Important Guidelines on Acquiring Deeni Ilm

Important Guidelines on Acquiring Deeni Ilm:

“Seeking knowledge is obligatory upon every Muslim. (Ibn Majah)”

Obligatory Ilm:

1) Matters concerning belief

2) Matters concerning all his actions (both outward and inward)

3) Matters concerning his abstaining from actions

 

Thus when a boy reaches the age of puberty, then the first thing that is obligatory upon him is knowledge concerning the testimony of faith and its meaning, even if that is not done discursively or with proof, but thereafter it is obligatory on him to know the discursive-reasoning and proofs which bring him towards knowing Allah.

When the time for prayer enters, it becomes obligatory upon him to learn how to purify himself and how to pray. If he lives until Ramadan, it becomes obligatory upon him to learn about fasting. If he owned wealth in which he possessed for an entire [Islamic] year, then it becomes obligatory on him to learn about paying zakāh. When the season for hajj enters, and he has the ability to perform it, it becomes obligatory on him to learn how to perform hajj.

 

As for those things that should be abstained from, then it obligatory on him to learn in accordance to the need or circumstance.

As for belief, it is obligatory on him to know in accordance to whatever notions/ideas dawn upon him. Thus, if a doubt were to dawn upon his mind concerning the meaning of the testimony of faith, then it becomes obligatory on him to learn that which will remove that doubt. Likewise, if he were in a land in which innovations/bid’ah were widespread, then it becomes obligatory that he be informed concerning the reality of that matter. Likewise, if a businessman were in a land in which the use of usury was widespread, then it is obligatory upon him to learn the prohibitions that apply to usury.

 [Extracted from Ibn Jawzi’s Minhāj Al-Qāsidīn, pg.33, vol.1]

In al-Mawsoo‘ah al-Fiqhiyyah (13/6) it says: Acquiring knowledge may be subject to the following rulings (as to whether it is obligatory):

• Learning may be an individual obligation (fard ‘ayn); this refers to learning that which a Muslim cannot do without knowing in order to carry out his religious duties, and to make his deeds sincerely for Allah alone, may He be exalted, and how to interact with other people. It is enjoined upon every accountable person, male or female – after learning what is needed in order to have proper understanding of the tenets of faith, which form the foundation of the religion – to learn about that which will help him to do acts of worship and to interact with others in the correct manner; that includes wudoo’, ghusl, prayer, fasting, rulings on Zakaah and Hajj, for those for whom these things are obligatory, and having a sincere intention for the sake of Allah when doing acts of worship.
  
  It is obligatory to learn the rulings on buying and selling for businessmen, so that they can avoid dubious transactions and transactions involving improper elements in all their dealings. The same applies to people in all professions, and everyone who is involved in a thing must learn the rulings connected to it, so that he can avoid falling into haraam when engaging in his profession.
  
• However, learning may be a communal obligation (fard kifaayah); this applies to learning any branch of knowledge that is essential for people’s well-being in worldly terms, such as medicine, mathematics, grammar, language, ‘ilm al-kalaam, modes of recitation, the science of hadith, and so on.
  
• Some types of knowledge are encouraged, such as extensive study and research in fiqh, and finding out about subtle fiqhi issues; the same applies to other branches of shar‘i knowledge.
  
• Some types of knowledge may be haraam, such as learning about charlatanry, geomancy, witchcraft, soothsaying and fortune telling.
  
• Some types of knowledge may be makrooh (disliked), which includes verses of poetry which contain descriptions of specific women.
  
• Some types of knowledge may be permissible, which includes verses of poetry in which there is nothing objectionable such as ridiculing a Muslim or mentioning faults of Muslims and so on. End quote.
  

That which comes under the heading of a communal obligation or supererogatory knowledge does not become an individual obligation for someone just because he has some free time or has the ability to become a scholar.

We should be careful from whom we take the Ilm of Deen:

Fitna of taking the Deen from non-Ulama:

Abdullah ibn Amr reported: The Messenger of Allah ﷺ said, “Verily, Allah does not withhold knowledge by snatching it away from his servants, but rather he withholds knowledge by taking the souls scholars, until no scholar remains and people follow ignorant leaders. They are asked and they issue Deeni judgments (fatwas) without knowledge. Thus, they are astray and lead others astray.” (Sahih al-Bukhari 100, Muslim 2673)

Speakers/Orators vs True Scholars:

The Prophet ﷺ stated: ‘Today, you are in an age in which its scholars are many and its speakers few: whoever leaves a tenth of what he knows has followed his desires. Later there shall come an age in which its speakers are many and its scholars few: whoever clings to a tenth of what he knows will be saved.’ (Al-Harawi, Dhamm al-Kalam, 1:14-15. Albani declared it as sahih).

Ignorant Young Speakers:

Narrated Ali (RA): I heard the Prophet  ﷺ saying, "In the last days (of the world) there will appear young people with foolish thoughts and ideas. They will give good talks, but they will go out of Islam as an arrow goes out of its game, their faith will not exceed their throats. (Sahih Bukhari)

So the ability to give an inspiring talk or strong admonition is not from the signs of knowledge or from the signs of faith, far less does it indicate that that person's way is correct.

Ours has become an age wherein an ever increasing number of speakers and da‘is sell themselves to the public as if they are seasoned scholars or well-grounded students of the sacred sciences; when most of them are clearly not. Such speakers and da‘is tend not to have the dignity, gravitas nor decorum of the scholars, let alone their learning or wisdom. 
 
Senior Ulema are to be followed:

"Indeed from the signs of the Hour is that knowledge will be taken from the younger/lesser ones." [Reported by at-Tabarani in al-Kabeer (22/362), and declared authentic by Albani in as-SahIhah (695) and SahIh al-Jaami' (2207)].

The respected Sahabi, Hazrat Abdullah Ibn Mas’ud (RA) said:
“The people will remain upon goodness so long as they take knowledge from their Scholars, their greater ones and their elders. When they take knowledge from their young ones and their foolish ones, they will be destroyed.”

This is recorded in the introduction of Al-Kamil of Ibn ‘Adiy, vol.1 pg.260-261 & other sources.

Importance of a Teacher:

It is not possible for one to acquire sound sacred knowledge unless one is trained by a qualified teacher and mentor.

This is the secret behind a book or scripture never being revealed except Allah Almighty sent a Messenger to explain its contents. There are many examples where a Prophet was sent by Allah Almighty and no book or scripture was revealed unto him, but there is not a single case where a book was revealed without a Prophet carrying it.

The simple reason behind this is that if a book was sent on its own, man would not possess the capability to understand it without the teaching of a Prophet. If Allah wished, He could have sent the book on its own. Every individual could have found a book when he woke up in the morning, and a voice from the heavens would have declared: “Obey what is in this book” but Allah, the Creator of mankind, who is fully aware of the human instincts, chose to send the book with a teacher who would explain the contents of the book, both practically and verbally.

Allah Most High explains this concept in the following verse:

“Allah did confer a great favour on the believers when He sent amongst them a Messenger from among themselves, reciting upon them verses (of the book), sanctifying them, and teaching them the scripture (book) and wisdom, while before that, they had been in manifest error.” (Surah Aal-e-Imran: 164)

Similarly, Allah Most High says:

“And We have sent down unto you (O Messenger) the message, that you may explain clearly to men what is sent for them.” (al-Nahl: 44)

Therefore, it is the Sunnah of Allah Almighty that He has kept two means for the guidance of mankind. One is through the medium of His books (kitab Allah) and the other is the Prophets and their successors. Hence, both, the book of Allah (kitab Allah) and men of Allah (rijal Allah) are necessary for one’s guidance. Sufficing with one of the two will surely lead to deviation.

Umar ibn al-Khattab R.A. was careful to prevent the dissemination of unverified knowledge – chainless knowledge – that was to proliferate after his time. He said: “Whoever finds a book containing knowledge that he did not hear from an Aalim (scholar), let him dip it in water until its ink is diluted.” [Narrated by Khateeb al-Baghdadi in al-Kifaya (p. 352) and Imam al-Sakhawi in Fath al-Mughith (2:153).]

This hyperbolic ruling stresses the rigorous normative method in the conveyance of knowledge in Islam followed by the Sahaba and early generations.

Imam Malik (RA) was once asked if knowledge could be acquired from one who did not sit in the company of the Ulama (instead he sufficed with books only). He replied in the negative and said, 'Knowledge should not be acquired except from one who has memorized, accompanied the scholars, practiced upon his knowledge and has piety in him.' (refer Adabul Ikhtilaf pg.145)

Shaykh Muhammad Awwamah (an unparalleled Muhaddith of this time) mentions beautifully in his book, 'Adabul Ikhtilaf', 'They (the Ulama) never used to pay attention to one who did not have any Ustadh (teacher), neither would they consider such a person worthy of even being spoken to due to him being prone to mistakes.'

He further says,'Qadi Iyad and others have narrated that when Imam Ahmad ibn Hanbal was requested by the ruler of his time (al-Mu'tasim) to discuss a certain matter with ibn Abi Du'ad, he (Imam Ahmad) turned his face away and said, 'How can I discuss with such a person whom I have never seen at the door of any Alim ever!' (Ibid pg.144)

Imam al-Shatbi in al-Muwafaqat further mentions three signs and characteristics of a expert qualified teacher:

1) He practices what he teaches,

2) He himself has been trained by a qualified scholar,

3) His students follow and pursue in his footsteps, for if his students generally tend to not follow him, then this is a sign that there is something inherently wrong with him.

There are many benefits and wisdoms in learning from a teacher:

Sound understanding of the texts, its correct interpretation, being saved from making errors in understanding the texts (for each science has its own special terminologies), getting questions and queries that may arise answered, practical application of the knowledge and obtaining the Baraka and light of guidance from that special teacher-student relationship are just a few to mention.

In conclusion, it is necessary for one that he learns his knowledge from a scholar of knowledge, piety and wisdom, and who himself has been taught and trained by a similar scholar. That does not mean it is incumbent for an individual that each time he picks up a book, he must find a scholar to teach him, rather one needs to study the fundamentals of each science with those who are qualified, thus become acquainted with the different terminologies, terms and expressions used and the foundational concepts of the subject. Thereafter, one may study a book on his own with always referring to senior scholars whenever something is unclear.

Isnad - The Chain of Teachers Linking to the Prophet ﷺ:

 True knowledge cannot be abstracted away from living, breathing people. For example, Allah sent revelation by way of the angel Jibril to the Messenger SAWS. The Prophet passed on his knowledge through companionship — namely, by teaching his companions, who took instruction not only from his words but also his actions, his behavior, his blessed manners, etc.

Human beings are thus the conduits of knowledge and the Islamic tradition has operationalized that through the concept of isnad, i.e., chain of transmission. To claim to truly know something of `ilm, i.e., what Allah has revealed, one has to know all the persons through which that knowledge has passed over the centuries until it arrived at you by way of your teacher.

Isnad was regarded by the early Muslims (salaf) as the first and primary condition in relating any aspect of Shariah even if it was merely relating one word.

With this, Allah Most High fulfilled his promise of preserving the Deen which includes the book of Allah, Sunnah of the Prophet ﷺ and the various Islamic sciences that are indispensable in understanding the former two.

“We have without doubt, sent down the Message; and we will assuredly guard it.” (Surah al-Hijr, V.9)

The “message” here refers to the book of Allah and also the Sunnah of his blessed Messenger (Allah bless him & give him peace), for whatever the Messenger of Allah (Allah bless him & give him peace) says is from Allah Almighty, as Allah Most High says:

“Nor does he (the Messenger of Allah) say (aught) of (his own) desire. It is no less than revelation (wahi) sent down to him.” (al-Najm, V. 3-4)

The Messenger of Allah (Allah bless him & give him peace) explained both verbally and practically the contents of the book of Allah. The Qur’an is quite ambiguous and limited in stating the laws of Shariah, and the Messenger of Allah’s (Allah (Allah bless him & give him peace) duty was to explain these injunctions.

Allah Most High says to his Messenger (Allah bless him & give him peace):

“And We have sent down unto you the Message (Qur’an); that you may explain clearly to men what is sent for them.” (al-Nahl: 44)

So the promise of preserving the Deen is not restricted to the Qur’an, rather it encompasses the Sunnah and also the Companion’s (Allah be pleased with them all) understanding of the Sunnah and the understanding of those who took from them.

Early Muslim scholars examined and analysed each and every statement that came to them, whether it was the statement of the Messenger of Allah (Allah bless him & give him peace), his companions (Allah be pleased with them all) or anyone else. They studied the life and character of those who were part of the transmitting chain (isnad) in the strictest way possible.

Imam Abd Allah ibn al-Mubarak (Allah be pleased with him) said:

“Isnad is part of religion (deen), and if it was not for Isnad, one would have said whatever one desired. When it is said (to the one who speaks without an Isnad): “Who informed you? He remains silent and bewildered.” (See: Introduction to Sahih Muslim, 1/87, al-Jami’ li akhlaq al-rawi wa adab al-sami’ and others)

He (Abd Allah ibn al-Mubarak) also stated:

“The one who seeks matters of his deen without an Isnad is similar to the one who climbs to the roof without a ladder.”

Sufyan al-Thawri (Allah have mercy on him) said:
“Isnad is the weapon of a believer. When one does not possess a weapon, then with what will he combat?.”

These and many other similar statements of the predecessors imply that the early Muslims held Isnad to be indispensable in order to acquire Knowledge. So much so, that in order to relate even one word in their books, they would mention a whole chain of transmission that covered three or four lines.

Isnad was not only mentioned in order to narrate Prophetic traditions (hadith), rather, it was related for every form of knowledge, such as the exegesis (tafsir) of the Qur’an, stories of the pious and worshippers, incidents of history, etc.

[After the Prophetic traditions were gathered in the great compilations, such as Sahih al-Bukhari, Sahih Muslim and others, and other compilations in various other Islamic sciences, it was not deemed necessary to relate every statement with a chain of transmission going back to its original authority. Rather, it was sufficient to have an Isnad or Sanad going back to the author. The Isnad of the author going back to the original authority would be mentioned in his book.]

Till this very day, we have scholars from around the globe relating Prophetic traditions and other branches of Islamic knowledge with a chain that goes all the way back to the authors of the respective books.

What constitutes legitimate Islamic learning:

1. The crux of how one seeks sacred knowledge is best expressed by a famous maxim: ‘Indeed this knowledge is religion, so look from whom you take your religion.’ (From Ibn Sireen in Muqaddima Sahih Muslim:26) The upshot is that one avoids learning religion from those who are not Imams; or people not schooled, qualified or authorised in the traditional sciences: be it in theology, law, hadith, Qur’anic recital (tajwid), or any other discipline.

2. This qualification/authorisation (‘ijazah) must be part of an unbroken chain (isnad) of learning extending back to the Prophet, peace be upon him. One hadith says: ‘This knowledge will be carried by the trustworthy ones of every generation: they will expel from it the distortions of the extremists, the fabrications of the liars, and the mistaken interpretations of the ignorant.’ [Bayhaqi, Sunan, 10:209] If one takes knowledge from those outside of this unbroken chain, there is no telling what deviation can be passed-off as “the real deal” – as is all too often the case in these times.

3. To believe that the truths of Islam existed amongst the salaf; the pious predecessors, but then “sahih” or “authentic” Islam was lost or neglected for the next thousand years or so; until recently when it was rediscovered, is nothing but a dangerous myth which flies in the face of what God proclaimed in the Qur’an: Indeed, it was We who sent down the Remembrance, and of a surety We will preserve it. [15:9]

Consider also these following hadiths: ‘My ummah shall never unite upon misguidance.’ [Al-Tirmidhi, no.2255] And: ‘There shall never cease to be a group of my ummah unmistakably upon the truth.’ [Al-Tirmidhi, no.2230; Muslim, no.1920] Also the hadith cited earlier: ‘This knowledge will be carried by the trustworthy ones of every generation.’ [Bayhaqi, Sunan, 10:209]
What these proof-texts collectively tell us is that God has promised that knowledge of Islam shall always be kept intact and be transmitted from one generation of scholars to the next, in an unbroken chain.

While it is true that individual scholars can and do err; and while it is true that individual scholars can and do espouse aberrant (shadhdh) opinions that are excluded from the umbrella of legitimate scholarly differences; it is utterly preposterous to believe that many truths and sunnahs were unknown, lost or neglected by the entire scholarly community for many centuries (even a millenium), only to be revived or rediscovered by certain scholars in our time!

Such a belief could only be held by one whose heart is plagued either with ignorance (jahalah), innovation (bid‘ah), hypocrisy (nifaq), deviation (zandaqah) or disbelief (kufr). And we seek refuge in God from such things.

4. In terms of fiqh (Islamic law) the unbroken chain now only exists in the four remaining Sunni schools of Fiqh: Hanafi, Maliki, Shafi‘i and Hanbali. 

ISLAMIC SCHOLARSHIP

عن علي قال : قلت : يا رسول الله ، إن نزل بنا أمر ليس فيه بيان : أمر ولا نهي ، فما تأمرنا ؟ قال : تشاورون الفقهاء والعابدين ، ولا تمضوا فيه رأي خاصة

 

It is reported by Hadhrat Ali (R.A):

I asked, “O messenger of Allah ﷺ! If we are confronted with an issue which has not been described (in the Qur’an and Sunnah), with no injunctions in favor or against it, what do you command me to do in such a situation?”

He said: “Take advice of the Fuqaha (jurists-Ulema of Fiqh) and Aabideen (faithful worshippers) and do not employ your individual opinion”. [Al Mu`jam al-Awsat ; Hadeeth 1641, Classed as Authentic (Hasan) by Abu Yahya noorpuri]

The Holy Prophet ﷺ has explicitly stated in this narration that two conditions must be fulfilled by a person who wants to deduce laws and injunctions from the Qur’an and Prophetic traditions. Firstly; he must be a jurist and secondly, he must be devoted to worship.

The importance of the first condition is obvious because objectives of the Qur’an and traditions can be well conceived only by those who possess vast and deep knowledge, who are fully aware of the rules laid down by the earlier jurists and who have spent their lives in understanding the intentions of divine laws.

 

Similarly, the Prophet ﷺ has made it a condition for him to be a devotee and faithful, that is, he must have devoted himself to following the Shariah. Anyone who does not make distinction between permissible and forbidden in practical life and whose every day practices are in contrast of these laws cannot comprehend the intentions of Islam.

 

Deduction of the laws is, in fact, the “Search for the Truth”, and the Qur’an states that Allah bestows the faculty of cognizance of the truth to the one who confirms to it in his practical life.

“If you fear Allah He will give you the power of discrimination between truth and falsehood”. (8:29)

The purpose of Islamic scholarship is to derive, refine, and preserve the guidance found within Islam. When Prophet Muhammad ﷺ passed on from this world, he did not leave gold or land to be inherited. He left knowledge of God’s last message of guidance to humanity. An indication of this is found in a famous narration (hadith) where he stated that “the scholars are the inheritors of the prophets.” (While the qualifications for Islamic scholarship are extensive, it is something any believer can attain. The greatest scholars of Islam were men, women, Arab, non-Arab, rich, poor, from educated families, and orphans. There are no social prerequisites to becoming a scholar.)

The guidance that God sent through Prophet Muhammad: is preserved in two primary sources of knowledge: the Quran and the Prophetic Way (Sunnah). The Quran, the direct word of God, is the first source of Islamic teachings. In the Quran, some verses are explicit and easy to understand, while others are more ambiguous in meaning. To interpret God’s words requires specialized training in various disciplines; the scholars capable of such interpretation are called Quranic exegetes. The Prophetic Way (Sunnah) of the Prophet Muhammad ﷺ is unanimously accepted as the perfect interpretation of the Quran, and it is used by scholars as an explanation and commentary of the Quran, and thus of the religion itself.

The Prophetic Way is understood from the life of Prophet Muhammad ﷺ : some parts of it consist of his own statements, while others are based on his actions—either actions he performed himself or his reactions to what others did in his presence. For most scholars, the primary, but not only, source of understanding the Prophetic Way is through the body of narrations (hadiths) about Prophet Muhammad ﷺ.

 These narrations have been compiled over time, and each has been evaluated as to its level of reliability. Despite the modern misconception that only the most rigorously verified narrations can be used, how to use the various types of narrations is actually the realm of scholars; laypeople should simply strive to make use of the basic guidance we can derive from them. These sources then provide scholars with proof-texts from which to derive particular religious understandings or legal rulings. Proof-texts are usually in the form of a Quranic verse, a prophetic narration (hadith), or a secondary source, such as analogous legal reasoning, the consensus of the jurists, or the words of an authoritative scholar.

The scholars of Islamic law laid out the legal methodologies by which a proof-text is processed and used in developing the overall picture for an issue. The methodologies are complex, but they include linguistic analysis, historical contextualization, chronological assessment, and juristic examination, among many other disciplines.

DIFFERENING INTERPRETATIONS AND SCHOOLS OF FIQH 

Some of the great Islamic jurists differed somewhat in the methodologies and processes they used for reaching legal conclusions; this led to the development of different legal schools (madhhabs) in Islam today. However, the schools of law all agree on the primary sources of law, differing mainly in their analysis and utilization of them. As a result, all of the schools agree on the essential issues and differ only on finer details that are secondary in nature. Jurists use proof-texts to derive legal rulings.

It is an oversimplification and an error to treat a proof-text as a ruling in and of itself—it must be processed by jurists using the legal methodologies, including a global analysis of all relevant proof-texts. The result of such a process may be a conclusion that seems quite different from the apparent meaning of the original verse (ayah) or narration (hadith) on which the ruling is based, but this should not be mistaken as “contradicting” the proof-text. With an understanding of these concepts, you will have an overall appreciation for the complexity of deriving religious rulings and be less likely to fall into confusion or oversimplification. 

Each legal school (madhhab) is both a particular methodology for deriving law and a corpus of centuries of scholarship contributing to the analysis of issues based on that methodology. (As a point of interest, it is actually not uncommon for the dominant position on a specific ruling within a legal school (madhhab), using the founder's methodologies, to be different from the founder’s original position.)

The very existence of the schools (madhhabs) clues us in to an essential reality in Islam: Differing positions can each be legitimate and valid, and believers can legitimately hold different positions, as long as each position is backed by qualified scholarship. Scholastic pluralism is a source of strength and divine mercy for the religion. It is the acknowledgment that in the absence of an infallible prophet, no one can be so certain of their interpretation that everyone else is morally bound to follow them. The holder of each position genuinely feels that they are correct, but each respectfully allows for differences to coexist harmoniously.

When the allowance for scholarly differences is combined with the agreed upon standards and methodologies of religious scholarship, the result is a rich pluralism which avoids both religious monopoly and religious anarchy. This should give you at least some idea of the complexity of definitively concluding that the religion says “A” or “B” on a given subject. Jurists of the past spent their entire lives working out the finer points of the religion so that it may be more easily practiced by the rest of us. Each of us is, thus, not expected to start over and figure everything out for ourselves. We are, however, expected to follow qualified scholarship.

For centuries, this has taken the form of following one of the legal schools, affirming widely-accepted works of creed, utilizing the works of masters of the spiritual disciplines, and deferring to the scholars when we encounter unknown religious territory. These parameters still allow for a vast array of opinions under the same methodologies listed above.

In addition to respecting the complexity of the scholarly process, we should develop a deep respect for “the inheritors of the prophets.” In the Islamic view, there is a strong correlation between knowledge and piety, since knowledge predisposes one to increase one’s commitment to God. This is one of the reasons Prophet Muhammad SAWS taught that we should all be lifelong students of Islam. We should strive to develop in ourselves a deep respect for the scholars, great men and women who spent their lives preserving the guidance we need to succeed in the next life. 

MISINTERPRETATION DUE TO SELF-INTERPRETATION:

As with all religious texts, just as there is the possibility of coming to different valid interpretations, so there is the danger of misinterpreting the primary sources of Islam. The reasons for this are many. One reason is the fact that the Arabic language conveys meaning in a very concise way. In the Quran, for example, many pronouns are used, and these frequently require an in-depth analysis to determine what they are referencing. Also, in Arabic a particular term can have different meanings based on its context. To understand its meaning in a particular sentence requires both a deep knowledge of the many meanings of the word and a clear understanding of that particular context. There are also phrases and statements in the Quran which have become proverbial in nature: When these are quoted in isolation from the words or verses that come before and after them, a naive listener may end up with a serious misunderstanding of their intended meaning.

In addition to these intrinsic challenges, there is the modern trend of untrained and unqualified individuals attempting to derive their own understandings directly from primary texts. Historically, even to gain access to scholarly works, a person had to study under a trained authority. With the advent of the information age, however, practically anyone can access scholarly works without any guidance, training, or supervision. Some have likened this situation to people having access to medical textbooks and presuming they can diagnose conditions or perform surgery, without training under qualified physicians. All of the above issues combined can make interpreting the primary sources of Islam quite complex. Hopefully, this brief sketch illustrates the dangerous potential that exists of misunderstanding the divine guidance. 

How common people can benefit from Quran translations and Hadith books:

There are benefits the ordinary Muslim can expect from directly reading translations of Quran and hadith, and benefits that he cannot, unless he is both trained and uses other literature, particularly the classical commentaries that explain the Ayat or Hadith’s meanings and their relation to Islam as a whole. 

The benefits one can derive from reading Quran and Ahadith are many: general knowledge of fundamentals like belief in Allah, the messengerhood of the Prophet ﷺ, the Last Day and so on; as well as the general moral prescriptions of Islam to do good, avoid evil, rewards of Salah, fasting, charity, other acts of worship, manners and morals, stories of previous prophets, status of Sahaba, events from Seerah, etc. Also, reading the Quran and Hadith creates concern for the Hereafter, motivates one to follow the Deen and brings one closer to Allah.

The Qur'an has itself stated that: 'And surely We have made the Qur'an easy for the sake of good counsel’ (Surah Al-Qamar). The word "Liddhikri" (for the sake of good counsel) in the verse itself is pointing out towards this general benefit.

 

Anyone who reads these and puts them into practice in his life has an enormous reward, even more so if he aims at perfecting himself by attaining the noble character traits of the Prophet ﷺ mentioned in hadith. Whoever learns and follows the prophetic example in these matters has triumphed in this world and the next. 

What is not to be hoped for in reading Quran translations and hadith (without personal instruction from a sheikh for some time) is two things: to become an Alim or Islamic scholar, and to deduce fiqh (Islamic jurisprudence) from the hadiths on particulars of sharia practice. 

Without a guiding hand, the untrained reader will misunderstand many of the hadiths he reads, and these mistakes, if assimilated and left uncorrected, may pile up until he can never find his way out of them, let alone become a scholar. 

The warning of the Prophet ﷺ against self-interpretations:

People who opt for such audacity should remember well that the Holy Prophet ﷺ has warned:

“Whoever says anything about the Qur'an without knowledge, then he should make his abode in Hell.” (Abu Daw'ud)

“Whoever talks about the Qur'an on the basis of his opinion, and even if says something true in it, still he made a mistake.” (Abu Daw'ud, Nasa'i)

Also, we need to remember that the canonical hadith collections were not written for readers uninitiated in the Islamic sciences. These are not books you can simply pick off a shelf and read without prior knowledge. Mustalah al-Hadith, Usul-ul-Hadith, Fiqh, Usul-ul-fiqh, and scholarly guidance in general are essential to understanding books of hadith. These books were often written by scholars, for scholars. This applies to even the Sahihayn. Just because they are 'Sahih' doesn't mean they are accessible to the average Muslim. The methodology authors used to write these books was often intricate or technical. Students in circles where these books have historically been read were already intermediate to advanced seekers of knowledge.

Common Muslims can benefit from reading simple Tafseer and Hadith Books written by authentic scholars for them such as Al-Arba'un an-Nawawiyyah - a famous small collection of 40 narrations that with which the author attempted to summarize the core principles of Islam, Riyad al-Salihin - another work by Imam al-Nawawi that compiles Prophetic hadith on the Islamic morals and spirituality, Kitabul-Adhkar - Imam al-Nawawi's book on Prophetic supplications and prayers, etc.

And regarding general Islamic books, websites and audio/video speeches the common Muslims can benefit from them with guidance of a scholar to avoid pitfalls, as not all books are suitable for all people and not all writers/speakers are reliable.

[Note- this article was compiled by putting together extracts from books and articles of different scholars on various websites. May Allah reward them all.] 

MODERN VS. TRADITIONAL CONCEPTIONS OF KNOWLEDGE

MODERN VS. TRADITIONAL CONCEPTIONS OF KNOWLEDGE

Danial Haqiqatjou

The modern concept of knowledge is an anomaly. The notion that knowledge is something that can be found on a sheet of paper, in a book, in a hard drive, in the digital cloud, this is not the kind of knowledge that the Islamic tradition is based on.

True knowledge cannot be abstracted away from living, breathing people. For example, Allah sent revelation by way of the angel Jibril to the Messenger SAWS. The Prophet passed on his knowledge through companionship — namely, by teaching his companions, who took instruction not only from his words but also his actions, his behavior, his blessed manners, etc.

Human beings are thus the conduits of knowledge and the Islamic tradition has operationalized that through the concept of isnad, i.e., chain of transmission. To claim to truly know something of `ilm, i.e., what Allah has revealed, one has to know all the persons through which that knowledge has passed over the centuries until it arrived at you by way of your teacher.

Reading from a book or the internet is not a substitute for this. At most, one is merely familiarizing oneself with texts, which, don’t get me wrong, has its own benefits if done correctly. But to be an `alim, to speak authoritatively about a religious issue of contention often requires isnad. This is how Allah has preserved the deen.

And this is why the Prophet said,
“Verily, Allah does not take away knowledge by snatching it from the people but rather he takes away knowledge with the death of the scholars until he leaves no scholar behind and the people turn to the ignorant as their leaders. They are asked to give religious judgments without knowledge, thus they are led astray and lead others astray.” (Muslim)

We can contrast this with the modern conception of knowledge, which usually has no moral component and can be abstracted as separate from people. Go to a university physics class and see if the professor mentions any history, where those formulas have come from, who taught them to whom, and so on. Perhaps that disconnect with history is fine for the sciences, but not for one’s religion. The source of all deeni knowledge is in the past, so to cut ourselves off from the past is to cut ourselves off from that knowledge. Muslims have to be careful not to conflate the modern, scientific understanding of knowledge with true religious knowledge.

Love grows with time in Arranged Marriages and decreases over time in "love marriages"

Studies show Love grows with time in Arranged Marriages and decreases over time in "love marriages":

How Love Emerges in Arranged Marriages: Two Cross-cultural Studies

Robert Epstein, Mayuri Pandit and Mansi Thakar

Journal of Comparative Family Studies

Vol. 44, No. 3 (MAY-JUNE 2013), pp. 341-360 (20 pages)

Published By: University of Toronto Press

Content source

https://www.jstor.org/stable/23644606

Abstract

Two studies (N = 52) examined how love emerged in arranged marriages involving participants from 12 different countries of origin and 6 different religions. The first study (n = 30), mainly qualitative in design, found that self-reported love grew from a mean of 3.9 to 8.5 on a 10-point scale. A number of factors were identified that appeared to contribute to the growth of love, the most important of which was commitment. In the second study (n = 22), mainly quantitative in design, 36 factors that might contribute to the growth of love were assessed, with participants indicating on a 13-point scale (from -6 to +6) whether each factor made their love grow weaker or stronger. Love grew from a mean of 5.1 to 9.2, and sacrifice and commitment emerged as the most powerful factors in strengthening love. These and other factors appear to work because they make people feel vulnerable in each other's presence, a hypothesis that is consistent with a growing body of laboratory research. The fact that love can grow in some arranged marriages—and that this process can apparently be analyzed and understood scientifically—raises the possibility that practices that are used to strengthen love in arranged marriages could be introduced into autonomous marriages in Western cultures, where love normally weakens over time.

Cascades of Apostasy (Routes to Irtidad)

Cascades of Apostasy (Routes to Irtidad):

1. The 'Desires' cascade

Following the Shahawat (Desires) corrupts the ‘fitrat e saleema’ of a person which will gradually alter his worldview which leads to developing Shubuhaat (Destructive Doubts) about the Religion which, if not cured, lead to weakening and finally loss of imaan.

Following the Shahawat (Desires and sins) -> corrupts the ‘fitrat e saleema’ of a person -> alter his worldview ->  develop Shubuhaat (Destructive Doubts) about the Religion -> weakening and loss of imaan.

2. The 'Ideological' cascades

A Muslim’s worldview can be directly corrupted by education system, media exposure, effect of dominant Kaafir ideologies in society, wrong sohbat (online or offline), personal trauma, etc., leading to shubuhaat about religion.

Solutions involve a combination of both Spiritual and Intellectual approaches.

-Protecting one’s Fitrat e saleema by strengthening one’s spirituality through Tawbah, Taqwa and Zuhd to prevent the Desires cascade.

-Strengthening one’s Islamic worldview by acquiring proper Deeni Ilm (with a focus on Aqeeda, Usool of Deen and ideological undertanding) and safeguarding oneself from all gateways of ideological cascades. It will require a thorough intellectual dismantling of all unIslamic ideologies and worldviews, redesigning the education system (and if that’s not possible then) detoxifying it’s effects, avoiding unnecessary media and internet exposure, adopting Sohbat of good Ulama and knowledgable, pious Muslims, etc.

Further reading:
NO DOUBT : 10 Effective Strategies On How to Deal With Your & Other People's Doubts by Fahad Tasleem https://pressbooks.pub/nodoubt/

Fiqh of Organ Donation and Transplantation

Organ Donation and Transplantation

-Dr. Md. Habeeb Haris

The magnitude of the 'transplantation problem' and the organ demand - Indian scenario:

As of March 2024, India had over 300,000 patients on the waiting list for organ transplants, with at least 20 people dying each day while waiting. This is due to a shortage of organ donors, especially deceased donors, which has not kept up with increasing demand. The demand for deceased donors is substantial because many families lack suitable living donors.

In 2022, India performed over 13,300 living transplants and about 2,700 deceased donor transplants, but the number of donors only grew from 6,916 in 2014 to about 16,041 in 2022. India's organ donation rate is also low, at 0.52 per million people.

In India, living donors comprise 85% of all donors. Around 70%-75% of donors are female. Wives, mothers, and sisters have emerged as most prevalent sources of donation.

[The above figures were taken from https://www.thehindu.com/sci-tech/health/indias-poor-organ-donation-record-continues-to-cost-lives/article67161978.ece]

These figures show us how many lives are affected by this issue and why is it important for us to address the Fiqh aspects of it.

The Quran and Sunnah do not directly mention about organ transplantation. So, related Shariah topics such as ownership of the body, human dignity, prohibition of mutilation, necessity of treatment to save lives, and various Qawaid (Maxims) of Fiqh such as choosing the lesser harm to avoid greater harm, etc., are used by the Ulama to arrive at a ruling through Ijtihad. This is the reason for multiplicity of views on this and many other recent medical issues.

Types of Transplantation of organs

Transplantation of animal organs (Xenograft)

Transplantation of an organ from one place of the body into another place of the same person (Autograft)

Transplantation of organs of a living donor into recipient (Allograft)

Transplantation of the organs from a dead human donor

Transplantation of animal tissues/organs (Xenograft)

1. From Halal and Islamically slaughtered animals (goat, etc.) 
 It is permissible to use organs of such animals for transplantation or other medicinal purposes. 
 ‘There is no harm in treatment with bone if it is the bone of a goat or cow or camel or horse or any other such animal except the bone of swine.’ (Al-Fatawa Al-Hindiyyah: 5/354)

2. From Haram animals and swine 
Transplantation of their organs is not allowed normally. It's allowed only with the following conditions:

- The organ is necessarily for treatment.

- There is no halal substitute available.

- It has been prescribed by a God-fearing Muslim doctor. 

Transplantation of an organ from one place of the body into another place of the same person (Autograft)

Generally the classical jurists of all the four major schools of Fiqh (Fuqaha) have allowed it for treatment purposes when there is a medical need. (Imam Abu Yusuf’s opinion in Hanafi fiqh (see Badai us-Sanai: 5/133), Imam Ahmad (Al-Jame’ li ulum al Imam Ahmad: Hadith: 30711) and Imam Shafi (as explained by Imam Nawawi in Al-Majmou: 3/139) 

The International Islamic Fiqh Academy (IIFA) of the Organisation of Islamic Countries (OIC), Jeddah resolved, “An organ may be transplanted from one part of the body to another part of the same body, provided it is ascertained that the benefits accruing from this operation outweigh the harmful effects caused thereby; also provided that its purpose is to replace a lost organ, reshape it, restore its function, correct a defect or remove a malformation which is a source of mental anguish or physical pain.” [IIFA Resolution No. 26 (1/4)]

The Fiqh Academy of the Muslim World League (MWL), Makkah resolved, “Taking a part of the human body--a piece of skin or bone and transplanting it into another place of the body of the same person in case of necessity is allowed”. ('Makkah Fiqh Academy': 200-201)

Islamic Fiqh Academy, India also passed a similar resolution. (see 'Naye Masail aur Fiqh Academy ke faisle': 215)

Conditions for Autograft permissibility:

• The part was not amputated as a punishment in judicial amputation (Hadd or Qisas). 
• It is medically necessary and there is no other alternative. It is not allowed just for beautification purposes.
• Harm of this surgery is less than the harm caused if it is not done. 
• There is a high probability for this surgery to be successful. 
  

Transplantation from a Living Human Donor

Allowed if the organ is:
-Self-regenerating, such as blood and skin.
-From part of an organ that was removed due to a medical deficiency, such as the cornea of the eye that had to be removed due to another disease.
-Is not single; and removing it doesn't cause significant loss of function or risk of death, like kidneys, then donation of these organs is allowed to save the life of another human being.

Forbidden if it is:
- a vital organ, such as the heart, without which the donor cannot remain alive.
- an organ such as the cornea of the eyes, donating which deprives the donor of a primary function of his body. 
-Transplantation of genitals and gonads is not allowed.
[Al Qadhaya al Tibbiya al Muasarah: 490 and IIFA Resolution No. 26 (1/4)]

General conditions:
-Allowed only when no alternative is available.
-It should not be done for financial reasons (selling an organ), because under no circumstances should a person’s organ be sold.
-Proper consent should be taken, which should be fully voluntary and without any pressure (social, emotional, financial, family pressure, etc.).

-After transplantation of an organ, there should be no apparent unsightly changes in the body that resemble mutilation.
-There should be a good chance that the person to whom an organ is given will be benefited by the transplantation.

Mufti Taqi Usmani adds: 
Every effort should be made to find an organ donor who is a Muslim for a Muslim recipient and a Muslim's organ should not be given to a non-Muslim. (Fatawa Usmani: 4/225)
However, other scholars say that this is not an absolute condition but only desirable.

Transplantation from a Dead Human Donor

There is a difference of opinion on this too. The majority of the scholars and Fiqh bodies globally are in favour of it's permissibility.

The International Islamic Fiqh Academy (IIFA) says, "It is allowed to transplant an organ from the body of a dead person, if it is essential to keep the beneficiary alive, or if it restores a primary function of his body, provided it has been authorised by the deceased before his death or by his heirs after his death or with the permission of concerned authorities if the deceased has not been identified or has no heirs. [IIFA Resolution No. 26 (1/4)]

The Islamic Fiqh Academy, India is against it. It resolved, “If someone expressed his wish that after his death his organs may be used for transplantation purpose it cannot be considered as Wasiyat (will) according to Shariah and is invalid according to Shariah and such a wish is not to be honored.” (Islamic Fiqh Academy, India - Fiqhi Seminar in New Delhi 1-3 April 1989)

                                           Range of fatawa on transplantation of human organs

Arguments of those who Oppose human organ transplantation

-Human Dignity and Sanctity: Human body, whether living or dead, should be honoured. The Quran says,
 “We have honoured the sons of Adam and conveyed them on land and sea and provided them with good things and favoured them greatly over many We have created.” (Surah Bani Israil, 17:70) 
 The prophet Muhammad ﷺ rebuked a man who broke a bone of a corpse that he found in a cemetery. The prophet said, “Breaking the bones of a dead man is like breaking the bones of a living man (in sin).” (Abu Dawud: 3207)

-Commodification: Most of the classical Fuqaha have forbidden utilising parts of the human body so that man should not become a commodity. This is against his dignity. (for example, Al Bahr al Raiq 6/81)

-Ownership: Human being is not the owner of his body. Charity requires ownership of the things which one wants to donate, or he should be permitted to do so from the real owner. Our body is an Amanah of Allah so its organs cannot be donated or sold. 

-Prohibition of Mutilation: Separating a part of a human being from his body, which brings no bodily benefit to him, is considered as an act of mutilation.


Arguments of those who Permit human organ transplantation

-Necessity: Harvesting the organs from living or dead human donors for transplantation is allowed due to medical necessity as according to the Shariah, even the prohibited things become permissible for saving life or a critical function of a person.
The Quran says,
“But whoever is forced (by necessity), neither desiring (it) nor transgressing (its limit), there is no sin upon him.” (Surah Baqarah, 2:173)  

The Scholars also cite the famous principles of Fiqh in this - ‘Necessities permit prohibited things’. (Al-Ashbah: 8/84) and 'Difficulty requires ease'. (Ibid.)

Al Binaya, the commentary on the famous Hanafi fiqh text 'Al Hidayah' states, "Drinking blood, urine and eating dead meat for medication and treatment is allowed if a Muslim physician states that his cure lies in it and he finds no lawful medicine which can substitute it." (Al-Binaya: 12/271)

-Organ harvesting is not mutilation or dishonouring: Surgical procedures for organ harvesting do not come under mutilation of human body as there is no disfigurement or disrespect involved in it. It is a professionally performed surgical procedure.
Moreover, it is known from various fiqh examples that even disrespect of honourable things is permitted for saving a life if needed. (Vide Khulasatul Fatawa: 4/361)

-Human dignity: If someone donates a part of his body to others, neither does he feel dishonoured nor do the other people feel so; rather he is more respected in the society. That is why prominent leaders and celebrities of the society bequeath to donate their body parts and this is considered as a virtuous, altruistic and humane act. 

-Sale of human organs is prohibited: Even those scholars who permit transplantation do not allow sale of organs so there is no question of reducing the human body to a commodity.

-Benefit to humanity: Transplantation is a source of removing pain and suffering from human beings and has individual, collective and social benefits. It is a great example of sympathy and sacrifice.

-Ownership and Utilisation of human parts: Blood donation and transfusion from other human beings has been almost agreed upon as permissible in Shariah. If absolute utilisation of any part of the body is regarded to be an act of dishonour or crossing the limits of ownership, it should be unlawful too, as blood is also a part of the body. Moreover, we do not absolutely own our wealth too. It is also an Amanah of Allah but giving it to others is not considered as infringing upon the ownership of Allah. 

The early Fuqaha prohibited utilisation of human organs because in their time, utilisation of human organs was considered to be an act of insult, desecration and objectification. Such methods were also not invented in that age so that organs of the human body could be utilised gently and gracefully. (These arguments have been summarised from 'Jadeed Tibbi Masail' of Mufti Abubakar Qasmi)

How Ilm Must Be Sought! Avoiding the Modern Pitfalls in Learning the Deen

Ilm Must Be Sought!

We live in era in which technology is advancing like never before. Somewhere between the inspirational tweets on Twitter and the quick tutorials on YouTube, concepts of sacrifice and hard work have disappeared and become almost foreign to us. We have mistaken following scholars on Twitter or liking their Facebook pages as a modern form of sitting with a shaykh.

While we are no longer required to travel long distances like the scholars in the past, there are still sacrifices which must be made for ‘ilm. That sacrifice could be adjusting our schedules, taking out time to find a local scholar, and might even require giving up on Halo or Call of Duty for a couple hours of weeks (I never said it was going to be easy!). The ‘ulamā of the past were very particular in making sure they took the proper steps in acquiring knowledge, as doing so would help them appreciate the value of ‘ilm.

Ibn ‘Abbas, a prominent companion and relative of the Prophet ﷺ would say,

“I would sometimes hear that another companion had knowledge of a certain ḥadīth (which I did not know). If I had wished, I could have called him, and he would have taught me the ḥadīth here. But I, myself, would go to his door and learn the ḥadīth there.” [Sunan al-Dārami]

Yes, this is Ibn ‘Abbas, the greatest commentator of the Qur’ān. He understood the only way to gain true ‘ilm was through giving it its due respect and sacrifice.

Avoiding the Milk-Shaykhs

Allah's Messenger (ﷺ) said:

"Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the Ulama (scholars), so that when He leaves no Alim (scholar), people turn to the ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray.” [Sahih Muslim 2673]

Another phenomenon which has become widespread today is studying without actual ‘ulamā; some choose the path of “self-studying” (with help from Shaykh Google of course), while others decide to study with unqualified teachers who might have good speaking skills (also known as “milk-shaykhs”). We would never adopt these methods to learn medicine, law, or anything else, so how can we be comfortable studying the commandments of Allah and his Messenger ﷺ this way? It is worth noting the Messenger ﷺ, when prophesizing the widespread and rampant ignorance to come before the Final Day, never said it would be due to a lack of resources. Rather, he mentioned two reasons: the absence of ‘ulamā and giving unqualified people positions they shouldn’t have. 

Alḥamdulilāh, many ‘ulamā are still around and can be easily found in our localities. The onus is on us to make sure they aren’t absent from our lives, thus opening the door for the unqualified to fill in the void.

[Adapted from an article by Shaykh Omar Baig (Mississauga, Canada) https://enterthesunnah.com/2015/12/02/seeking-knowledge-then-vs-now/]

Philosophy of Medicine - Islamic vs. Western

Philosophy of Medicine - Islamic vs. Western

-Dr. Md. Habeeb Haris

Islamic and Western philosophies approach medical practice with distinct perspectives shaped by their broader worldviews, though there are some overlaps.

 1. Theological Foundation vs. Secular Foundation:

   - Islamic Philosophy: Islamic philosophy of Medicine is deeply rooted in the Islamic Epistemology. It's values are based on the Qur'an and Sunnah. The approach is theocentric, meaning it places God at the center of all considerations. Medical practice is seen as a form of worship, a part of fulfilling God's will, and serving humanity, with a strong emphasis on the sanctity of life, the spiritual role and moral responsibility of the physician, and the importance of intentions (niyyah).

   - Western Philosophy: Western medical practice often stems from a secular, humanistic foundation and is influenced by ancient Greek, Roman, and Enlightenment philosophies. Philosophical approaches in the West may vary widely, from utilitarianism to deontological ethics, often focusing more on individual rights and social contracts. 

 2. Holistic vs. Analytical Approach:

   - Islamic Philosophy: Islamic medicine tends to take a holistic approach, considering not only the physical aspects of a person but also the spiritual, psychological, and social dimensions. The mind, soul (ruh) and body are interconnected, and medical treatment often involves addressing all these aspects. Prayers, supplications, family and community support, and trust in God play a role.

   - Western Philosophy: Western medical practice is typically more analytical and reductionist, often focusing on the physical body and biological mechanisms. Cartesian duality which has significantly influenced the Western medicine envisions the mind and body separately. (Rene Descartes, a prominent philosopher, proposed the concept of mind-body dualism.) However, in recent years, there has been a growing interest in holistic approaches, but these are often seen as complementary or alternative to mainstream medicine.

 3. Ethical Decision-Making:

   - Islamic Philosophy: Ethical decisions in Islamic medical practice are guided by the objective morality of the Sharia (Islamic law), which derives from religious texts. Scholars may issue fatawa (legal opinions) to address new medical issues, ensuring that practices align with Islamic values.

   - Western Philosophy: In Western medical ethics, decision-making is based on a subjective morality primarily guided by secular ethics. Less influenced by religious or cultural norms. It often involves balancing the four main ethical principles—autonomy, beneficence, non-maleficence, and justice. Patient autonomy is particularly emphasized, with individuals having the right to make informed decisions about their own care, even if these decisions conflict with medical advice.

 4. Preventive vs. Curative approach:

   - Islamic Philosophy: There is a strong emphasis on disease prevention. Many Islamic teachings inherently have a benefit of disease prevention. Encourages the use of natural treatments alongside conventional medicine.

   - Western Philosophy: Often prioritizes treatment and intervention over prevention.

 5. Community vs. Individual Focus:

   - Islamic Philosophy: Learning and practicing medical science is a collective obligation (Fardh e Kifayah) on the community as a whole and the physicians are honoured for discharging this religious obligation on behalf of the entire community. There is a strong emphasis on community welfare in Islamic medical practice. The health of the community is often considered alongside individual needs, and public health measures are encouraged as a collective responsibility. Islamic teachings promote the idea of mutual care and responsibility among believers. 

   - Western Philosophy: While public health is an important aspect of Western medical practice, the emphasis is often on individual rights and choices. Medical decisions are typically seen as the domain of the individual, with less emphasis on the community’s role in personal health decisions.

 6. Understanding of Health and Disease, Life and Death:

 - Islamic Philosophy: Health and life are considered as a trust and gift of God to be preserved and protected as well as a means of test, to be utilised properly for achieving eternal success in the Hereafter. Disease, pain and suffering are considered as a part of Destiny and a test from God to be shown patience for, even as prevention and treatment are sought. Sickness is also considered as a means of spiritual growth, forgiveness of sins and increasing one’s rewards and ranks with God.

Seeking treatment is considered as  religiously encouraged (Sunnah) and, some times, even obligatory. Death is not considered as an end. Rather it is seen as a gateway to an eternal life and a means of meeting with God Almighty. However it is not to be sought or desired and generally all possible effort is to be made to preserve life.

   - Western Philosophy: Sees them only through a biological lens and disease is seen mostly in a negative light.

 7. Role of the Physician:

   - Islamic Philosophy: The physician in Islamic thought is seen as a Khalifa (Agent) of God in healing the sick on His behalf and as a steward of God's creation. They are not only responsible for the physical health of their patients but also their mental and spiritual well-being. The physician is expected to act with Ihsan (excellence) and Taqwa (God-consciousness), viewing their work as a form of worship.

   - Western Philosophy: In Western practice, the physician's role is primarily of a professional providing medical care based on scientific knowledge. The spiritual dimension is ignored.

In summary, the Islamic and Western philosophies differ significantly in their foundational principles, approach to ethics, and the role of spirituality in medical practice.