al Ghazali & Islamic Psychology

Abu Hamid al-Ghazali (1058 – 1111CE)

Al-Ghazali in his study of the soul introduces two kinds of psyche or essences: one deals with the animal and humane forces of the soul (the incentive and the perceptive).

In the second kind of psyche, however, Al-Ghazali deals with the exercise of the soul, the discipline of morals, and the cure of bad manners. In this respect, Al-Ghazali is totally creative and inventive, hardly imitating any of his preceding philosophers. In this area, he introduced new effective means to modify human behavior and rectify its defects, thus preceding modern psychologists and behavioral therapists in this respect.

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The pragmatic approach of the Muslim scholars towards mental ailments continued, and they were the prime movers behind setting up hospitals and clinics dedicated to research and healing. The great scholar and Sufi mystic, al-Ghazali (1058 – 1111CE), wrote the book Ihya, which pointed out that children were naturally egocentric. His Islamic psychology proposed that children’s desires rarely included the potential consequences to others. Al Ghazali also believed that fear was a learned condition, either taught to children or gained through negative experiences.

As a Sufi mystic, al-Ghazali was a firm believer that introspection and self-analysis were the keys to understanding mental issues and unlocking hidden reasons. Very tentatively, one wonders how the influence of Eastern mysticism affected this particular method of self-assessment, a technique that al Ghazali used upon himself.

He also brought into the history of psychology the idea of needs, proposing that the human personality had urges to fulfill certain desires, based upon hunger and anger. Hunger drove such emotions as sexual urges, thirst and hunger, whilst anger drove rage, frustration and revenge.

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Central aspects in a human being
*Rûh (spirit)
*Aql (intellect)
*Qalb (the heart)
*Nafs (the ego, self, personality)
*Jism (body)

A human being is both; body & soul, matter & spirit.

It is the balance between the two that makes humans what they are, the highest creation.

The soul/ self/ ego (nafs:
In its upward or spiritual tendency, is attached to the spirit (al-rûh)
The upward dimension is the uppermost limit of psyche that connects it to the spirit

In its downward or corporeal tendency, is attached to the body (al-jism)
The downward dimension is represented by the sensory faculties that connect it to the body.

Ghazali's Theory of Interaction







Driving or Motivating Forces:
Hawa: Movement toward pleasure, lust & greed, life
Ghadab: Movement to avoid pain, aggression, death

Hawa:
Excessive
lower desire will produce the negative traits of:
lust (shahwâh), covetousness (hirs), expectation (‘amal), vileness (khissâh), baseness (qanâ’ah), avarice (bukhl), cowardice (jubn), back-biting (ghîbah) and calumny (buhtân).

Moderating lower desire produces positive traits in the nafs:
modesty (jûd), generosity (sakhâwah), love (mahabbâh), compassion (shafqâh), respect (ta’zîm) and patience (sabr).

Ghadab:
Excessive
anger will produce negative traits of:
arrogance (takabbur), antagonism (adâwah), rage (hiddah), vanity (‘ujub), pride (fakhr), conceit (khuyala) and lying (khadhb).

Acting in anger will produce rancor (hiqd) and if it is unable to do so, it will produce the quality of weakness (‘ajz) & idleness (kasl).

Moderating anger will produce praiseworthy traits:
humbleness (tawaddu’), gentleness (hilm), sense of honor (muruwwah), contentment (qanâ’ah), courage (shajâ’ah), generosity (sakhâwah) & affection (ithar).


Qalb:
The qalb has 5 senses like the senses of the body, which should be purified in order to achieve a sound qalb. It has hearing to hear the speech of the people of the unseen world; it has eyesight to see glimpses of the unseen world; it has a sense of smell to smell the scent of the unseen world. (Spiritual realm)
5 inner senses: imagination, thinking, memory, comprehension, attribute meaning

When its senses are sound the qalb will be sound. When its senses are unsound, the qalb will be unsound & the rest of the body will be unsound because of it. 
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ongoing project... will keep adding to it.

Islamic Values and Ethics in Prevention and Treatment of Emotional Disorders

Author: Basheer Ahmed MD

God says about the Quran…. ” It (Quran) is a guide and a healing to those who believe" (S.41: V. 44). Religion plays a significant role in satisfying our physical as well as spiritual needs. Islam teaches us a code of behavior and gives us a meaning for our existence. Unfortunately, in today's western society the religious, moral and ethical values have been declining. The families are falling apart, divorce rate is increasing sharply, substance abuse and excessive sexual indulgence are common in adolescents and young adults. These factors lead to conflicts, resentment, loss of self-respect, loneliness, depression, anxiety and a host of psychological symptoms. Despite progress in the behavioral sciences, there remains the question of whether current techniques of treatment and prevention of emotional disturbances are effective in making a significant impact on psychiatric problems.
  
Psychotherapy is in reality a form of education that directs the patient to recognize his behavior, to conform to prevailing standards. It helps in motivating the patient to adopt the alternate ways of behavior. In our opinion, the Islamic principles that are based on Quran and Hadith are the best form of prevention and treatment of emotional disturbances. Muslim physicians and mental health professionals should incorporate the Islamic values and ethics in techniques of psychotherapy.

God says in the Quran
IT (QURAN) IS A GUIDE AND A HEALING TO THOSE WHO BELIEVE (S.41: v. 44).
  
God says in Quran about psychological and social diseases and cures in several suras. In our opinion, Islamic principles which are based on Quran and Hadith are the best form of prevention and treatment for psychological and social disturbances.

In western society many psychiatrists and psychotherapists discourage the use of any religious concept in treatment of emotionally disordered. Of course, Freudian theories have a great deal of influence on western thinking. Freud's focus on sex as the driving force of human behavior and repression of sexual desires as a cause of neurosis, made a considerable impact on medical and social scientists. Individuals are encouraged to express freely aggressive and sexual desires, which further contribute in changing the sexual attitudes and lack of inhibition in the society at large. Freud and his followers have tried to explain religion as the ”universal obsessional neurosis". It is prejudiced, irrational statement and many psychoanalysts contradict Freud's statement. Erich Fromm defines religion as “A system of thought and actions by a group which gives the individual a frame of orientation and an object of devotion".  Arieti J elaborates further the role of religion in human life. He states that religion gives people faith for survival of man and to achieve human ideals. Religion becomes an incentive to greatness of spirit. It offers new insight which opens up new dimensions of understanding and feeling. Higgins 4 further supporting the importance of religion states that modern psychiatry has not yet significantly tapped the fund of information about the human condition ranging from the inspirational writing about the aims of living to highly systematized doctrine about organization of behavior.

Our religion, Islam, plays a significant role in satisfying our physical as well as spiritual needs. Islam teaches us, a code of behavior, conservation of social values and gives us a meaning for our existence. It helps in toleration and developing adaptive capacities for stressful events of life. It gives us a sense of self-respect and teaches us about the virtues of family life and a cohesive society with a sense of brotherhood.

Shall Muslim psychiatrists and psychotherapists incorporate the Islamic values, ethics and code of behavior in techniques of psychotherapy?

In order to answer this, we should examine the causes of emotional disorders, effect of current principles of psychotherapies and explore the importance of incorporating Islamic values and ethics in psychotherapy. Mental health (5) can be defined as a state of emotional well-being in which a person is able to function comfortable within his society and in which his personal achievements and characteristics are satisfactory to him. Emotional disorders are defined as disturbance of behavior and affect which results in disturbance of a person's function in society. During the last few decades it is becoming more and more clear that biological, social and psychological factors influence the human behavior and that the health disturbing factors operate within the individual, within the group and within the social system in which he functions. In certain forms of emotional disorders we see predominant biological factors and in others psychosocial factors. In the interest of time, I will focus primarily on the psycho-social factors which contribute to emotional disorders and the use of psychotherapy to bring about the needed improvement.

Family is an important socio-cultural institution which makes a considerable impact on personality development and a potential factor in emotional disorders. Bowlby (6) confirms from his longitudinal studies, that the permanent loss of a parent during childhood may result in increase vulnerability to certain forms of psychopathology e.g., depression. The child can be sensitized by the loss of a loved one, and he breaks down in various ways in later life when faced with similar situations of loss or rejection. Similarly permanent loss of father was found in the history of delinquent children. Longitudinal observations have further confirmed that children reared in an atmosphere of love, care, consistency and firm limitations develop healthy personalities with trust and self-confidence. Those reared in a hostile environment with rejection and humiliation may develop apathy, anxiety or aggressive behavior.

Similarly, culture has also been described (7) as a causative factor for a host of mental disorders. Culture may produce and maintain a mental disorder by creating basic vulnerable personality, establish pathogenic child-rearing practices, fostering sanctions against selected behavior and by rewarding certain maladjusted deviants. Further emphasizing the role of family and culture on human development, Karen Horney (8) pointed out: Man is no longer an instinct ridden creature but a being capable of choice and responsibility. Hostility is no longer innate but reactive, egocentric and antisocial cravings like greed or the lust of power were not inevitable phases of man's development but the expressions of a neurotic process. By growing up under favourable conditions man would develop his inherent constructive forces and like any other living organism would want to realize his potentialities.

Unfortunately, today's western society, the religious, moral and ethical values have been declining. The society is plagued with moral decay. Families are disintegrated; divorce rate and number of unwed mothers have increased sharply. Drug abuse and excessive sexual indulgence are predominant in adolescents and young adults. These events lead to conflict, loneliness, guilt, loss of self-esteem which result in manifestation of a variety of pathological disorders. Many young persons are confused about self-identity, lose meaning in life and often turns toward pseudo-religious cults, drugs or suicide. Recent research studies (9) confirms that both socio-cultural and personality aspects are responsible for high incidences of drug use in youth. In order to protect an Islamic society and culture from the abovementioned influences, the moral, social and inspirational forces of the Islamic religion are to be enforced.

Despite progress in the behavioral sciences there remains the question of whether current
techniques of psychotherapy and preventive measures for emotional disturbances are effective in bringing about necessary changes in individual, family and society. Obviously the answer is no. In my opinion, one of the reasons for ineffectiveness is the predominant influence of Freudian theories on western medical and social scientists. Freud gives us a clear understanding of psychosexual development and unconscious motivation of behavior. He described unconscious inner self as id and conscious self as ego. Ego is regarded as active portion of personality adapting to forces of id, external reality and superego. Freud further postulated that the sexual urges of the child remain active from childhood and express in activities such as sucking and swallowing. He further explains that child's love for his parents is due to his sexual urges. The child develops a sexual attitude toward parents of the opposite sex and a simultaneous rivalry toward the other. Freud calls this is "Oedipus complex". As a child grows the Oedipus complex resolves. This is the foundation of Freud's psychoanalytic theory.


Freud's focus on sex as the driving force of human behavior and sexual repression as a cause of neurosis is used as a basis of psychodynamic therapy. According to Freud, our higher activities like art, science and religion have no intrinsic worth. These activities are attempts of man to compensate for his unsatisfied sexual desires. Criticizing Freud's over-emphasis on sex, Rafilo outlined that Freud gives a person three alternatives to choose as a desired behavior: He must follow the instruction of his sexual urges, become wicked and face the disgrace of society; repress his sexual desires to please society and expose himself to the danger of suffering from neurosis or renounce his instinctual desires and try to deviate himself by substitutes as art, religion and morality. Obviously, Freud portrays a miserable picture of human beings. The apparently distorted and disappointing view of Freud about the lot of man is necessitated by his hypothesis that the nature of our unconscious desire is sexual.

Freud's theory of sex as the driving force of human behavior and his theory of the universality of Oedipus complex have been widely criticized. Even Freud's own followers, Adler and Jung, found it difficult to agree with Freud. Adler maintained that the unconscious urge is the impulse to power while Jung emphasized on collective unconscious. Karen Horney and Erich Fromm, the renowned psychoanalysts, also rejected Freud's ideas about sexuality as the basic force of life. Horney 11 stated that Freud's focus on sex as the driving force of human behavior was one-sided and led to other distortions. She emphasized on influence of family in development of personality and pointed out that Oedipus complex occurs only in distorted parent-child relationship.

As an alternative to Freud's theory, Rafilo explains that the child loves his parents and feels an admiration for his parents and ascribes a perfection to them. Thus, superego which develops as an interaction between parent and child demands an ever-increasing perfection. Therefore, one can say that the individual is under powerful influence of a desire for the perfect and admirable throughout his life. In childhood his desire finds an outlet in the persons of the parents and teachers. As his knowledge increases he finds other and better objects and ideas worthy of love and devotion and he is naturally attracted to them, being compelled by the urge of his nature. It appears that the repression of the sexual urge is the cause of neurotic symptomatology but it can also be explained that the symptom may be due to obstruction of the urge of consciousness for perfection and conflict created by sexual urges. The fundamental cause of emotional trouble is the choice of the love of a wrong ideal. Therefore, the cause of cure may not lie so much in the discovery of conflict as in the changing or the raising of the ideal. Therefore, the focus of therapy should be toward achieving the ideal.

The Muslim psychiatrist and psychotherapist must have a clear understanding about the development of a healthy personality and ego ideal. Mother satisfies the need of the child since birth which gives him a sense of possession and omnipotence. Gradually the child realizes that he has to share mother's love and attention with siblings and father and he also learns that mother expects him to restrain his urge for immediate gratification. From this prohibition and discipline the conscious and superego develops. Discipline creates conflict but the child overcomes the conflict by introjecting mother and her authority and maintains the affectionate relationship. In a healthy mother-child relationship the child must believe "I am so strong in my mother's love that I can yield to her without feeling defeated" (12) The same mechanism involved when a Muslim introjects the image of God as Qadeer, Raheem and- Benevolent. The introjection of God's love and authority influences a Muslim's behavior incorporating ethical and moral values of Islam. Once you incorporate the image of God in innerself there is no conflict with external reality and superego. A child's religious orientation is influenced by the kind of family relationship that exists at home. Quran emphasizes again and again, about healthy parent-child relationship and parents' responsibility toward upbringing. In a home where parents play a role of strong loving and protective figures, with proper attention toward developing a sense of self-worth and dignity, the child develops trust, self-confidence and introjects the love and authority of parents and God. In a home where parental figures are unloving, show no respect toward each other, rejecting and punitive towards their children, then the concept of God is distorted.

Psychotherapy is in reality a form of education which directs the patient to recognize his behavior, to conform with prevailing standards and to help in improving the patient to adapt the alternate ways of behavior. Muslim psychiatrists and psychotherapists must have familiarity with Islamic religion and culture and must incorporate Islamic values, ethics and code of behavior in techniques of psychotherapy. Many patients suffering from emotional disorders have lost the ability to lead responsible lives. For them therapeutic guidance in an environment of care, respect, dignity and understanding is necessary. The goal of therapy need not be happiness but acceptance of reality and strengthening the coping mechanisms. A trustful relationship with therapist, a clarification of problem and conflict, influences the positive outcome. Moral and ethical issues should not be avoided and problems should be clarified so that patient can judge for himself the quality of his behavior and his ideals.

BUT HE GUIDETH TO HIMSELF THOSE WHO TURN TO HIM IN PATIENCE, THOSE WHO BEL/EVE AND WHOSE HEARTS FIND PEACE AND SATISFACTION IN THE REMEMBRANCE OF GOD: FOR WITHOUT DOUBT IN THE REMEM- ERANCE OF GOD DO HEARTS FIND SATISFACTION AND PEACE.     (Quran 5.13: V.27-28)
 
REFERENCES
1. FREUD, S.'.The Future of an Illusion". Livenright, New York, 1949.
2. FROMME, E. '.Psychoanalysis and Religion". Yale University Press,      New Haven, Conn, 1950.
3. ARIETI, S. "The Intrapsychic Self". Basic Books, New York, 1967.
4. HIGGINS J.W. .'Psychiatry & Religion". In American Handbook of Psychiatry Ed. S. Arieti. Basic Book, 1974.
5. Comprehensive textbook of Psychiatry/111. Ed. by H Kaplan, A.M. Freedman & B.J. Sadock. Williams & Wilkins Press, Baltimore, Md.     1980, page 3339.
6. BOWLBY, J."Maternal care and mental health". Monograph World Health Organization. Geneva 1952
7. ARMANDO FAVAZZA & MARY ORMAN '.Anthropology and     Psychiatry" in Comprehensive Textbook of Psychiatry. Ed. A. Kaplan, A. Freedman and B. Sadock. Published by Williams & Wilkins, Baltimore, Md. 1980, page 488.
8. HORNEY, K.'.Neurosis and human growth". Published W.W. Norton, New York, 1950.
9. KANDEL, D.B. Editor .'Longitudinal research on drug abuse".     Halstead Press, New York, 1978.
10. RAFIUDDIN, M. "Ideology of the future". Published by Sh. M. Ashraf, Lahore, 1970.
11. HORNEY, K. "New ways in psychoanalysis". W. W. Norton, New        York, 1939.


Published in www.crescentlife.com with permission from: http://www.islamicmedicine.org/

The Islamic Understanding of the Nature of Sufferings

Author: Muhammed A. A. Khan, M.D.*


According to Webster’s Dictionary, suffering is the state or experience of one that suffers “pain” or “hardship.” If one is subjected to great strain, difficulty, or is caused to worry or be troubled, he or she would be classified as one who is suffering. Suffering is a feeling relevant to living things only, and, amongst all living things, humans are the most articulate and intelligent creation of the Almighty God. Therefore, let us take our life from day one and examine what it is.

The physical living of one’s life begins at birth. As soon as the child is born, it suffers from the inconvenience and exertion of the process of childbirth. The child comes out of the warm and cozy environment of the intimate quarters of his mother’s womb into the open space of this world and feels the cold air around him. As he exits his mother’s womb, he feels the big cold hands of the people who are surrounding him. He lets out a gulp or a shriek, which means he is distraught, tired, or uncomfortable. He wants the same warmth and comfort he experienced inside his mother. Thus, we quickly wrap him in a blanket and put him in his mother’s inviting arms to alleviate his suffering. The nature of suffering we considered right now is a very simple case. All we have to deal with at this moment is keeping the baby satisfied so that he does not suffer from cold, hunger, or any other physical discomfort.

As the child grows, his daily life is characterized by different endeavors and learning experiences with lots of failures and successes. Everyday there is something new he is experiencing, feeling, and observing. There are disappointments and pleasures. During this entire process of learning and the early experience of daily living, the child might suffer from rebukes, reprimands, restrictions, and sometimes strict, disciplinary action such as getting grounded. To alleviate this suffering disciplinary action causes, the child must learn not to do the action that put him in a position where the discipline was needed in the first place. Therefore, he quickly will come to understand from the nature of his sufferings how he should behave so that his parents or caregivers don’t have to rebuke, reprimand, restrict, or ground him again.

The nature of suffering resulting from disciplining a child serves to guide him as he goes from his youth into adolescent years and throughout the rest of his life. He tries to maintain himself within the boundaries his parents or caregivers have set forth. He does not want to suffer again from the humiliation that comes with discipline. But what can he do? Youth is synonymous with inexperience, ignorance, and megaloblastic egotism. Therefore, regardless of how hard he tries not to break the rules, there will be a slip here or there.

Reason #1
Consider yourself at a stage where you are learning how to drive. You are itching to back your dad’s sports car out of the garage. And one day when nobody is looking, given the opportunity, you try it anyway. Slam!!! You run into the wall. Cry all you want, this is a capital reason for grounding, and, yes, you do suffer the humiliation of never getting the car key’s again.


Reason #2
Now consider yourself preparing for your graduation party, prom, homecoming, football game, or some other function at that stage of your life, and you forget to call the person in time for making or breaking a date. You forgot to arrange the ride or assign responsibilities that come with all these occasions. This is capitol reason for being abandoned by all your friends, not to mention what your mom or dad might do. Can you imagine the suffering and humiliation at that time? I cannot even begin to think about that. Then, there could be times when you didn’t turn in your homework or assignment in on time-maybe you were sick or maybe the dog ate it. You didn’t mail your application in on time. Lots of occasions like that will most defiantly bring suffering of one kind of emotion or another. You will learn to deal with them through disciplining your own self. By reorganizing and re-evaluating your own self, you won’t put yourself in that miserable situation again.


Once you understand the nature of sufferings and both realize and recognize their causes, you gain control of your life. Bringing your life under your own control is the key to a successful and productive life. This is the turning point where living life as a responsible adult individual begins.

In order to live life, mankind is blessed with a “Manual,” provided from the “Creator” God. This is similar to how manufacturers of different products provide a manual to operate a given product. God has given us the manuals of the Torah, the Bible, and the Quran, which guide us in understanding how to conduct our lives in the most productive and beneficial way. It is these holy books that become the caregiver and guide from this point on. Anytime we make a mistake, or transgress, these holy books tell us how to get back on the right track again. Therefore, our Creator does not have to reprimand or ground us. You see! Life is a spiritual existence, which transcends a physical death. Our life in this world is more or less like life in school. Just as students spend the academic years in a given school and either fail or pass at the end of each term, we are given a life span to live or spend in this world. After our life span is over in this world, we either fail or pass (i.e., go to heaven.) To accomplish this goal, our life is blessed with a body and a soul. Body is what we see as our own personal self, and inside the body resides the soul. The soul is actually the hallmark of the creation. It is because of the soul that we are called the superior creation of God. It gives us the true essence of life. It is the soul that gives our life spiritual existence and transcends itself to God at the time of death, leaving the body behind in the grave. It is the soul which earns the title of Caliph, or vice-regent of God.

In the Quran Sûrah 2, Aya God says, “Today I am going to create a vice-regent of mine; I am going to send him to the earth with the divine guidance from me.”  That would be the Manual – Torah – Bible – Quran. And through this manual of guidance, my vice-regent is going to recognize his responsibilities, and then live up to them. If he will not live up to his responsibilities, then we are going to try him by exposing him to different stresses and strains of life. We are going to make him face different kind of sufferings, trials, and turbulences. So that he understands that his God wants obedience and total submission from him, so that he can serve Him better.

“We created man only to worship Me.”  God created this entire universe to serve man and created man to serve Him. He has allowed man to use this universe for making life better and more comfortable for his fellow human beings. Whatever is out there, use it so that after you leave, the world is still one habitable place. In this, everyone should be concerned. We are not to use recourses for the selected few, leaving the rest of the world deprived. If man will not do so, that is when the sufferings may come as wild fires, floods, earthquakes, and famines. Furthermore we see unexpected and frequent accidents, mass killings and mass suicides, lack of respect for life and our fellow human beings. These are all different kinds of sufferings which are experienced daily and which demand alleviation and understanding. This is where some of us who are weak in faith fall prey to artificial hands such as alcohol or other habits leading to dependency. After, it is without knowing what might occur in an unborn child in the case of a pregnant woman, or what might happen to the genetic material to be implanted by a man. One can never understand the suffering of the premature infant at birth, unless you see that tiny being at 1.5 to 3 or 4 lbs with your own eyes in any premie units of hospitals.

Understanding these kinds of sufferings, watching these kinds of pains and discomforts, brings us closer to God. You must realize and know how fragile life is. It must not be thrown away to any kind of dependence-causing agents. One must carry on depending on God and their inner strength alone. With all the knowledge and technology we have today, we still find ourselves helpless and very small when it comes to saving or protecting life. That is why we must constantly seek the help of our Almighty God, as we search for cures or for methods to alleviate sufferings.

Understanding the cause or causes of suffering makes its alleviation very easy. Alleviation of suffering may be achieved by physically removing the stress and strain by: avoiding troubling environments, nullifying defeats, shunning hardships, and avoiding loss or damage to life and property.

The actual protector of life and property is God. It is He who gives life, and He who takes life. We are merely His servants. We are to serve Him in this world in such a way that whatever we learn, we use and utilize our knowledge for the benefit of other human beings. Serving His people equates to serving Him. It is our mission and major responsibility to be vigilant of our surroundings and neighborhoods, to be on constant watch so as to identify those in need. Meeting other people’s needs without hurting their feelings is a very promising way of pleasing God.

A simple example would be opening shelters during extreme weather conditions. The process of alleviating the discomfort and suffering caused by weather conditions makes us appreciate the importance of energy and the source of energy. As soon as we realize the importance of energy sources, we think of them in terms of the pleasures of God. We must evaluate and determine which of the abundant recourses He has given us should be used to bring maximum comfort to His people.

Now, a scientist believing in the pleasures of God will not hesitate to use water, wind, or solar energy for the production of energy because these three sources are: (1) in abundance; (2) international so that anybody who has the ability and capability can use them; (3) have no boundaries and; (4) most importantly, do not have any harmful effects on the human race, during or after their use. A scientist will not use the recourses that have extremely harmful effects during and after their use. He will postpone their use till he finds a safe way to use them and too their refuse.

Acid and alkali are two chemical agents that are very strong and powerful when working alone, but when mixed together, they do not cause or produce any harmful agents. Instead, they are transformed into a harmless nontoxic usable substance – a salt. Similarly, we must have an equally powerful agent somewhere in this world which we have not been able to detect or discover yet, which when mixed with uranium or plutonium will render them completely harmless and nontoxic. Perhaps, God willing, if we are fortunate, they will be converted into a usable substance like salt. I would say this could be a challenge for our scientific community to look for an agent equally powerful as uranium and plutonium. God says in the Quran, “He has created everything in pairs.” As acid and alkali is a pair that creates salt, there has to be a pair for uranium and plutonium. This discovery will most defiantly help us in getting rid of the garbage we have created by using these elements. It will save us from the risk of creating more garbage that could remain active and alive for billions of years.

The second example, which comes to mind is organ transplantation. Advancement of our surgical skills is a definite milestone of learning in our medical science history. We know our patient is suffering, and so we have to alleviate his sufferings. We know conservative methods of treatment have failed, medications are not helping anymore, and the remaining choice is surgery. Now, we cannot go hoping and praying, “Oh! God kill someone because I need a heart.” A God-fearing scientist in a situation like this will again be seeking the pleasure of God Almighty. He will be constantly pondering on how it is best to proceed under these circumstances. How should he use the resources at his disposal while pleasing God who brings comfort and healing to any patient?

The scientist does have choices:
(a) He can research on an artificial heart,
(b) He can seek compatibility with different animal hearts or,
(c) He can try to locate a donated human heart


Remember that the entire universe is created to serve us and we are created to serve Him. Currently the situation stands such that artificial and animal recourses have not been as beneficial as a human recourse. However, when the problem concerns one human life vs. another human life, you are walking a very thin and fine line. It is at this point in our decision-making that God cautions by saying, “Do not transgress the limits I have put forth for you.” This is where we have to remember that obtaining a donated organ should be allowed to happen.
This particular requirement, if not impossible, is extremely hard to achieve. This is where faith, acceptance of human insufficiency, and the ultimate power of God are necessary. The Islamic understanding explains that we must realize there is a time to be born and a time to die. It is already fixed and determined by Almighty God. 

Therefore we will never be able to prolong anyone’s life. We will only be able to make the life of the patient more comfortable, productive, and as normal as possible with the recourses at our hospital. If the suffering of the patient becomes unbearable, or if the patient thinks his life is not as productive as it used to be, He might ask the doctor for euthanasia. We cannot allow that because it is God who gives and God who takes life. A God-fearing doctor, who loves and respects his profession, can never assist with euthanasia. He can only seek ways to make his patients as productive and comfortable as possible. No doubt, there is suffering, pain, discomfort, and the desire to escape. The only thing that keeps a God-fearing person going, is his faith that no hardships in this world go unearned. Every little pain, discomfort, and loss will yield the reward of a better life in this world and the hereafter as well. That is why even when we do not have a cure for something such as Aids, nor do we know how to go about certain ailments such as various forms of cancer, we still keep researching because God says in the Quran, “It is I who gives the disease and it is I who cures it.” This means that every disease has a cure and we have to continue looking until we discover it.

Now why doesn’t God just reveal each treatment with each disease? He unveils it, but it is His way of teaching us what human life is. What can sustain and maintain human life? How can we make one pain-free? Discomfort-free? Disease-free? This is His way of bringing us closer to Him. He gives us the knowledge we acquire, the more questions we face. With the revelation of one answer ten more questions always emerge. This makes us realize that in spite of all this newly acquired knowledge, we must continue seeking further recourses, other than human, because human life is the ultimate and superior creation of God. Therefore, there is no price tag to protecting and uplifting human life. We are to use whatever we can from this universe, except man himself. This can only be accomplished when we accept and understand that God is omniscient, and we are not. We may never be able to get all the answers to all the questions which keep popping up in front of us, so we must learn to submit to His will, and take whatever we can understand and in our best judgment is good for the human race, leaving behind whatever is not understood and harmful.

Islam teaches us submission to the Almighty. Islam gives us strength that when nothing is going my way, or nothing is going right, it is not that we are not capable or smart enough, it is God’s way of saying this is ho w far you can go. This is His way of setting limits for us, the same way as when we were little, so that we may not hurt ourselves. Now that we have grown up, we are partners in the world. We live and work with the world, and share what it has to offer to make each other comfortable so that all our work eventually is a source of pleasure to our God Almighty.

During the process of reaching this goal to please God, whatever hard work we do and whatever sacrifices we make, will be rewarded in this world and hereafter. His reward to us on Earth may come by being blessed with a content heart, or by being blessed with healthy obedient children. A healthy, content heart will not use sleeping aids at night, or revival pills in the morning. His reward may come as assigning leadership and guidance positions to you. A happy guide and a serene leader will not need a shot of alcohol at the end of the day. Alcohol is such a commonly and widely abused drug that if I am not mistaken, we think of it and treat it as if it were a soft drink. It is not a soft drink, or a casual drink, or a social drink. Alcohol is alcohol. It is a depressant. How many lives has it taken? Ask Mothers Against Drunk Driving. They will tell you how painful it is to lose a loved one to a drunk driver.

There is no surprise that floods are worsening and fires are becoming more and more furious than the previous ones. It is because we are not obeying the commandments instead, we are playing with the commandments. Your obedience to Him may be rewarded as you being the popular one, the praised one, and the admired one amongst your colleagues and peers. If every man was to stand behind each pregnancy He created, do you think that we would be deciding the national election based on the abortion issue? Right now moral behavior is at its lowest and it is reflected in abortion being the bargaining chip in a national election and gun control being the manipulative chip. It should not be so. We are dealing with human life, the superior creation. Can we kill life and then be able to sleep peacefully at night? We can’t. That is why when our conscience bothers us, we have to have a shot of alcohol or a pill to sleep, respect for life is gone. Be it R24, first trimester, partial birth abortion, throwing babies in the garbage, or killing with guns, respect for life is gone, and we have to bring back this respect. His reward may come to us making us financially worry-free, or He may please us with a loving and caring spouse, and especially a very loyal and faithful one.

When we deal honestly in our work environment, come to work on time, leave at the right time, and do not abuse the privileges and resources of the people or institutions we work for or work with, we earn a high ranking amongst our colleagues, families, and friends. They are pleased, and guess who is smiling- God Almighty Himself.

All this is achieved by forcing ourselves to be vigilant at all times to the pleasure of God. It is obedience to Him that brings humility unto us. It is being mindful of Him that brings endurance and strength unto us. It is being watchful of Him that keeps us away from sin and greed, faithful to our spouses, and kind to our children. It is being on guard with Him that helps us bear and comprehend natural disasters. Being on the look out for Him allows us to develop enough self-control to avoid stealing, cheating, manipulating, and cover-ups. As a result they are not incorporated into our lifestyle, and we do not suffer from guilt and stress.

In conclusion, Islam teaches us that whatever hardship, misfortunes, or sufferings come our way, or no matter how bad a hand we are dealt, we accept it as a test of endurance and we try rising to the occasion to meet the challenge. It is made easy by believing in God and believing in our own selves. It is this belief, that He will never leave His servant man alone. He will always be by our side. The Quran says, “I am closer to you, closer than your carotid. It was then I was carrying you my child.”

*Professor, Department of Obstetrics and Gynecology
University of Illinois at Chicago


Source:  (Lecture delivered on February 14, 2001) http://www.integritasinstitute.org/papers/khan.pdf