The Adornment of The Muslim Doctor (With Good Character)

The Adornment of the Muslim Doctor (With Good Character) 1
The Adornment of the

Muslim Doctor
(With Good Character)
A lecture by
Sheikh Muhammad ibn Salih al-Munajjid
‫حليت الطبيب المسلم‬

‫للشيخ محمد به صالح المنجد‬
Translation with Adaptations,

Introduction and Annotation by
Abu Salman Deya ud-Deen Eberle
‫أبٌ ســـلمان ضياء الديه ابرلي‬
In the Name of Allah, the Most Beneficent in Mercy, the Most Merciful.
Praises be for Allah the Almighty and Majestic and may Allah bestow
His salutations of praises, peace and blessings on our Prophet
Muhammad, his family and companions and all those who follow
faithfully until the Day of Resurrection.
Translator’s Introduction
For centuries Muslims were renowned as skilled doctors and scientists

in medicine before a general decline took place in the Muslim society
due to negligence of their duties of upholding the inviolability of their
religious laws, and moreover, negligence of their duties to sustained
devoted endeavor in science, research and technology. Gradually they
declined due to various corruptions, and by stagnation and lethargy.
They rose high in glory by applying the guidance of Islam, and they fell
to depths of ignominy for leaving that guidance and blindly following
their desires and aping the deviations of the East and West. For revival
of that glory and for forging new horizons of glory, Muslims in all
walks of life and fields of livelihood must apply, along with the
repository of the universal knowledge in those respective fields that has
been discovered through centuries of human inquiry and application, the
guiding wisdom contained in the principles and teachings of Islam. Yes,
there is great knowledge in the repository of the indigenous peoples of
the world and in the scientific investigations of the civilizations past and
modern, but Islam adds the crucial ingredient of faith in Allah and in
His revelation, the Lord of the Universe, the Omniscient and Sublime,
who knows and controls every iota of His creation from the far flung
galaxies to the inner subatomic quarks. Islam adds the practical direction
of the wise and merciful Prophet and Messenger of Allah, the complete
paradigm and model for all Muslims, may the salutations, praise, peace
and blessings of Allah be upon him, his family and companions.
Allah the Most Exalted and Wise said in the Sacred Scripture of the
Quràn:
“And doesn‟t He know what He created? He is the Perfectly Sublime,

the All- Acquainted” (67: 14) And Allah the Magnificent in Glory said:
“… and nothing is neglected by Your Lord neither the weight of an

atom in earth nor in the heaven and nothing smaller than that or larger
than that but that it is (recorded) in a clear Book” (10:61)
In medicine the Muslims were among the first to discredit the
superstitions of the quacks, pseudo medicine men, diviners and
soothsayers to base the practice of medicine on scientific investigation,
experimentation and established fact. In this they applied the guidance
and instructions of the Prophet and Messenger of Allah, peace and
blessings of Allah be upon him, when he said:
“Allah did not send down disease but that He sent down its cure.” 1 And
the Messenger of Allah, may Allah‟s peace and blessings be upon him,
said:
“For every sickness there is a medicine so if the medicine strikes the

sickness, the person is cured by the Will of Allah, the Almighty and
Majestic.” 2And in a more explanatory narration:
“Verily Allah has not sent down disease or did not create disease but
that He sent down or created its cure, he knows it who wants to know it
and he is ignorant who wants to stay ignorant of it, except one disease.”
They asked: What is that O Messenger of Allah? He said: “Death.” 3
We Muslims are commanded to be merciful to ourselves, to seek out
beneficial knowledge and cure ourselves, but this is conditional on a
crucial condition that some unscrupulous practitioners seek to neglect,
namely, that we are not to seek cure by anything that is illegal and
forbidden. Allah the Wise and Omniscient has not made remedies and
cures in any illegal substances, rather they increase sickness. Many of
the medical professionals and the drug manufacturers have a
destructively harmful understanding about this fact and therefore are
blinded in greed to continue to promote and sell their products for huge
profits regardless of the long and short-term damage. Our conclusions
in this are based on what we read in the reliable confirmed traditions, for
instance the following:
1
Reported by al-Bukhari, Muslim and others.
2
Reported by Muslim.
3
Reported by Ahmad, al-Haakim, Ibn Habbaan, at-Tabrani and others,
and verified by al-Albani in Jame‟ as-Sagheer #1809 and in as-Silsilah as-
Sahihah #1650, and al-Arnaùt. And in a narration (ً‫ ) شِفَاء‬instead of ( )
Waìl al-Hadhrami, may Allah‟s pleasure be upon him, said: "A man
called Tariq ibn Suwaid Al-Ju‟ufi came to the Prophet, may Allah‟s
peace and blessings be upon him, and asked him about Khamr
(intoxicants). The Prophet, peace and blessings be upon him, forbade
him or disliked for him to make it. The man said: I only make it as a
medicine. The Prophet, peace and blessings of Allah be upon him,
answered: “It is not a cure but a disease and an ailment.”1 And the
Prophet said, may the peace and blessing of Allah be upon him:
“Verily Allah has created the disease and the cure so cure yourselves but
do not cure with that which is illegal.”2 Imam al-Bukhari also reported a
similar saying in which Abdullah ibn Masòod, may Allah be pleased
with him, said:
“Do not give your children any intoxicants (Khamr) since they are born
on natural purity and wholesomeness, and verily Allah didn't make your
remedy in any of the things He has prohibited upon you.” 3
And Dailam al-Himyari narrated, may Allah be pleased with him:
“I came to the Messenger of Allah, peace and blessings be upon him,

and asked him saying: I am in a land where it is very cold and wherein
1
Reported by Muslim.
2
Reported by ad-Daulabi and verified by al-Albani in as-Silsilah as-
Sahihah #1633.
3
Reported by Bukhari as a saying of the companion of the Prophet,
Abdullah Ibn Masòod, may Allah be pleased with him, and verified by the
commentator of al-Bukhari, Ibn Hajar and by Sheikh al-Albani.
we have very difficult work so we take a drink from wheat to help
sustain ourselves from the coldness of our land, and to work. He asked:
“Does it make you intoxicated?” I said: Yes it does. Then he said: Leave
it. I said: The people will not leave it. He said: “If they don‟t stop it
then fight them.” 1
And we find the more specific guidance in the transmission of Abu
Hurairah, may Allah be pleased with him, as he narrated that the
Prophet said, peace and blessings be upon him:
“The Messenger of Allah, may Allah‟s peace and blessings be upon

him, forbade the evil vile medicine, meaning the poisons and toxins.” 2
Toxins and intoxicants are but fast or slow poison, like much of the
chemicals by which man has polluted his environment, ultimately
leading to self-destruction. Allah the Almighty said:
“…and do not kill yourselves, verily Allah is Most Merciful to you.”

(4:29) And Allah the Greatest said:
“…and do not throw yourselves to destruction by your own hands …”

(2:195)
This conclusive evidence proves that medicines made purely from
toxins and intoxicants are forbidden and do not cure as many propagate
for profit‟s sake. There should be no excuse to prescribe and take them
after Allah and the Messenger of Allah have ruled, judged and warned
us against them. We should seek ardently and investigate to find the
proper medicines for our various ailments, for we know that it is there
waiting to be discovered and properly applied - whoever knows can
1
Reported by Abu Daùd and others, and verified by al-Albani in
Mishkaat al-Masaabeeh #6531, and by al-Wada‟e and others.
2
Reported by Ahmad, Abu Daùd, at-Tirmidthi, Ibn Majah and others,
and verified by al-Albani in Jame‟ as-Sagheer # 6878.
benefit by this knowledge, and whoever is ignorant remains wallowing
in his ignorance.
Since prevention is better than cure, Muslims should be foremost in
disseminating the knowledge we possess about the real causes of many
of these diseases that afflict modern man, causes which sometimes are
just as much spiritual and moral as they are material and physical. We
will suffice here, for instance, by mentioning one reference only but
which is indicative of many others. The Prophet, peace and blessings be
upon him, said in a long narration of which I will mention a part:
“O all of the Emigrants, there are five things that you may be afflicted
with, and I seek refuge in Allah from their afflicting you: never did a
people commit lewd debauchery openly until it became common among
them except that pestilence and painful diseases increased among them
which were unheard of among their forefathers that preceded them…”1
No one should doubt that the spread of fornication, adultery,
homosexuality, perversions and fetishes, just to mention some forms of
“lewd debauchery,” are harmful to man spiritually and physically not to
mention socially, yet who will even take heed let alone listen to sound
advice?
Sheikh Muhammad ibn Salih al-Munajjid delivered an inspiring and
beneficial lecture to a group of doctors and medical practitioners of
which I have tried to retain the flow of the lecture with only slight
abridgment, modification and adaptation for smoothness in English. I
have corrected some of the narrations of the Prophet, peace and
blessings be upon him, in which there were some mistakes or misprints,
and completed and expanded on some which were only implied or
mentioned partially. In some places I have - hopefully - enhanced the
1
Reported by Ibn Majah and verified as good by al-Albani in Sahih Ibn
Majah #4019, as-Silsilah as-Sahihah #106, Sahih al-Jame‟e as-Sagheer
#13,938, and see #7978.
sentences with additions in the spirit of but not the letter of the text for
greater clarity and explanation. The notes are all from the translator. It
is hoped that our presentation of this lecture will inspire and benefit the
English readers as it did the original Arabic speaking audience
especially those working in the medical field.
I ask Allah the Exalted to unify the Muslims on the truth and bless them
in all aspects of life and give them victory over their enemies. I ask
Allah to protect us from the evil of the trials and all praise is for him, the
beginning and the end. May Allah bestow His salutations of praise,
peace and blessings upon our Prophet Muhammad and his family and
his companions.
Abu Salman Deya ud-Deen Eberle
Revised
1430H - 2009 CE
Reviewed 1433H - 2011-2012CE
abu salman
abusalman102@gmail.com
abusalman102@yahoo.com
‫ ًلم تزل تحت النظر ًالمراجعت ًالتمحيص‬،‫ ىذه بيه يديك مسٌدة ليذا بحث‬:‫تنبيو‬
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The Lecture of Sheikh

Muhammad ibn Salih al-Munajjid
All praises for Allah, the Lord of the Universe and I pray with
salutations of praises, peace and blessings on our Prophet Muhammad
ibn Abdullah and on his family and companions…
O my brothers and sisters, Peace and the mercy of Allah and His
blessings be upon you. I ask Allah to make this sitting here today
beneficial and blessed, and to make us of those who benefit and utilize
what they learn, and put into practice their knowledge correctly. I also
ask Allah to give us sincerity and straightness in purpose and deed,
Verily Allah is the All-Hearer, the Answerer of prayer.
Our today‟s topic is “a Muslim doctor‟s adornment” and how should be
his or her inner intentions and external manners. We will mention the
important characteristics that a Muslim doctor should inculcate within
himself until it becomes second nature, adoring his intentions and
actions with plentiful raiment. These include:
1. Taqwa (fear of Allah in piety);
2. Ikhlas (sincerity);
3. Fiqh (understanding of jurisprudence);
4. Da‟wah (calling) to Allah and this includes Amr bil-Ma‟roof
(commanding the good) and Nahi unil-Munkar (prohibiting the
evil)
5. Amaanah (trustworthiness)
6. Itqaan (excellence of work)
7. Husn al-Khuluq (good behavior)
O my bothers and sisters, as we meet here today let us try to study
together these important things in the life of a Muslim doctor, actually in
the life of all Muslims.
A Muslim doctor is someone who carries a message, who
believes in Allah and the Last Day, who seeks by his deeds to receive
his reward with Allah the Exalted, who calls others with insight and
wisdom to believe in Allah. Even before he is a person of remedy and
medicine, he is a person of Islamic faith and law. Unfortunately only a
few of the fortunate doctors, whom Allah has blessed with His Mercy,
truly understand this affair.
A Muslim doctor should be God-fearing and pious as Allah the Exalted
said:
“And we have enjoined upon those that were given the Book before you,
and to you, to fear Allah with piety.” (4:131)
This is the command of Allah for all people of the world from the
beginning to the last …This is crucially important, especially for the
Muslim doctor whether male or female, for it compels the doctor to
practice the medical procedures he is competent in and leave those
which he is not, for Prophet, peace and blessings be upon him, said:
“Anyone who practices medicine and he is not known for medicine

(meaning he is not competent as a doctor), he is responsible (for the
harm).” 1 This is the fear of Allah and piety which compels him to work
hard to excel and to practice his profession with integrity, combating
those that would sell themselves just for an illegal profit, for instance,
what takes place with some major drug corporations wherein they use
people in the so called third world like guinea pigs to test the effects of
1
Reported by Abu Daùd, an-Nasaè, Ibn Majah, al-Haakim with a good
chain of narrators as al-Albani mentioned in Sahih al-Jame‟ # 6153, and this
is a shorter wording, whereas Abu Daùd and Ibn Majah reported the longer
version which reads:
“Anyone who practices medicine for a people who do not know him
beforehand as a doctor and then he harms someone, he is responsible (to
pay the damages).” This narration mentions the “quack” pretending to
practice as a doctor, or the criminally negligent and incompetent one who
lacks proper knowledge and harms the people.
products under research. This fear of Allah and piety compels him to
thoroughly investigate and then diagnose the illness with sincerity and
precision, and then prescribe the medicine without being influenced by
the propaganda campaigns of these international drug corporations -
which often are just a pseudonym for bribery with tickets, gifts and hotel
accommodations for special sessions, etc.
This fear of Allah and piety compels the male doctor not to gaze at a
woman except for that which is absolutely and legally necessary, and if
necessary and possible, to transfer a female patient to a competent
female doctor, and to lower his gaze as Allah has commanded:
“And say to the believers to lower their gaze and guard their private
parts. That is purer for them. Indeed, Allah is All-Acquainted with what
they do.” (24:30)
He should take the appropriate steps by first seeking for the female
patient to go to a competent Muslim female doctor, and if she is not
available, then a competent non-Muslim female doctor, and if she is not
available, then a competent Muslim male doctor, and if he is not
available, then a competent non-Muslim male doctor.
This fear of Allah and piety compels the male doctor not to see the
nakedness of a female patient without absolute necessity, or to touch her
without absolute necessity and with some screen like plastic gloves, and
in the presence of her close relative. He must remain responsive to the
sensitivities and religious consciousness of the woman who doesn‟t wish
to uncover anything that causes her embarrassment. There is the case of
a wickedly sinful consultant doctor who becomes furious at the Muslim
women‟s sensitivities about examination and demands that their
treatment should be discontinued by the hospital. A pious Muslim
doctor who fears Allah as He the Exalted deserves to be feared, treats
various cases according to the delicacy that is needed, and will only
uncover what he must without trespassing beyond it. This doctor seeks
to solve uncomfortable situations, relieves pain and cures illness. This
doctor seeks to remove the situation of dire necessity (Dhuroorah) rather
than using it as a pretext. He doesn‟t just treat a person by claiming that
under this or that excuse of a situation of dire necessity he has license to
do such and such act which normally is prohibited. The basic rule of
jurisprudence concerning dire necessity is that a person must strive his
utmost to remove it and not remain in this situation.
Another point along this avenue is that a supervisor or instructor
shouldn‟t force a female student to do what is not absolutely necessary
under the pretext of training, like examination of a hernia that involves
exposing the male patient‟s private parts etc. Also if it is not absolutely
necessary, why transfer a female patient to a male consultant when there
is a female doctor available. The one who fears Allah with piety takes
these affairs into due consideration as his religious duty to Allah and His
laws.
O my bothers and sisters, sometimes in the medical profession during
academic exams and training exercises certain Islamic laws are
trespassed under the pretext of dire necessity when in reality there is no
dire necessity. We must all strive to correct these mistakes. A Muslim
doctor is a person of nobleness in guarding his honor and self-respect
and those of the Muslim colleagues and the patients, as this is the
natural expression of his faith and piety in protecting Allah‟s
boundaries. He has keen sensitivity to the issue of segregation of the
sexes and protecting honor and self-esteem precisely because this is a
crucial Islamic concern of what is lawful and unlawful in relations and
interactions. He respects the red lines of danger that Allah has warned
about and does not trespass them except in real situations of dire
necessity when there is legitimate leeway. Often there is negligence and
laxness in these issues due to the fact hat many corruptions and
ideological deviations have appeared and spread among the Muslim
societies. A Muslim doctor strives not to seclude himself with a female
even for a little while, like in an elevator. The things that remove the
seclusion in a weak manner, like a little glass window or a peephole in
the door or a camera, are not enough to remove the ruling of seclusion.
Thus if he needs to examine or converse then this should be done with a
third person present in the room, or in a place of public access without
hindrance as much as possible, since it is well known that Satan is
always keen to tempt, as the Prophet informed us, peace and blessings
be upon him:
“A man does not seclude himself with a woman but that Satan is the
third one present.” 1
And he knows the consequences of touching a woman who is not legal
for him to touch as the Prophet also informed us, peace and blessings be
upon him:
“It is better for you to be poked in the head with a needle than to touch a
woman who is not allowed to be touched by you.”2
These are daily living issues that are present in his conscience
so that he will not sin against the rules that Allah the Exalted and
Glorious has prescribed for our own betterment. It is the fear of Allah
that would prevent a psychiatrist from exploiting the discussions of
sensitive private issues in a way that a mentally sick female patient may
become psychologically attached to him leading to passionate affection,
as is well known in some cases of psychiatry.
Sincerity is the characteristic that prompts a Muslim doctor, whether
male of female, to seek his or her reward with Allah for good deeds
before and above taking money; and before graduating up the academic
and professional grades of honor and distinction. This is the trait that
urges him to seek his reward with Allah when he visits the patient for
1
Reported by Ahmad, at-Tirmidthi and al-Haakim, and verified as
authentic by al-Arnaùt and al-Albani in al-Jame‟as-Sagheer # 2546. The
general meaning is in al-Bukhari and Muslim, and narration of the Sunan
that is famous reads:
“A man doesn‟t isolate himself with a woman except that the third person of
them is the Satan.”
2
Reported by at-Tabrani and verified as authentic by al-Albani in al-
Jame‟as-Sagheer # 2045 and as-Silsilah as-Sahihah # 226
the treatment. Thus when he makes his morning or evening rounds in
the specialized wards, he remembers in his heart the prophetic narration
wherein it says that seventy thousand angels send their salutations for
protection and mercy of the one who visits a sick person. The
companions of the Prophet, peace and blessings be upon him, would
remind each other of this in encouragement, as it is reported by Thuwair
from his father who said: “Ali took my hand and said, „Lets go visit
Hasan ibn Ali who is ill, so as we entered we found there also Abu
Musa al-Asha‟ri visiting with him, so Ali said to Abu Musa, „Did you
come just for a visit or specifically because he is ill? Then he said: I
heard the Messenger of Allah, peace and blessings be upon him, say:
“No Muslim visits another in his illness in the morning but that seventy
thousand angels give him salutations of protection and mercy until the
evening comes, and no Muslim visits another in his illness in the
evening but that seventy thousand angels give him salutations of
protection and mercy until the morning comes, and he will have a
„Khareef‟ in Paradise.” 1 This means that as long as he is walking on
the ramp and the elevator and along the hallways, wards and rooms this
is like achieving the fruits of Paradise on the Day of Resurrection. The
fact that he goes to his medical practice everyday, which is the result of
the sincerity he has in his heart, doesn‟t prevent him from remembering
that he is earning his reward from Allah the Exalted and is accountable
for what he does.
This is the kind of sincerity that compels him to work over and beyond
his routine hours in emergencies and natural catastrophes even without
pay. This is not just an honor by the nobility of his medical profession,
but a virtue of being a Muslim seeking Allah‟s reward.
1
Reported by at-Tirmidthi, Abu Daùd and al-Haakim, and verified as
authentic by al-Abani in Mishkaat al-Masaabeeh #1550.
An example of this is a consultant female doctor or Obstetrician just
about to leave her duty time, when a woman comes in a critical
condition about to give birth, and if she didn‟t stay to help her then the
woman would have to be under the care of male doctors since no female
doctor is available. This woman doctor seeks her reward from Allah in
taking care of this woman in need and saves her from going before the
male doctors, even though she has spent the night on duty and very tired
and wants to go home but for the sake of her Muslim sister who is
struggling with the labor and birth, she stays back and yearns for the
recompense from Allah for every minute and not from the people for
helping the patient in this situation.
A Muslim doctor must learn the necessary level of Islamic knowledge
and jurisprudence, for Umar ibn al-Khattab, may Allah be pleased with
him, would not allow anyone to buy and sell in the market place until he
learns the rules of jurisprudence for business dealings as it is reported by
at-Tirmidthi with the good chain of narrators:
“No one should sell in the marketplace of the Muslims until he learns
the rules of Islamic jurisprudence for buying and selling.”
Similarly a person who is not competent in the rules of Islamic
jurisprudence relating to medicine, should not practice medicine (as
indicated above in the beginning of our lecture). And as the Prophet
said, peace and blessings be upon him:
“For whomsoever Allah wishes good, He makes him knowledgeable in

jurisprudence of the religion.” 1
The Muslim doctor should study jurisprudence thoroughly, especially
that which helps him to perform his medical duties and treatments since
by necessity he performs acts that have specific rules of jurisprudence
concerning them. Every single act a person may do has rulings:
obligatory (Waajib), beloved (Mustahab), undesired (Makrooh),
1
Reported by al-Bukhari, Muslim and many others.
prohibited and unlawful (Haraam), allowed (Mubah). No act can
circumvent one of these five categories. He should study the rulings of
private conversation; the rulings of covering and of nakedness; the rules
of dealing with the women that are not his close relatives; the rules of
cleanliness and purification; the rulings about combining the obligatory
prayers under certain circumstances etc. For instance, if he can arrange
for an operation to be in a time frame wherein he would not be forced to
combine the obligatory prayers, or utilize a helper who can take his
place for a while in a long operation‟s giving, then this is best since it is
not allowed to combine unless there is a valid excuse. As for the very
long delicate operation of critical danger then this has special rulings. 1
The Muslim doctor who is endowed with knowledge of Islamic
jurisprudence, in another example, would not force a sick person against
his will to take food or drink, for he knows as the Prophet said, peace
and blessings be upon him:
“Do not force your sick ones to eat and drink since Allah nourishes them
with food and drink.” 2 This is known by working experience.
A patient must be aided, and given medicine in deliberate measured
doses, for the Prophet said, peace and blessings be upon him:
1
The author is indicating that in dire circumstance where loss of limb and
life is feared by neglecting continual rapt attention, one may leave the
prescribed time and make the prayer belatedly in combination with the
prayer time after it as in the situations of lengthy medical operations, natural
disasters, active warfare, etc. The Messenger of Allah, peace and blessings
be upon him, said:
“If you are present in a critical situation which you fear will not wait, then
pray this prayer – meaning the combination of two prayers together.”
Reported by an-Nasaè and verified as good by al-Albani in al-Jame‟as-
Sagheer # 487.
2
Reported by at-Tirmidthi, Ibn Majah and al-Haakim, and verified as
good by al-Albani in al-Jame‟as-Sagheer # 7439.
“Allah brings the aid in measure according to the need, and patience in
measure according to the tribulation.”1 This should not be
misunderstood to mean that we may neglect preparedness and
precautionary measures, or neglect to give a patient nutrients and
intravenous drips in a scheduled dietary plan when medically advisable.
The jurisprudence of a Muslim doctor would mean that when he finds
the patient close to death, by the known clear signs of its approach; he
would gently seek to prompt his saying of the testimony of faith, LA
ILAAHA ILL-ALLAH (there is no god except Allah). There might be
an objection here that if we do this with some patients and they then live
they may take us to court saying that we exploited their psychological
state of weakness at that time and we gave them the idea that they
certainly were going to die and therefore caused depression and
constricted their hearts from any possibility of optimism or something
like this. This has a solution. You may see a patient with apparent signs
but in reality you do not know whether this is truly his time or that he
will live longer totally cured of this illness. You can prompt in an
indirect manner by suggesting generally to ask Allah‟s aid for the
situation of illness, to remember Allah, and similar indications. Thus he
will naturally be drawn to say the witness of LA ILAAHA ILL-ALLAH
without you being direct, without hurting his sensitivities or sending him
into a state of depression by a brutally direct approach. One must avoid
such negative approaches and rather approach all situations positively
with wisdom and in comely pleasant manner. 2
1
Reported by Ibn Edi and others and judged as good by al-Albani in
Sahih al-Jam‟e as-Sagheer # 1919.
2
The Sheikh is indicating the use of wisdom in practical application of
jurisprudence, as in the words of Allah the Exalted:
In case of the death of the patient, it is from the understanding
of Islamic jurisprudence of the Muslim doctor to close the eyes of the
deceased since the sight of the dying person follows the soul when it is
taken.1 He or she should be covered completely with a sheet, and it is
“Invite to the way of your Lord with wisdom and good speech, and argue
with them in a way that is the best. Indeed, your Lord is the most
knowledgable of who has strayed from His way, and He is the most
knowledgable of who is rightly guided.” (16:125) In the authentic narration
of Uthman, may Allah be pleased with him, the Prophet, may the peace and
blessing of Allah be upon him, said:
“Whoever died knowing LA ILAAHA ILL-ALLAH will enter paradise.”

Reported by Muslim #70.
And he said, peace and blessing of Allah be upon him:
“Whoever had his last words as LA ILAAHA ILL-ALLAH will enter

Paradise.” Reported by Ahmad, 5/722 Abu Daòod #2116 and al-Haakim
1/201 who verified it, with adth-Dthahabi and many others concurring, and
Al-Arnaùt said that the version of Ahmad was good and al-Albani verified
79. And in the 4the tradition as authentic in Sahih al-Jame‟as-Sagheer #6
specific command to prompt the saying of the testimony of faith upon
death, the Prophet, peace and blessing of Allah be upon him, said:
“Seek from those that are dying to say LA ILAAHA ILL-ALLAH.”

Reported by Muslim and many others.
1
This is also a command, as the Prophet is reported to have said, peace and
blessing be upon him:
“When you witness the dying of your deceased then close their eyelids for
verily the sight follows the soul, and say what is good, for the angels say
„Ameen‟ (meaning O Allah answer their prayer) to what the people of the
household say.” Reported by Ahmad, Ibn Majah and al-Haakim and judged
not of the guidance of the Messenger of Allah, peace and blessings be
upon him, to uncover and expose any of the body of the deceased except
the face, for one may kiss it and then return the cover. It becomes
incumbent on the hospital administration and medical team of doctors
and nurses and orderlies to fulfill the instructions of the last will and
testament of the deceased, and to prepare for burial as soon as possible
since quickness in preparation for burial is of the guidance of the
Messenger of Allah, peace and blessings be upon him. The doctor may
note to others what he observed concerning the signs of a good ending,
like hearing that he is remembering Allah and slight sweating of the
forehead, since part of the guidance of the Sunnah is to praise the
righteous person and to testify to his goodness and cover his faults and
not to speak ill of him.1
Another aspect of the Muslim doctor is to study the reliably
reported medical teachings of the Prophet, peace and blessings be upon
him, and recommend them to the patients to follow after thoroughly
comprehending them. This includes knowing well that taking the
necessary and religiously allowed steps doesn‟t negate or harm one‟s
faith and trust upon Allah but is part of that trust: the two go together
and are not contradictory in any manner.
Thus for instance a teaching of the Sunnah is to cool down the person
with fever with water, as the Prophet said peace and blessings be upon
him:
as good by Al-Albani in his as-Silsilah as-Sahihah #1092 and Jame‟as-

Sagheer #492.
1
A good ending (Husn al-Khatimah) has signs as mentioned in the
authentic narrations, two of which are mentioned by the lecturer and some
others are: to die on Friday and to die as a martyr in the path of Allah the
Exalted.
“Fever is a scorching wind from the Hellfire so distance it from
yourselves with cool water.” 1
Honey is good for relieving diarrhea (and other stomach ailments). 2
One should not negate by ignorance what has been reliably transmitted
about a cure of some illnesses because you deem is ugly or obnoxious,
like for instance the tradition about the fly, which reads:
“If a fly falls into your drink, then dunk it under and then take it out
(and dispose of it) since in one wing is the disease and in the other wing
the cure.” 3 It shouldn‟t be said as some deviants say that this is
1
Reported by Ibn Majah and deemed authentic by al-Bani as in Sahih al-
Jame as-Sagheer #3189.
2
In al-Bukhari and Muslim there is the famous narration on Abu Sa‟eed
al-Khudri may Allah be pleased with him:
“A man came to the Prophet, peace and blessings be upon him and said my
brother has diarrhea, so the Messenger of Allah peace and blessing be upon
him, said, “Have him take honey.” He gave this to him and then came and
said: “It has only increased his diarrhea.” This continued three times and
then on the forth time he said: “It has only increased his diarrhea.” He said:
Allah is truthful and the stomach of your brother is lying. He gave him
again and he was cured.” The scholars mention that the meaning of the
stomach‟s “lie” is according to the dialect of Hijaz meaning to be faulty,
thus this indicates that the stomach was not in correct disposition to accept
the honey as medicine until the dosage was sufficient. See Ibn Hajr, Fath al-
Bari 10/169.
3
Reported by al-Bukhari and many others and some have taken this
tradition to mock and revile Islam whereas the fact that obnoxious insects
and animals carry both the toxin and the antitoxin of that toxin in their
bodies is a proven scientific fact. Thus this tradition becomes one of the
many scientific proofs about he truthfulness of the Prophethood of the
Messenger of Allah, peace and blessings be upon him.
disgusting and impossible. This narration is confirmed in Sahih al-
Bukhari. Should we wait for some non-Muslim scientists to prove the
truth of this by scientific medical investigation?1
1
Many of the enemies of Islam in their sheer ignorance and blind prejudice
have virulently attacked Islam by way of the likes of this teaching. Yet just
to give an idea about some medical research being done, we note the
following articles. The Department of Animal Pathology of the Rockefeller
Institute for Medical Research, Princeton, N.Y. reported in an article
“BACTERIOPHAGE ISOLATED FROM THE COMMON HOUSE FLY
(MUSCA DOMESTICA)” BY RICHARD E. SHOPE, M.D. (From the)
(Received for publication, March 7, 1927.) “It is known, through the work
of others, that the house fly, when fed cultures of various pathogenic
bacteria, harbors them for a longer or shorter time but that they finally
disappear entirely. Various explanations of this elimination have been
offered or are suggested by the facts presented. Wollman (1) regarded the
process as entirely mechanical. In the case presented by Jones and Little (2)
an actual rapid sterilization was observed in which more subtle factors are
obviously concerned. Glaser and Sanderson, in unpublished observations
from this laboratory, found in house flies bacteriophage active against
Staphylococcus muscae, a microorganism which gives rise to a definite
disease of this insect (Glaser (3)). This observation offered the suggestion
that bacteriophage might be found more widely active and might be
concerned in the natural process of removal of foreign bacteria when these
are fed to the fly. Duncan (4) has recently studied the same problem and
discovered a bactericidal principle active against many species of bacteria in
the gastrointestinal tracts of various insects, the fly among them…” [See
http://jem.rupress.org/cgi/reprint/45/6/1037 ]
The Australian Paper, the Age, reported in September 30 2002, “A new
buzz in antibiotic research” By Garry Barker Technology Editor: “Ms
Clarke [of the BioSciences Department at Macquarie University, Sydney ]
hopes her research showing that flies produce their own antibiotics will lead
to better treatments for human infections from ecoli and other virulent
bacteria even, perhaps, golden staph. Infectious diseases kill at least 17
million people annually… Research involved washing hundreds of
We also find that the Prophet peace and blessings be upon him
mentioned to some Bedouins to take the urine of the camels as a cure
when they became ill in Madinah since they were from the desert and
not used to that town environment of irrigated orchards, suffering
stomach aliments and feverish quivering of the muscles, which are signs
of dropsy (edema: kind of abnormal fluid accumulations). Therefore the
Prophet peace and blessings be upon him recommended that they leave
Madinah and go to the herd of camels of charity grazing on the outskirts
and drink of their milk and urine. This is allowed since every animal of
which that it is allowed to eat its meat and drink its milk is allowed to
take the urine of that animal for it is in essence of material constitution
pure (Tahir, in the sense of not being harmfully filthy), and this is not a
common cure but a rare and exceptional case.1
blowflies, house flies and fruit flies, harvesting the residue and trying to
discover what part of it was lethal to bacteria….Her research is being
supported by global pharmaceutical company Glaxo Smith Kline. "Over the
next six months we will be trying to isolate antibiotic compounds from the
material collected from the flies.”
[See: http://www.theage.com.au/articles/2002/09/29/1033283388186.html ]
Joshua Lederberg, the Raymond and Beverly Sackler Foundation Scholar at
the Rockefeller University, 1230 York Avenue, New York, NY 10021,
studies the range of modern medical research in the field of bacteriophage,
about which “medical scientists have dreamed that it might be used to
counter bacterial infections.” His article entitled “Smaller fleas... ad
infinitum: Therapeutic bacteriophage redux” and published by the
Proceedings of the National Academy of Science, Vol. 93, pp. 3167-3168,
April 1996. Please refer to the link:
http://www.pubmedcentral.nih.gov/picrender.fcgi?artid=39576&blobtype=pdf
1
For a medicine to be affective it must match the diet and environmental
circumstances of the patents. For instance, when the traditional diet has
been simple then simple natural medicines often suffice, like the example of
the Bedouins. This is known among many tribal and traditional peoples of
the world livings in jungles and open wastelands, for observers and
anthropologists record that they drink the milk and urine of their cattle
Another example is the teaching about the benefits of cupping and
bloodletting in certain parts of the body to relieve certain ailments, for
the Prophet, peace and blessings be upon him, used to cup from his neck
veins and shoulders, and he recommend that it be done on the 17th and
19th and 21st of the lunar month especially on the Monday and Thursday
before taking any food in the morning. One should not criticize this off
hand 1 (but rather investigate its precise hidden secrets).
Another example is the cure mentioned about sciatica (Arq an-Nasa: a
kind of thigh ailment) which is to take the tail of a certain type of Arabic
sheep (which only takes natural feed) and separate it into three parts and
take it as soup for three days when arising in the morning without taking
any other food before it. When I mentioned this to one doctor he
criticized it saying this has cholesterol and it cannot be a cure.2 Note that
a person who doesn‟t believe in the truthfulness of divine revelation
jumps automatically to condemn the sound narrations of the Prophet,
peace and blessings be upon him, according to his limited reason.
without adverse effect. When the diet of that person is complex as in the
urbanized peoples, then more complex compounds are usually needed as
medicine.
1
The horizons of medicine are expanding since cultural, indigenous and
“alternative” medicines are coming more into the mainstream by scientific
investigations, and as we all know examples abound of what was
considered common medical practice eventually becoming discarded as
incorrect. For instance, the principles of acupuncture and cupping are both
taken more serious nowadays since they both stimulate precise parts of the
body and induce production of natural antibodies etc.
2
This has been reported by Ahmad, Ibn Majah and al-Hakim, verified as
an authentic by Arnaùt and by al-Albani verified the tradition as authentic
in Sahih al-Jame‟as-Sagheer #3713. In the Quranic exegesis we find the
sound narrations about Jacob (Israel) who suffered from this ailment and
found that the best relief comprised a diet of camel meat which he loved
dearly, but then it happened that he vowed to deny himself his most beloved
food, thus camel meat became prohibited for Bani Israel in commemoration
of their ancestor.
Nowadays many things that were once considered incorrect are
becoming confirmed by research as correct and visa versa. Human
intelligence is limited. The authentically transmitted narrations of the
Prophet, peace and blessings be upon him, should not be condemned by
any means or manner. It may be that various cures for an ailment have
been prescribed in the medical teaching of the Prophet, peace and
blessings be upon him, and an astute doctor knows the study the
situation and choose the appropriate one accordingly. For instance
cauterization is mentioned as a cure in the famous narration:
“If there is anything in your cures which is good it is in three things: the
drinking of honey; the cupping of blood by the cupper; and
cauterization.” 1 Note that the Prophet, peace and blessings be upon
1
This wording is close to the narrations reported by al-Bukhari, Muslim and
others. The author has left off mentioning that some versions add an crucial
addition:
“Cure is in three things: the cupping of the cupper; the drinking of honey;
and cauterization, but I prohibit my nation from cauterization.” Note that
this case of cauterization is similar to other issues in which there are various
reports, and therefore one should not jump to conclusions after reading only
some but gather them all for comparison, contemplation and assessment. In
another version of the narration of the same tradition it reads, “But I don't
like cauterization” instead of the prohibition. It is not meant that cure is
exclusively in these three treatments, but that these were known to the
people then to cure certain ailments. Ibn al-Qayyim, may Allah have mercy
upon him, summaries the issue astutely as is his nature: “The traditions
about cauterization are of four categories: the first showing that the Prophet
himself performed it; the second showing that he didn't like it; the third
showing that he praised those who left it; and the forth showing that he
prohibited it. And yet there is no contradiction between these traditions,
Allah be praised (and Exalted from what the ignorant say): his actual
practice of cauterization shows that it is generally permissible; his not
him, began with the easiest and proceeded up to the more drastic and
difficult, without indicating to directly perform cupping which entails
pain, or cauterization which entails scarring the tissue. He began with
the easiest and herein is the general principle of taking gradual steps and
only taking the more drastic after eliminating the success of the easier.
One doesn‟t jump to prescribe an operation if medical course of drugs
may be sufficient.
Another example worth mentioning is that a Muslim doctor doesn‟t
deny the reality of the evil eye (Ain) since he knows that this is
confirmed by reliable and undeniable narrations. 1 A disbeliever might
deny this since he denies the existence of jinn altogether, but since Allah
loving it doesn't prove that it is forbidden: his praise for those who left it
shows that abstaining is better and more appropriate; and as for his
prohibition of it, this shows that it is prohibited by way of preference (rather
than obligation), and that it is considered repugnant and reprehensible (in a
light manner without severe condemnation).”
1
The Ain (evil eye) has been confirmed in the narration of the Prophet
when he said, may the peace and blessing of Allah be upon him:
“If you see something in yourself or your wealth or in your brother that you
admire, then you should supplicate Allah for the blessings upon him, for
verily the evil eye is real.” Reported by Abu Ya‟la, at-Tabarani and al-
Haakim, and authenticated by al-Albani in Sahih al-Jam‟e as-Sagheer #556.
And we also foind that Abu Sa‟eed al-Khudri, may Allah be pleased with
him, said:
“The Prophet, peace and blessings be upon him, used to seek refuge in
Allah from the jinn and the evil eye of the people but when the
„Mu‟awwidthatain‟ (two Surah of seeking refuge in Allah) were revealed,
he took them to recite and left the others.” Reported by at-Tirmidthi , an-
Nasaè and Deya al-Maqdasi, and verified by al-Albani in Sahih Jame‟ as-
Sagheer # 9033.
has mentioned the jinn in His sacred revelation of the Quran and
therefore a Muslim would never deny their existence. Allah the Exalted
said:
“And (mention, O Muhammad) when We directed to you a few of the

Jinn to listen to the Quràn, and when they were attentive it they said (to
the others) „Listen quietly.‟ And when it was concluded, they went back
to their people to warn.” (46: 29) And Allah said:
“Say, (O Muhammad) „It has been revealed to me that a group of the

Jinn listened and said, „Indeed we have heard an amazing recitation (the
Qur'an).” (72:1) It would be a great disaster and affliction if a Muslim
were to deny the clear verses of the Quràn since this would be calling
Allah a liar (may Allah be Exalted high above their blasphemy). A
Muslim would never deny the possibility of demonic possession of a
person and since this is also confirmed.1 Nevertheless one shouldn‟t say
offhandedly that so and so is possessed demonically without
investigation and substantiation of the facts. It may be that someone‟s
1
This is in the famous verse about usury and interest:
“Those who consume interest and usury cannot stand up except as someone
stands who has being touched by Satan into psychosis. That is because they
say, „Trade is similar to interest,‟ whereas Allah has permitted trade and has
forbidden interest. Therefore whosoever has an admonition come from his
Lord and desists may have what is his past due and his affair is with Allah.
But whoever returns (i.e. to interest or usury): those are the companions of
the Fire - they will abide therein eternally.” (2: 275)
fits, seizures or convulsions are for some known medical cause and
chemical imbalance.
The Muslim doctor doesn‟t forget or neglect the importance of
treating oneself or others by authentically confirmed remembrances of
Allah (Adthkar-Allah) and incantations (Ruqya) and encouraging the
patient to say them. He should say to the patient, yes these pills and
medicines are for your cure, but do not forget to supplicate Allah and
remember Him with glorifications, invocations and incantations. Keep
your attachment with your Creator in whose hand is His creation. He
should recommend the patient to recite the two chapters of seeking
refuge in Allah (al-Ma‟udthtain),1 and to recite the Opening Chapter
(Surat-al-Fatihah) seven times as this has been reported by sound
traditions in the Sunnah. 2
Even the non-Muslims know the values of this as they have “bible
therapy” and “faith healing” and “recommendation threats” which are
sections of the hospitals or programs designed to deal with illness by
religious means with a priest or religious chaplain or rabbi
recommending procedures for the patients. We are more rightfully in
possession of this “faith healing” since we have the Blessed Book of
Allah wherein there is a cure, and the various teachings of the Noble
1
Abdullah ibn al-Khubaib, may Allah be pleased with him, said that the
Prophet, peace and blessings be upon him, said: “We went out on a rainy
and dark night seeking that the Prophet, peace and blessings of Allah be
upon him, lead us in prayer and we found him and he said: “Say.” And then
he didn‟t say anything. He said: “Say.” And then he didn‟t say anything. I
said: What should I say? He said:
“Say He is Allah the One, and the two (Surah) of seeking refuge in Allah
when you come upon the evening and come upon the morning, and it will
suffice you from everything.” Reported by at-Tirmidthi and see al-Albani‟s
Sahih at-Tirmidthi 3/182.
2
There are many narrations on the virtues of al-Fatihah in recitations and
incantations.
Prophet, peace and blessings be upon him. These religious chaplains and
rabbis are disbelievers with their corrupted scriptures, fallacies and
superstitions, whereas we are Muslims with the Quran and Sunnah of
which there is no doubt, and guidance and enlightenment. The true
religious cures are more rightfully with us than with them. Some doctors
may say … well we are doctors and we aren‟t religious elders and
scholars, so don‟t try to impose this upon us. OK this is true, but that
doesn‟t mean that the Muslim doctor doesn‟t have any connection with
recitations of the Quran and the remembrances and incantations of the
Sunnah! This is an atrocious mistake since all Muslims have this
connection and how much more appropriate for a educated aware person
of the noble profession of medicine. The artificial separation between
the two, between the “religious” affairs and the “secular” affairs, only
developed in the European Christian lands for specific historical reasons
related to church persecutions against the scientists and scientific
investigations that countered Church dogma and threatened their
hegemony in the societies, which lead to a rebellions and counteractions
with the outcome that “science” secular affairs became separated and
distinct from the realms of the “religious.” The church would execute
and burn scientists at the stake in bonfires, those who investigated the
horizons in discovery and used telescopes to search the universe.
The Muslim doctor is a Muslim before he is a doctor, and he thus he
cannot deny his religion or abandon his faith it in any way. No doubt he
doesn‟t have to open a clinic to recite Quràn on those possessed by
demons and afflicted by sorcery and perform exorcism; nevertheless it is
within his easy reach to recommend the patients to supplicate Allah and
remember Him with glorifications, invocations and incantations, to seek
the aid of Allah and have full trust in Him the Exalted. This is the issue
of faith in Allah and Allah‟s Omniscience, predestination and universal
command, and its relationship to the cure of the illness; all of which is
very crucial.
A Muslim doctor also recommends the patient to be patient with the
afflictions that have descended upon him and seek reward from Allah
for that patience.1 The importance of the aspects of Islamic law and
teachings in the process of treatment and cures for depression, despair
and anxiety and other cases of psychological conditions, can this be
denied and neglected? 2
O my brothers and sisters, the issue becomes one of religion with those
people who have become westernized and secularized - they may have
Arab and Muslim bodies but their minds are foreign and alienated – who
may say to you “ Why are pushing this religious stuff on us when we are
doctors by profession. Leave religion out of this! You‟re only are
bothering the patient with this stuff. This is not legal for you to do since
medicine is medicine and religion religion. This stuff outside our
concern and its better for you to stick to the work cut out for you.” This
kind of speech is the speech of the disbeliever and the non-Muslim who
has separated religion from all aspects of this life and delegated it to the
done only on a personal level on the Sabbath of Saturday or Sunday. We
Muslims do not create an artificial barrier between our religion of Islam
and Medicine. If religion and medicine clash we leave this medical thing
and retain our religion that is more precious, firm and stable. If we find
1
Imam al-Bukhari narrated that the Messenger of Allah, peace and
blessing be upon him, said:
“…and whoever strives to be patient, Allah will help him in patience, and
no one is given anything better and more expansive (in benefit) than
patience.”
2
Recitations of the Quràn and incantations from the Sunnah are known for
their curing effect. One seeks refuge in Allah from depression as many
report, including al-Bukhari, Muslim and others, the supplication the
Messenger of Allah, peace and blessing be upon him, wherein he said:
“O Allah, I seek refuge in You from anxiety and sorrow, I seek refuge in
You from weakness and laziness, I seek refuge in You from cowardice and
miserliness, and I seek refuge in You from the burden of debts and from
being over powered by men.”
that this medical drug is made from impure filth (Najasat), or it contains
the amount of alcohol that if he drank ten doses of it he would become
intoxicated, we then say this is prohibited in our law, since as it is
mentioned in the saying of the Prophet, may the peace and blessing of
Allah be upon him:
"Every intoxicant is “Khamr” and every Khamr is illegal (Haram).”1 Yet

if there is such a small amount that even if he drank a large quantity this
would not intoxicate him then this is not of the same ruling since it has
been dissipated in the solution and lost its intoxicating effect: therefore
there is no harm in using this as a remedy. The important thing is that
we have a definite boundary line in our religion.
Another example we can cite is cosmetic surgery. If we were to separate
religion from medicine then whatever the patient desires without any
qualms, do it and profit by it. This one wants for a new nose, and this
one new ears, and this one new breasts, and so on: all according to wish
and whim. But we say, No, this is not just a simple matter of choosing a
new model. If the specific cosmetic procedure is not allowed by Islamic
law or warranted then it is not allowed for the Muslim doctor to perform
this surgery since he knows that Allah the Exalted said about Satan:
1
Reported by Muslim, Abu Daùd, Ibn Majah. In another narration the
Prophet, may the peace and blessing of Allah be upon him, said:
“If a large amount of anything causes intoxication, a small amount of it is

prohibited.” Reported by Abu- Daùd, and al-Tirmithi, an-Nisaè, Ibn
Majah, and verified by al-Albani. And he said, may the peace and blessing
of Allah be upon him:
"If a large bucketful (or tubful) intoxicates, then only the scoop of the
handful of it is illegal (Haram)." Reported by Ahmad Abu Daùd, and al-
Tirmithi and verified by al-Albani.
“… I will order them (man) to change what Allah has created.” (4:119)1
This a Muslim doctor has knowledge and understanding of his limits
and boundaries which he honors, and he differentiates between those
cosmetic surgeries that remove a harmful thing like an extra finger that
harms writing ability and general dexterity, or like a clear malformation
and deformity that cause undue hardship and may be removed
surgically, or like after a car accident to repair and reconstruct parts of
the body, and between those that are just for the vanity of so called
beautification of the face and body which is specifically prohibited like
what the Prophet, peace and blessings be upon him, said:
“Allah curses the one who tattoo themselves and who tattoo others,
pluck the eyebrows of themselves and of others, and who create spaces
between their teeth, to change the creation of Allah.”2 Meaning to
beautify themselves. The Muslim doctor by his knowledge of
jurisprudence draws a clear distinction between the cosmetic surgery
that is allowed and that which is prohibited, like the dentist that knows
the difference of the allowed dental surgery to remove a burdensome
tooth of pain or that which restricts the mouth and chewing etc, and
return the teeth arrangement to the natural state, and that which is not
allowed of the likes of artificially creating a series of spaces according
to some cultural concept of beauty. All these are examples of the
knowledge of the jurisprudence of the Muslim doctor.
1
There are many prophetic commands about unnatural and perverted
transformations which are of the instigations of Satan, for instance,
Abdullah ibn Abbas may Allah be pleased with them, said:
“The Messenger of Allah, peace and blessing be upon him, cursed the man
being like a women and the women being like a man.” Reported by al-
Bukhari and many others.
2
Reported by Ahmad, al-Bukhari, Muslim, and the four Sunan, Abu
Daùd, at-Tirmidthi, an-Nasaè and Ibn Majah.
There also is the issue of weighting the various merits and demerits and
the benefits and harms of something when they clash, for the Muslim
doctor must be aware that if toe benefits are in conflict with one another
he would choose the most beneficial over that which is less beneficial,
or chose the less harmful over the more harmful. One cannot remove
harm by placing another equal or greater burden of harmfulness upon
someone, since you have not cured the situation but just caused equal or
more damage. Another point of concern is that the doctor doesn‟t
perform any operation on the patient – with the pretext that the law
allows this license - unless he has his permission from the patient, unless
the patient is unconscious and this operation is deemed necessary and an
emergency procedure. The basic ruling although is as stated not to touch
the patent unless the proper authorization is issued, as in case of
amputation and the like. Emergency situations are of course under the
discretion of the highest medical officer‟s professional judgment.
Another example of the jurisprudence of the Muslim doctor is that he
wouldn‟t give the patient a disallowed therapy of the impure substances
or intoxicants or addicting substances. Some doctors may offhandedly
give a patient dangerously addicting painkillers without proper
supervision and dosages so that this person eventually becomes
addicted, and thus this doctor is guilty of negligence in his duty and for
bringing a greater affliction upon the person than the original illness. If
he had restricted the amount and closely supervised the dosages there
wouldn‟t have been the possibility of addiction, but sheer incompetence
or laxness brought this upon him and the patient.
Another important aspect of any treatment is to lift the spirits of the
patient since this is an Islamic legal concern and a crucial part of therapy
sometimes neglected with adverse consequences. We find that the
proofs of the scriptures in the Quràn and Sunnah are extremely
concerned with the spiritual, emotional, and psychological aspects. I
have dealt with this extensively in a special lecture entitled “Mura‟at al-
Islam li Nafsiyah al-Muslim wa Shu‟urihi” [Islamic considerations for
the psychological aspects of a Muslim and his sensitivities].
Another point is that a Muslim doctor should not make decisions just to
bring some benefit for himself or others without due consideration of
what is ultimately the best. For instance to do experiments on some
patients to help his research, or to do cesarean sections just to lessen the
natural pain of labor and the difficulties of childbirth and ease himself
and spare time even thought this will adversely affect the mother forever
in future childbirths. This becomes a legal issue of damaging the mother
unnecessarily whereas the Islamic legislations teaches us to encourage
multiple childbirths and increase of children as much as possible since
the Prophet said, peace and blessings be upon him:
“Marry the loving childbearing women, so that my nation will become

greater in numbers.” 1 The crucial word here is from “Takathir” to make
many, and this is an increase in the population of Muslims. We do not
look at the affair in only the materialistic mode as the westerners, and
one who is westernized joked mockingly…we Muslims are trying to
beat out the bunny rabbits. What did he mean? He meant that any more
that three of four is like the rabbits; it is not civilized; it harms the
national economy; is takes up unnecessary resources; it hurts the
national income scale; etc, etc. Glory be to Allah, did you create this
child? Do you give it its sustenance? Are you responsible to sustain it?
Or did Allah the Almighty and Most Glorified create it and sustain it, as
Allah the Exalted said:
1
This narration is reported in many various version and this version is by
Abu Daùd, an-Nasaè, Ibn Majah and others and has been verified as
authentic by Arnaùt, and by al-Albani in Sahih al-Jame as-Sagheer #2940.
And in the verified version of al-Baihaqi there is the addition
“and do not be like the ascetic monks of the Christians.” See al-Albani‟s
Sahih al-Jame as-Sagheer #2941.
“And do not kill your children for fear of poverty. We provide for them
and for you. Indeed, their killing is ever a great sin.” (17:31) 1
The Muslim doctor strives his utmost to be trustworthy in his
duty to present the best remedy and treatment he can and fulfill the
responsibilities of his noble profession. The judiciary and legal
authorities may call him to present a medical trestimony and this he
must faithfully do feeling the duty of Allah‟s right upon his shoulders,
for Allah the Exalted said:
“…We will write their testimony, and they will be asked…” (43:19) He
fears the consequences of these words of Allah if he were to swerve. Of
course he knows that very weighty affairs are often built upon the
evidence of a medical testimony: to have the legal excuse to not pray
standing; to make dry ablution (Tayammum) instead of ablution
(Wudu); leaving fasting (Saum) of Ramadan; other special permissions
under the excuse of dire necessity. Even the placement of a plaster cast
for a broken bone is an issue since this requires a part of the body to be
covered permanently whereupon ablution of that part must be
discontinued. Some doctors add to the cast or bandage far beyond the
necessary place disregarding this issue of ablution and prayer. The
1
The verse is explicit against abortion for fear of poverty and
overpopulation. In the modern era this has become a very explosive issue of
national and international concern. It is known historically that the strength
of a nation is primarily in its human resources. Countries like Japan, Russia,
France and Germany are now suffering shortages causes by reduced
birthrate (with factors like birth control, extramarital sexual activity,
homosexuality and modern lifestyles that demote the institution of marriage
and child rearing) are now clamoring for an increase of their national ethnic
birthrates to preserve their national and racial pride, whereas countries like
India and China which have tried to drastically reduce their populations
have played politics with minorities (like for instance the Muslims who
have higher birth rates) and have caused unnatural imbalances in the
male/female ratio since many couples abort female fetuses and prefer male
children along traditional prejudices.
doctor also must realize that his testimony will allow this person to
leave fasting of Ramadan but obligate upon him to pay the
compensation in charity: meaning if he says that you cannot fast and it
seems that you will not be cured in the future and this illness will be a
permanent condition. Consequently this person may lose hope for
eventually fasting belatedly for the Ramadan fasts and rather pays the
compensation in lieu of the fasts; he may leave off congregational
prayers and Friday prayer; he may be given vacation time for his
employment or forced into early retirement, and other results. Thus this
all - as mere examples - shows that the doctor‟s testimony is indeed a
serious affair of responsibility.
For instance, if a company has employed this person and you gave him a
testimony for medical leave when in reality he doesn‟t need or deserve it
you have wronged the owner of that company who pays the bills and
wages. If the employee works in a charity organization of the obligatory
charities of the Muslims you have wronged the Muslims by taking the
rights of the poor and needy by unfairly deflecting those dues to this
case.
The certified evidence of a medical examiner may even lead to divorce
between two married partners since the judge may ask about the case of
one partner claiming a serious defect in the other which harms the
martial rights, and the testimony of the inspecting doctor weighing the
case to one or the other side and giving the right of divorce or
annulment. Issues of impotency, barrenness etc which effect the
decisions of the judges are weighted according to the trusted evidence of
medical witnesses.
Another common example is the executors enacting upon
certain rights of the person on his deathbed according to the medical
testimony, concerning a gift and dowry or bequest that affects the
rightful inheritors. For instance is the dowry considered full or half
accordingly?
All of these and more are solemn issues of concern that demand
trust on the part of the doctors and medical examiners who are giving
the sworn testimony.
O my brethren the Muslim doctor is a person who enjoins good and
prohibits evil and who calls the people to observe the rights of Allah. He
knows that the angels give their salutations and prayers for the
protection and mercy for the teacher of good to the people. 1
He teaches the ill and suffering that only Allah controls health and
disease, and there are in His Hands, and not in the hands of the ill or the
doctor, as Allah said on the tongue of His Prophet Ibraheem:
“And when I am sick He alone cures me.” (26:80)

This Muslim doctor teaches the patient that he should try as much as
possible not to complain and whine and about his troubles to the
creatures but supplicate Allah the Creator, since complaining to the
person who doesn‟t have ownership of mercy is not wise but he should
seek out the Most Merciful Allah. This doesn‟t mean, of course, that he
can‟t tell the doctor about his pains and ailments but that complaints
should be directed to only Him who controls the power to remove the
causes of those complaints – Allah the Exalted. Some patients
exaggerate their complaints in a manner that they are in effect protesting
in defiance about what Allah has made come upon him in the
predestined universal command. Thus the Muslim doctor counsels him
to be patience and persevere When the Prophet, peace and blessings be
upon him, entered upon Umm Saìb he said: “What is the matter with
you? What‟s causing you to quake and shudder? She said: “Fever, may
there be no blessing on it!” He said:
1
The lecturer indicates the saying of the Prophet, may the peace and
blessing of Allah be upon him:
“Verily Allah and the angels and the ants and even the fish in the sea give
salutations to the person who teaches the people goodness.” Reported by at-
Tabarani and Deya al-Maqdasi and verified as authentic by al-Albani in
Sahih al-Jame‟e as-Sagheer #1838, and see #5883 and at-Tirmidthi reported
similarly
“Do not curse the fever for indeed it removes the sins of the children of
Adam just as the fire of the blacksmith removes the impurities from the
iron.”1 He taught her not to curse and revile the fever.
The eminent scholar Sheikh Uthaimeen did not call the disease of
cancer, as it is commonly referred to, as the “corrupt evil illness” (al-
Maridh al-Khabeeth), for the reason being stricken by this is of the
actions of Allah, and He decrees upon a person according to His All
Wise and absolutely just universal predestination. Perhaps much
goodness will be a result. 2 So why call it “Khabeeth?” One can call it
dangerous (Khateer) since indeed it is a dangerous test for body and
soul.
The Muslim doctor may remind the patient, when he is despondent in
longsuffering, of the saying of the Prophet, peace and blessings be upon
him:
“The affair of the believer is amazing! All of his life is beneficial, and
that is only in the case of the believer. When good things come to him,
he is thankful, and it is good for him. When bad things befall him, he is
patient, and it is also good for him.” 3 He may also reminded him, when
the depression grows severe, of the saying of the Prophet, peace and
blessings be upon him:
1
Reported by Muslim and others.
2
Reported by an-Nasaè and others. Muslims believe that everything is
by the universal will of Allah and all His acts are absolutely good, wise and
just. Man may act in a evil, foolish and unjust manner by his sins that are,
basically, an absence of good intent and correct knowledge. Christians have
many stories of faith healings, and also the famous story of Pollyanna that
shows how optimism in affliction like cancer can work wonderful goodness.
3
Reported by Muslim.
“None of you should every hope for death for a affliction that has
harmed him, and he shouldn‟t supplicate for it before it comes. If one of
you dies his deeds are cut off and the increase of life increases the
believer in goodness.” 1 He should also remind him of the reliably
transmitted invocation of the Messenger of Allah, peace and blessings
be upon him:
“(O Allah) give me life if You know that life is best for me and give
me death if You know that death is best for me.” 2
The Muslim doctor is a wise teacher for the suffering patients in
jurisprudence of Allah‟s religion. He can help them in knowledge and
practical aid concerning details of the rules of prayer, ablution and dry
ablution, for examples, and this is not only for the patients put also the
others of his colleagues and the staff and administration of the hospital.
For instance, the doctor may help him in the prayer direction (Qiblah)
and how to face it in condition of sickness when he may not be able to
pray sitting. Another example is when a patient may wish to be
awakened for dawn (Fajr) prayer and if his medical condition allows
this, this can be done during your shift. If may be that the doctor sees a
patient with his nakedness exposed so he can cover this for him, since as
the narration says:
1
Reported by Muslim and Ahmad.
2
Reported by al-Bukhari and Muslim and others and in a version of the
narration:
“None of you should every hope for death for a affliction that has harmed
him and if he must he can say, O Allah keep me alive if life is better for me
and take my life if death is better for me.”
“Whoever shields a Muslim Allah will shield him.”1 This is especially
the concern for the women, and in this context the anesthesiologists has
1
This has the meaning of covering his nakedness, faults and shame, and a
narrations of Ibn Majah reads:
“Whoever shields a Muslim, Allah will shield him in this life and the
hereafter.” And the narration of al-al-Bukhari and Muslim and others reads:
“A Muslim is the brother of a Muslim he doesn‟t oppress him or surrender

him. Whoever helps his brother will find that Allah will help him. Whoever
removes for his brother an affliction of the affliction of this life Allah will
remove for him an affliction of the affliction of this the Day of
Resurrection. Whoever shields a Muslim, Allah will shield him on the Day
of Resurrection.” And in the lengthy narration Prophet peace and blessings
be upon him, when he said:
“Whosoever removes a worldly grief from a believer, Allah will remove

from him one of the griefs of the Day of Judgment. Whosoever alleviates
the problems a needy person, Allah will alleviate his problems in this world
and the next. Whosoever shields a Muslim, Allah will shield him in this
world and the next. Allah will aid a servant of His so long as the servant
aids his brother. Whosoever follows a path to seek knowledge therein, Allah
will make easy for him a path to Paradise. No people gather together in one
of the houses of Allah, reciting the Book of Allah and studying it among
themselves, without tranquility descending upon them, mercy enveloping
them, the angels surrounding them, and Allah making mention of them
amongst those who are with Him. Whosoever is slowed down by his actions
special duty since he is the person who is responsible for their loss of
consciousness… Some people have no concern about this issue. The
woman patient may see that people are lying here and there exposed
without anyone with the least bit uneasiness about their exposure. She
becomes queasy about the anesthetics and therefore demands from the
anesthesiologist protection from undue exposure, which is her legitimate
concern. This becomes of the anesthesiologist‟s responsibility and of the
affairs concerning the obligatory fear of Allah in piety. There are
unfortunately many examples of those who have lost conscientiousness
of Allah from their hearts.
The Muslim doctor also teaches the patients rules about purity
and cleanliness while in the state of illness and recuperation. If he is
able he purifies himself, but he teaches him that if he is unable to
remove the impurities, he prays as he is, which is in this condition
acceptable. He may say this and that is not pure, but the doctor teaches
him the rule with a comely manner. This is the correct way since if
purification is beyond his capacity; he doesn‟t have the excuse to leave
prayer under this pretext as many of the ignorant do. He may say, I cant
direct myself to the Qibla, and then the doctor teaches him about the
rules in this condition that he may face to other that the Qibla if he isn‟t
able to face it. And so on with many of the issues that repeat themselves,
the doctor is a teacher and instructor to the patients of jurisprudence and
goodness.
Another point to mention here is if one finds a non-Muslim
patient nearing death he would gently guide him to Islam and to witness
the testimony of faith, and he shouldn‟t be affected by the western
influences that say religion should not enter into the affair. They say,
„Don‟t disturb the sick patient with these things related to your religion.‟
Why should this be obeyed? The Prophet peace and blessings be upon
him, went to visit the Jewish boy when the boy was near death. He said:
will not be hastened forward by his lineage.” Reported by Muslim and

others.
“Say LA ILAHA ILL-ALLAH (there is no god except Allah), and the

father of the boy was concerned about him so he said: “Obey Aba
Qasim”, so the boy accepted Islam and died. The Prophet said: “All
praise to Allah who saved him by me from the Hellfire.” 1
O my bothers don‟t you see the Christian missionaries groups,
like Doctors Without Borders and others, give the Muslims in some
countries the medicine in one hand and the cross in another, and all their
efforts of medical and relief work contains some amount of missionary
activity: medicine by this hand, and from the other hand… teachings
about their Lord God Jesus (peace be upon him and may he be cleansed
from their blasphemies). Yes, they teach these beliefs which we know
are incorrect to the people, and then it is said to us, don‟t push your
religion into your professional life. This is amazing. They call to the
Hellfire and we call to Paradise and Mercy from Allah the Glorious and
Exalted.
The Muslim doctor also knows when to hide the faults of others
and when he should not. This is a very sensitive and delicate issue.
Sometimes a crime has been committed to which the doctor witnesses
the evidence. It is an obligation upon him to inform the authorities.
Then there are other affairs that he shouldn‟t reveal, and secrets he
shouldn‟t disclose. The disobedience that is secretly between the person
and Allah the Almighty and Majestic may be covered, but the organized
premeditated criminal acts are to be transferred to the proper official
authorities. There may be terrible contagious diseases, like AIDS or
others, in which one may be relativity secret in dealing with the patient
to secure his privacy while also taking all the necessary precautions of
segregation and informing the concerned people who have contact with
the patient…. Some of the doctors may disclose these affairs to their
colleagues in lighthearted gossip among themselves in the cafeteria or
so on. It may be that someone knows that person and you have exposed
1
I did not find this exact wording, but the report with close to this
meaning is famous by Imam Ahmad, al-Bukhari, Abu Daùd and others.
the secret and betrayed the trust. Some may say, „We were just killing
time.‟ But in truth what was the need? Is it some special case that needs
discussion and various medical opinions? And even if it was a special
case one should be sensitive to the feelings of the patient. A special
case, the poor guy, has groups and groups of doctors and nurses looking
him over and after a while he says to them: „How great are your
numbers and small your blessings!‟ He only says this since he feels like
he is some freak for experimentation. These things are of the Islamic
moral character of which the Muslim that one should be keenly aware.
We have principles of our noble religion before and beyond our noble
calling of the profession of medicine. Yes there may indeed be the case
of medical significance for science and research to help discover a
therapy; nevertheless the person is not some laboratory animal.
There may some truly personal cases in which the medical examination
is crucial, and the doctor examines the blood of the fetus but not the
parentage and the sperm. The child is present, and you may wish to
disclose what you know but here you have the evidence of the prophetic
narration that is stronger than the evidence that is in your possession,
which is the saying of the Prophet peace and blessings be upon him:
“…the child is for the bed (on which it was born).” 1, i.e. ascribed to the
mother and her legal partner). Some doctors may make a mistake and
1
Reported by al-Bukhari, Muslim and others, and many versions have the
addition that reads:
“…the child is for the bed (on which it was born) and for the adulterer
stoning.” And in another authentic version of at-Tirmidthi he said in the
Pilgrimage sermon:
“Allah has given everyone his due right: there is no special bequeath for
the inheritor; the child is for the bed (on which it was born) and for the
forget this narration. This one may be a wife, and this one a husband,
and the doctor may cause a huge problem or domestic conflict or
criminal case by divulging some circumstantial information in the
wrong manner.
A Muslim doctor doesn‟t need to take a profession vow to be
honest, trustworthy and of exemplary integrity. Doctors customarily
swear the profession medical witness called the Hippocratic oath
dedicating themselves to the medical service of mankind and
professional standards of conduct, yet in my perception the Muslim
doctor has moral and professional integrity much greater and nobler
than this oath, which is that he perceives that Allah the Almighty and
Majestic is closely watching over him. He has a vast reservoir of moral
teachings by which he abides. He has the intense fear of Allah and His
rights in him since he knows as the narration says,
“…and sinfulness is what disturbs your heart and what you fear that the
people will see.” 1 This person works diligently for the general good of
the Muslims even thought it might conflict with some personal interests
and benefits. The benefit of a doctor is to have plenty of sickness so that
adulterer stoning and their accounting is with Allah; whoever claims

affiliation to other than his real father, or other than his “Mawali” then may
the curse of Allah follow hi until the Day of Resurrection …” in part of a
lengthy narration. This means that the child born on the mother‟s bed is
ascribed to that mother when the father is not known or disclosed, yet if
there is confirmed evidence of adultery, then the ruling is stoning and of
fornication the ruling is whipping. The many details of these rulings are
mentioned in the books expounding upon the Sunnah and the books of
jurisprudence. Malawi here is owner, and the meaning is for a slave to claim
that he belongs to other than his rightful owner.
1
This is part of the narration reported by Muslim and others and it reads
“Goodness is good character and sinfulness is what disturbs you in your

chest and what you fear that the people will see.”
his role is crucially important and he has many paying patients and
recipients of medicines who come to his personal clinic etc, but he
combats the diseases and afflictions since this is the general good of the
Muslims. He also doesn‟t become puffed up with haughtiness and
arrogance on account of the nobleness of his profession, condescending
upon the people, since this takes away the blessings and reward of his
deeds. Some consultants for instance who have cherished accreditations
from this or that medical board or fellowship develops a superiority
complex that he knows everything and no one should question him or
take critical note of any decision or procedure, and yet we have a
important teaching of the Prophet peace and blessings be upon him for
exactly this case wherein Abu Ramthah said:
“I went with my father to the Prophet, peace and blessings be upon him,
and he said to him, “Let me see this which on your back since I am a
doctor.” So the Prophet, peace and blessings be upon him, said “Allah
is the Doctor, but you are a man who is a graceful colleague. The doctor
of it is the one who created it.” 1 This means that this sign of
1
This is the version of Abu Daùd which Sheikh al-Albani judged as good
in Sahih Abi Daùd # 4207 and Sahih al-Jame‟e as-Sagheer #1252. In
another more detailed version of Imam Ahmad #7118 which Sheikh al-
Arnaùt judged to be authentic he says,
“I said O Messenger of Allah I am a doctor and I am from a family of

medicine and by Allah nothing is unknown to me about the body, not a vein
or bone, so show me this is on your shoulder for if it is a tumor I can
remove it and cure it. He said: No. Its doctor is Allah …” to the end of a
lengthy narration.
prophethood, which was physical mark on my shoulder, you have no
concern about it since Allah created it upon me, and you are a man of
the profession who cures illness with gracefulness.
A Muslim doctor must practice with humbleness and humility,
remembering always the statement of Allah the Almighty and Majestic:
“And above every possessor of knowledge is the knowledgeable one.”

(12:76)
O my brothers, some of these drug companies are truly criminal
in their actions. They have huge promotional campaigns for their drugs
yet the doctors should not fall into their grip and should combat their
crimes. They describe their medicines with amazingly radiant terms of
praise about the cure it brings for the diseases to sell their products, and
that it has the special ingredients of this and that, yet the Muslim doctor
is astute and wary and doesn‟t just promote anything with falsehoods
attached, without solid proof of truthfulness, since he knows that the
trust is immense upon him is to prescribe the correct medicine for the
patient even if it is from a company without the glossy promotional
campaign which gave the exclusive gifts, first class tickets, travel
expenses and hotel accommodations. If he fell from that trust it would
constitute a great treachery and high treason, a fundamental insincerity
We find the word “Tabeeb” (doctor) also in a narration of Ahmad #24818

which Sheikh al-Arnaùt also judged to be authentic, on Aishah may Allah
be pleased with her, who said:
“The Messenger of Allah peace and blessings be upon him, was ill so I
placed my hand on his chest and said, „Remove the affliction O Lord of the
people, You are the Doctor, You are the Curer.‟ And the Messenger of
Allah peace and blessings be upon him would say (in this illness of which
he died) To the companionship of Exaltedness, To the companionship of
Exaltedness.”
with Allah. Why should the patient pay much more when he knows that
the ingredients are exactly the same, but this is branded and this generic,
this is a multinational corporation with big money and connections and
this is a smaller company? Do not be tricked by these glossy
promotional campaign without true substance but let your reliance be
upon the great trust which Allah has placed upon you (in your noble
profession) for man carried the burden and he is ignorant and a wrong
doer. 1
O my brethren the speech is lengthy and involves much to say, and I
with conclude with the advise to fear Allah the Exalted and Glorified
with piety, and obey Him in goodness, and avoid all evil which angers
Him, and remain faithful to your obligations and far removed from the
prohibitions, and I remind you that the Muslim doctor is one who calls
to Allah with comely wise teachings seeking the reward with the Lord
of the Universe. I say this and seek forgiveness for you all and for
myself (and the praise is for Allah and may the peace and blessings be
upon our Prophet Muhammad the Messenger of Allah and his family
and companions).
1
The author alludes to the verse of the Majestic Quràn wherein Allah the
Almighty said:
“Truly, We did offer al-Amanah (the trust of carrying all of Islam and its
rewards) to the heavens and the earth, and the mountains, but they declined
to bear it and were afraid of it. But man bore it. Verily, he was unjust and
ignorant…” (33/ 72)
-------Concluded--------
Al-Hamdulillah Rabbil-Alameen
All praises for Allah by Whose aid are all good deeds completed, and peace and
blessings be upon the Messenger Muhammad the Trustworthy One and his family
and companions and those who follow them and their way until the Day of
Judgment
O Allah send Your Blessings upon Muhammad and the family of Muhammad as
you have sent Your Blessings upon Ibraheem and the family of Ibraheem, - Verily
you are Praiseworthy, Glorious. And bless Muhammad and the family of
Muhammad as you have blessed Ibraheem and the family of Ibraheem - Verily you
are Praiseworthy, Glorious.
…If I have been correct (in the words above) then from You alone who is without
partner and if I have made any mistake then it is only from me and from the
Shaitaan (Satan),
and Allah and His Messenger are entirely absolved and free of it.
<<<<*************>>>>
We ask Allah, the Most Gracious and Merciful, to accept our good deeds and
forgive our misdeeds, only He, the Exalted, is al-Qareeb (the Near One) al-Mujeeb
(the Acceptor). May the peace and blessings of Allah be upon the Messenger of
Allah, Muhammad, and upon his family, his companions and his followers until the
Last Day,,,
<<<<******>>>>
<<****>>
<**>
*

The Adornment of The Muslim Doctor (With Good Character)

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The Adornment of The Muslim Doctor (With Good Character)

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The Adornment of the Muslim Doctor (With Good Character) 1

The Adornment of the

‫حليت الطبيب المسلم‬

Translation with Adaptations,

For centuries Muslims were renowned as skilled doctors and scientists

“And doesn‟t He know what He created? He is the Perfectly Sublime,

“… and nothing is neglected by Your Lord neither the weight of an

“For every sickness there is a medicine so if the medicine strikes the

“I came to the Messenger of Allah, peace and blessings be upon him,

“The Messenger of Allah, may Allah‟s peace and blessings be upon

“…and do not kill yourselves, verily Allah is Most Merciful to you.”

“…and do not throw yourselves to destruction by your own hands …”

(All rights reserved for when the final version is published)

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The Lecture of Sheikh

“Anyone who practices medicine and he is not known for medicine

“For whomsoever Allah wishes good, He makes him knowledgeable in

“Whoever died knowing LA ILAAHA ILL-ALLAH will enter paradise.”

“Whoever had his last words as LA ILAAHA ILL-ALLAH will enter

“Seek from those that are dying to say LA ILAAHA ILL-ALLAH.”

as good by Al-Albani in his as-Silsilah as-Sahihah #1092 and Jame‟as-

“And (mention, O Muhammad) when We directed to you a few of the

“Say, (O Muhammad) „It has been revealed to me that a group of the

"Every intoxicant is “Khamr” and every Khamr is illegal (Haram).”1 Yet

“If a large amount of anything causes intoxication, a small amount of it is

“Marry the loving childbearing women, so that my nation will become

“And when I am sick He alone cures me.” (26:80)

“A Muslim is the brother of a Muslim he doesn‟t oppress him or surrender

“Whosoever removes a worldly grief from a believer, Allah will remove

will not be hastened forward by his lineage.” Reported by Muslim and

“Say LA ILAHA ILL-ALLAH (there is no god except Allah), and the

adulterer stoning and their accounting is with Allah; whoever claims

“Goodness is good character and sinfulness is what disturbs you in your

“I said O Messenger of Allah I am a doctor and I am from a family of

“And above every possessor of knowledge is the knowledgeable one.”

We find the word “Tabeeb” (doctor) also in a narration of Ahmad #24818

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