Most of us have taken, or at least interacted with, medicine at some point or another in our lives. This can range from more “simple” over-the-counter drugs to more complex medicines specifically designed for exact illnesses. Considering the Covid-19 era we are going through and as search for a vaccine is at the highest possible speed, it is important to have at least a general idea on how medicines are developed for our use. This article aims to explore how a complicated mix of chemical compounds in a laboratory end up as pills on a shelf in your local pharmacy. We will also explore a brief history of pharmacology, where drugs get their names, how drugs come into fruition, the various affects that drugs can have on our bodies, along with the discrepancies that exist between them in regard to when, how, and why they should be taken.

Pharmacology is the study of the interactions that occur between a living organism and the chemicals that affect normal or abnormal biochemical functions. It includes the study of how a drugs can affect our biological systems, such as individual organs or an entire part of the body, and how the body overall responds to the drug. The discipline encompasses the sources, chemical properties, biological effects and, therapeutic uses of drugs. Substances with medicinal properties are considered pharmaceuticals, whereas drugs given for therapeutic purposes are usually called medications. Drug therapy, which is also called pharmacotherapy, is the use of drugs to prevent, diagnose, and treat signs, symptoms, and disease processes. When prevention or cure is not a reasonable goal, relief of symptoms can greatly improve quality of life and the ability to function properly on a day-to-day basis. Developing an understanding of this craft can allow us to better appreciate how molecules interact to form the drugs and medicines that can change our lives, and perhaps even allow us to contemplate their complex creation and existence.

In its most simplistic definition, a medication is a substance that is ingested or placed onto the body in order to cure a disease or condition (antibiotics are given to cure an infection), treat a medical condition (anti-depressants are given to treat depression), relieve symptoms of an illness (pain relievers are given to reduce pain), given to prevent diseases (flu vaccine helps to prevent the person from complications of having the flu).

Source of drugs

Historically, drugs were mainly derived from plants, animals, and minerals. Morphine, insulin, and iron are all commonly used examples of their respective sources. Belief in the curative powers of plants and certain substances rested exclusively upon traditional knowledge. But empirical information was not subjected to critical examination. Until the end of the 19th century, medicines were made by natural organic or inorganic products including mostly dried or fresh plants and their parts. These compounds might contain substances that possess healing properties or reactions that exert a toxic effect. It is important to remember that many fruits, vegetables, and plants still possess great power despite not having a “modern” origin.

Most drugs used nowadays are synthetic chemical compounds manufactured in laboratories which are synthesized by altering the chemical structure of an existing drug. The first drug of a particular group of drugs are called prototypes. For example, morphine is the prototype of opioid analgesics, and penicillin is the prototype of antibacterial drugs. Drug classifications and prototypes are defined and most new drugs can be assigned to a group. We must be hopeful and continue to search far and wide for cures for all  diseases, whether they be organic or synthetic, since our world is full of an infinite amount of possibilities and discoveries.

Drug names

The systematic naming of pharmaceutical drugs is called “drug nomenclature.” Drugs primarily have three types of names: chemical names, generic names, and trade names. The chemical names are the scientific names that often sound complex and are based upon the molecular structure of a drug. During development, the company will apply for regulatory approval of the drug by the relevant national regulatory agency, such as the U.S. Food and Drug Administration (FDA), and will be granted a generic name for it. Generic names usually indicate, via their stems, what drug class the drug belongs to. For example, oseltamivir is an antiviral drug because its name ends in the -vir suffix.

After development, testing, and regulatory acceptance of a drug, the pharmaceutical company gives the drug a trade name, which is a standard term in the pharmaceutical industry for a brand name or trademark name. Many drugs have multiple trade names which can reflect separate marketing strategies in different countries, manufactured by different companies, or both.

Drug investigation

A new drug investigation is the beginning of the journey of a chemical compound to a drug that will be used in clinics. The testing process of a chemical compound begins with animal studies to determine potential beneficial uses and also potential toxic side effects of the candidate compound.  The results from these animal studies are reviewed, and if the results are satisfactory, the compound then undergoes clinical trials in humans that people can voluntarily sign up for. Most clinical trials use a randomized, controlled experimental design that involves selection of subjects according to established criteria, random assignment of subjects to experimental groups, and administration of the test drug to one group and a control substance to another group.

Patent protection

New drugs that are developed by pharmaceutical companies will be covered under patent protection. This means that only the pharmaceutical company that holds the patent is allowed to manufacture, market, and eventually profit from the drug. This is seen as a return on the company’s investment that it took to develop the drug, which may require years of work and millions of dollars, along with an incentive for developing other drugs. Other pharmaceutical companies cannot manufacture and market the drug during the patent period.

Usually, the drug patent is awarded for around twenty years in the United States, however the number of years varies across countries and drugs. Pharmaceutical companies apply for a patent long before the clinical trial period even begins. The effective patent period after the drug has finally received approval is often around seven to twelve years. After the patented period expires the drug can be manufactured and sold by other companies. The drug is referred to as a generic drug at this point, and they are required to be therapeutically equivalent and much less expensive than trade name drugs.

Pharmacoeconomics

Pharmacoeconomics involves all of the costs that are accrued due to drug therapy and experimentation including those related to purchasing supplies, dispensing the drug, storing it, administrative fees, laboratory and other tests that are used to monitor patient responses, and losses from expiration. The length of a patient’s illness or hospitalization is also considered. While the most important factor is the health of the patient the costs for treatment are increasingly being considered as a major factor when choosing medications, and research projects that compare costs have greatly increased in recent years. The goal is to make it easier for patients to choose the most cost-effective drugs that combine high quality treatment at an affordable price. For drugs or regimens of similar efficacy and toxicity, there is considerable pressure upon doctors and pharmacies to prescribe less costly drugs for shorter duration.

Prescription and non-prescription drugs

In many countries, consumers have two legal routes of access to therapeutic drugs. One route involves a prescription or order from a licensed health care provider, such as a physician, dentist, or nurse practitioner. The other route is by over-the-counter (OTC) purchase of drugs that do not require a prescription. Both of these routes are regulated by various drug laws that change from country to country. Acquiring and using prescription drugs for non-therapeutic purposes, by persons who are not authorized to have the drugs or for whom they are not prescribed, is illegal.

The rejection of drugs in modern society

Nowadays, there are some people who deny various kinds of treatments because of their religious beliefs. This category of people is only a minority, as the majority of religions advocate for people to be healthy and to take care of their health as much as they can. In almost all belief traditions, the human body is believed to be a trust, and in case of any disease, the most appropriate and fastest treatment methods should be used. Even substances that are not normally permitted are allowed by scholars to be used if the person’s safety is concerned. For believers, the most important goal in life is to worship God, and for this to be possible the body must be healthy.

One day, people asked Prophet Muhammad, peace be upon him:

“Should we make use of medical treatment?”

He replied: “Make use of medical treatment, for God has not made a disease without appointing a remedy for it, with the exception of one disease, namely old age.”

People are encouraged to seek out those remedies and to use them with skill and kindness. Let us also remember that Jesus, peace be upon him, too, was very active in his ministry of healing. He showed by God’s permission miracles like curing the blind and the deaf, and bringing the dead back to life. Thus, religions do not refuse treatment with any available methods, and they even strongly encourage treatment and prevention of diseases.

Religions are also well known to treat stress, which wreaks havoc on the mind and body. It is still not known exactly how stress harms our health, but researchers have found that chronic psychological stress is associated with body’s losing its ability to regulate the inflammatory response. It has been shown that the effects of psychological stress on the body’s ability to regulate inflammation can promote the development and progression of disease. We know that religions and beliefs give people hope and significantly decrease the stress.

Human beings are the most precious creation, and health is necessary for us to achieve the purpose of our existence. Using scientific medicine together with faith and religion can help people to protect their health. Being the science of drugs and by investigating new drug therapies, pharmacology helps us exactly with that.

History of Pharmacology

Claudius Galen (129–200 A.D.) was the first person who attempted to consider the theoretical background of pharmacology.

Ali al-Tabari (838 A.D.) Medieval Islamic physicians used natural substances such as Papaver somniferum Linnaeus, poppy, and Cannabis sativa Linnaeus, hemp as a source of medicinal drugs. Although poppy had medicinal benefits, Ali al-Tabari explained that the extract of poppy leaves was lethal, and the extracts and opium should be considered poisons (4).

Theophrastus von Hohenheim (1493–1541), also known as “Paracelsus”, began to question doctrines from antiquity. He prescribed chemically defined substances with such success that professional enemies had him prosecuted as a poisoner. Against such accusations, he defended himself with the thesis that has become an axiom of pharmacology:

“If you want to explain any poison properly, what then isn‘t a poison? All things are poison, nothing is without poison; the dose alone causes a thing not to be poison.”

Johann Jakob Wepfer (1620–1695) was the first to use animal experimentation for pharmacological or toxicological actions.

Rudolf Buchheim (1820–1879) founded the first institute of pharmacology at the University of Dorpat (Tartu, Estonia) in 1847, which firstly made pharmacology as an independent scientific discipline. In addition to a description of effects, he strove to explain the chemical properties of drugs.

Oswald Schmiedeberg (1838–1921), together with his many disciples, helped to establish the high  reputation of pharmacology. He partnered with pathologist Bernhard Naunyn (1839–1925) to found the first journal of pharmacology, which has since been published without interruption.

After 1920, the pharmacological industry had their own pharmacology laboratories outside established university institutes. After 1960, departments of clinical pharmacology were set up at many universities and in industry.

References

1. Clinical Drug Therapy: Rationales for Nursing Practice – Seventh 7th Edition, Lippincott Williams &Wilkins.
2. Basic&Clinical Pharmacology, 12^th Edition, McGrawHill Lange.
3. Modern Pharmacology with Clinical Applications, Sixth Edition, Charles R. Craig and Robert E. Stitzel, Lippincott Williams &Wilkins.

Being a native Indian tree, the Moringa also grows in tropical countries, such as Nigeria. Although its leaves have long been eaten or brewed for health benefits, its effectiveness has not yet been recognized in other parts of the world. Often called the “miracle plant,” there has been a significant amount of research done on the therapeutic properties of the moringa, and this research will hopefully spread knowledge of its healing qualities.

The literature mentions its antioxidant, anticancer, anti-inflammatory, antidiabetic, and antimicrobial properties. Its leaves contain high-quality protein, and the seeds have lipid (fat) in abundance [1]. That is why moringa has a great deal of calcium, potassium, sodium, and iron [2]. It is claimed that moringa has twelve times more vitamin C than oranges, ten times more vitamin A than carrots, seventeen times more calcium than milk, nine times more protein than yogurt, and twenty-five times more iron than spinach.

Moringa is used to treat more than 300 illnesses, especially in Africa. The ancient Egyptians used it as skin cream. Since then, more and more of its cosmetic benefits have been discovered, and it has found a unique place among health-care products today [3]. Moringa is used to accelerate hair growth; treat illnesses such as excessive hair oil, dandruff, and inflammation of the scalp; treat skin wrinkles, blackheads, and pimples in the skin; and to manage eczema and psoriasis. To determine the plant’s ultimate effectiveness, more research and lab work are needed.

After oil extraction, moringa’s seeds and leftovers are used as an organic fertilizer which increases farming efficiency [4]. The seeds, leaves, oil, sap, shells, roots, and flowers are also used for cooking and treatment. The leaves of the plant can be brewed as tea and can be eaten raw as a vegetable.

More than 400 studies carried out over many years have looked into moringa’s effects on illnesses [5]. The significant findings can be summarized as follows: it has been shown to strongly reduce [6] cholesterol and blood fat as well as the atherosclerotic plaques; this effect can even be achieved with the oral consumption of the plant. When peeled, the moringa fruit’s shell reveals a soft white seed, like a chickpea-sized cotton. The seed can be consumed by swallowing it. The moringa’s roots and branches can be grounded and used as powder.

The studies have also revealed that moringa’s usage can help with improving numerous conditions, including but not limited to liver infections such as hepatitis [7], lowering the glucose levels in blood in patients with Diabetes Type-2 [8], various gastrointestinal problems, increasing milk production in nursing mothers, regulating kidney functions, Parkinson’s disease [9], and atopic dermatitis [10].

Some of the studies carried out examine how safe moringa is. People have a general inclination towards consuming natural plants without paying attention to how much they intake. Unfortunately, there are many life threatening and poisonous plants – and other plants that can be dangerous when taken in large quantities. Trying to identify the safety range of moringa, a study that lasted for 14 days examined the effects of it on mice that had depression and used anti-depressants. Researchers found out that moringa does not cause toxicity, provided that the dose does not exceed 2 grams per 2.2 pounds of weight [11]. It would be wise to utilize this plant after the testing process has been completed on humans, and a guide is prepared to show the types of illnesses and the corresponding doses.

Illness is a fact of life. Thankfully, the universe has been created with plants like moringa, which can be used to ease our pains and illnesses. We owe it to ourselves, and to other humans, to study all facets of the universe, including the moringa plant.

References

1. Stohs SJ, Hartman MJ. Review of the Safety and Efficacy of Moringa oleifera. Phytother Res. 2015 Jun;29(6):796-804.
2. Raimunda S, Nogueira B, Jamille AS et al. Research advances on the multiple uses of Moringa oleifera: A sustainable alternative for socially neglected population. Asian Pac J Trop Med 2017;10:621-30.
3. Fahey J. Moringa oleifera: a review of the medical evidence for its nutritional, therapeutic, and prophylactic properties. Trees Life J 2005;1:1-33.
4. Emmanuel SA, Emmanuel BS, Zaku, SG, Thomas SA. Biodiversity and agricultural productivity enhancement in Nigeria: Application of processed Moringa oleifera seeds for improved organic farming. Biol J N Am 2011;2:867-71.
5. Matic I1, Guidi A2, Kenzo M3, Mattei M2, Galgani A2, Investigation of medicinal plants traditionally used as dietary supplements: A review on Moringa oleifera. J Public Health Afr. 2018 Dec 21;9(3):841. doi: 10.4081/jphia.2018.841. eCollection 2018 Dec 21.
6. Chumark P, Khunawat P, Sanvarinda Y, et al. The in vitro and ex vivo antioxidant properties, hypolipidaemic and antiatherosclerotic activities of water extract of Moringa oleifera Lam. leaves. J Ethnopharmacol 2008;116:439-46.
7. Almatrafi MM, Vergara-Jimenez M, Murillo AG, et al. Moringa Leaves Prevent Hepatic Lipid Accumulation and Inflammation in Guinea Pigs by Reducing the Expression of Genes Involved in Lipid Metabolism. Int J Mol Sci 2017;18:E1330.
8. Kumari DJ. Hypoglycaemic effect of Moringa oleifera and Azadirachta indica in type 2 diabees mellitus. Bioscan 2010;5:211-4.
9. Giacoppo S, Rajan TS, De Nicola GR, et al. The Isothiocyanate Isolated from Moringa oleifera Shows Potent Anti- Inflammatory Activity in the Treatment of Murine Subacute Parkinson’s Disease. Rejuvenation Res 2017;20:50-63.
10. Choi EJ, Debnath T, Tang Y, et al. Topical application of Moringa oleifera leaf extract ameliorates experimentally induced atopic dermatitis by the regulation of Th1/Th2/Th17 balance. Biomed Pharmacother 2016;84:870- 7.
11. Kaur G1, Invally M1, Sanzagiri R1, Buttar HS2. Evaluation of the antidepressant activity of Moringa oleifera alone and in combination with fluoxetine. J Ayurveda Integr Med. 2015 Oct-Dec;6(4):273-9. doi: 10.4103/0975-9476.172384.

The Hebrew Bible makes general demands that we should treat our parents with respect and reverence. “Honor” is a word used frequently in the Bible to describe how we are to show respect to God. Respect of parents is a primary and sacred obligation. If we fail to respect our parents, we have disobeyed God Almighty. In some deep and mysterious way, the family is bound up with faith in God: the two are interdependent.

From the very moment of conception, the child, as it grows and develops, is a care and responsibility for its parents. It is not possible to estimate the depth of attachment and compassion parents feel for their children and to calculate the troubles and hardships they go through as parents. For this reason, respecting them is a debt of human gratitude as well as a religious obligation.

Those who can judge the value of their parents rightly and regard them as a means to obtain the mercy of God are the most prosperous in both worlds. Those who, by contrast, regard their parents’ existence as a burden to themselves or who become wearied of them are the unfortunate ones.

The more respectful you are to your parents, the greater the respect and awe you feel before your Creator. Yet, it is a curious thing today that not only those who are disrespectful to God but also those who claim that they love God do not defend themselves from disobedience to their parents. As Martin Luther said, “we must respect and love God, so that we will neither look down on our parents or superiors, nor irritate them, but will honor them, serve them, obey them, love them, and value them.”¹

Under the Old Testament law the son, who was rebellious against his parents was stoned for this rebellion (Deuteronomy 21:18-21). It is important to stress the fact that God is opposed to rebellion and disobedience toward one’s parents. God also promises a long life to the individual who is obedient to his father and mother (Exodus 20:12). No doubt this is because the kind of life which is a life of obedience will involve self-discipline and restraint that would enable one to have a long life and good health. This not only refers to the chronological extension of time, but indicates the rich blessing which comes to a society that keeps God’s ways.

The importance of this commandment, however, extends beyond social welfare to the very welfare of society itself, because the family is the basic unit of society. Just as a body’s health is dependent on the health of its cells, so the vigor of a nation, the body politic, is directly related to the health of the families that make it up. Families form the foundation of a society. Where there is reciprocal respect of rights and obligations within a family, the society is healthy and strong. It is vain to look for compassion and respect in a society once these have been lost from the relationships within the family.²

The fifth commandment also shows that the way we treat our parents is how our children learn to treat us. Obviously, we too will become old. If we do not honor our parents, in accordance with the meaning of, “the punishment is similar to the act that required it,” our children will not be dutiful towards us. If we love our life in the hereafter, this is an important treasury for us: let us be dutiful towards them and gain their pleasure. While if it is this world that we love, let us try to please them, so that through them our life will be easy and our sustenance plentiful. If we want the mercy of the Most Merciful One, we should be merciful towards those in our house whom He has entrusted to us.

Likewise in Christianity, in Islam, parents’ rights are the most venerable rights after those of God. The Qur’an has many verses urging Muslims to treat their parents with utmost kindness, to be grateful for the care they have given them, to obey them, and to care for them when they grow old. The Prophet Muhammad, peace and blessings be upon him, once said: “Paradise lies under the feet of the mother. The contentment of the father is the door to paradise.” There are many days set aside in societies to honor and appreciate parents; Father’s Day, Mother’s Day… In Islam, however, respecting, honoring and appreciating parents is not just for a single day of the year, but rather for each and every day.

O Ishmael! Honor Your Father Abraham

There are different types of parents but regardless of how they treat their kids, they are still a parent. Parents make mistakes too, but that does not decrease their value as parents. When we are still under parental guidance, then we will have to follow what they want us to do, even if it is against our heart. When we are on our own feet, then we are free, but we still have the responsibility to respect them. We have to look at the situation, rather than concentrating on our own satisfaction. We have to be kind to them because most of the things they do are all for us.

A child should show respect for his parents by preferring their preferences. For instance, even though some sources say that when Ishmael reached the age of puberty, his tribe made him marry a woman from among them, his mother got a wife for him from Egypt. We do not know whether Ishmael liked her or not. He probably might have preferred to keep silent in order to please his mother. What we know is that he respected his mother’s wishes.

We can give another example. Esau saw that the Canaanite women did not please his father, and his mother, Rebekah complained about these women. In order to please his parents, Esau went to Ishmael and took Mahalath, the daughter of Ishmael.

As mentioned above, Hagar got a wife for Ishmael from the land of Egypt (Genesis 21:21). His wife’s name is not mentioned in the Hebrew Bible, but in the book of Jasher, a Hebrew midrash.³ Ishmael’s first wife, Ribah, was rude to Abraham when he came to visit Ishmael. She did not even ask him who he was. But all the while, she was beating her children in the tent, and she was cursing them, and she also cursed her husband, Ishmael, and spoke evil of him, and Abraham heard the words she spoke to her children, and it was an evil thing in his eyes. Abraham left a message, “When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).”⁴ Ishmael understood his father’s words, complied with his father’s wish, and divorced his wife. Ishmael did not even come to Abraham and ask what happened because he thought that as a prophet, his father would know better than he, and all Abraham had done was for his son.

Proper respect for parents includes their being addressed and greeted properly. The modern idea of calling fathers and mothers by their first names certainly is promoting a familiarity that will not lead to respect, obedience, or honor. Abraham stayed away from Ishmael and his family for a period as long as God wished, and called on them afterwards. He saw Ishmael under a tree, sharpening his arrows. When he saw Abraham, he immediately rose up to welcome him and they greeted each other. Abraham said, “O Ishmael! God has given me an order.” Ishmael said, “Do what your Lord has ordered you to do.” Abraham asked, “Will you help me?” Ishmael said, “I will help you.” Abraham said, “God has ordered me to build a house here,” pointing to a hillock higher than the land surrounding it. Then they raised the foundations of the Ka’ba.

Respect for parents should remain in force even in relation to parents who may have lost faith. If a faithful person has unfaithful parents, he should treat them respectfully in his dealings and advice, while remaining aloof from their polytheistic lives. He should neither be harsh nor vulgar. Islam instructs Muslims to pray to God for the forgiveness of their parent’s sins, if any, and present their good deeds for the benefit of their parents’ souls. In Islamic and Jewish tradition, Abraham’s treatment of his father, Terah, is a certain testimony to this.

As the Book of Joshua reports, the father of Abraham, Terah, worshipped other gods (Josh. 24:2). Terah was a well-known idolater; he not only worshipped idols but sculpted and sold them as well. Abraham was engaged in debate with his father to convey the truth to him; “O my father! Why do you worship that which does not hear, see, nor can it profit you anything? Do not worship idols and therefore follow me. I will guide you to the straight path. Otherwise, I fear that a punishment from God may afflict you so that you will become a friend of Satan. Nevertheless, I will seek forgiveness for you from God.”

The New Testament is very plain concerning obedience to parents. “Children, obey your parents in all things: for this is well pleasing unto the Lord” (Colossians 3:20); “Children, obey your parents in the Lord: for this is right” (Ephesians 6:1). Obedience is the foundation for all character. Parents do not have to convince children of the logic behind their orders because parents are experts on their children, and possess a great deal of information that even teachers do not have, so a child must maintain the parent’s dignity and respect at all times, even when disagreeing. Obedience to parents should always be immediate, instant, without question or argument. What the father says do, the son does. He does it well, he does it immediately, and he does it without argument.

Abraham was commanded by God to sacrifice his only son Isaac (or Ishmael). This indeed was a clear test. Therefore Abraham carefully prepared to carry out the order of God. In the Quran, Abraham has a dream, mentions the dream to his son, and asks Ishmael his opinion: “‘O my son! I have seen in my dream that I should offer you in sacrifice so think about that and tell me your view.’ He unhesitatingly said: ‘O my dear father! Do as you are commanded, by the will of God, you will find me of the patient ones,’ and Abraham laid him down on the side of his forehead.” ⁵ As you have seen, Isaac (or Ishmael) does not resist his father, obeys his wishes, and lies down like a ram. In addition, in the Bible, the sole dialogue between the two (Abraham and his son) repeats the words father and my son (twice each), expressing their emotional bond.

The parents continue to have rights over their children after death. People are expected to visit their parents’ graves, to maintain contact with their friends, and to conduct themselves well so as to show that their parents have provided them with a good education. One can honor his parents after their death through the following methods: Praying for them, giving charity on their behalf, instituting a perpetual charity on their behalf, such as a library, hospital, or orphanage.

Coming back to Ishmael and Isaac, destiny had separated the two brothers from each other. After years, Isaac and Ishmael were rejoined at their father’s burial (Gen 25:9). They showed proper filial piety, despite earlier disagreements, in joining together to bury their father.⁶ The burial is supervised by both sons. While Isaac placed the headstone, Ishmael placed the footstone of the grave. Although Ishmael had long ago been dismissed, he was not utterly alienated from his father because he performed the office of a son in celebrating the obsequies of his deceased parent. Ishmael, rather than the other sons, did this, as being nearer.⁷ As a child, Ishmael had a last duty due to his father, and he carried out this duty, attending Abraham’s funeral and burying him.

The obligation to honor one’s parents is an obligation that one owes to God and fulfills this obligation through one’s actions towards one’s parents. In the Hebrew Bible, our relationship with God is continually compared with a parent-child relationship. God tells us in the Ten Commandments to obey and have respect for parents. This does not mean that we only obey our parents when we agree with them or fully understand why they are telling us to do something. We must obey them at all times. We must also honor and have respect for parents. God does not want us to put our parents above Him, but he does desire for us to treat them as He desires for us to treat Him.

Notes

1 Martin Luther, Martin Luther’s Large and Small Catechism, Translated by F. Bente and W.H.T. Dan, (Sioux Falls, SD: Nuvision Publications, 2007), 67.

2 Niyi Taiwo, Respect: Gaining It and Sustaining It. (Philadelphia, PA: Xlibris Corporation, 2007), 25.

3 J. H. Parry, The Book of Jasher, (New York: Cosimo, Inc, 2005), 68.

4 Muhammad Muhsin Khan, The English Translation of Sahih Al Bukhari with the Arabic Text, (Al Saadawi Publications, 1996), Volume 4, Book 55, Number 583.

5 Ali Unal trans, The Qur’an with Annotated Interpretation in Modern English, (New Jersey: The Light, 2006), Saffat 37:102.

6 Gordon J. Wenham, Genesis 16-50: Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, (Dallas: Word Books, 1994), 165.

7 John Calvin, Calvin’s Commentaries on Genesis. trans. John King, (Grand Rapids, Michigan: Eerdmans, 1963), 2:38.

References

• Calvin, John. Calvin’s Commentaries on Genesis. trans. John King. Grand Rapids, Michigan: Eerdmans, 1963.
• Khan, Muhammad Muhsin. The English Translation of Sahih Al Bukhari with the Arabic Text, Al Saadawi Publications, 1996.
• Luther, Martin. Martin Luther’s Large and Small Catechism. Translated by F. Bente and W.H.T. Dan. Sioux Falls, SD: Nuvision Publications, 2007.
• Parry, J. H. The Book of Jasher. New York: Cosimo, Inc, 2005.
• Taiwo, Niyi. Respect: Gaining It and Sustaining It. Philadelphia, PA: Xlibris Corporation, 2007.
• Unal, Ali, trans. The Qur’an with Annotated Interpretation in Modern English. New Jersey: The Light, 2006.
• Wenham, Gordon J. Genesis 16-50: Word Biblical Commentary. ed. David A. Hubbard and Glenn W. Barker. Dallas: Word Books, 1994.

Now (among the good deeds), We have enjoined on human is the best treatment towards his parents. His mother bore him in pain, and in pain did she give him birth. The bearing of him and suckling of him (until weaned) is thirty months, When he has finally reached his full manhood and reached forty years of age, he says: “My Lord! Arouse me that I may be thankful for all Your favors (life, health, sustenance, faith, and submission, and more) that You have bestowed on me and on my parents, and that I may do good, righteous deeds with which You will be pleased, and grant me righteous offspring (so that they treat me righteously, as I treat my parents). I have turned to You, and I am one of those who have submitted to You.”

Those are they from whom We will accept (their good deeds in a manner to reward them in accordance with) the best of what they ever did, and whose evil deeds We will overlook, (and include them) among the companions of Paradise. This is a true promise which they have been given (here in the world). (Ahqaf 46:15-16)

One point that should be emphasized here is that while both parents are given importance, the mother ranks before the father in Islam as far as their children are concerned. Prophet Muhammad said: “Paradise lies under the feet of the mother.” However, fathers are never ignored: “The contentment of the father is the door to paradise.”

The teachings of Jesus are no different. The Qur’an describes the miracle of baby Jesus speaking out to prove his blessed mother’s chastity; when Jesus mentions God’s blessings on him, he also emphasizes the importance of being good to one’s parents: …And (God has made me) dutiful towards my mother, and He has not made me unruly, wicked. (Maryam 19:32). Also, one of the Ten Commandments says: “Honor your father and your mother” (Exodus 20:12). The word “honor” cannot only be defined as feeding parents, clothing them, and helping them get from A to B, because these are acts of charity usually reserved for homeless or poor people. “Honor” means to prize highly, show respect, glorify, or exalt.

From the very moment of conception, and as the child grows and develops it is a duty and responsibility for the parents. It is not possible to estimate the depth of attachment or compassion parents feel for their children nor to calculate the troubles or hardships they undergo as parents. For this reason, respecting the parent is not only a debt of human gratitude, it is also a religious obligation.

Those who can value their parents in the correct way and who regard them as a means for obtaining the mercy of God are the most prosperous in both worlds. Those who, in contrast, regard their parents’ existence as a burden on themselves or who become wearied of them are unfortunate people who will inevitably suffer the severest hardships in life.

The more respectful you are to your parents, the greater the respect and awe you will feel before your Creator. Those who do not feel or show respect to their parents have no fear, awe, or respect of God. However, it is a curious thing that today that it is not only those who are disrespectful to God who fail to show respect to their parents, but also those who claim that they love God. As Martin Luther expressed, we must respect and love God so that we will neither look down upon our parents or superiors, nor irritate them, but rather we will honor them, serve them, obey them, love them, and value them.

The importance of respecting parents, however, extends beyond social welfare to the very welfare of society itself, as the family is the basic unit of society. Just as a body’s health is dependent on the health of the cells, so the vigor of a nation, the body politic, is directly related to the health of the families that make it up. Families form the foundation of a society. Where there is reciprocal respect of rights and obligations within a family, the society will be healthy and strong. It is vain to look for compassion and respect in society once these have been lost.

Fethullah Gulen refers to this neglected value in the following words:

How we treat our parents can be taken as an indication of how our children will learn to treat us. Obviously, we too hope to become old. If we do not honor our parents, then in keeping with the maxim: “let the punishment fit the crime,” our children will not be dutiful towards us. If we treasure life in the Hereafter, this is an important treasure for us: let us be dutiful towards our parents and win their pleasure. However, if it is this world that we love, still let us try to please them, so that through them our life will be easy and our sustenance plentiful. If we want the mercy of the Most Merciful One, we should be merciful towards those in our house who He has entrusted to us.

There are different types of parents, but regardless of how they treat their children, they are still parents. Parents make mistakes too, but that does not decrease their value. While we are still under parental guidance we have to follow what they want, even if it goes against our heart. When we are standing on our own two feet, then we have freedom, but we still have the responsibility to respect our parents. We have to examine the situation, rather than concentrating on our own satisfaction. We have to be kind to our parents, because most of the things they do are for us. Today it is likely that parents are more neglected than in any other period throughout history, even though modern life has provided us with more and more comforts.

Said Nursi drew attention to another aspect of the issue in his Gleams:

There have been many experiences that have given me the certain conviction that, in the same way that infants are sent their sustenance in a wonderful fashion by Divine Mercy because of their impotence, flowing forth from the springs of their mothers’ breasts, so too the sustenance of the believing elderly, who have acquired innocence, is sent in the form of miraculous abundance. The part of a hadith which says, “Were it not for the elderly with their bent backs, calamities would descend on you in floods,” makes clear that a family’s source of abundance is the elderly among it, and it is the elderly who preserve the family from the visitation of calamities.

Since the weakness and powerlessness of old age are the means of attracting Divine mercy to this extent; since the wise Qur’an through the verses – Should one of them, or both, attain old age in your lifetime, do not say ‘Ugh!’ to them (as an indication of complaint or impatience), nor push them away; and always address them in gracious words. Lower to them the wing of humility out of mercy, and say: “My Lord, have mercy on them even as they cared for me in childhood (Isra 17: 23–24),” calls children, in the most wonderfully eloquent fashion, in five ways to be kind and respectful towards their elderly parents; since the religion of Islam orders respect and compassion towards the elderly; since human nature also requires respect and compassion towards the elderly we elderly people certainly enjoy, in place of the temporary physical pleasures roused by appetites of youth, substantial, continual mercy and respect from Divine grace and human innate feelings of tenderness, and the contentment of spirit that arises from such respect and compassion. This being the case, we should not wish to exchange this old age of ours for a hundred youths. I can tell you certainly that if they were to give me ten years of the Old Said’s youth, I would not give in exchange one year of the New Said’s old age. I am content with my old age, and you too should be content with yours. (Twenty sixth Gleam, ninth hope)

Elderly believers are more deeply aware that the true abode is the eternal one, and turn to God with sincere devotion. Therefore, they present an example to the younger generations with their piety, wisdom, and tolerance. In short, even though we respect our parents for the sake of God, observing their rights and caring for them not only leads to eternal happiness in the Hereafter, but it also provides us with such an inner peace no worldly pursuit can bring. To put it in religious terminology, abiding by the divine commands results in saadat al-darayn-happiness in both abodes.

References

• Adil, Furkan, Kudsi İki Varlık: Anne-Baba, İstanbul: Rehber Yayınları, 2008
• Gönüllü, Ömer Said, “Ebeveyn Hukuku ve İnsan Olma,” Sızıntı, Issue: 298.
• Gulen, Fethullah, Fasıldan Fasıla 3, İstanbul: Nil Yayınları, 1997.
• Luther, Martin. Martin Luther’s Large and Small Catechism. Translated by F. Benteand W.H.T. Dan. Sioux Falls, SD: Nuvision Publications, 2007.
• Nursi Said, The Gleams, “Solace for the Elderly,” New Jersey: Tughra Books, 2008.
• Taiwo, Niyi. Respect: Gaining It and Sustaining It. Philadelphia, PA: Xlibris Corporation, 2007.
• Unal, Ali, trans. The Qur’an with Annotated Interpretation in Modern English, New Jersey: The Light, 2006.

In general, the most common approach in tissue engineering is to develop tools as needed. Physicians treat patients and define the requirements for a better cure. Then, biologists study the targeted problem and learn what the mechanism is that caused the failure. Later, chemists and materials scientists manufacture the tools needed to treat the problem. Finally, the tools are delivered to doctors to treat the patients. Thus, tissue engineering requires a good understanding of how body parts work and come into existence, and this involves precise and sensitive application. Precise, aware and regular study of the interactions involved in tissues and organs must be practiced by the researchers who are interested in developing techniques for the manufacture of potential body parts. One of the first scientific approaches used for tissue engineering is to simply inject the body with molecules, such as growth factors, which are known to promote organ formation.

The growth factors are naturally occurring proteins which are assigned for cell proliferation and differentiation. Different parts of the body require different types of growth factors to signal to the cells to multiply or to replace the cells which have died or have been damaged. For example, it has been discovered that bone morphogenic proteins are responsible for the beginning of bone cell reproduction. For someone with a fractured bone that can not heal on its own within a reasonable period of time, the injection of bone growth factors to the site can direct the body to where bone cells are needed to be produced to repair the fracture.

In more severe conditions, the body may not receive the signal only with a simple injection of the growth factors. In this case, there is a need for more intricate treatment. Another way to treat organ malfunction starts with the harvesting of cells from the patient. The harvested cells can be multiplied in an artificial scaffold to eventually be implanted into the wound site. Because cells inhabit a different world than we do, we need a way to speak their language. The artificial scaffold should provide everything a cell needs and be able to direct the targeted cells toward the desired purpose. Basic knowledge gained from biology can help us to design potential artificial environments for cells.

A critical challenge in tissue engineering is how to design and make the artificial scaffolds. The cells must be fed through the blood vessel and are grown in the scaffold by the body; the scaffold should be able to communicate with the cells and finally the scaffold should disappear when its mission has been completed. The best example of a perfect scaffold is the natural environment of the cells, the extracellular matrix (ECM). The ECM provides support and anchorage for the cells and regulates communication between cells. There are various biological signals found in the ECM that help cell survival. For example, proteins called collagens provide mechanical support for cells through adhesive proteins in the ECM and the handles on the cell surface, known as integrins. Cell adhesion is crucial for cell survival and proliferation. Growth factors are also found in the ECM for cell organization. Some growth factors promote blood vessel formation, which can provide nutrients for cells. Therefore, a simple artificial environment should include various biological signals found in the ECM.

Currently, there are natural and synthetic scaffolds that are being used to generate the optimal environment for cells. Natural polymers such as collagen, chitosan or glycosaminoglycans, and synthetic polymers, including polylactic acid, polyglycolic acid, polycaprolactone or self-assembled nanofibers, are some of the materials used or considered for scaffold production. Natural polymers can be obtained easily, however biological contamination is a concern since they are produced using components from animals or microorganisms. Synthetic polymers can usually avoid the problem of contamination. Sometimes the ability to process the polymers can be problematic. Researchers have developed self-assembled nanofibers to overcome the problems that arise with synthetic and natural polymers. These nanofibers are composed of small molecules which are programmed to come together under control and to form larger structures. The nanofibers in the solution can form a three-dimensional network and convert into a self-supporting gel which can encapsulate cells as an artificial scaffold. In general, small bioactive molecules can be conjugated to the self-assembled molecules or can be encapsulated in situ in the 3-D network of fibers.

One of the recent uses of tissue engineering is to replace tissue that has been damaged by cancer. Cancer surgery is one of the most challenging types of surgery in that the defective tissue must be reconstructed afterwards. Improvement in surgical technology gives the chance of transferring a tissue from different sites of the body but unfortunately most of the time it is not the same tissue, and does not have the same texture or function. Reconstructing a resected tongue or the feeding tube is possible with the use of skin from the leg or forearm. But this skin does not provide the normal mucosal function, so it does not enable taste or sense to be perceived in the same way nor does it produce mucus in the same way. Together with advances in tissue engineering surgeons have started using the tissue-engineered mucosa of patients to reconstruct the mouth and feeding passage defects, instead of using the skin from chest, leg or forearm skin. These clinical applications of tissue engineering are in their very early stages, but it would not be surprising if we were able to reconstruct a lost organ from a similar one in the future. It would be exciting to be able to replace the tongue of a tongue cancer patient with a brand new tongue grown from his/her own tissues produced in a laboratory. Tasting the same…sensing the same…moving and even articulating the same…instead of having a piece of meat from another part of the body…

Innovative and imaginative work which has been inspired by natural materials demonstrates how the treatment of organ malfunctions is feasible. Efforts in biotechnology to develop tissue-engineered products will benefit many people who are searching for a healthier life. Potentially, in the near future, tissue-engineered products will be more widely used to treat bone fractures, serious skin burns, spinal cord injuries, diabetes, and heart diseases. Before implanting the tissue-engineered products, it is vital that there be extensive testing of the materials to be used. Toxicology and efficacy studies should be performed on the materials to prevent damage to the original healthy cells, and the new cells and regenerated tissue must be compared to original healthy cells and tissue.

Mustafa Guler has a PhD in chemistry. He is currently a research associate at Northwestern University, Chicago, IL. Joseph Coreman is a medical doctor at the Ohio State University Medical College, Columbus, OH.

References

• Khariwala SS, Vivek PP, Lorenz RR, Esclamado RM, Wood B, Strome M, Alam DS. Swallowing outcomes after microvascular head and neck reconstruction: a prospective review of 191 cases. Laryngoscope. 2007 Aug; 117(8):1359-63.
• Sauerbier S, Gutwald R, Wiedmann-Al-Ahmad M, Lauer G, Schmelzeisen R. Clinical application of tissue-engineered transplants. Part I: mucosa. Clin Oral Implants Res. 2006 Dec; 17(6):625-32.
• Hotta T, Yokoo S, Terashi H, Komori T. Clinical and histopathological analysis of healing process of intraoral reconstruction with ex vivo produced oral mucosa equivalent. Kobe J Med Sci. 2007;53(1-2):1-14.
• Ratner, Buddy D. “Biomaterials Science – An Introduction to Materials in Medicine” Elsevier, 2004.
• Lanza, Robert P., Robert S. Langer, William L. Chick, “Principles of Tissue Engineering”, Academic Press, 1997.
• Alberts, Bruce, Alexander Johnson, Julian Lewis, Martin Raff, Keith Roberts, Peter Walter, “Molecular Biology of the Cell” Garland Science, 2002.

An appropriate understanding of the Islamic view of neighborliness requires examination of the main teachings of Islam. The Arabic word Islam derives from the root “salaam,” which literally means peace, submission, and obedience. Accordingly, the goal of an Islamic life is to attain peace and happiness in this world as well as in the hereafter by faith and by obedience to God. Achievement of peace and harmony within one’s self, in the community and all over the world is the essential objective of Islamic teachings. Islam is not a new religion. It is, in essence, the same message and guidance which God revealed to all prophets, as indicated by the following Qur’anic verse: 

Say, we believe in God and that which has been revealed to us, and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes and that which was given to Moses and Jesus and to other prophets, from their Lord. We make no distinction between any of them, and to him we submit. (Al Imran 3:83)

There are two main sources of Islamic teachings: the Qur’an, which is the revealed word of God, and the prophetic traditions of Muhammad, peace and blessings be upon him. The principles of neighbor relationships that we will discuss below are based on these two main sources.

In Islam, the rights which people have over one another are considered extremely important. According to Islamic teachings, God can forgive all sins except the ones that are related to the rights of others. These rights are categorized and classified in a very detailed way. These include the rights of family members over one another, the rights of relatives, the rights of community members and the rights of neighbors over one another.

Definition of Neighbors in Islam

In Arabic, the word neighbor (jaar) refers to believers and unbelievers, religious and irreligious, friends and enemies, foreigners and fellow countrymen, those who treat you well and those who would do you harm, relatives and strangers, those whose houses are near yours as well as those who are further away. In the fourth chapter of the Qur’an, entitled Nisa (Women) God commands us to Serve God, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, . . . (Nisa 4:36).

There are three definitions of neighborhood in the Muslim tradition. According to Al-Uza’i and Ibn Shihab as recorded in the authentic prophetic traditions of Bukhari, the definition of neighbor includes “forty houses in each direction, (right, left, front, and back).” Ali, the son-in-law of Prophet Muhammad, peace and blessings be upon him, and the fourth caliph, is reported to have said, “Whoever hears the call (for prayer) is a neighbor.” Some Muslim scholars have declared that whoever lives with a man in a locality or a city is a neighbor. This opinion is based on a verse from the chapter entitled “The Confederate Tribes” (Ahzab 33:60).

According to Islamic teachings, the closest neighbor is one’s spouse. The next closest neighbor is the one whose door is closest to yours. It is narrated from the Prophet’s wife Aisha that she asked, “O messenger of God! I have two neighbors, to which one of them should I give a gift?” The Prophet said, “To the one whose door is nearest to yours.” According to Muslim historians, the closest neighbor at the time of this question was not a Muslim. From this prophetic tradition, it is clear that when it comes to the observation of neighbors’ rights, it makes no difference whether the neighbors are Muslim or non-Muslim. Furthermore, from this prophetic tradition we understand that Muslims are encouraged not only to treat our neighbors kindly, but also to exchange gifts with them. The wording of the tradition does not indicate whether or not the one with whom we exchange gifts is a Muslim.

The concept of the neighbor is not restricted to those who live in buildings near your home. A roommate in a dorm, the person sitting next to you on a bus or at a bus stop are considered neighbors. The list can be extended to consider a colleague in the office or a person enjoying the fresh air next to you in a public garden.

Importance of Neighbors and Their Rights

According to Islamic teachings, refraining from harming one’s neighbor is a part of faith. The Prophet sometimes used to show the importance of teachings by saying, “Whoever believes in God and the Last Day, let him do such-and-such . . . .” Among the prophetic traditions that employ this method of conveying a message is the following narrated from Abu Hurayra: “Whoever believes in God and the Last Day should not harm his neighbor.”

Another important teaching of God’s Messen¬ger showing the importance of neighborliness is narrated from Anas: “By Him in Whose hand is my soul, no man truly believes until he loves for his neighbor what he loves for himself.”

The Prophet stated that treating our neighbors well is a part of being a Muslim. Abu Hurayra narrated that the Prophet said, “Be God-fearing: you will be the best in worship among the people. Be content with your lot: you will be the most grateful of people. Like for people what you would like for yourself: you will be a believer. Treat your neighbor well: you will be a Muslim.”

Other important teachings on neighborliness include visiting neighbors when they are ill, consoling them at times of sorrow and congratulating them at times of joy, not staring into their house, not staring at what they carry into their house and not looking at their womenfolk, taking care of their family’s needs when they are absent, and forgiving their mistakes. 

Good Relations with Neighbors

The importance of having good relationships with neighbors is sometimes emphasized in general as in the following tradition narrated from Abdullah ibn Amr: “The best of friends, in God’s sight, is the one who is best to his friend; and the best of neighbors, in God’s sight, is the one who is best to his neighbor.” Sometimes very specific aspects of neighbor relationships are pinpointed, but the recommendations do not stop there. We are encouraged not only to have good relations with our neighbors, but also to initiate good deeds. For instance, we are recommended to be the first to greet a neighbor. Kindness to neighbors is always presented as the norm.

In Islam, being good to one’s neighbors encompasses a number of deeds: visiting them, being kind to them in general, and helping them when they need our help. The recommendations even go as far as buying similar things for our neighbors’ children to those we buy for ours. If we are unable to do this, we are discouraged from showing our neighbors’ children what we bought for our children.

Narrated from Aisha, the Prophet said, “Gabriel kept recommending me to treat my neighbor well until I thought that he would tell me to make him one of my heirs.” Abda ibn Ali Lubaba narrates from the Messenger of God: “No deed which harms a neighbor can be regarded as insignificant.”

We should share what we have with our neighbors. Narrated from Abu Dharr the Prophet stated, “Whenever you cook some stew, add extra water to it, then look for some household in your neighborhood and give it to them in kindness.”

In his historic sermon during the Farewell Pilgrimage, in which he summarized the most important points of his teachings, the Prophet did not fail to mention neighbors and emphasized their rights to such an extent that the eminent companion Abu Umama also thought that the Prophet would make neighbors heirs: “I heard the Prophet when he was seated on his she-camel during the Farewell Pilgrimage, saying, ‘I enjoin you to treat your neighbors well,’ and urging their good treatment so much that I thought, he is going to give them the rights of inheritance.”

Christian and Jewish Neighbors in Islam

History bears witness to the fact that Christians and Jews, the “People of the Book”1 as they are called in the Qur’an, have lived alongside Muslims in many regions of the Islamic world, secure in the knowledge that they, their honor, and their wealth were safe, enjoying a good neighborly relationship, with good treatment and freedom of worship. Their ancient churches still exist in Muslim villages clinging to mountaintops, surrounded by Muslim community who upholds the well-being of their Jewish and Christian neighbors. When the Prophet was about to pass on to the next world, he stated: “I place in your trust the People of the Book, the Christians and Jews.” When ‘Umar was in the throes of death due to a dagger wound, he warned: “I place the People of the Book among us in your trust. Fear God regarding them and treat them justly.”

Islam aims at spreading mutual love and affection among neighbors. The ways in which people may achieve this are many, and include attitudes ranging from making sure that your neighbor does not sleep hungry while you sleep well fed, to the exchange of gifts. The Muslim attitude toward neighbors includes wishing for their neighbors what they wish for themselves. It includes the sharing of happiness and sorrow. It prohibits spying on them, gossiping about them, and harming them in any way. Instead it establishes respect for their privacy, and keeping common use areas-such as apartment building entrances, streets and sidewalks-clean. The Prophet also said, “Among the things that bring happiness to a Muslim in this life are a righteous neighbor, a spacious house, and a good steed.”

We have tried to shed some light on the Muslim attitude toward neighbors and the importance of neighbor relationships in Islam. The Islamic tradition in this respect is fairly rich and invites the interested reader to further research. A healthy society can be established only through healthy neighborhoods. Education is the key to instilling healthy attitudes of neighborliness in our children as well as in adults. This concept deserves discussion in the classrooms of public schools as well as in seminars and conferences in universities. This flower should be given to all societies as a gift and love should be shared in the community through knowledge.

Footnote

1. Although ahl al-kitap, “People of the Book,” is commonly considered to be referring to Christians and Jews, Islamic tradition accepts, in general terms, other belief systems like Zoroastrians, Buddhists, or Hindus under the same category, as their major tenets of faith are similar to that of Islam’s.

God Himself is the Most Compassionate of the compassionate (A‘raf, 7,15: Yusuf 12.64,92) and the best of those who forgive (Mu’minun, 23.109,118). This means that compassion is an emotion whose source and original is the Divine attributes, the Compassionate and the Merciful. Our beloved Prophet, upon him be peace, explains how even animals have compassion: ‘God divided His Mercy into a hundred portions. He held back with Himself ninety-nine portions and sent the other one down to earth. It is out of that one portion that living creatures find compassion for each other. Even an animal is careful with its leg so that its young are not hurt’ (Bukhari, Adab, 19; Muslim, Tawba, 17). The reason why compassion is a noble quality is that it is a portion of God’s infinite compassion.

Bearing this in mind Muslims are inspired to help one other and other living creatures, and treat them with mercy, as a religious and moral duty. Those who fail in this duty, who do not have compassion for others, are believed to remain deprived of God’s compassion and people’s forgiveness. The Prophet said: ‘The one who does not forgive is not forgiven’ (Bukhari, Adab, 106: Muslim, Fada’il, 65); ‘God does not forgive the one who has no mercy (Muslim, Fada’il, 66; Tirmidhi, Birr, 16).

We all know that Prophet Muhammad, upon him be peace, always treated children, the elderly and the sick, women, widows and orphans, indeed all people who might be in need, and even animals, with tolerance and mercy. Once he said: ‘Often I start my prayer intending to prolong it. However, when I hear a baby crying I feel myself urged to cut it short in order to ease the mother’s distress’ (Bukhari, Adhan, 163). He also instructed Muslims who lead prayers to keep the prayers short in order not to distress or tire the sick or the weak and elderly in the congregation (Bukhari, Ahkam, 13).

In Islam, compassion and mercy are a universal duty. The Prophet said: ‘God forgives those who forgive. You should have mercy for those on earth so that those in heaven shall have mercy for you’ (Abu Dawud, Adab, 58). Therefore, a Muslim must treat all people- Muslim or non-Muslim-and all living creatures with mercy and tolerance. The saying of the Prophet that a sinful woman obtained God’s pardon because she felt pity for a dog dying of thirst and troubled herself to draw water from a well and give it to the dog, is a clear message to people that they should have mercy for all creatures.

Once a man accompanied by a child came to the Prophet. When the man started to kiss and caress the child, the Prophet asked: ‘Do you feel mercy for the child?’ The man said, ‘Yes’. The Prophet said:

‘Because of your mercy for the child you also deserve God’s mercy, since He is the Most Compassionate of the compassionate.’

Mercy means a love that includes feelings of protection and guardianship. The saying of the Prophet just cited tells us that he loved children and instructed believers to treat children with care and mercy. We should remember that the Prophet used to greet children, give them food, hug and caress them, and let them ride on his camel. He also cherished non- Muslim children. When some children were killed by both sides in a battle, the Prophet became very sad. Some people tried to console him and said that he should not be so distressed for non-Muslim children. He replied: ‘These children, even though they are non-Muslims, are better than you [because they are sinless]. Be careful not to kill children. Do not kill children!’

During the caliphate of ‘Umar, the great Caliph was discussing the duties of a man he was about to appoint as governor. During their discussions a small boy came in. Caliph ‘Umar was merciful towards children. He took the boy on his lap and kissed him. The man was so struck by ‘Umar’s behaviour with the boy that he asked if he was the Caliph’s son. ‘Umar said: ‘No, he is an orphan of a man who was martyred in a battle.’ The man said:

‘O Commander of the Believers! You show such love for another man’s child, hugging and kissing him! I have three children and have never done the same with them.’ On hearing this, it was ‘Umar’s turn to be astonished. He said to the man: ‘The one who lacks love and mercy for his own children cannot have those feelings for other people. Therefore I have changed my mind and will not appoint you to that post.’ ‘Umar recognized that love and mercy are among our religious obligations and a means of spiritual nourishment. If we do not treat children with love and mercy, particularly orphans, their emotional and psychological growth may be stunted and their spiritual life damaged-lack of love can harden the human heart.

Love, compassion and mercy are three golden keys to deliverance and peace of mind and heart. We hope that humanity will regain their commitment to these values which are and always have been of the highest relevance and importance for our well-being.