Sábado, 21/9/2019 | : : UTC+0
Mjeksia Islame
Mjeksia Islame

THE ATTITUDE OF THE MOSLEM DOCTOR TOWARDS THE PATIENT

THE ATTITUDE OF THE MOSLEM DOCTOR  TOWARDS THE PATIENT

 

Red Stethoscope in Shape of Heart Isolated On White Background.

By virtue of performing his duties, the doctor is privileged to visit  the  patient, in  addition  to the merit  of offering him treatment and medical care.

The attitude of the Moslem doctor towards the patient has several aspects:

 

  1. As the Moslem patient has the right to be visited by his Moslem brother, he has the rights to be visited and treated by the doctor. The duty of medical care is a collective duty ‘Fardh Kifaya’, to be organised by the state, in a system which prepares for physicians and distributes work among them in such a way as to ensure providing the best possible care for the patient.
  2. If mercifulness is an attribute of the Moslem, it is no less a priority to the doctor. It was narrated by Al Shaikhan, on the authority of Jarir Bin  Abdullah,  that the Prophet (r) said; “Whoever shows no

 

 mercy for people, Allah will not have mercy for him.” The Moslem’s mercifulness is comprehensive and encompasses all people.   It was narrated by Al-Tabarani that the Prophet (r) said; “You will not have faith till you are merciful.” It was said; “We are all merciful, Messenger of Allah.” The Prophet (r) replied; “Mercifulness is not only that man will be merciful to his own tribesmen, but that he will rather be merciful to all people.”

  1. Rendering medical care to the patient is considered as a charity paid by doctors for their acquired knowledge, as it is Allah the Elevated who has granted the doctor that useful knowledge and such a profession required by the community.

 

The concept of giving charity in Islam is larger than just paying money.  Charity of profession is to benefit people of its knowledge.  All abilities and energies which Allah has endowed upon the Moslem should be employed for a destined purpose, namely, doing good and benefaction. To incarnate this meaning, the Prophet (r) stresses that  charity should be paid for each part of a man’s body and ability. It was narrated by Al Shaikhan, on the authority of Abu Huraira that the Prophet (r) said;  “For each phalanx of man should be paid a charity, on each morning.” In another narration to Ibn Hayan and Al Baihaqi, on the authority of Abu Zarr, in a detailed Hadith of the Prophet (r); “For each soul of  human beings a charity should be paid.” The Prophet (r) was  then asked; “Where could we have a charity to give from?”  The Prophet (r) replied; “Gates of good are so many: saying Subhana Allah, (glory be to Allah above any imperfection) and Al Hamdu-lillah (Praise be to Allah) and Allahu Akbar (Allah is greater), commanding virtue and forbidding vice, removing harmful things off the road, making the deaf understand, guiding the blind, leading the person seeking guidance to his need, hurrying up at the strength of your feet for the person seeking help, and loading at the strength of your arms for the weak person.  All these are charity from you to yourself.” In another narration, the Prophet (r) added;“Smiling at the face of  your brother is a charity. Removing stones, thorns and bones off the road of people is a charity.  Guiding people led astray is a charity for you.” The charity of useful knowledge is rather to spread it and make use of it, and is not to conceal it.  It was narrated that the Prophet (r) said; “Whoever concealed a knowledge from his people, would be harnessed with a bridle of fire on Doomsday.”

  1. The profession of medicine entails that doctors be placed on call, ready at any time for the relief of patients. This will be a burden on the doctor, as it decreases parts of his leisure time. But this situation is, as a matter of fact, a grace from Allah because it would raise his degree to Allah. It was narrated that the Prophet (r) said; “Allah has destined for some servants of His to satisfy people’s needs. To whom people will hurry up when they need them. These are in safety of Allah’s chastisement.”

Inasmuch as the doctor shoulders willingly the burdens imposed on him by his profession, he is greatly rewarded by Allah. The Prophet (r) gives the faithful glad tidings of the good of this Worldly life and  the  Hereafter when he dedicates his intentions faithfully for the sake of Allah, watches Allah in his work and hopes to be rewarded by Allah.  It was narrated by Moslem and Al-Tirmizi, on the authority of Abu Huraira, that the Prophet (r) said; “Whoever relieves a faithful of the distress of life, Allah would  relieve  him  of  a  distress of Doomsday.  Whoever makes it easy for an impoverished, Allah would make it easy for him in this life and the Hereafter.  Whoever veils (the faults) a Moslem, Allah would veil him in this life and the Hereafter.  Allah is in the help of His servant as long as the servant is in the help of his fellow brother.”

  1. Health care offered to the Moslem helps him to regain his strength and vitality. Physical well being is necessary for performing religious observances and satisfying the aims of Shari’ah. When the doctor treats a Moslem patient, he, in fact, helps him to perform observances and good deeds.  Thus he will be granted the reward of the good deed the patient performs, after he has recovered, without denying the patient any of his rewards. It was narrated by Moslem, Abu Dawood and Al Tirmizi, on the authority of Abu Masood Al Ansari, that the Prophet (r) said; “Whoever guides for good, would have the reward of the doer of that good.” It was also narrated by Moslem, on the authority of Abu Huraira,

 

that the Prophet (r) said; “Whoever calls for the path of Guidance, he would have the same rewards of his followers, without denying them any of their rewards.”

  1. The doctor, in any therapeutic procedure, serves as the tool of divine mercy and the means through which Allah would relieve peoples’ pains. Abu Ramtha said to the Prophet (r); “Let me treat the pain of your back, I am a doctor”, the Prophet (r) replied; “You are but a companion and Allah is the Doctor.” When the doctor realises the aim of his work, and the objective of his sublime message, he will look at his aim to relieve the pains of the patients as an objective more sublime than achieving worldly reward and benefit.  He will always be in close contact with Allah, seeking Allah’s succour in his work.  This will prevent him from having a feeling of exultation at being skilful in his profession- a feeling which will thwart the effort and decrease the reward.
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