ABSTRACT

Islamic Medicine is defined as medicine whose basic paradigms, concepts, values, and procedures conform to or to do not contradict the Qur’an and Sunnah. It is characterized by being value-based, by being holistic under the tauhidic paradigm, and by conforming to the 5 purposes of the Law, maqasid al shari’at. The Qur’an and sunnat have guidelines for the treatment and cure of diseases. The appeal of the concept of Islamic medicine is set to grow phenomenally in the next 20 years. This growth will be driven by two main forces: defining Islamic alternatives in many fields of endeavor and general dissatisfaction with modern scientific medicine because of over-emphasis of technology over the human dimension. The Islamic approach to medicine has reintroduced the human element in medicine without denying the benefits of modern medical technology. Islamic hospitals and Islamic faculties of medicine are being built. The Islamic health care industry is expected to experience phenomenal growth. The strict and exclusive monotheism of Islam is a basis for a global perspective in medicine and will help make Islamic medicine a global player not limited by geography or ethnicity.

1.0  THE ISLAMIC MEDICINE MOVEMENT

1.1 Definition of Islamic medicine as paradigms and values

Islamic Medicine is defined as medicine whose basic paradigms, concepts, values, and procedures conform to or to do not contradict the Qur’an and Sunnah. It is not specific medical procedures or therapeutic agents used in a particular place or a particular time. Islamic Medicine is universal, all-embracing, flexible, and allows for growth and development of various methods of investigating and treating diseases within the frame-work described above. Islamic Medicine thus becomes the result of an Islamic critique and reformulation of the basic paradigms, research methodology, teaching, and practice of medicine. This process of conceptual transformation is called Islamization of Medicine. The end-result of the Islamization process will not be a medical system for Muslims only but for the whole humanity because Islam is a set of universal and objective values. Islamization is not theologizing, localizing of parochializing medicine but making it objective, universal, value-based, and excellent for all.

1.2 Impact of Islamic Medicine

The above-mentioned understanding of Islamic medicine is gradually changing the practice of medicine in the ummat. Islamic hospitals and clinics are being established in many Muslim and non-Muslim countries. There is increasing research inspired by the Islamic medicine movement. Medical faculties are being established on the same philosophy. In years to come, Muslim physicians will be able to make a marked impact on mainstream medical practice by introducing Islamic values to it.

1.3 The motivation behind Islamic Medicine: conceptual and moral problems

European[1] medicine has some paradigms that we do not accept as Muslims. Death is rejected as a natural phenomenon and resources are wasted in terminal illnesses. Aging is also not accepted as a normal process. There is no consideration of balance and equilibrium in selecting treatment modalities with the result that an unacceptably high number of patients are being treated for side effects of modern therapeutic agents. Too much narrow specialization leads to lack of a holistic approach to the patient. The physician behaves as a technician turns a blind eye to moral and social issue of the day that affect the health of his patients and claims that his responsibility is medical care only. Secularized medicine has no consistent set of ethics leading to malpractice, fraud, and bias in research. Accepting only empirical knowledge and negating other sources of knowledge had also created new problems. By denying a religious and moral dimension, European medicine operates in a presumed moral vacuum. It is a gross mistake to attempt to solve social and medical problems of a moral or spiritual nature by use of technology.

2.0  TAUHID AS THE BASIS FOR A GLOBAL OUTLOOK IN MEDICINE

2.1 Basic tenets of ‘aqidat al tauhid

Islam is strictly and exclusively monotheistic. Judaism is also monotheistic but in practice negates monotheistic universality by being an ethnic faith. Christianity has a qualified monotheism. That leaves Islam with absolute monotheism that translates directly into universal social behavior and social organization. The essence of monotheism, tauhid, is the oneness of the creator, wahdaniyyat al llaah[2]. Belief in the one-ness of the Creator-God, tauhid al rububiyyat, explains the harmony and coordination in the universe created by one God. Tauhid al uluhiyyat implies worship of one God alone. Worship of only one God implies following the Creator’s physical and social laws that make life on earth successful.

2.2 Implications of tauhid

Tauhid encapsulates the Islamic world-view, al tasawwur al islami, and is the basis of Islamic culture and civilization. It provides an integrating framework for the whole universe in whose absence there would be irreconcilable contradictions. It is the basis for consistent and uniform physical and social laws that govern science, technology and society. Tauhid explains the unity and brotherhood of mankind because of a common origin[3]. The differences of nations and tribes have the purpose of mutual identification[4] and do not negate the common human brotherhood.

The equilibrium between benefit and harm of treatment modalities should be looked at using three Islamic principles: tauhid, wasatiyyat, & shumuliyyat.

The concept of tauhid motivates looking at the patient, the disease, and the environment as one system that is in equilibrium; thus all factors that are involved with the three elements are considered while making decisions.

Tauhid also motivates looking at a patient as one organism and not a convenient combination of organs and pathologies. The patient has physical, social, psychological, and spiritual dimensions that have to be considered together in an integrated and holistic fashion.

The concept of wastiyyat motivates the need for moderation and not doing anything in excess. The concept of shumiliyyat extends the tauhidi principle by requiring an overall comprehensive bird’s view of the disease and treatment situation.