I say, and with God's success: The foundation of human life relies on various sciences, especially those related to preserving the human race from destruction and extinction, such as the science of medicine. This is a clear matter that has been explicitly stated by Islamic scholars, foremost among them the jurists, who have classified it as one of the sciences of necessity that every community must learn to ensure that humans and humanity receive their right to a dignified life. Here, I present some of their statements indicating this briefly, and may God guide us to the truth: The proof of Islam, Al-Ghazali, said in "Ihya Ulum al-Din" 1: 27: "The sciences that are not religiously mandated are divided into: what is commendable, what is blameworthy, and what is permissible. The commendable is what relates to the interests of worldly affairs, such as medicine and mathematics, which are divided into what is a communal obligation and what is a virtue but not an obligation. As for the communal obligation, it is a science that is indispensable for the sustenance of worldly affairs, such as medicine; it is necessary for the preservation of bodies, and like mathematics, it is essential in transactions, the division of legacies, inheritances, and others. These are the sciences that if a community is devoid of someone to perform them, the people of the community are in hardship, and if one person performs them, the obligation is lifted from the others. Therefore, do not be surprised by our statement that medicine and mathematics are communal obligations, for the fundamentals of crafts are also communal obligations, such as agriculture, weaving, and governance, even cupping and sewing. If a community is devoid of a barber, destruction will hasten to them, and they will be in hardship by exposing themselves to destruction, for He who sent down the disease also sent down the cure and guided its use and prepared the means for its application, so it is not permissible to expose oneself to destruction by neglecting it...". And Sayyid Alawi bin Ahmad Al-Suqaf said in "Al-Fawaid Al-Makkiyya" pp. 12-13: "Knowledge is generally divided, whether it is religious or otherwise, into individual obligation and communal obligation: The first: what the accountable person has no excuse for being ignorant of, which is the knowledge necessary for the validity of their faith from religious principles, and the knowledge of the apparent matters they engage in at the moment, even if it is supererogatory from the jurisprudential rulings...... The second: is the communal obligation: what, if performed by some, lifts the burden from the rest if the goal is achieved by the action of some, providing a concession and alleviation. Thus, the one who performs it is better than the one who performs the individual obligation, according to the most correct opinion. Ibn Abi Sharif said: "Know that the obligation in the communal obligation is contingent upon the prevailing presumption. If a group is overwhelmingly presumed that others will perform it, the demand is lifted from them. If it is overwhelmingly presumed that each group will not perform it, then it is obligatory for every group to perform it. If it is overwhelmingly presumed by every group that others will perform it, the obligation is lifted from each of those groups, unless they all abandon it, in which case every one of them without excuse is sinful for their neglect of their obligation due to their shortcoming. Al-Marudi and others said: "The communal obligation in knowledge is directed at every accountable free male who is not dull-witted, even if he is sinful, but it does not exempt him as his fatwa is not accepted... The communal obligation in knowledge is what is necessitated by necessity, without which the affairs of livelihood and the afterlife cannot be completed... And among them is medicine, which is the science or law by which the preservation of the health of the human body is known and the restoration of what has been lost from it, and it is a noble science by law and reason....". And the jurist Ibn Hajar Al-Haytami said in "Nihayat al-Muhtaj" 8: 47, and the scholar Al-Sharbini in "Mughni al-Muhtaj" 6: 10, and the scholar Ibn Al-Qasim Al-Abadi in his margin on "Tuhfat al-Muhtaj" 9: 215: "Among the communal obligations is the science of medicine, which is needed for treating bodies." And Imam Al-Barkawi and scholar Abu Saeed Al-Khadimi said in "Bariqa Muhammadiyya" explaining the Muhammad way 1: 267: "Among the sciences that are recommended to learn is the science of medicine, which is not obligatory. In 'Al-Tatarikhaniya': the science of medicine is a communal obligation; if one person performs it in the community, it is lifted from all. But in 'Fusul Al-Asrushni', it is also recommended." Among the interesting anecdotes that are mentioned in this context is what Imam Abu Abdullah Al-Qurtubi said in "Sharh Asma' Allah Al-Husna": "It was narrated that a knowledgeable Christian physician said to Ali bin Al-Hussein: 'There is nothing in your book about the science of medicine; knowledge is of two types: knowledge of religions and knowledge of bodies.' Ali replied: 'God gathered medicine in half a verse from our book.' He asked: 'What is it?' He said: 'His saying, the Exalted: {And eat and drink, but be not excessive} [Al-A'raf: 31].' The Christian said: 'And nothing is reported from your Prophet about medicine?' Ali said: 'Our Prophet, peace be upon him, gathered medicine in few words; he said: (The stomach is the house of disease, and abstinence is the head of every remedy, and give every body what it is accustomed to).' The Christian said: 'Your book and your Prophet have not left anything for Galen in medicine.' Our scholars say: It is said that the treatment of the physician is in two halves: half medicine and half abstinence. If both are combined, it is as if you see the patient healed and healthy; otherwise, abstinence is preferable, for no medicine is beneficial without abstinence, and abstinence may be beneficial without medicine. Indeed, he, peace be upon him, said: (The root of every remedy is abstinence), and the meaning of this, and God knows best, is that it suffices for every remedy. Therefore, it is said that the people of India mostly treat with abstinence, preventing the patient from eating, drinking, and speaking for several days until they recover and become healthy. Some philosophers have said: The greatest remedy is the proper estimation of food. The Prophet, peace be upon him, clarified this meaning in a comprehensive way that suffices for all the words of doctors when he said: (The son of Adam does not fill a vessel worse than his stomach; it is sufficient for the son of Adam to eat a few bites that keep him upright; if he must, then a third for his food, a third for his drink, and a third for his breath)." Narrated by Al-Tirmidhi. Our scholars said: If Hippocrates had heard of this division, he would have marveled at this wisdom. They said: There is nothing more beneficial for the glutton than hunger that follows it." As mentioned in "Al-Madkhal" by Ibn Al-Hajj 4: 118-119, and "Al-Adab Al-Shar'iyya wa Al-Manh Al-Mar'iyya" 2: 353-354, and others. The judge said: "In these hadiths, the validity of the science of medicine, its permissibility, and its desirability are established, and it is a refutation of those who deny treatment, such as the extremists among the Sufis; for the doer of everything is God Almighty, and seeking treatment is part of God's decree..." as mentioned in "Bariqa Mahmoudiyya" 1: 274. And God knows best.