4.0 akhlaq

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AKHLAQ

ISLAMIC STUDIES

FAH 0013

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AKHLAQ

a) The concept of Moralit in I!la"

#) The $e%nition of A&hla'

c) The i"portance of A&hla'$) Si(ni%cance

e) Di!tin(i!hin( featre!

f) *e'i!ite Moral Qalitie! forM!li"!

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THE C+,CE-T +F M+*ALIT. I,ISLAM

The concept o f "ora l i t in I ! la" cent re!aron$ cer ta in #a! ic #e l ie f ! an$ pr inc ip le! /

1) o$ i ! the c reator an$ !orce o f a l l(oo$ne!! t r t h an$ #e at/

2) Man i ! a re!pon! i# le $ i(ni% e$ honora# le a(ent o f h i ! c reator

3) o$ ha! pt e4erth in( in the hea4en!an$ the ear th in the !e r4 ice o f "an& in$ /

5) 6 h i ! "erc an$ 7 i!$o" o$ $oe! note8pect the i"po!! i# le f ro" or ho l$ h i"acconta# le for anth in( #eon$ h i! po7er /,or o$ fo r# i$ "an to en 9o the (oo$th in(! o f l i 4e /

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THE C+,CE-T +F M+*ALIT. I,ISLAM

:/ Mo$erat ion pract ica l i t an$ #alanceare the (arantee! of h i(h inte(r i t an$!on $ "oral i t/

;/ A l l th in(! are per"i!! i# le in pr inc ip lee8cept 7hat i! ! in(le$ ot a! o#l i(ator7hich "!t #e o#!er4e$ an$ 7hat i!! in(le! ot a! for#i$$en 7hich "!t #ea4oi$e$/

</ Man=! l t i"ate re!pon!i# i l i t i! too$ an$ hi! h i(he!t (oal i! p lea!re ofhi! creator

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The definition of Akhlaq

Literally = from Arabic Word‘Khuluq’ means character,behaviour, personal traits,

manner.Terminoloy = !ersonalbehaviour "deal #ith therelationship bet#een man and

$od, man and his fello# man,man and the other elementsand creatures of the universe,man and his innermost self.

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Al%$ha&ali de'nes ‘an

establish state of soul fromhih actions proceed easily,#ithout any need for

re(ection and deliberation.

)bn al%Athirde'nes ‘A*hlaq is the innercharacteristic of oneself

#hether it is ood or badIslamic Knowledge & Science

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The importance of Akhlaq

1) Plays a vital role in life- the reason why prophet Muhammad (pbuh) was sent down tothe world.

2) It is a part of Iman

3) The true value and honour of a person ismeasured by his ahla!

") #etermine the human $ivili%ation & arabi$ poet'indeed nations that are morally upriht willlast forever. ut with the fall of their morals* itwill brin about the fall of the nations+

,) To et pleasure of od in this world andhereafter.

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Akhlaq in al-Quran and al-Hadith

>al>Qala" ?5

>al>I!ra& ?23

>al>Ha99 ? 51• @B/eril I ha4e #een !ent for the

perfection of 4irto! "oral tra$ition reporte$

# Ah"a$)

• @ B/the a&hla' of the prophet i! al>Qran

• @ narate$ # Ai!ah r/a)

• o$ in thi! 7orl$ an$ hereafter/

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@BThere i! nothin( 7hich 7ei(h! hea4ieron the !cale! of the !er4ant on the $aof re!rrection than (oo$ "oral!

reporte$ # A# Da$)

@Bhoe4er i! not pre4ente$ # hi! praer!fro" le7$ne!! an$ ini'it (ain!

nothin( fro" Allah e8cept re"otene!!tra$ition reporte$ # al>Ta#arani)

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SI,IFICA,CE

• The r le! of "ora l i t an$ eth ic! in I! la""!t en 9o f l l a$herence f ro" M! l i"!/F ir!t an$ fore"o!t #eca!e therepre!ent the 4er one fn$a"enta lco"ponent of o#e$ience to o$!

Shar iah 7hich i! co""an$e$ # H i"? – We made fo r you a law ( in the r ight way

of re l ig ion) , so fo l low i t , and not thefanc ies o f those who have no knowledge

Second ly, accord ing to the a l -Quran and

many t rad i t ions o f the prophet , one ’sfa i th w i l l no t be complete w i thoutmora l i ty !or ins tance "

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SI,IFICA,CE

• o$! !a! ? o you have fa i th # fear $ l lah andbe w i th the t ru th fu l peop le /

• The prophet a l !o !a i$ ? modesty and fa i thare tw ins %ne who g ives up one has tolose the o ther too

• I n another occa! ion he $ec la re$ ? # o$ hecannot #e a #e l ie4er 6 o$ he cannot #ea #e l ie4er 6 o$ he cannot #e a #e l ie4er

• The p rophet 7a! a!&e$ 7hoG He an!7ere$ ?he f ro" 7ho!e "i!$ee$! h i! ne i(h#or i !not !a fe

• A#ot the ac t ion o f the ton(e the p rophet!a i$ a per!on 7ho #e l ie4er! in o$ an$the hereaf ter !hol$ !pea& a#ot (oo$th in(! or e l !e !ho l$ &eep ' ie t /

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• Thir$l ethical #eha4ior i! the pre>re'i!ite forthe acceptance of one! I#a$ah a! "a$e clear inthe tra$ition #elo7

• &t is reported that the messenger of 'od was onceasked about the destiny of a woman who perpetually observed fasting and kept vigilant atnight by performing prayer ut she committedmisdeeds towards her neighbours he prophet

remarked " there is nothing good in her /• La!tl the prophet on !o "an occa!ion! 7hen

a!&e$ a#ot the "o!t e8cellent an$ the #e!t ofthe people !ai$

• *he best thing given to man is good character"the best in faith among you is the one who hasthe best oral character he nearest to 'od on theday of +udgement will be the one best incharacter

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• Con!e'entl the I!la"ic principle!of ethic! ai" at e!ta#li!hin( life!or$er an$ (i4in( it re(lation$i(nit an$ !erenit a! $e!ire$ #the teachin(! of I!la"/ Frther inI!la"ic para$i(" of thin(! noci4iliation a$4ance"ent an$ "oral

an$ "aterial pro!perit of a nation i!po!!i#le 7ithot ethic!/

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DISTI,UISHI, FEATU*ES

• The I! la"ic ethical !!te" !tan$!peerle!! !o far a! i t repre!ent!per"anent !tan$ar$ 4ale! that areof la!t in( 4al i$ it a! the are free

fro" h"an pre9$ice! an$ frai l t ie!/It! !pre"e featre! therefore can#e !""e$ p a! fol lo7!?

• 1>it i! $ i4 inel in!pire$ !!te" a! i ti! a inte(ral part of Shariah/

• 2>Moral l (oo$ intent ion ha! to #efol lo7e$ # per"i!!i#le act ion/6eca!e tra$it ion !a!? act ion! are$eter"ine$ # intent ion

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• 3>the lt i"ate (oal #ehin$ 7orl$lpo!!e!!ion i! to help one to l i4eaccor$in( to the $e"an$ of hi!"oral l i fe an$ not pro%t

"a8i"iation/ o$ !a! Wealthand sons are al lurements of thel ife of this world# but things thatendure, good deeds, are the bestin the sight of your ord, asrewards, and the best as thefoundation for hopes

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• 5> free$o" to acc"late 7ealth i!acco"panie$ 7ith a !en!e of "oralre!pon!i#ilitie! a! no for"! of n9!te8ploitation an$ $eceit etc/ aretolerate$/

• :>6alance$ an$ e'ita#le $i!tri#ti4e 9!tice i! (i4en fll reco(nition a! I!la"ha! in#ilt "echani!" # 7hich 7ealthcan circlate) ho7e4er $ierence! ininco"e are tolerate$/

• ;>-articipation in 7orl$l acti4itie! i!!tron(l encora(e$ 7ith the pro4i!o thatan "aterial a$4ance"ent "!t lea$ to

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*EQUISITE M+*AL QUALITIES F+*MUSLIMS

• The prophet !a! ? .very human i s born i s astate o f natura l pur i ty , and i t i s h isencounter w i th the immediate env i ronment -wi th in the fami ly , and later on soc ie ty thatshapes and forms h is character , hab i t and

persona l i ty as an ent i ty "• his under l ines the paramount importance

of cu l t i vat ing the seeds o f good mora lva lues in the young o f today i f they aree/pected to become good c i t i 0ens o f

tomorrow 1onse2uent ly , we are go ing tod iscuss some of the most fundamenta le th ica l va lues that need to be ins t i l l ed ,nur tured and asp i red by a l l

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+D>C+,SCI+US,ESS TAQA)

• Ta'7a i! the no#le!t of a l l charactert ra i t! that a M! l i" !hol$ con!tant l!t r i4e to $e4elop/

• Li tera l l? to protect to #e 7ar to #ecaref l an$ to ta&e (oo$ care of/

• I t i ! ro(hl t ran! late$ a! o$>con!c io!ne!!/ In the I! la"ic !a(e i t! i(n i%e! con!tant a7arene!! of o$e i ther ot of lo4e or fear a fee l in( thatcon!tant l re"in$! one of the pre!ence

of o$• A !tron( !en!e of acconta#i l i t to o$

on the part of a M! l i" in a l l h i! act ion!an$ inten t ion! i ! the e!!e nce of p i et/

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TAQA IS THE F+U,DATI+, +F ALL M+*AL 6EHAI+U*SA,D ACTI+,S/ THAT IS H. THE QU*A, DECLA*ES IT AS?

• 1JThe hi(he!t of the "o!t !#l i"e'al i t that o$ $e! i re! to !ee in aM!l i"? The noble of you in 'od’s s ightis the one with the most ta2wa’

•2JThe path that 7a! cho!en an$a$opte$ # the "e!!en(er!? his is 3y path, st ra ight So fo l low i t , and not anyother paths

• 3J A "ean! of !a l4at ion for M!l i"!?•

% people, fear your lord, and fear theday no father shal l g ive sat is fact ion tohis chi ld , and no chi ld shal l g ivesat is fact ion so h is father Surely 'od’s promise is t rue

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ACHIEEME,T

• Ho7 $oe! one achie4e a2waG Thean!7er i! thro(h trainin(tarbiyyah) an$ !tri4in(

mu+ahadah)/ Thi! 'alit can #ein!ti l le$ in the chil$ a! he i!(ra$all ta(ht theo"nipre!ence an$ e8i!tence of

o$/ He al!o $e4elop! a con!tanta7arene!! of the fact that he i!al7a! !tan$in( #efore o$

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SI,CE*IT. IKHLAS)

• Literall "ean! to prif clarif re%ne an$ re"o4e alli"pritie!/

• In the I!la"ic !a(e it refer! to the inclination an$attit$e on the part of a per!on 7ho in all hi!n$erta&in(! ha! the o4erri$in( con!i$eration of

(ainin( the plea!re of o$ in hi! "in$/ In other 7or$!he $oe! e4erthin( for !a&e of o$/• The hol Qran $e%ne! i&hla! a! the oppo!ite of

hpocri! nifa') a #la"e7orth attit$e 7hichliterall "ean! trin( to !ell one!elf/ In the I!la"ic!a(e a hpocrite i! !o"eone 7ho trie! to con4ince

people that he i! !o"ethin( that in realit he i! not/• The 7or$ i&hla! i! al!o e"ploe$ a! the oppo!ite of

ria !ho7 o)/ *ia "ean! to $o (oo$ $ee$!ot7ar$l that are #elie$ # the intention #ehin$ theacti4it

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H+,EST. A,D T*UTHFUL,ESSSIDQ)

• Mean &eepin( one! co""it"ent!an$ tran!parenc in l i fe/

• A#!olte hone!t an$ %$el i t in al lper!onal relat ion!hip! interact ion!

in #!ine!! $eal in( an$tran!act ion! an$ in thea$"ini!trat ion of 9!t ice are the "o!tfn$a"ental ethical concept! an$princip le! that nee$ to #e phel$/

• here a re th ree cha rac te r i s t i c s o f hypoc r i t e "when he speaks he l i e s , when he makes a p romise he b reaches i t , and when he i st rus ted he be t rays (al-!ur2an 45 )

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-U*IF. M+DEST. A,D CHASTIT.TAHA*AH HA.AK A,D IFFAH)

• M!li"! notion of prif an$ ofl i4in( a l i fe of "o$e!t neatne!!an$ cleanline!! "a&e the" re(ar$anthin( $e(ra$in( either t"o!t

a#horrence/• o$ an$ one! $e!ire to "aintain

the !tate of #alance that i!re'ire$ for hi!her inte(rit an$

7ell #ein(/ To create !ch a!ociet I!la" i"po!e! !trict rle!of "o$e!t "anner! an$#eha4ior to #e o#!er4e$ # #oth"en an$ 7o"en

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-U*IF. M+DEST. A,D CHASTIT.TAHA*AH HA.AK A,D IFFAH)

• E4er re l i( ion ha! i t! o7n "oral co$ean$ a"on( I! la"ic "oral co$e i!"o$e!t !o 7hen o$ 7ant! to $e!troa "an or 7o"en he ta&e! a7a"o$e!t fro" hi"her/ An$ 7hen he i!$epr i4e$ of "o$e!t he #eco"e! the"o!t $ete!ta#le "an7o"en/ hen#eco"e! $ete!ta#le he lo!e! tr!t an$7hen he lo!e! t r!t an$ hone!t he#eco"e! e8tre"el fra$lent/ o$!

#le!! in( i! !natche$ a7a fro" hi" he#eco"e! e8tre"el cr!e$ an$ 7henthi! happen! then the o&e of I! la"co"e! ot f ro" hi! nec& #eco"eapo!tate)

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6*+THE*LI,ESS UKHUAH)

• I!la" teache! it! a$herent! to e!ta#li!h #rotherl relation!7ith other fello7 M!li"!/ That i! to $e!ire for the"!el4e!/An$ to $i!li&e thin(! for the" the thin(! that the $o notli&e for the"!el4e! an$ to re9oice their happine!! an$ !hare7ith the" (rief an$ !orro7/

• 6rotherline!! free! M!li" fro" the attit$e of apath an$in$ierence to7ar$! other!/ Thi! i! $eline!te$ in n"ero!place! in the Qran an$ the Snnah/ For in!tance theQran pro4i$e!

– + "an&in$ 4eril 7 ha4e create$ o fro" a "an an$7o"an an$ ha4e "a$e o nation! an$ tri#e! that o"a one another !rel the no#le!t of o I the !i(ht

of o$ i! the #e!t in con$ct al>H9arat 13) – The prophet !ai$? – 6 Hi" in 7ho!e ha$ i! " !ol a "an $oe! not

#elie4e ntil he lo4e! for hi! #rother 7hat he lo4e! forhi"!elf/

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ST*II, HA*D +*K UHD)

• Man a! the 4ice(erent of o$ "!t !tri4ehar$ to e!ta#li!h a !tate of tre!er4anthoo$ to o$ a! 7ell a! to "a!terall the nee$e$ technical !&ill for "ana(in(the aair! of hi! 7orl$l life/ To $o thi! henee$! to 7or& 4er har$ an$ e"#ar&pon 9iha$ !tri4in() intellectall"orall an$ technicall/ That i! 7h the

Qran !tate!? – Man !hall ha4e nothin( #t 7hat he !tri4e! for/al>

,a9" 3) – ,atrall no $e4elop"ent an$ pro(re!! i! po!!i#le

7ithot har$ 7or& an$ eort/

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EC+,+M. A,D M+DE*ATI+,IQTISAD A,D ITIDAL)

• The fn$a"ental "oral principle of life a!4ie7e$ # I!la" i! "o$eration or#alance/ That i! 7h the Qran $e!cri#e!

M!li"! to #e a #alance$ co""nit? – hus have We made of you an ummah

+ustly balanced that you might bewitnesses over nations (al-a2arah"

675)

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• Accor$in(l the I!la"ic approachto $e4elopin( "an "oral l an$"aterial l i! #a!e$ on principlean$ la7 of #alance e'i l i#ri"an$ "o$eration/ I t either lean!to7ar$! a!cetici!" nor to7ar$!(ree$ "aterial i!" #t to thefl%l"ent of #oth a! $irecte$ #

o$/ Thi! pol ic i! clearl$el ineate$ an$ appl ie$ in 4ario!a!pect! of h"an l i fe for in!tance?

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in eatin habits and manners, thedirective is+

– oracio! eatin( #rin(! "i!fortne/

2>in $re!!in( the rle i!?

He 7ho pt! on the clothe! of fa"e in thi! 7orl$ 7ill #eclothe! of $i!(race # o$ on the $a of 9$(e"ent/

3>A! re(ar$! to one! place of re!i$enceA4oi$ l8rio! li4in( for o$! !la4e! are not co"fort!ee&in(/

5>*e(ar$in( other e8ce!!i4e o#!e!!ion! 7ith "aterialin$l(ence!?

I ha4e fear! a#ot o for" the 7a7ar$ne!! of or

#ellie! !e8 an$ the carnal $e!ire!/ The prophet !""e$ p the M!li" "anife!to of I!la"

re(ar$in( "o$eration a!?

6eat of for" !erio!ne!! an$ "o$eration are a"on( thet7ent for part of prophet hoo$/

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!tice al>A$alah) eans ivin to the riht person in the riht

manner #hat ouht to be iven,

The opposite of -ustice is oppression al%&ulm/ in-ustice

0ustice, at individual level, means containinor suppress inf one’s inner #orldly desiresor holdin them toether in correctproportions to produce a -ust human bein.

0ustice at the social level.1)t denotes a lindin moral commitment of the

individuals in any society to uphold adelicate balance in all aspects of their lives.

Uni4er!al Ethical ale!

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Na proce!! of allocation of 4ale! in a!ociet

N7ho (et! 7hat 7hen an$ ho7G

Npolitic! i! the art of (o4ernin("an&in$ # $ecei4in( the"/

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Types of 0ustice

2%to#ards $od

3%to#ards his4her self

5%to#ards society and ecosystem

!rophet said6

ou owe an obliation towards your soul*an obliation towards your /ord and anobliation towards your life* so youmust ive to every party its own dueriht.

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H o 7 t o a c h i e 4 e 9 ! t i c e

o - er ! o n a l p ri % c a t i on t h e p r i % c a t i on a n $re fo r" a t i o n o f o n e !e l f i n t e rn a l l a n $e 8 t e rn a l l i ! t h e ! t a r t i n ( t h e p o i n t f r o " 7 h i c ha l l ( o o $ 4 a l e ! p ro c e e $ /

o I n c l ! i o n o f !e n !e o f $ t t o o $ i f t h et h o ( h t o f o $ $ o " i n a t e ! o n e ! " i n $ i tt r e " e n $ o ! l i n O e n c e ! o n e t o p h o l $ 9 ! t i c e /

o

K i n $ a n $ f o r( i 4 i n ( !o c i a l a t t i t $ e t h e &e t o! t a # i l i t i n !o c i e t i ! p e a c e h a r" o n a " o n ( i t !" e " # e r! t h ! h a 4 i n ( ! t a # i l i t ( re a t h e l p ! t oi " p l e " e n t 9 ! t i c e i n !o c i e t

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*efor"ation i!lah)

NI!lah "ean! e!ta#li!hin( 7hole!o"ene!!or refor"/ oppo!ite of fasad 7hich "ean!corrpt rine$ e4il an$ 7ron(/

Ca!e! of corrptionNfollo7in( the h"an caprice in $eci$in(ri(ht an$ 7ron(/

8ad he really followed their caprices, the

heavens and the earth and everyonewithin them would have been corrupted(al-mukminun 96)

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• an’s abuse of the position oftrust

‘0orruption has appeared on land

and in the sea be$ause of whatmen+s hands have earned* sothat e may let them taste some part of what they have done* and

so that perhaps they may return+al "7um 82

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• Trnin( a7a fro" $i4ine "e!!a(e orlo!in( the 4i!ion of the 4ice(erenc?

• @and those who break 'od’scovenant, and who belittle what 'odhas commanded to be +oined, andwho work corruption in the earth,

thiers shall be the curse and thiers isthe ugly abode’ al>*a$ 2:

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• Moral $e4iation an$ hpocri!contri#tion to fa!a$?

• @ $mong the people are some who say,:We have faith in 'od and in the lastday,’’ but they do not have faith heyeek to deceive 'od, but they are

deceiving only themselves, and theyare unaware &n their heart is adisease, so 'od increased theirdisease, and their painfulchastisement because they are liarsWhen it is said to them, :work notcorruption on earth, : they say, we areonly doing wholesome deeds’’ surelythey are workers of corruption, but

they are unaware/

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3P

The role of Adab al%)slam in socialrelationship

The aim of ‘’Adab al%)slam’’ to help inestablishin and maintanin healthy socialrelationship.

3 What is required of muslims to#ard eachother is mutual responsibility and positive

assistance.5 uslims are encouraed to meet each other%

strenthen social bonds and defends theindividual aainst the psycholoicalconsequences of social isolation.

8 Acceptance of any invitation and holdinfeasts% #ill ma*e social ties stroner bet#eenmembers of a community irrespective of socialstatus..

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3

: Social relation! !hol$ #e 'ite

free of per!onal intere!t an$en(a(e$ in 7holl for the !a&e ofo$/

; Social life i! encora(e$ at a7i$er le4el>li&e perfor"in(con(re(ational praer in the"o!'e/

< -er!onal cleanline!! i! ani"portant factor 7henco""nicatin( 7ith other!//

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50

Moral Cri!i! A"on(M!li"!

2/uslims are meant to be the rolemodels of a*hlaq for other people

3/They #ere made by Allah to be the bestummah aali )mran6229/

5/:nfortunately, some of them are notplayin the role.

8/They are facin moral crisis such asdru addict, illeitimate children,disciplinary problems in schools, divorces

e.c.t

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51

The crisis actually happened

because ofseveral factors6

a/ ;ome muslims do not understand theteachin of )slamlac* of *no#lede/

b/ <electin the responsibilities as

Khalifah on this earth.c/ ro#nin in #orld of amusement andentertainment

Whatever matters, every muslimmust continue playin his rolein propaatin )slam to non%muslim

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• +n the athorit of A# Sai$ al>Kh$ri "aAllah #e plea!e$ 7ith hi") 7ho !ai$? Ihear$ the "e!!en(er of Allah p/#//h) !a?

• Whosoever of you sees an evil action ,

let him chane it #ith his hand+ and ifhe is not able to do so, then #ith histonue, and if he is not able to do so,then #ith his heart..and that is the

#ea*est of faithB/relate$ # M!li"

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Lin(TerapanME,F6LUM200; 53

7asullullah ;.A.W An >?cellent>?ample/

• !rophets uhammad came tothis #orld as an ideal model forman*ind..

• The ideas are mentionned in al%@uran and prophet’s tradition

• !rophet came to establish

morality and assure everymuslim of security, protection,moral interity and a decentlife..

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is mission was put to the test in his life anddid not stay in the stationary form of theory.is interity and truthfulness were beyonddoubt not only in the siht of muslims but alsoin the minds of his most staun$h opponents.

e was a su$$essful politi$al leader.e was the indest husband* the most lovinand $herish able partner.e was not merely a ra$ial leader or a nationalliberator he was and still is a man of historyand the best model of him who sees od

in him every man $an nd somethin to learn*and e4$ellent e4amples of oodness and pietyto follow.

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Lin(TerapanME,F6LUM200; 5:

;ic*ness and edicalTreatment

• Di!ea!e! an$ aRiction! are fact! of life/M!li"! a! !er4ant! of o$ are re'ire$ to#ear ilne!! an$ aRiction! 7ith po!iti4eattiti$e an$ patience a! in the I!la"ic 4ie7

the are o$! #le!!in( in $i!(i!e forM!li"! an$ a#o4e all are te!t of one!tain( tre to hi! faith in o$ – @e sure We test you #ith somethin of fear

and huner, some loss in oods or lves offruits of your toil, but ive lad tidins tothose #ho patiently perserve, #ho say#hen aBicted #ith a calamity6 to $od #ebelon, and to Cim is our return al>6a'arah 1::>

1:;?

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The rea!on! are? Fir!t $i!ea!e! are part of o$! pre $e!tination Qa$ar) fora patient an$ to !ee& treat"ent i! re4er!in( one 'a$ar 7ith another 'a$ar/

Secon$l illne!! "a pro4e !efl for the patient a! an opportnit toreOect an$ re"e"#er o$/

5;

• Accor$in(l the prophet of o$ !et the follo7in((i$eline! for M!li" to o#!er4e 7hen $ealin( 7th thepheno"e"enon of $i!ea!e?

1>Sic&ne!! i! a "ean! of !trenthenin( a #elie4er! faithan$ (ettin( hi! !in! e8pite$/

the prophet !ai$? when 'od wants to be good tosomeone , 8e tries him with some hardship/

:!or every misfortune, illness, antiety, grief, or hurtthat a;icts a 3uslim even the hurt caused by the

pricking of thorn-'od removes some of his sins

2>A patient 7hen co"plainin( a#ot hi! !ic&ne!! to aph!ian or to a frien$ or an ac'intance !hol$ notin$icate hi! in(ratit$e or an(er to o$/ The -rophet!ai$? &f one thanks 'od before complaining about his

pain or disease, then it is not considered impatience

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5<

5> En$rin( !ic&ne!! patientl i! re7ar$e$ #o$

:>A patient i! reco"e"$e$ to !ee& "e$icaltreat"ant/

;> !in( prohi#ite$ thin(! a! "e$icine i!hara"/

<>!ee&in( treat"ant 7ith 7or$! fro" theQran of Ha$th i! allo7e$

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*eco""en$e$ Mea!re! Drin( Dea$Illne!!

• If a per!on after recei4in( all the "e$icaltreat"ent! an$ other care an$ "oral!pport !till $oe! not reco4er an$ he i!a#ot to $ie accor$in( to the Snnah the

care(i4er to hi" 7il ha4e to $o the folo7in(?• 1>A$4i!e the $in( per!on if !till con!cio!

to !a? La ilaha illa Allah

• 2>La the $in( per!on !o that the 'i#lat i!on hi! ri(ht !i$e

• 3>*ecite !rah a!in fro" the Qran # the!i$e of a $in( per!on !o that o$ 7ill ea!ehi! $ea$#e$ !erin(!/

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5>clo!e the ee! of the $ea$ per!oni""e$ietl after he pa!!e! a7a/

:>properl co4er the corp!e of the$ecea!e$/

;>prepare the #o$ of the $ea$ per!on for#rial a! !oon a! hi! $eath i! con%r"e$# the ph!ician

<>,e8t of &in "!t !ettle the ot!tan$in(

lia#ilit of the $ecea!e$ fro" hi! e!tate/ The !tate an$ co""nit !hol$contri#te if the per!on $ie! in!ol4ent/

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