadvantages of drug consumption; therefore, Islam names “common sense preservation” as the most important obligation for a Muslim. Now it is easy to understand why the Islamic law (Shari’a) bans all sorts of intoxicants like alcohol, drugs, etc.
It is noteworthy that based on the first-ever report on worldwide addiction statistics released by researchers, which uses data from sources including the World Health Organization and the United Nations Office on Drugs and Crime, drug addiction has reached epidemic levels across the globe and there were 230 million drug users worldwide in 2015. The report found that drug takes a higher toll on “productive years of life lost” than does any other intoxicant. That means people dependent on drugs not only die younger but also have poor health over a more extended period. Drugs affect their work, relationships, and consequently reduce their quality of life [1].
These results prove how far Islam predicts the disadvantages of using drugs and why it is declared as forbidden (Haram) on almost all of the Islamic decrees.
References: