Hossein Zorkot is a “third-year medical student” at Wayne State University.
Hossein Zorkot was “arrested on September 8 at Hemlock Park in Detroit. He was wearing camouflage makeup, black clothes, and carrying an AK-47 assault rifle; he reportedly had to be tasered by police when he was arrested. His website features photographs of the Ayatollah Khomeini and a great deal of pro-Hizballah material. Most ominously, on the day he was arrested he uploaded onto his site an image that included a photo of a soldier holding a rifle, with the caption, ‘The Start of My Personal Jihad (in the US).’ Underneath in Arabic was Qur’an 9:20: ‘Those who believe, and have left their homes and striven with their wealth and their lives in Allah’s way are of much greater worth in Allah’s sight. These are they who are triumphant.'”
In a year Hossein Zorkot will graduate from medical school (unless is he no longer a medical student; the article describes him as a “once-promising” student which is ambiguous as to his current status). He will be an intern, then a resident, then a doctor. He will be treating Infidels, those whom he has been inculcated to regard as the Permanent Enemy.
If Zorkot had become a doctor, he would have treated Christian, Jewish, Hindu, and other non-Muslim patients (even those dreaded atheists). If you were a Muslim doctor who took seriously the texts of Islam, how would you behave toward those Infidel patients? Would you give them:
1) the absolutely best care you could, the kind that Israeli doctors routinely provide, and for free, to the Arab patients who flood the free-care facilities of the hospitals?
2) reasonable care?
3) care that would reflect a desire not to be of much help, but not so substandard that it might alert overseers?
4) care that would not include alerting patients to various dangers, or the need for certain tests?
5) deliberately, if mildly, substandard care?
6) deliberately, grotesquely negligent care?
7) the kind of care that can be described as shipmanesque?
Questions for study and discussion.
Now pretend you are a patient — Christian, Jewish, Hindu. And the doctor to whom you have been assigned is a Muslim, or someone who may not quite be a Believer but who still maintains the attitudes that Islam naturally inculcates, and that sometimes live on after the faith itself has been largely — but not completely — discarded. Would you be at all anxious, even a teeny-weeny bit, to have a Muslim doctor performing, say, a colonoscopy on you? Any worry that he might be just a bit rougher than need be, but not so rough as to alert anyone but the bruised patient? Any qualms? Any worries? Any nervousness at all? Anything to disrupt your peace of mind? But you are not allowed to mention this unease to anyone, because it would not be right, it would not be regarded as legitimate.
Would you have any worries or anxieties about coming to the hospital, and finding “Dr. Hossein Zorkot” as your doctor? And what if you sense that he is careless or negligent, almost willfully so, because, you suspect, he doesn’t care for you, doesn’t wish you well? Would it be wrong to have such suspicions, given what we know can be found in the Qur’an, the Hadith, the Sira?
And what if you, or other patients, suffer as a result, and bring a lawsuit? How will the lawyers defending that lawsuit avoid discussion of what Islam teaches, and avoid the problem — it cannot much longer be avoided — of Muslims treating those whom they are taught to treat with permanent mistrust and hostility? Will insurance companies, the ones that offer malpractice suits, not have to worry about this? Will they not have to vigilantly follow other cases that are now being brought, or that have been brought, by those who charge that their own relatives have suffered? In one case I know, the son of a Jewish man who remained untreated and died is convinced that the negligence of the Muslim doctor is a result of that doctor’s attitude toward Jews — and, presumably, other non-Muslims (though possibly in a less virulent form).
This isn’t something malpractice insurers can any longer avoid factoring in. And it may be that in Infidel lands, Muslim doctors will eventually have themselves, or cause to be spread around, higher malpractice insurance rates. For they will one day have the burden, in court, of showing that even though they call themselves Muslims, they do not accept the attitudes that Islam so clearly inculcates against non-Muslims. See 9.29, see 9.5, see all of Sura 9, see the more than one hundred “Jihad verses” compiled in the Calcutta Qur’an Petition. See all the testimony of defectors (apostates) from Islam, all the scholarship of the non-apologist Western scholars of Islam, see the texts and tenets of Islam.
Forensic Islamic studies: a field whose time has come.