Healing from THE GREATEST HEALER

Concept of the Human Body & Human Rights in Islam

noreply@blogger.com (Studio Life) — Mon, 24 Dec 2007 17:19:00 +0000

Islam invokes respect for the body as a gift from Allah; a Muslim does not assume absolute “ownership” of his or her body, but only cares for it as a precious gift while he/she lives until it is returned to its Creator upon death. Muslims are required to take good care of their health and that of other Muslims as much as humanly possible. They’re also required to respect nature, the environment, and the physical well being of all living things, including humans of other faiths. Prophet Muhammad (peace be upon him) conveyed to Muslims that they will be asked in front of Allah on Judgment Day about how they used the gift of healthy bodies in life. Contrary to some other faiths, a Muslim is prohibited from terminating his own life, is not allowed to abuse or destroy his body, nor is he required to humiliate it to achieve excellence in worship or closeness to the Creator. The Qur’an says what means:

*{And spend of your substance in the cause of Allah, and make not your own hands contribute to [your] destruction; but do good; for Allah loveth those who do good.}* (Al-Baqarah 2:195)

Islam teaches that every living being has an equal right to life-sustaining elements, and humans get the greatest share of respect as the deputies of Allah on earth. Muslims are instructed to study the functions of their own bodies in order to appreciate Allah’s magnificence and to be able to save precious lives. The Qur’an says what means:

*{As also in your own selves: will ye not then see?}* (Adh-Dhariyat 51:21)

For example, in the Qur’an, Allah speaks about the stages of man’s embryonic development to invoke curiosity for learning among Muslims. The Qur’an says what means:

*{We created Man from an extract of clay. Then We made him as a drop in a place of settlement, firmly fixed. Then We made the drop into a `alaqah [leech, suspended thing, or blood clot], then We made the `alaqah into a mudghah [chewed substance]...}* (Al-Mu’minun 23:12-14)

According to these rules, seeking medical help to “repair” affected or impaired physical functions becomes a priority for a good Muslim to maintain a body healthy enough to fulfill his Islamic duties on earth.

Islam, a Religion of Healing

Islam is a religion of healing for humans on all levels of their being: mind, body, and soul. Seeking medical help is advised in many prophetic traditions asserting that “there is a remedy for every malady and it’s excellent to get treatment.” (Narrated by Muslim.)

In addition to seeking medical assistance from a professional to cure the body on emergencies or chronic cases, Islam offers the sick and the ailing cure for their souls and minds through an array of Qur’anic verses and supplications called ruqyah. A Muslim believes that Allah is the Creator of everything in the universe, including germs, illness, accidents, natural disasters, etc. So, after seeking medical assistance, Muslims are instructed to turn to Allah to seek complete and comprehensive healing for the marvelous miracle that is the human body.

The healing philosophy is taken a step further as Islam looks at the Muslim nation as one healthy human body; if one member is sick, the rest of the body suffers, as Prophet Muhammad (peace and blessings be upon him) teaches in his tradition. Consequently, Muslims worldwide are supposed to offer assistance, first aid, and life sustenance to their Muslim brethren in other lands affected with natural disasters or epidemics—thus the creation of international organizations such as Islamic Relief and the Red Crescent.

Islamic Ethical System Refines Arabs’ First Aid Skills

Before Islam, Arabs lived in a very rough environment. Desert life resulted in an array of accidents and injuries that required all levels of medical skills to treat, whether those injuries were from domestic chores, child rearing, work, travel, hunting, war, or contracted diseases and infections. Cuts, burns, bruises, bone fractures, dehydration, sunstrokes, animal and insect bites, wounds and infections were all common problems for the native Arabs, who had a wide knowledge of the healing properties of animal extracts, medical plants, and various first aid materials suitable for each case.

As Islam spread, a comprehensive ethical system was introduced into all aspects of the daily lives of its followers, capitalizing on existent skills while refining them into a model example for civilized social systems. The Qur’an elaborates on being kind and humane to others, even to prisoners, captives, and enemies during wars. The Qur’an says what means:

*{If one amongst the pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge.}* (At-Tawbah 9: 6)

Respect was granted to all, even to dead bodies, which were recommended for prompt burial out of protection and respect. Torture, mutilation, dismembering of dead bodies, or any kind of physical humiliation was prohibited. Even hitting the face in fury was prohibited, even between parent and child, to prevent humiliation, which is not suitable for a dignified Muslim.

Even during wars, medical help and first aid was systematically offered to everyone in equal measure, Muslim soldiers as well as prisoners of war. Muslim women volunteered as nurses at war, and Rufaida, the first female doctor in Islam was personally appointed by the Messenger of Allah (peace be upon him). She was given a spacious tent to serve as a makeshift battleground hospital. As a result, many captives embraced Islam after sampling superior humane treatment from their Muslim captors.

Many may not know that the modern international laws of the UN in use today for treating prisoners of war (POWs) were based on the impeccable conduct of the great Muslim conqueror Salah Ad-Din (Saladin) and his armies, who fought to liberate occupied Muslim lands in the Middle East in the Middle Ages.

Islam also takes into consideration the special conditions of the Muslim sick and wounded when performing acts of worship. They’re given the benefit of special rulings in Islamic fiqh (jurisdiction) to allow for their weakness. Other Muslims are expected to assist them and support them whenever possible. For example, senior citizens and severely ill Muslims can perform their five daily prayers sitting instead of standing, or even lying down in their beds if they can’t get up. Proper food, healthy living conditions, and tender loving care are detailed in many Qur’anic verses and traditions of Prophet Muhammad (peace be upon him).

Muslim ethics and medical knowledge were spread through many other ways besides wars. Travel was required to perform Hajj and to fulfill the duty of da`wah (spreading the word of Allah) to all corners of the earth; thus, all Muslims, both men and women, found it necessary to learn some level of first aid in order to offer life-saving help whenever needed. Men and women excelled in medical practice and could treat each other in emergencies. Even the great Caliph `Umar ibn Al-Khattab on his nightly rounds personally offered first aid to poor people on various occasions—without revealing his identity so as not to intimidate them.

Consequently, Muslims were sought after as skilled first aid and medical experts when they traveled across the world. People came to them for advice and information. Many such stories are recorded in history and travel books in Europe, Asia, and Africa. In a few decades from the dawn of Islam, Muslims built the firm foundations of the science of modern medicine, anatomy, and surgery. The work of the great Muslim scientist Ibn Sina (Avicenna) is still taught at top international universities to this present day.

Halal and Healthy

noreply@blogger.com (Studio Life) — Sun, 23 Dec 2007 10:02:00 +0000

"O you people! Eat of what is on earth, lawful and clean..."(Quran 2:168)

Assalamu alaikum and welcome to our halal and healthy section.

We see, both trends, Halal and healthy, being supportive of each other. Insha Allah, we hope to tweak your taste buds on a regular basis with recipes from around the world providing you with some low fat, traditional and or quick and easy cuisine. The recipes come from many kitchens with cooks who have perfected their favorite dishes. Jazakullah and happy living.

Join Ban Feeding Animals to Animals Petition

Recipes

Mad Cow & other Food Madnesses:
What Cows are Forced to Eat
Mad Cow: It is time to be organic and natural
How to survive the food madness
Animals fed animals: Are they halal ? Hormones etc.
Eco-labels: A guide to environmental labels
WHO Fact Sheet: Mad Cow Disease
Mad Cow Disease in Europe: PBS Special
Hazards of Genetically Engineered foods and crops [pdf]
Ten Reasons Why GE Foods Will Not Feed the World
Facts about genetically engineered foods

Basics of Eating Halal and Being healthy:
Halal and Haram in the Quran and Hadith
Health Guidelines From the Quran and Sunnah
A Select Book list about Halal and Haram in Islam
Terminology of Halal and Haram
List of Halal and Haram Food Ingredients
Halal-Haram Lists: Why They Do Not Work?

Zabiha or Non Zabiha:
4 Big Reason to Choose Zabiha over Non Zabiha
Zabiha or Non Zabiha: Three Scholarly Opinion
Zabiha in US Prison

A Hard Look at Muslim Halal Meat Business
What Muslim Countries Are Eating?
5 Questions to Ask Your Halal Grocer
Halal Certification, The Local Picture
7 Tips for Muslim Businesses
6 Things You Can Do To Support Muslim Business
Mazhar Husaini Resigns from IFANCA

Non Muslims in the Halal Business: Al-Safa
As As Safa Grows So Does Opposition to it
The Controversy Surrounding the Al Safa
Controversy around Al-Safa's Halal continues [Third article]
Al Safa and ISNA break ties [Second article]
Muslim Consumers of the non Muslim Halal Business [First article]

Learning about Kosher & Vegetarian Diets:
Kosher Labeling: How it Works
Is Kosher Halal
Why Halal is not Vegetarian Diet
What Fast Food is Halal to Eat

McDonald's Vegetarians & Muslims:
Muslims and Vegetarians File Appeal against McDonald’s
McDonald's Corporate Responsibility & American Muslims' Civic Responsibility
Muslims making push to join McDonald's fries settlement

Being Healthy
Just Look at Those Hands!
A Guide for Food and Drug Safety
A Guide for Safe Handling of Meat
Guidelines for Healthy Eating
Choose Diet of Many Grain Products, Veggies & Fruits
Find Organic Foods
National food safety education month
In the Largest Survey of its Kind, Consumer Reports Found 83% of the Most Successful Dieters Said They Lost Weight Entirely on Their Own
Science, Precaution And Food Safety: How Can We Do Better?
Tips for creating your dream kitchen

Caring for the Poor and the Homeless
See Page on Poverty
Statistics on Poverty & Food Wastage
Aisha, the Mother of Homeless in Chicago
Quran and Hadith on Helping the Poor
Jihad Against Food Wastage: How tos
9 Things Families can do for the Poor
Start a Zakat Clinic
Homeless Kids on Capitol Hill

Natural Therapeutics Of Medicine In Islam (Part-7)

noreply@blogger.com (Studio Life) — Thu, 20 Dec 2007 20:27:00 +0000

XI. APPENDICES

The following include colleges for natural therapeutics. Some major information about them as well as the courses offered by those colleges. These appendices are important in evaluating the effectiveness of these colleges in training practitioners to handle patients.

APPENDIX ONE: CHIROPRACTIC MEDICINE

Chiropractic medicine gives particular attention to the relationship of the structural and neurological aspects of the body in health and disease. Its therapeutics utilize adjustive and manipulative procedures, physiological therapeutics, dietary correction and supplementation, kinesiology and rehabilitative procedures, and other drug less procedures to aid in restoration of anatomical relationships and physiologic capabilities.

The study of chiropractic medicine requires four and a half years and includes study of both the basic sciences (anatomy, embryology, chemistry, biochemistry, microbiology, psychology, and pathology) as well as clinical medicine, chiropractic manipulation, radiology, nutrition, and acupuncture and direct, supervised clinical experience.

APPENDIX TWO: NAUROPATHIC MEDICINE

Naturopathic medicine is a distinct system of healing - a philosophy, science, art, and practice which seeks to promote health through education and the rational use of natural agents. As a separate profession, naturopathic medicine incorporates all natural methods of healing, including such things as botanical medicines, homeopathy, nutritional therapy, medical electricity, psychology, and manipulative therapies.

The human body possesses tremendous power to heal itself through mechanisms of homeostasis - restoring balance in structure and function and adapting to environmental changes. The naturopathic physician uses those therapeutic substances and techniques which act in harmony with the body's self healing processes and avoids treatments which are designed to counteract or supervene them. Ideally, naturopathic methods are applied as a means of stimulating and enhancing this "healing power of nature".

The study of naturopatby requires four years. The first two years emphasize basic medical sciences and include courses in biochemistry, microbiology, pathology, anatomy (gross and microscopic), physiology, immunology, public health, first aid and emergency medicine, and physical diagnosis. The last two years concentrate on clinical practice and include courses in clinical diagnosis, radiology, pharmacology, psychology, physio- therapy, obstetrics and gynecology, pediatrics, nutrition, biomechanics, manipulative therapy, acupuncture, orthopedics, urology, and dermatology. In addition, clinical externships give direct experience in the practice of this branch of medicine.

APPENDIX THREE: NAPRAPATHY

Naprapathy is a system of manually applied movements, both passive and active, designed to bring motion, with consequent release of tension, into abnormally tensed and rigid ligaments, muscles and articulations of the human body. These tissues and structures are normally moveable, flexible and resilient.

Naprapathy contents that a favorable internal environment is essential for growth, development and maintenance of all normal health. Naprapathy's procedures assist the body to maintain this favorable internal environment by releasing points of tension and by the use of rational dietary and hygienic measures.

The study of naprapathy requires three years after two years of under- graduate study. Course work includes anatomy, genetics, chemistry and biochemistry, microbiology, nutrition, physiology, pathology, kinesiology, and botanical studies, and naprapathic physiology and practice. The third year concentrates mainly on clinical practice.

XII. BIBLIOGRAPHY

I.    Aikman,L."Nature's Healing Arts;From Folk Medicine to Modern Drugs. " National Geographic Society Books, 1977.

  2.   Benowicz, R.J. "Non-Prescription Drugs and Their Side Effects". Grossel and Dunlap, A. Filmway Co. Publishers, N.Y. 1977.

 3.   Dingle, J.H. "The Ills of Man" Scientific American. 293: 77 - 84, Sept. 1973.

 4.   Dunlop, D.M.D. "Drug Control and the British Health Service. "Annals of Int. Medicine 71 (2): 237 - 244, 1969.

 5.   Glazier, W. "The Task of Medicine." Scientific American, 288 (4):14 - 33, 1973

 6.   Goddard, J.1. "The Medical Business." Scientific American. 293: 161- 166, Sept. 1973.

 7.   Goodhart, R.S. and Shils, M.E. "Modern Nutrition in Health and Disease - Dietotherapy" Lea and Febiger, Philadelphia, 1974.

 8.   Green, L.S. (Editor) Malnutrition, Behavior, and Social Behavior, p. I - 288,, Academic Press, N.Y., 1977.

 9.   Lew, E.A. and Seltzer, F. "Color Survival of Generations Since 1840. Milbank Memorial Fund Quaterly, July 1964.

 10.  McKeonn, T. and Lowe, C.R. "An Introduction to Social Medicine." F.A. Davis Company, p. 1-18, 1973.

 11.  McManus, I.C. "Life Expectancy of Italian Renaissance Artists." Lancet 266-267, 1975.

 12.  Muhammad, S.D. Al-Tibb Al-Nabawy (Arabic) Dar Al-Hikmah, Beirut, Lebanon,

 13.  Newton, N. "Battle Between Breast and Bottle". Psychology Today, p. 68-89, July 1972.

 14.  Newton, N. "Trebly Sensous Woman." Psychology Today, p. 68 - 73, July 1971.

 15.  Sakr, A.H. "Dietary Regulations and Food Habits of Muslims" J. Amer. Diet. Assoc. 58: 23, 1971.

 16.  Sakr, A.H. "Fasting in Islam". J. Amer. Diet. Assoc. 67: 17 - 21, 1975.

 17.  Sakr, A.H. "Overeating and Behavior" The Muslim Scientist and in J. Islamic Med. Assoc.

 18.  Selye, H.
"Stress: It's a General Adaption Syndrome". Psychology Today, p. 25 -
56, Sept. 1969.

from : http://welcome.to/islamic.medicine

Natural Therapeutics Of Medicine In Islam (Part-7)

noreply@blogger.com (Studio Life) — Thu, 20 Dec 2007 20:25:00 +0000

IX. OATH OF A MUSLIM PHYSICIAN

For the first time in the history of America, a professional group such as the lslamic Medical Association of the USA and Canada (IMA) adopted a professional oath in 1977. This oath is known as "The Oath of a Muslim Physician." This oath has been adopted in English and Arabic languages and is used yearly by the members of the INM in their annual conventions. The following is the oath in the English language.

"Praise be to Allah (God), the Teacher, the Unique, Majesty of the heavens, the exalted, the glorious, Glory be to Him, the Eternal Being who created the Universe and all the creatures within, and the only Being who containeth the infinity and the eternity. We serve no other God besides thee and regard idolatry as an abominable injustice.

Give us the strength to be truthful, honest, modest, merciful and objective.
Give us the fortitude to admit our mistakes, to amend our ways and to forgive the wrongs of others.
Give us the wisdom to comfort and counsel all towards peace and harmony.
Give us the understanding that ours is a profession sacred that deals with your most precious gifts of life and intellect.

Therefore, make us worthy of this favored station with honor, dignity and piety so that we may devote our lives in serving mankind, poor or rich, wise or illiterate, Muslim or non-Muslim, black or white, with patience and tolerance with virtue and reverence, with knowledge and vigilance, with thy love in our hearts and compassion for thy servants, thy most precious creation.

Hereby we take this oath in thy name, the Creator of all the Heavens and the earth and follow thy counsel as thou have revealed to Prophet Muhammad (pbuh).

"Whoever killeth a human being, not in lieu of another human being nor because of mischief on earth, as if he hath killed all mankind. And if he saveth a human life, he hath saved the life of all mankind". (Qur'an 5:32)

X. SUMMARY

The subject of "Natural Therapeutics" has become important in our daily life. This article has dealt with this subject vis-a-vis the Islamic approach of good and sound health. The paper included types of therapeutics, limitations of drug therapy, colleges dealing with natural therapeutics, recommendations on natural foods, recommendations of the Muslim World and an "Oath of a Muslim Physician",

One of the important points brought out in this paper is the eclectic approach which should be adopted through the establishment of an institute of health delivery.

Natural Therapeutics Of Medicine In Islam (Part-6)

noreply@blogger.com (Studio Life) — Thu, 20 Dec 2007 20:24:00 +0000

VII. RECOMMENDATIONS OF NATURAL FOODS

A. Natural Foods There are four different types of vitamins sold as "natural". These are:
1. An extract of food concentrated so that the vitamin is in higher quantity than the original food - examples: Heart muscle as a source of B vitamins, liver and yeast as sources of B vitamins, rose hips and edible organ meats as sources of vitamin C.

2. Highly concentrated crystals or purified vitamins altered somewhat, but extracted from foods - examples; Vitamin E acetate from vegetable oils, from B-12 as cobalamin concentrate.

3. Synthetic vitamins for which the starting materials are natural material - examples; Ascorbic acid from corn sugar, Vitamin A from citral, derived from lemon grass.

4. If a natural base such as yeast is included, the addition of synthetic vitamins may not prevent the product from being called "natural". Many food supplements include ground up deposits of rock from the desert as sources of minerals and these are called "natural" minerals because they come from natural rock deposits.

B. Reading Labels When reading labels, one has to be careful for the following:

I. Look for Dietary Balance
a. Are the vitamins present in proportion to their individual recommended daily intakes?
b. Do B-complex formulas include all the B-complex vitamins, and are they adjusted to recommended amounts?
c. Are ingredients listed in amounts of active components?
d. Are insignificant amounts of vitamins included for advertising purposes?
e. How much "window dressing" is used?
f. Are ingredients adjusted to "cost" rather than requirements?

2. Know your preferences for sources
3. Look for expiration dates
4. How well are they assimilated?
5.Know what you mean by "natural" "organic."
a. All vitamins are organic molecules and fall into this chemical classification.

VIII. RECOMMENDATIONS TO THE MUSLIM WORLD

It is recommended that the Muslim World look into the concept, philosophy and benefits of the natural and practical implications. It is also recommended that the ministries of public health in cooperation with the ministries of higher education should establish colleges of natural healing arts. Such colleges should include all types of natural healing including the old Arab Hakim, folk medicine, homeopathy, naturopathy, chiropractic, naprapathy and the like. It is recommended that they take into consideration an eclectic approach as well as the needs of the Muslims everywhere urban and rural areas. Since most of the people in the Muslim World are inclined to a natural approach of healing, such a project could be very successful, very beneficial, less expensive and much safer to the lives of the individuals.

Natural Therapeutics Of Medicine In Islam (Part-5)

noreply@blogger.com (Studio Life) — Thu, 20 Dec 2007 20:23:00 +0000

VI.COLLEGES FOR NATURAL THERAPEUTICS

A. Definations
1. Allopathy "Substitutive therapy" auxotherapy; a therapeutic system in which disease is treated by producing a morbid reaction of another kind or in another part - a method of substitution."

2. Naturopathy " A system of therapeutics in which neither surgical nor medical agents are used, dependence being placed only on natural forces."

3. Naprapathy a. "A system of therapeutic manipulation based on the theory that morbid symptoms are dependent upon strained or contracted ligaments in the spine, thorax, or pelvis."

b. From Naprapathic Philosophy Notes, Theory and Principles" A system of specific manipulative therapeutics based on the theory of inter- ference to nerves, blood vessels and lymph channels, by pathologic soft tissue such as connective tissue or muscles with consequent secondary pathology or dysfunction resulting there from."

4. Chiropractic "Aphilosophic system of mechanical therapeutics that attribute disease to vertebral subluxations; it treats disease with manipulation of the vertebra in order to relieve pressure on the nerves at the intervertebral formation so that nerve force may flow freely from the brain to the rest of the body."

5. Homeopathy "A system of therapy developed by Samuel Hahnemann on the theory that large doses of certain drugs given to healthy persons will produce certain conditions which, when occurring spontaneously as symptoms of a disease, are relieved by the same drug in small doses."

6. Osteopathy "A school of medicine based upon the idea that the normal body when in "correct adjustment" is a vital machine capable of making its own remedies against infections and other toxic conditions. Practitioners use the diagnostic and therapeutic measures of ordinary medicine in addition to manipulative measures."

7. Folk Medicine "Treatment of ailments in the home by remedies and simple measures based upon experience and knowledge handed on from generation to generation ."

8. Acupuncture "An ancient medical system of therapy using puncture by fine needles. Most recently, this has been used for anesthesia."

9. Preventive Medicine "The branch of medical science that treats by the prevention of disease."

10. Curative Medicine A special type of medicine which is designed to the restoration of health - it means; "to heal, to make well, and is a special method or course of treatment."

11. Podiatry Medical treatment, the specialty that includes the diagnosis and/or medical, surgical, mechanical, physical, and adjunctive treatment of the disease, injuries and defects of the human foot.

12. Hakim Hakim is an Arabic word. Literally, it means: a wise and a knowledgeable person. In practice it is meant a physician without a formal education or a degree. His knowledge is through personal tutoring as well as through inheritance. The "medicine" that a Hakim practices is composed of a combination of herbal medicine, homoeopathy, naturopathy, chiropractic and others. This type of "medicine" is still practiced in most of the "Developing Nations".

B. Types of Colleges There are many colleges and institutes in North America dealing with natural healing. Among which are the following:

1. Naturopathic Medicine College
2. Chiropractic Colleges (eighteen colleges in North America)
3. Naprapathy College
4. Homeopathy College

C. General Information The General Infonnation including the course of study for these colleges of natural therapeutics are found at the end of this article in the Appendices.

Natural Therapeutics Of Medicine In Islam (Part-4)

noreply@blogger.com (Studio Life) — Thu, 20 Dec 2007 20:22:00 +0000

V.DIET AND NATURAL HEALING

As far as the diet is concerned, Islam has laid down the foundation in the Qur'an and the Sunnah for the best approach in keeping good health. This approach is mainly through selection of the best, preventive methods, and to be aware of any harmful drugs. The following is a summary of the principal ideas of Islam relating to diet and health:

A. Allah asked everyone to eat what is lawful (Halaal). The Qur'an states in Surah Al-Baqarah (The Cow):

"Ye people: eat of what is on earth, lawful and wholesome" (2:168). Read also (5:91).

B. People are to ENJOY their food as it affects their personality character. Enjoying the eating of food is a matter of worship as any other aspect of life in Islam.

C. Muslims are to SELECT the best quality of food. In this regard Allah says in the Qur'ari in Surah Al-Kahf (The Cave):

"Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) ... " (18:19).

D. Muslims are to EAT the best food after selecting the best. Allah says in the Qur'an in Surah Al-A'raf (The Heights) "Eat of the good foods We have provided for you." (7:160).

E. The best approach in the process of prevention is the concept of MODERATION in eating habits. The Qur'an states emphatically this idea in Surah Al-A'raf (The Heights).

"Eat and drink, but waste not by excess, for God loves not the prodigals.' (7:31).

F. Regarding the idea of moderation through diet, it is mentioned in Surah Taha whereby Allah says:

Eat of the good things We have provided for your, sustenance, but commit no excess therein." (20:8 1)

G. Another approach that Islam demands from its followers is the idea of TOTAL ABSTINENCE of food and drinks for one whole month from dawn to sunset. The benefits of fasting have been tested and documented especially in biochemistry, physiology, clinical therapeutics, clinical nutrition, etc. It is beyond doubt that fasting helps the individual to get rid of most of the toxins in his body. At the same time fasting increases productivity and by its frugality curbs inflation. In this regard, it would be a good idea to point out here what Islam says in this regard. Allah says in the Qur'an in Surah Al-Baqarah (The Cow):

"O ye who believe! Fasting is prescribed for you as it was prescribed for those before you, that ye may learn self- restraint" i.e. to have Taqwa (2:183)

The Prophet Muhammad (pbuh) said:

"Fast (the month of Ramadan) so that to heal your bodies from diseases."

The word Taqwa has been explained in many aspects some of which are related to health and disease, food and dietetics, physical fitness, etc. Finally, it has been explained to mean: self-training, self-restraint, self- control, self-discipline, self-education and self-evaluation.

It should also be mentioned here that the personality, behavior, and performance of the individual is affected by the food eaten and, therefore, one has to select the best type of food for his good health. There is thus a linkage between physical and mental health. A proverb related to this subject has been narrated saying:

A sound mind is a sound body and vice versa".

It is difficult to reason well while one is physically sick. Similarly, mental illness may adversely affect various body functions (e.g. ulcer). This dual, complementary approach to mental and physical health is exemplified by Islamic views towards the nursing of infants. The advantages of breast feeding are numerous since the mother transfers many nutrients, hormones, and even antibodies through sucking , The particular amino acid composition of human milk may accelerate and even increase cognitive development in the infant". In addition, one must not forget how this close physical contact strengthens the emotional relationship between the mother and child",". In this regard, Allah says in the Qur'an about breast feeding.

The mothers shall give suck to their offspring for two whole years if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. An heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear God and know that God sees well what ye do." (2:233).

Natural Therapeutics Of Medicine In Islam (Part-3)

noreply@blogger.com (Studio Life) — Thu, 20 Dec 2007 20:21:00 +0000

III. LIMITATIONS OF DRUG THERAPY

Drug therapy has become the concern of many people 2,22 . The reasons are obvious, among which are the following:

A. Most drug therapy must be closely monitored and carefully dosed. This dose may have to be altered frequently due to the nature of the particular disease process or other concomitant ones the patient may have.

B. Even so, toxic effects may occur. Often one has to weigh the advantages of drug use against the side effects. The choice is not always clear.

C. Therapeutic drugs are usually much more expensive than preventative measures.

D. The choice whether or not to use drug prescriptions depends greatly on the disease process. Acute, life-threatening diseases usually require such intervention. However, for chronic, non-curable diseases (such as arthritis) the rationale for drug prescriptions is much more subjective. The psychologic makeup of the patient is likely to play a large role in the decision to use a drug

.

IV. TYPES OF NATURAL THERAPEUTICS

Among the natural healing treatments are the following:
A.Preventive medicine
B.Dietetic approach
C.Folk medicine
D.Hakim's medicine
E.Chiropractic
F.Naturopathy
G.Naprapathy
H.Homeopathy

In dealing with this subject, Islam's approach to healing is an eclectic one i.e., one is to use the best of every discipline so that the health of the individual will be preserved.

Natural Therapeutics Of Medicine In Islam (Part-2)

noreply@blogger.com (Studio Life) — Thu, 20 Dec 2007 20:19:00 +0000

II. ISLAMIC VIEWS ON THERAPEUTICS

Islam is a way of life to live, a system to be followed, a code of ethics and a constitution to be applied in the daily life of every person. As such, Islain has many constructive ideas to offer in the fields of health and medicine. In order to find out what Islam teaches, one has to read the Qur'an and the Hadith. Allah says in the Qur'an in Surah the poets (Ash-Shu'ara') about healing from diseases:

"..... and when I sicken, then He (Allah) heals me (26.80)."

As far as the Prophet is concerned, related to the healing of diseases, it was reported by Jabir bin AbduUah that Prophet Muhammad (pbuh) said:

"For any disease there is a cure, and when the cure matches the disease, the person recovers by the will of Allah ....."

The prophet also said about the healing of diseases:

It was reported by Abu Hurairah that the Prophet (pbuh) said:

"Allah never inflicts a disease unless he makes a cure for it. ..."

As far as the treatment of diseases it was reported by Usamah bin Shareek saying:

"I was with the Prophet (pbuh) and Arabs came to him asking: 'O messenger of Allah: Do we take medicine for treatment?' He said: 'Yes, Oh you the servants of Allah, take medicine, as Allah Almighty has not created a disease without having created a cure for it except one disease.' They asked, 'What it is?' He said: 'Old age."' In another saying: "Allah never inflicts a disease without providing a cure; only those who were aware of it knew it, whereas those who were not aware, were ignorant of it."

As far as the preventive approach in health, Prophet Muhammad (pbuh) said:

"An ounce of prevention is better than a ton of treatment."

Hence, healing medicine is an art and a science. It is done through prevention (prophylaxis), diagnosis, treatment, and cure. In so doing, the individual may prolong his happy life and reduce the degree and the rate of occurrence of illness. Islam encompasses all these approaches so that a person may stay healthy, happy and strong.

Natural Therapeutics Of Medicine In Islam (Part-1)

noreply@blogger.com (Studio Life) — Thu, 20 Dec 2007 20:16:00 +0000

Zyed Ahmed Ali, M.D., Dr. Sadiq H. Hussain , Ahmed H. Sakr, Ph.D.

1.INTRODUCTION

Medicine is both an art and a science. It encompasses prophylaxis or prevention, diagnosis, and finally treatment (both curative and palliative).

Preventive medicine is especially important and has been neglected as a major factor in health care. In fact, it is well documented but little known that most of the health gains (expressed as life expectancy, morbidity, and mortality) attributed to modem medicine are principally due to advancements in diet and sanitation, rather than to the more complex technologies. Preventive medicine as a natural measure of therapeutic stresses the involvement of the individual in his own health care. This is accomplished by educating the patient as to proper nutrition, hygiene and physical activities. Equally important are the psychologic and spiritual factors as these can greatly influence the disease.

Curative medicine is as important as the preventive one. In the process of healing, natural approaches have been used. The natural art of therapeutics is not a new approach in the filed of medicine, rather it is as old as people have been the inhabitants of this planet. Man has done his best in protecting himself from diseases and in preventing himself from sickness.

Preventive and curative approaches have been used by man to keep himself healthy, happy and strong. Some of these so-called "primitive" measures have been shown to be scientifically sound and have this been added to the "modern" therapeutic regimens. Some approaches were considered to be natural (e.g. herbs, natural foods, etc.) while others were oriented towards the use of drugs and synthetic remedies.

Anyone studying or practicing medicine realizes that be is at best providing therapy to impede the disease process so that the body can take over and effect a cure with the mercy of Allah. In an lslamic sense, the health care practitioner must be viewed as an agent through which Allah acts. He must not delude himself into a position of exaggerated self-importance.

In this paper the authors wish to approach the subject of natural therapeutics in medicine vis-a-vis the Islamic approach of good and sound health. The paper will also include some aspects of the following: types of natural therapeutics, diet as an approach to natural healing and colleges that deal with natural therapeutics. The paper does include some recommendations related to natural approaches in medicine for the Muslim world.

Such a paper is helpful to all those concerned about sound health of the individuals including those, groups dealing with the allopathic and the natural medicine. This research is of great help to all those colleges teaching medicine and especially those colleges teaching natural therapeutics. It is a source of help to the physicians, patients, hospitals, grocery stores, health food stores and the like. This paper is of great assistance to the Third World, i.e. the emerging nations whose technological resources are meager, and whose health delivery approaches are more or less still oriented towards the natural therapeutic methods.

It is the hope of the authors that an eclectic approach be adopted by the Third World, i.e. to pick up the best of every discipline. It is hoped that the Third World nations will establish an INSTITUTE OF HEALTH CARE DELIVERY which will catalogue the entire spectrum of medical approaches including the "natural" methods. If the Third World nations establish such a health institute based on the natural approaches, they will undoubtedly help save themselves money, time, effort and the more expensive technology. This will lead to better healing and finally faster and better results.

Spiritual Medicine

noreply@blogger.com (Studio Life) — Tue, 18 Dec 2007 23:08:00 +0000

Susan E. Kolb, M.D., F.A.C.S.
Certified by The American Board of Holistic Medicine, 2-01
Plastikos Surgery Center
Millennium Healthcare
Avatar Cancer Center
4370 Georgetown Square
Atlanta, GA 30338
(770) 457-4677
www.templeofhealth.ws
www.plastikos.com
www.millennium-healthcare.com
www.avatarcancercenter.com

Spiritual medicine begins with a doctor or practitioner becoming more aware of energy fields. Usually this is as a result of spiritual practices such as:

· Meditation
· Yoga
· Tai Chi
· Breath work

The practitioner begins to sense his or her energy fields and only then can begin to sense these fields in the patient.

As the majority of other practitioners do not yet have this perceptual awareness and traditional medicine does not yet recognize energy fields, the practitioners undergoing these shifts have few reference points. Each person's awakening is different but these seem to be common elements. Most begin with a desire to be more in silence, often out in nature. Radios are turned off and the person avoids large crowds and noisy bars and restaurants. Music is soft often without words. More and more time is spent in meditation or other spiritual practices. Dietary changes occur away from alcohol, caffeine and red meat as a result of preferences not abstinence. Spinning sensations are felt in different parts of the body as the charkas or energy centers open up. Often neurological symptoms such as tingling, heat or jerking occur spontaneously. Intense emotions including fear, anger and love rise up from within, often with no apparent connection to external reality.

Relationships often change abruptly with the person sensing that they must leave a job or a mate or both simultaneously. My own awakening occurred more quickly when a clairvoyant came to my plastic surgery office with the book "Hands of Light" and told me that I was a healer and needed to get started. When I went into meditation I was told internally to quit my job. I did so and did not work for the next five months but instead meditated 5-7 hours a day, began a vegetarian diet and worked with a spiritual group several times a week in order to develop spiritual sight and hearing.

Faith is developed and tested as the person learns to walk "the razor's edge", relying on intuition rather than logic or the advice of others. Families are often alienated as they sense an abrupt change in the person and resent their advice not being followed.

As energy shifts occur the practitioner becomes more aware of their energy body, especially of weak areas. By working in meditation with weak energy centers, many acute illnesses can be avoided. Whereas before the shift, I would suddenly become ill with a viral infection, I now have a chance to work with weak "charkas" or energy systems and often can avoid the cold or flu. As energy centers open up, one develops an ability to sense or feel things intuitively. Other sources of clairvoyant information develop including spiritual hearing or clairaudience and spiritual sight or clairvoyance. And finally, the strongest intuitive information comes through an acute sense of "knowing".

My experience with this shift included having my car radio break 11 times within a six-month period so that when I was in the car I would hear internal lectures on the spiritual cases of illness. Later I would read Carolyn Myss' and Dr. Norm Shealy's book, "The Creation of Health" and have an interesting confirmation of the information in these lectures.

My beeper would go off and I would "see" the injury of the person waiting for me in the emergency room or I would lay hands on a patient and see the conflict of hear the name of the person with which they were in conflict. Several of my patients must have thought I was a witch, considering how high they jumped when I said a few words to them. But this is the core of spiritual medicine. Conflict not previously resolved in the mental and emotional plane can cause illness in the physical plane.

Spiritual medicine acknowledges this and helps the patient see how conflict resolution is crucial in order to get well quickly. As a hand surgeon, I have seen time and again these principles in and hand injuries. The thumb is involved in spiritual will issues, the index finger in faith issues, the middle finger in self-love issues, the ring finger in material and security issues including money and the little finger in relationship and sex issues. If I can help my patients recognize the connection and they are able consciously to work on these issues, they recover faster and are less prone to re-injury.

So how do we become ill?

Each of us has a certain amount of "life force" energy. We can measure this energy with devices that measure the aura. Without such devices we have to rely on our intuitive senses. Often we can feel the energy around the person. People with large bright auras make us feel better and people with dark auras drain us.

Each of us is given a "quanta" of energy, to use for "our daily bread". How much we have at the end of the day depends on how we use it. Life force energy can be stimulated by sunlight, exercise, meditation and vital foods. Dr. Valerie Hunt has a videotape of a machine that measures auras, recording the difference in the aura of a person eating vital food and eating junk food. Anything or anybody we bring into our field has the capacity to change our field. Meditation, yoga and breath work very much increase the life force as if we are tapping directly into the source of this energy. Any creative activity also increases the energy flow into our field.

What depletes us?

The two most significant ways to waste energy is through judgment and defending one's sense of self-importance. Certain types of foods, electromagnetic fields, and additions deplete the field. Addictions actually use up a certain amount of etheric or life force energy with each "desire" created. Addictions can be to a wide variety of things - food, drugs, sex, alcohol, body image and materialism. All addictions suppress spiritual growth by depleting life force energy. All are serving the same purpose, to suppress some form of emotional energy that should be allowed to surface and be released.

What can we do to encourage such releases?

Any activity that causes the release of negativity can infuse us with energy. These include forgiveness, gratitude, praise and praying for others. Healing occurs when there is a large release of negativity rather than the suppression of the energy. The healer helps the patient to transmute the energy.

Do not hold onto old relationships. Energy determines relationships so that if a relationship is not working, release it so that the energy can come back into balance. Do not hold onto any particular relationship, allow change to occur without fear. So many illnesses are related to us holding onto that which no longer serves us. Old patterns of behavior, relationships that are not working, and outdated patterns of thought. What causes us to hold on? Fear including fear of loneliness, fear of separation and fear of rejection. The hell we know is better than the hell we don't know.

Healing is transmuting that fear into faith. Faith that creation will provide us with what we really need, not with what we think we need. Fear causes us to breathe shallowly and causes our life force to diminish.

Forgiveness is a vast topic and one that is crucial to healing. For those of you working with forgiveness issues, I highly recommend Dr. Michael Ryce's work "Why Is This Happening To Me Again" including his No Fault Forgiveness Worksheet. Forgiveness, as Michael teaches, is for the release for energy in us, not for the person we are forgiving. The release of negative energy generated by the onset of forgiveness can stimulate the immune system enough to reverse diseases such as cancer.

Holistic medicine uses techniques to stimulate the "field". Chiropractic, acupuncture, Traditional Chinese Medicine, massage, homeopathy and other holistic methods increase the energy field and thus the immune and endocrine systems. Spiritual medicine adds to this releasing techniques of spiritual healing, forgiveness work, past life regression, and hypnotherapy to aid in the areas of weakness of the energy body. Spiritual practices such as meditation, fasting, yoga, Tai Chi, Qi Gong, and breath work help to balance the energy body. Add to this intuitive diagnosis and you really have lost he majority of the medical profession. But as we say at Millennium Healthcare-the shift is on, the shift toward more compassionate and effective healthcare. We are on the verge of an awakening. The institutions of medicine, law, and politics will only shift as those within these institutions wake up and start to shake the belief systems. And as with any transformation, there will be much "gnashing of teeth". But, as we move forward into the 21st Century, all we can say is "shift happens".

Are You In A Creative Void?

noreply@blogger.com (Studio Life) — Mon, 17 Dec 2007 12:04:00 +0000

From Linda Mackenzie

Coping With Spiritual Timing

Blocked? Frustrated? Know you are doing things right yet there still doesn't seem to be any movement towards getting your goal. Spiritual Timing may be the answer. To determine if Spiritual Timing is the cause of your delay, you must first ask these questions.

Are You:

Trying to control the situation?
Worrying about what people will think?
Confusing happiness with fulfillment of desire?
Insisting that your way is the only right way?
Rationalizing your situation to maintain your own independence?
Living in the past or future and not in the moment?
Trying to stop change?
Setting up too rigid goals and paths to manifest your goal?
Setting up expectations for outcomes?
Trying too much or too hard to fulfill your desires?
Using the ego to set up significance, projections, feelings or attitudes towards accomplishment of your goal?

If you answered YES, to some or all of these questions, it may be your personal growth that is stopping you from actualizing your goal.

To eliminate these obstacles you must work on eliminating negative thought patterns that may be getting in your way.

If you answered NO to all these questions, the next step is to find out if you are in a place that I call the Creative Void. A Creative Void is a time in your life where you are shifting, adapting and getting ready for a major change. It is a spiritual growth time, where like spiritual timing, there is little or no movement. You may or may not know what your next step towards your goal is and you might not even know the goal. You feel and know a shift is about to occur and things around you don't feel exactly right - but nothing seems to be happening. The Creative Void may be a time for information gathering, reflection, sitting still, eliminating things that are no longer necessary in your life. It is the time of spiritual growth and advancement towards balance in your life. To determine if you are in a Creative Void time here are some of the questions to ask yourself.

Do You:

Hold on to ideas, methods or things that inhibit your spiritual growth?
Need to get rid of attachment to people, places or things?
Want to find the missing balance in your life by including time for: Spirituality? Self? Family? Significant Others? Community? Career?
Need to let go of negative emotional situations?
Have to eliminate sources of fear in your life?
Need to make and accept changes in your mind, body or spirit to allow change to flow?
Have a need to find your purpose or service in life?

If you answered YES to any or all of these questions, you must honor this time of spiritual growth. Consider these things as opportunities for growth and work on them one-by-one. Always remember that the Creative Void is a time to resolve issues and allow balance to come into your life. It is the time to throw away the old and invite in the new. As issues and balance are resolved in your life, action will manifest and movement will follow.

If you answered NO to all these questions, it may be that Spiritual Timing is at work.

Synchronicity

Spiritual Timing is what I call God's Timing. It is a time when everything is in synchronicity. The right time, the right place and the right action all manifests when it is exactly right for everyone and every thing in the universe.

Everything is comprised of energy and we are all one. Therefore, every thought or action affects not only us but the universe as well. Negative thoughts produce negative energy just as positive thought produces positive energy. Universal truths (e.g., the power of love) are not perceptions and have their own energy.

Our perception, which is another energy, is just that -Our Perception. Every thing and everyone's perception is different from each other and is dependent upon their individual life path journey. When you think about the magnitude of all this perceptive energy it can be overwhelming.

Think of the energy of a flower growing, an ant busily living its life, the earth's energy or the individualized perceptive energy of the billions of people on earth. Each and every thing with its own energy!

Spiritual Timing orchestrates this energy for the good of all. Not just for the individual but for everything, everywhere. You may be coming from the right place, doing everything right, having the right thoughts and providing the right energy, but perhaps somewhere some thing is not ready for what you are to manifest. Synchronicity is missing, so Spiritual Timing comes into play.

When Spiritual Timing is the cause of lack of movement towards your goal, patience and acceptance can help you cope with the delay. There are no mistakes and there is a reason why everything happens or does not happen. Remember that we are comprised of body, mind and spirit and some or all of these areas can be addressed to help you wait until the Spiritual Timing is right. However you choose to cope with Spiritual Timing is exactly right for you. Here are some hints that I use when I get into Spiritual Timing.

Reduce Your:

Physical Stress by taking care of your body - Eat a proper diet - Take the correct dietary supplements and herbs - Get enough rest and sleep - Exercise
Mental Stress by quieting your mind - Accept that things are exactly right and stay positive - Understand that there are no mistakes and things will manifest when and how they are supposed to - Let Go and Just Be without expectation - Meditate and Pray
Emotional Stress by releasing attachment - Maintain an attitude of love, joy and happiness - Know you will be provided for and everything's all right - Practice patience - Gain comfort knowing that things are happening for the good of all
Spiritual Stress by cleansing yourself of negativity - Feel and connect to the Oneness and Universal Love - Trust your inner guidance always - Know that everything is exactly right and the solution is being taken care of

Following these hints doesn't mean that Spiritual Timing will work any faster. After all time is man-made and not a prerequisite to the master plan. What will happen is that you will feel part of the whole, gain understanding and peace and be able to assist with even more positive energy.

From : http://healing.about.com

10 Best Healing Herbs

noreply@blogger.com (Studio Life) — Fri, 07 Dec 2007 18:53:00 +0000

WebMD Feature from "Prevention" Magazine

By Nancy Kalish

New science shows these herbal power-healers can ease pain, prevent Alzheimer's, and ward off cancer and heart disease. Try 3 natural wonders you haven't heard of yet

Your arsenal of home remedies is about to get a lot spicier. Though herbs have been used for hundreds of years to heal, scientists are finally starting to substantiate these plants' abilities to alleviate arthritis pain, reduce high blood sugar and cholesterol, and help with many other conditions. They're even discovering amazing new powers in some herbs, such as the ability to kill cancer cells and help problem drinkers curb their alcohol intake.

"Herbs and other natural remedies can be as effective as traditional treatments, often without the same negative side effects," says Roberta Lee, MD, medical director of the Continuum Center for Health and Healing at Beth Israel Medical Center in New York City. So here are 10 superhealers you'll want to add to the all-natural section of your medicine cabinet--and even to your favorite recipes! Folding one or two of them into your cooking every day can yield big benefits.

Turmeric: Ease arthritis

A heaping helping of curry could relieve your pain. That's because turmeric, a spice used in curry, contains curcumin, a powerful anti-inflammatory that works similarly to Cox-2 inhibitors, drugs that reduce the Cox-2 enzyme that causes the pain and swelling of arthritis, says Lee.

It might also: Prevent colon cancer and Alzheimer's disease. According to a small 2006 clinical trial conducted by the Johns Hopkins University School of Medicine, curcumin can help shrink precancerous lesions known as colon polyps, when taken with a small amount of quercetin, a powerful antioxidant found in onions, apples, and cabbage. The average number of polyps dropped more than 60% and those that remained shrank by more than 50%. In a 2006 study published in the Journal of Alzheimer's Disease, researchers at UCLA also found that curcumin helps clear the brain of the plaques that are characteristic of the disease.

Maximize the benefits: For general health, Lee recommends adding the spice to your cooking whenever possible. For a therapeutic dose, James A. Duke, PhD, author of The Green Pharmacy, suggests 400 mg of curcumin extract three times daily, right in line with what subjects in the colon polyp study took (480 mg of curcumin and 20 mg of quercetin, three times a day).

Cinnamon: Lower blood sugar

In a recent German study of type 2 diabetics, taking cinnamon extract daily successfully reduced blood sugar by about 10%.

It might also: Lower cholesterol. Cinnamon packs a one-two punch for people with type 2 diabetes by reducing related heart risks. In another study of diabetics, it slashed cholesterol by 13% and triglycerides by 23%.

Maximize the benefits: To tame blood sugar, study subjects took 1 g capsules of standardized cinnamon extract daily, while those in the cholesterol study took 1 to 6 g. But keep in mind that a large amount of the actual spice can be dangerous, so stick with a water-soluble extract. Terry Graedon, PhD, coauthor with her husband, Joe, of Best Choices from the People's Pharmacy, recommends the brand Cinnulin PF (available in health food stores).

Rosemary: Avoid carcinogens

Frying, broiling, or grilling meats at high temperatures creates HCAs (heterocyclic amines), potent carcinogens implicated in several cancers. But HCA levels are significantly reduced when rosemary extract (a common powder) is mixed into beef before cooking, say Kansas State University researchers. "Rosemary contains carnosol and rosemarinic acid, two powerful antioxidants that destroy the HCAs," explains lead researcher J. Scott Smith, PhD.

It might also: Stop tumors. Rosemary extract helps prevent carcinogens that enter the body from binding with DNA, the first step in tumor formation, according to several animal studies. When researchers at the University of Illinois at Urbana-Champaign fed rosemary extract to rats exposed to dimethylbenzanthracene, a carcinogen that causes breast cancer, both DNA damage and tumors decreased. "Human research needs to be done," says study author Keith W. Singletary, PhD. "But rosemary has shown a lot of cancer-protective potential."

Maximize the benefits: To reduce HCAs, Smith recommends marinating foods in any supermarket spice mix that contains rosemary as well as one or more of the spices thyme, oregano, basil, garlic, onion, or parsley.

Ginger: Avert nausea

Ginger can prevent stomach upset from many sources, including pregnancy, motion sickness, and chemotherapy. "This is one of Mom's remedies that really works," says Suzanna M. Zick, ND, MPH, a research investigator at the University of Michigan. A powerful antioxidant, ginger works by blocking the effects of serotonin, a chemical produced by both the brain and stomach when you're nauseated, and by stopping the production of free radicals, another cause of upset in your stomach. In one study of cruise ship passengers traveling on rough seas, 500 mg of ginger every 4 hours was as effective as Dramamine, the commonly used OTC motion-sickness medication. In another study, where subjects took 940 mg, it was even more effective than the drug.

It might also: Decrease your blood pressure, arthritis pain, and cancer risk. Ginger helps regulate blood flow, which may lower blood pressure, says Zick, and its anti-inflammatory properties might help ease arthritis. Ginger extract had a significant effect on reducing pain in all 124 patients with osteoarthritis of the knee, in a study conducted at the Miami Veterans Affairs Medical Center and the University of Miami. Those same anti-inflammatory powers help powdered ginger kill ovarian cancer cells as well as--or better than--traditional chemotherapy, at least in the test tube, found a 2006 study by the University of Michigan Comprehensive Cancer Center. Although further testing is needed, Zick and the study's authors are excited about its prospects: "Our preliminary results indicate that ginger may have significant therapeutic benefit for ovarian cancer patients."

Maximize the benefits: For nausea, ginger is best taken before symptoms start, at least 30 minutes before departure, say the Graedons. They recommend capsules containing 500 to 1,000 mg of dried ginger every 4 hours, up to a maximum of 4 g daily.

Holy Basil: Combat stress

Several animal studies back holy basil, a special variety of the plant you use in your pesto sauce, as effective at reducing stress by increasing adrenaline and noradrenaline and decreasing serotonin. This is no surprise to Pratima Nangia-Makker, PhD, a researcher at the Barbara Ann Karmanos Cancer Institute in Detroit, whose mother and grandmother relied on a tea made from the leaves of holy basil to relieve indigestion and headaches.

It might also: Inhibit breast cancer. First in test tubes and then in mice, a tea made of holy basil shrunk tumors, reduced their blood supply, and stopped their spread, found Nangia-Makker, who plans to study the effects in humans.

Maximize the benefits: For stress relief, try holy basil extract from New Chapter or Om Organics, widely available in health food stores. To aid in breast cancer treatment, Nangia-Makker advises drinking this tea daily: Pour 2 cups boiling water over 10 to 15 fresh holy basil leaves (other varieties of basil won't work) and steep 5 minutes. Remove the leaves before consuming. If you are being treated for breast cancer, be sure to check with your doctor. You're unlikely to find the plants at your local nursery, but you can order them and organic holy basil seeds from Horizon Herbs.

St. John's Wort: Soothe your worries

You probably know that research has confirmed this herb's power to relieve mild to moderate depression and anxiety as effectively as many drugs--without a lot of the side effects.

It might also: Help you snooze more soundly. St. John's wort not only contains melatonin, the hormone that regulates our sleep-wake cycles, but it also increases the body's own melatonin, improving sleep, says a report from the Surgeon General.

Maximize the benefits: For both mood and sleep problems, author Duke recommends a supplement containing at least 0.3% hypericin (the active phytochemical) per capsule or 300 mg of the extract to be taken three times daily. Warning: St. John's wort has been shown to interact with several prescription medications, so be sure to check with your doctor before taking it.

Garlic: Lower cancer risk

High consumption of garlic lowered rates of ovarian, colorectal, and other cancers, says a 2006 research review in the American Journal of Clinical Nutrition. A 2006 Japanese clinical trial also found that after a year of taking aged garlic extract supplements, people with a history of colon polyps saw a reduction in the size and number of the precancerous growths detected by their doctors.

It might also: Provide cardiovascular benefits. Garlic contains more than 70 active phytochemicals, including allicin, which many studies have shown decreases high blood pressure by as much as 30 points. Garlic may help prevent strokes as well by slowing arterial blockages, according to a yearlong clinical study at UCLA. In addition, patients' levels of homocysteine, a chemical that leads to plaque buildup, dropped by 12%.

Maximize the benefits: Crushed fresh garlic offers the best cardiovascular and cancer-fighting benefits, says Duke. But you'll need to down up to five cloves each day. Try Kyolic aged garlic extract capsules (1,000 mg), the product used in many of the studies.

3 new superhealers you should know about

Andrographis: Shorten Summer Colds

Andrographis does a great job of relieving upper-respiratory infections, such as colds or sinusitis, says new research. A study in the journal Phytomedicine reported that the herb eased symptoms such as fatigue, sleeplessness, sore throat, and runny nose up to 90%.

Maximize the benefits: Lee and the Graedons recommend Kan Jang (available at ProActive BioProducts), an herbal extract produced by the Swedish Herbal Institute and used in several of the trials.

Sea Buckthorn: Reverse vaginal dryness

Sea buckthorn (Hippophae rhamnoides) is very effective for hydrating mucous membranes and alleviating vaginal dryness. It contains palmitoleic acid, a fatty acid found in human skin that helps moisturize and heal it.

Maximize the benefits: Lee suggests up to four capsules a day of Supercritical Omega 7, a sea buckthorn supplement by New Chapter. It's available at health food stores.

Kudzu: Curb problem drinking

A group of moderately heavy drinkers in their 20s voluntarily cut their beer consumption in half after taking capsules containing the Chinese herb (also called Pueraria lobata) for a week, according to a study published in Alcoholism: Clinical and Experimental Research. Researchers say the kudzu more quickly allows alcohol to get to the part of the brain that tells you that you've had enough.

Maximize the benefits: Participants took capsules with 500 mg of kudzu extract three times daily.

Rules for the safest self-healing

Natural substances often work like drugs in the body, say Joe and Terry Graedon. They suggest following these precautions.

Rule: Don't assume it's safe. Herbs are not regulated by the FDA for safety or efficacy. So search the label for a seal of approval from the USP (United States Pharmacopeia) or CL (Consumer-Lab.com), which indicates it has been approved by certified academic laboratories. For a fee, you can research particular products at ConsumerLab.com.

Rule: Talk with your doctor. It's best to tell him if you're considering supplements. Some herbs can interact with certain meds, including those for high blood pressure, diabetes, and depression, as well as blood thinners and even OTC drugs. View a partial list of herb-drug interactions published by the University of Michigan Health System Drug Information Service.

Rule: Don't overdo it. More isn't necessarily better--and could be dangerous. Always follow dosing instructions.

from : www.webmd.com/

Links to The Best Healing Sites and Personal Growth Articles

noreply@blogger.com (Studio Life) — Fri, 07 Dec 2007 18:39:00 +0000

Reinventing Myself
Health Healing Personal Growth Meditation
Nutrition and excellent Articles.
Part 1

These are my favourite links. I will only recommend sites here if I have
personally read through them and found them to be informative. Please do not
ask me to recommend products as this is not a page of advertising. It has been
put together to promote the special people who take the time to maintain sites to
improve educate and encourage health wealth and happiness.

Brain Connection Information on how the brain works and how to take care
of your brain. (You probably know more about your car than your brain. This is
interesting and simply stated).

Walter Last This site contains a wide range of articles, essays and books that
are useful to overcome specific diseases and improve health through natural,
holistic and spiritual healing methods. It also offers a spiritual philosophy of
science. (Walter Last has written this extensive and informative website which
covers everything you may wish to learn about health and nutrition).

Healing Well Articles on health and well-being. Recommended books for
healing.

Health Directory Articles on Health and Well-being.

Meaning of Life Good source of information on Meditation and Creative
Visualization. Includes scripts and techniques.

Meditation Society The main part of the site, of course, is the "Meditations"
section, where you can read detailed, step-by-step explanations of meditation
techniques. From our list of 108 meditation techniques, we post new meditations
frequently. These can be found in the Featured Technique section. In addition,
we keep all of the previously-featured techniques in the Archive. We also offer
meditation concepts, words of wisdom, a helpful message board and much more

Natural Health Excellent articles and natural therapy info

Life Positive Creative Visualization with scripts and explanations

Spiritual Minds Collection of health related articles

Soul Mates and relationships Nice site on relationships.

Buteyko Breathing technique for healing. (Proving to be most effective in
treating asthma and many health problems)

Welcome to this non-commercial Buteyko home page, created by a number of
former asthmatics who have all experienced the immediate and dramatic
beneficial effects of Professor Buteyko's therapy for asthma. More on Buteyko.

Brahmakamaris 'Health, Wealth and Happiness', 'Purity, Peace and
Prosperity', 'Truth, Well-being and Beauty', 'Freedom, Love and Bliss' or
'Respect, Restfulness and Richness' are the goals of life and of activities' of every
human being whosoever and wheresoever he or she be. (although I am not
associated with this organization in any way I have attended many of their
Seminars and Meditation sessions. Great people, doing good work for
donations only. Excellent meditation CDs available at near cost price)

Link General Huge Selection of Health related Articles.

Health Plug Huge Selection of Health related Articles.

Help Self The A.B.C. of self help and personal growth. Please explore the
extensive self help resources here at helpself.com including the wide-ranging
personal health and self help directory

World Wide Health. Products and Articles listed by country.

Spiritual Network Articles and information on most areas of Spirituality.

Search over 44893 health web sites

Fibromyalgia Support Center
Description: Everything you need to know to live the life you want to live. A
resource for those wanting to learn about Fibromyalgia or learn how to fight the
disease. Contains over eighty articles on Fibromyalgia and chronic fatigue
syndrome.

from : www.reinventingmyself.com

ELEMENTS OF SUFI HEALING

noreply@blogger.com (Studio Life) — Wed, 05 Dec 2007 16:00:00 +0000

The Basics of the Sufi Science of Transformational Psychology
Understanding the Nature of True and False Responsibility
as a means of Accomplishment
Download PDF

PART 1.

The Fundamental Technique of Transformational Psychology is

RECOGNIZING YOUR PERSONAL REVOLUTION

for in it is the Secret of

How your Lovingly Rebellious Soul is trying to Heal you in Spite of Yourself.

So stop TRYING to be good, and BE - fearlessly - who you really are.

______________________

"Take care of yourself" means to Recognize and Honor the Requirements of your Soul.

`Ibn al-`Arabi, a twelfth century Muslim Saint, Mystic and Philosopher, once said,
"Man `Arafa Nafsahu, faqad `Arafa Rabbahu"
"Who recognizes (realizes, honors, knows) his True Self (Soul),
recognizes (realizes, honors, knows) his Lord".

He then went on to write a whole treatise on the intricate, mystical definition of "Rabb" (loosely defined as "Lord"), distinguishing the Rabb from God Himself, who is Rabbil `Alameen", or "Lord of the Worlds". He identifies the "Rabb" as the "Upbringer", the Guide or "Raiser" - as in how a parent raises and guides a child. He implies that our personal Rabb is therefore our own potential fulfillment, or our ultimately fulfillable destiny calling us inexorably to it.

This is why The True Surrender (Al-Islam) to Rabbil `Alameen (Allah) will release, with truth and love, the hold that the ego (the artificial, fearful and demanding conceptual self) exercises. This allows the real Self, which is from Allah (the Essence) and returns to the Essence, to be our true guide, or Rabb.

PART 2.

So here are the principles upon which I base my Practice of Sufi Healing.

Anxiety is at the root of every major or minor illness.
Peace is the only basis for Healing.
Relieve Anxiety and you've established Peace.
Nothing relieves anxiety like Success.
A Solid and Confirmed Inner Connection is the key to every Success.
Surrender to the Divine results in a Solid and Confirmed Inner Connection and brings Immediate Success.
Healing is therefore a matter of giving yourself permission to choose Surrender.
Relieving anxiety is a matter of recognizing its source.
Anxiety is a consequential manifestation of a choice - an accepting of false responsibility.
Having accepted false responsibility for true responsibility is the source of inner hypocrisy and conflicted belief structures.
Anxiety is the result of an imperfect Knowing of God.
Illness is a result of this inner duplicity. It is not our fault, simply the consequence of choices we've made.
We are free to make new choices. "Repent" in Latin means to rethink, in Arabic to return.
Accepting responsibility for choices made is the key to empowerment (to change).
Unity heals. There is a Perfect Knowing - it is the Goal of the Quest. God IS Knowable, Immediately.
Knowledge of Unity is the basis of knowing and understanding the nature of Perfect Health.
Self-esteem is based upon your estimation, and therefore knowledge, of God.
Your estimation/opinion of God (and self) will increase by keeping company with the Lovers. (Sufis).This is why Sufis offer Company and Availability, and explains the phenomenon of "Miracle Healing" that often takes place in their presence.
The "Work" is the elimination of doubt and hypocrisy - resolving duplicity with Unity.

"Concern for provision is the first step of Denial."
(Prophetic Tradition). PART 3.

1. Anxiety is the cause of every major or minor illness.
Anxiety expresses itself as fear of the unknown, concern for provision or concern for the future. The job of anxiety is to keep you off balance and eternally distracted from giving yourself permission to know, and to be well. The sense is that if you are not anxious, or "ill-at-ease", you are somehow being irresponsible. It has become socially obligatory to be anxious and fearful for the future. The prophet said that the world (our selves) was divided into two states (countries, camps, or lands). They are the "Dar us-Salam", the State of Security (Surrender, peace, trust and healing), and the "Dar ul-Harb", the State of Anxiety (suspicion, dis-ease, conflict and war).

2. Peace is the only basis for Healing. Relieve Anxiety and you've established Peace.
Everyone wants his or her anxieties relieved. True Hospitality is the relief of anxiety. So everyone needs hospitals (joking) - hospitality. Relieve anxiety and you've established Peace, which is the basis for happiness. Anxiety is the first and primary disrupter of the happy energies of Peace. It shows up as self-concern or concern for provision, and as such is the first breach of the innocent trust and contemplative adoration (known as Surrender) of living in the garden of the heart with the world waiting patiently to serve you. Infants don't have self-concern and are born completely trusting and adoring. This is why the Prophet Muhammad said that all children were born Muslims, meaning- in a state of surrender and peace- Islam. This is why children must be 'taught' responsibility. But unfortunately the responsibilities that they are 'taught' are the responsibilities of obligation to anxiety (the great false god of self-concern), rather than the responsibility to love and trust The Divine (Allah). Sounds naïve, doesn't it?

3. Nothing relieves anxiety like Success.
Just thinking about success relieves anxiety. Try it. Or maybe you have difficulty imagining it. Take a course in guided imagery. It will really help.

4. A Solid and Confirmed Inner Connection is the key to every Success.

Just studying all that is being written on the subject should be enough to convince you of this one. Outward success without the inner Connection doesn't last and doesn't bring the Satisfaction because it is only in the remembrance of God that the Souls find true Satisfaction. Satisfaction of the Soul is called fulfillment. All the seminars and books on "making it" and "success" in this world are based on the work of "Self-Dis-Covery", where you are Dis-Covering your true Being, or Soul Work. And of all the available learning systems and healing methodologies out there, there is none faster or more tried, proven and complete than the way of the Sufis.

5. Surrender to the Divine, at the hand of a Sufi Guide, leads to a Solid and Confirmed Inner Connection and brings Immediate Success.
Sufism is the English word coined for the Science of Tasawwuf (Arabic for Soul-Purification) revealed to the Prophet Muhammad and developed by Muslim students, psychologists and Sufis.

6. Healing is a matter of giving yourself permission to choose Surrender.
But will you? You can choose to be well. You can enter into the state of Peace simply by choosing to do so. It’s called Surrender, and I offer regular classes and healing sessions to help you recognize and understand it. Divine permission is already in place. Permission to be well, live long and prosper is definitely granted by God, and again, if you need help believing that, please start attending my classes. But even given you know that already, the deeper question is, can you, and will you, give yourself permission to accept the Divine Permission?

This is the crux of the problem. It is not ever as easy as it sounds, or you would be in perfect, fearless health. If you are not, I’m sure you will find, with a little investigation, the part of you that chooses not to, and mostly out of some sense of prior obligation. You choose your anxieties, because you feel that your happiness is tied up in them. Alas, you have "responsibilities" (you say with a deep sigh and a mock heavy heart.). But look deeper and you'll find that you’re proud of them, you derive some happiness and satisfaction from them. You consider them "worth the sacrifice" (you martyr, you) They make you happy, and you manifest a child-like and innocent pride in your "responsibilities" through a sense of concern and anxiety. This anxiety, then, become your underlying (and commonly accepted) excuse for not paying attention to your true concern, i.e. your self and your health. You 'put it off until later', using your ‘responsibilities’ as the rationale for martyrdom, ‘self-sacrifice’, recklessness, and even suicide.

7. Relieving anxiety is a matter of recognizing its source.
A famous channel has said that, "the bypass is in the recognition of the complication". Books have been written trying to express this, but try to look deeply into the following explanation.

8. Anxiety is a consequential manifestation of a choice - an accepting a false responsibility.
Anxiety is felt to be an obligation, but it is actually a reflection of someone else, a conditioned reflexive behavior pattern triggered by thoughts, mostly of 'love' for another. But from the soul's joyous viewpoint, it is an act (as in stage play). It is hypocrisy, pure and simple, and the result of a co-dependent relationship. It is caused by accepting false responsibility to, for and from - 'others'. It is duplicity - not your true self! So false responsibility is a responsibility not to, for, and from your true self.

Yet you must take responsibility for doing this to yourself, for inflicting unnecessary and hypocritical pain and suffering upon yourself. This responsibility is the key to empowerment, and without it you cannot initiate change in your life. (When you are really happy, and can see the truth of this simple, yet profound statement, you will be able to understand, forgive and heal not only yourself and others, but the 'sins' of you ancestors for seven generations.)

9. We have all substituted false responsibility for true responsibility. This is the source of duplicity and causes a conflict of our belief systems.
We have all substituted the false responsibility to concern and anxiety for our true responsibility to a perfect knowing of God - to know the Reality, which sheds light on and dispels our illusion. This is the reason for the Wisdom teaching that we are living in illusion. It's as though anxiety is the only way to accomplishment. It is my premise that this is exactly the responsibility that we do not want to accept, and toward which our Soul is in revolt, for it is, in reality, taking responsibility for someone else who is probably, in some very real sense, actually doing the same thing.

So are you a healer or a patient? When it comes to health, you are either a healer (listening to your true self and healing both yourself and others) or a patient (listening to someone else, of a doctor or medical system). You are either taking responsibility for your current condition and thereby enabling yourself to change it (by letting it improve), or you choose not to, continuing in 'victim' mode, allowing and insisting that the responsibility for your health and well-being be placed in the hands of some 'other'.

So how can we stabilize the beautiful healing energies that we have tasted or are so familiar with? Check anxiety! Investigate the source of obligation! Free yourself from the bonds of relationship! (Just for a moment). Are you happy? (Just testing.)

We have all been taught (by 'others' - needy parents, etc.) that innocence and lack of concern is being 'irresponsible' (which we never really believed). As a result, we now accept as axiomatic our 'obligation' to 'act' responsibly, by showing concern and accepting 'our share of the responsibility' to an anxiety-ridden way of life. This obligation requires us to 'act' (what we do not feel) - to 'behave' (as expected - by 'others'). Acting is pretending, masquerading. Masquerading is putting on a mask. It's a kind of compulsory (defensive) hypocrisy. We don't really believe it, but because we cannot express our true selves and beliefs adequately, either to ourselves or to others, we are forced to overlook, disregard, and ultimately disrespect our own beliefs, and accept what we are being told, as the 'truth'. So we eventually end up believing in and conforming to the way of anxiety, and forgetting the Peace and Joy that we were born with to bring into the world. Gone! Buried! Dig it out later, maybe. Or not! So why do we have accidents? Accidents almost always happen when we're about to do something we do not really want to do.

This kind of responsibility always becomes required of us before we have learned how to properly take responsibility for ourselves. How to keep your children at home to serve you and help you fulfill your needs? Impose your obligations and belief structure upon them before their freedom is discovered. Impede them from learning the secret of self-responsibility.

Learn the secret of self-responsibility and all will be provided for you. If you no longer have concern for provision, you will not sell yourself and your labors on the market as someone else’s slave - for "a crust of bread', as the saying goes. In other words, you become ‘useless’ (to ‘others’). Hooray for you!

10. Anxiety is the result of an imperfect Knowing.
Anxiety for the future is a manifestation of an imperfect faith. "Concern for provision is the first step of Denial." Perfect faith instills prefect trust. Anxiety is the absence of trust. It is a manifestation of not knowing, of incorrect understanding, of imperfect faith. It is a fear for the unknown, and unknowing is exactly that, a direct consequence of lack (absence) of Divine Knowledge.

As you can see, we've all been deliberately misled regarding the matters of true faith and healing. The truth is that if you really knew God you would have no worries, only joy and gratitude, and endless personal magnetism to acquire your desires. You would then become a constructive and healing member of society, instead of feeling like a slave, living your life to benefit others, attempting to assuage your disappointment and depression by consoling yourself with the ephemeral and all too transitory pleasures of material acquisition, and justifying it as love. Obligation is compulsion, not love.

11. Illness is a result of duplicity. It is not our fault, but we chose it.

12. Accepting our responsibility is the key to empowerment (to change).

13. Unity heals. There is Perfect Knowing - it is the Goal of the Quest. God IS Knowable, Immediately. Peace is the source and foundation of the healing energy. Peace is found in the energy balance between the 'positive' and the 'negative'. Anxiety is the first disruption of peace, and the first manifestation of energy imbalance, or lack of trust. Lack of trust is the first sign of lack of correct faith, and lack of correct faith is healed (can be healed immediately by knowledge) by turning to God with certainty and seeking certain knowledge (as in objective, transcendent truth). The deep inward certainty (certain knowledge, objective, transcendent truth) is the closely guarded treasure of the Sufi masters and knowledgeable Gnostics of Allah. And it is said that the forgetfulness of the knower is still more powerful than the remembrance of the seeker.

* Allah! *

All this, plus my personal experience, leads me to know and believe that faith, love and freedom go hand in hand, and that love, and peace, heals all.

So therefore I conclude that

15. Knowledge of Unity is the basis of knowing and understanding the nature of Perfect Health

Correct understanding comes from Perfect knowing, and Perfect Knowing is the basis and Essence of Perfect Health. True Knowledge and remembrance of the Divine Benevolence of God is the Essence of Perfect Health.

There IS Godly Knowledge, but it is not popularly available in the English language. Like all things of quality, it must be sought. Godly Knowledge and the remembrance of the Divine Benevolence of God is the basis and Essence of Perfect Health. It is the exclusive focus of the Sufis.

and that

16. Self-esteem is based upon your estimation, and therefore knowledge, of God.
True Self-esteem is the dynamic magnetism that shows you everything, and brings all things to you effortlessly. It is based solely upon your estimation (or knowing) of God.

17. Your estimation/opinion of God will increase by keeping company with the Lovers (Sufis).

18. This is why Sufis offer company and availability and explains the phenomenon of "Miracle Healing" that often takes place in their presence.

19. The "Work" is the elimination of Hypocrisy - resolving duplicity with Unity.

from : www.surrenderworks.com

Principles of Sufi Healing

noreply@blogger.com (Studio Life) — Sun, 02 Dec 2007 10:40:00 +0000

by Ali Ansari

Preface

Please enjoy these dissertations on various aspects of the principles of Sufi healing. In them I hope to reiterate, in contemporary terms, the keys to understanding the power of Islamic Sufism. These are, to the best of my knowledge, the understandings of all the great Sufi masters, as derived from lifetimes of personal experience and practice within the classical Islamic context.

These writings are my personal understandings of some terms, meanings and significances - accrued as a result of my many years of contemplation, study and practice of the concepts and disciplines included in the body of knowledge commonly referred to as 'Islamic Sufism'. They are not proposed to be the 'final word' or 'final analysis'. They are not even proposed to be definitive. They are simply my personal understandings and come from the essence of my heart.

To firmly anchor the relationship of Gnosis (knowledge of God) to Healing, let me state that it is the assertion of the Sufis, and indeed a majority of the Healing Community at large, that a true and functioning knowledge of God is the beginning and the end of the highest and most effective form of healing.

Sufi masters unanimously and enthusiastically assert that their understandings are rooted in the Divine knowledges brought to them from Allah (the One, the True, the Divine), through His noble and beloved Prophet Muhammad (upon whom be Allah's Peace and Blessings), in the form of the revelation of Islam. It is my hope to present to you some of the fundamental practices and understandings of this science in such a way as to stimulate your interest, hope and enthusiasm for the same kind of personal development that is exemplified by the saintly Sufi masters of the past and present.

These understandings work for me. I use them every day and they are effective and useful to me on my path of progress toward the One. It is only my sincere hope that they may be as useful to the reader as they are to me.

*** A note on the text. It is a pet project of mine to help English become a truly universal and possibly even a committed spiritual language (like Sanskrit, Arabic, Urdu and so many others) by adopting into its vocabulary sufficient words and meanings from the Islamic and other traditions of spiritual knowledges. As a contribution to this endeavor, it is my intention to use as much possible of the common Arabic terminology as used in a normal Sufi conversational context. Should a word or two pop up that the reader does not understand and to which there is no attached meaning, please refer to a proposed glossary of terms at the rear of the compilation, whenever it is completed.

*** A note on the use of the masculine gender word "HE" as the personal pronoun denoting the existence of Divine Benevolence: Please realize that there is of course no gender whatsoever to The Divine Reality, either real or implied. The word 'He' is the closest realistic, easy and practical translation for the Arabic word 'HU', which, when used in human context, is the third person pronoun denoting masculine gender. But when it is used in the context of referring to The Divine, it is as genderless as the finger that points to the moon. It is, in this case, another one of the Divine Names and Attributes indicating 'His' Existence as "The Divine Cause, both separate from and linked inexorably and inexplicably to our own."

Introduction

"I am known only by you, just as you exist only by me.
Who knows you knows me, although no one knows me,
so that you too are known by no one."

Ibn `Arabi's Fusus (I, 92, pp. 248-254)

This is a brief exposition of some points of the Sufi Science of Gnosis - Knowledge of God. It assumes interest in the subject and offers no further proof of Divine Existence. Most people interested in this subject matter are already convinced and want simply to set foot on the path of knowledge. This treatise may be a first step on a joyous, but not necessarily easy, journey.

Sufism is nothing if not a certifiable chain of transmission. All "mystic" knowledge consists of two equally important parts, the outward teaching of description and instruction, and the inner core of true, full-body realization. These might be compared or paraphrased as the indications, or signs (ayats), and the meanings, or "the Teachings" and "the Practice", or the lesson and the comprehension.

Once the actual comprehension is reached, the teaching may become more personalized, because all things from the source lead to the source. But until that point, the teachings must be studied and the practices practiced with devotion, belief and sincerity.

Each person of understanding will attempt to publish "the Way" in some manner or other. This writing may be a "new" rendition of the teaching, but it is coming from its source and is designed to point the reader in the right direction. How the conveyer reached these conclusions is a matter of biography, and of little interest. Important is how well the reality is represented.

The science of Creation, and thus of knowing God, is documented in many languages from many times. The most recent and arguably complete exposition of this science came with the life of Muhammad, the revelation of the Holy Qur`an and the experiences of the myriad of followers who embraced this knowledge wholeheartedly.

The teachings of the masters are famous, but there must be living representatives to give it life, otherwise it is dead. And the knowing is eternal and unchanging, but the knowers are as varied as humanity itself. Indeed, the spirit moves where it will.

The Goal of this exposition is to call to the way of the Eternal, Everlasting Peace, one person at a time. It can be done. Personal circumstances are irrelevant. Once the knowledge is known, a simple remembering is sufficient to bring an increase of peace and knowing to the body and mind.

Peace (of mind and heart) is the sole most significant healer in any time. Surrender brings the Real Peace to the body and mind and allows for the immediate disappearance of tension and anxiety, which is the root cause of all other physical and mental imbalances. Continuation brings Joy.

The Role of Sufi Healing in Contemporary Society

Many of our upbringings were in the darkness of unbelief in the Divine light of it all. But that duality is a basis for the struggle of life which is theoretically the joyous interplay of light over darkness and knowledge over ignorance. It is the reality of that struggle which makes life a real test and thereby a process of discovery and self-improvement which becomes the means to the gratitude and awarenesses that life is created to inspire. In other words, the hardships exist so that their sadness and frustration may be transformed into victory, joy and wisdom. In search of the praiseworthy diamonds we dig forever in the common soil. Discovery is to make known and to make known is to praise.

In the search for archetypal role models of the spiritual type we have reluctance stimulated by fear of extremes. On the one hand we have the righteous fear of religious fanaticism in which all other beliefs and non-beliefs are wrong, and where it is the religious and spiritual duty of the true believer to join the crusade to save the world. On the other hand, we have the nightmare and desolation of the all-consuming fear for personal survival, with faith in nothing other than dreary personal productivity and acquisition. This is the 'cog in the machine' mentality, and represents basically no religion at all.

In the first chapter of Qur`an (Al-Fatihah) is mentioned the two consequences of disbelief in objective (revealed, divine) truth. One is the incurring of disfavor, i.e. the accrual of 'bad karma', exemplified by a joyless, lifeless existence, and the other is the 'going astray', or religious egotism, which is the basic misunderstanding leading to fanaticism, judgmental attitudes and extremes of indulgence, among other things.

Few people actually understand the real and general purpose of life itself, and even fewer are contemplative enough to be able to perceive the real purpose of individuals in their own surroundings. Yet this is exactly the understanding that is most needed. The healing power of this understanding is truly transformative.

I wish to propose the possibility of discovering a personal balance, and the possibility of the existence of a general cure-all in the form of a knowledge and a knowing. An 'objective truth', if you will, the study and practice of which leads the seeker to satisfactory understandings concerning the nature of humanity and his/her personal role in it, and/or salvation from it.

The Goal of Sufism

Holistic Health in the 90's

The flower children have reached maturity. The illusions of youth have long since passed, and the realizations sought after are being attained. We broke loose in the 60's, studied and practiced in the 70's. Blended in and mellowed out in the 80's, and are rising by the power of Truth in the 90's.

In the 70's Holistic Health was the study of physical disease and therapeutics. In the 80's it was patience, work and digestion. The main thrust of Holistic Health in the 90's was spiritual realization as a means to personal and societal ideals. Looking seriously at the realities of social reformation, spiritual truths have become the tools available for the attainment of personal goals. Personal goals will include societal and environmental goals. Theology is a major force in intellectual and psychological reform and the studies and practices of the Sufis have risen as a means of understanding and achievement.

The goal of the Sufi is to understand and live in The True Love. That goal, maintain the Sufis, is the highest aspiration of the human heart. Love is the true force of Creation, and Creation is a manifestation of Divine Love.

Assuming that, let's explore the various meanings and manifestations of Love and their impact on the human individual and society. We might define the basis of human motivation as "to love and be loved". The Sufi loves and is loved in the truest and ultimate sense. S/he lives in the certain and experiential knowledge of God's Love for creation and humanity and therefore strives to know and become truly human. S/he spends his/her time doing deeds of self-effacement and purification, studying knowledges that will increase the orientation toward the One True Source and decrease the likelihood of falling into error and delusion, at the same time manifesting by every means available that same love in human understanding to all creatures. By coming to know his/her own needs and the means to their fulfillment, s/he comes to know the needs of all humanity and the means to their satisfaction.

The Loss of Love

It certainly seems like the materialist society (whose goals are all the same) is simply putting the cart before the horse. We all feel the need for material stability, but why? If we were to look deeply, we would find that we feel material stability would be an adequate (even requisite) platform from which to manifest and receive love - from family, friends and society in general. The difficulty with this is simply that, as we all know, the life of this world is fleeting and thereby the search for material stability becomes all consuming and can lead to tragedy. The primary motivation (Love) becomes lost in the unending search for the unattainable, and never becomes attained. The goal becomes lost in the search for the means.

A person constantly caught in the quest for material stability will never have the time to love and receive love from spouse and family. This is the sad tragedy of the "American way".

To this the Sufis say "Love Now!"

Put yourself right with Love. This is not an unpopular theme in the world of contemporary psychology. Let love flow from you now and you will discover from within yourself the very source of life itself, without which it is but a hollow shell. You'll no longer be lost in the priorities of your mortal existence, and all self-concern and egoism will depart. This does not mean to say that you will become irresponsible - quite the contrary. You will fulfill your responsibilities all the more effectively since your motivation will be from the ease of love rather than from the hardship of concern and worry.

The truly enlightened beings of the world, Bodhi-Sattvas, Mahatmas, Buddhas and Sufi Masters (etc.) have reached (at least) the stage of realization called 'Subsistence in Divine Love', and their only concern is to provide for their family (humanity) that same subsistence. Hence our need to manifest. We possess a secret that wants to be known.

This level of existence is what we all long for, and it is the goal of Sufi Healing. It is the beginning of "to love and be loved" - to know and live forever in Divine Love. A family, community or society based on this principle is going to stay together through thick and thin.

You're never out of touch with Love!

If you ever think that you are, then you simply need to pick up the spark again.

The role of Sufi Healers is to carry the deep torch from which all hearts may be rekindled.

How does one acquire the deep torch? By having it kindled by a real Sufi Master, and following the pathway of Peace and Love to its completion. The kindled heart will burn through all physical illness and discomfort. The heart on fire with Love will live forever in that Love.

The Gnostic Claim - God IS Knowable

God IS Knowable. What's more, Such as It is, Divine Nature makes Its knowledge incumbent upon creation. Ignore It at your peril. The good news is that it is possible. It would not be required of us if it were not.

All words have meanings. All meanings are meant to be known and explored. Meaning is the source of knowledge. Knowledge is the understanding of meanings. Meaning is that which is indicated (by a word). A meaningless word nullifies its own existence.

How does one explore meaning? With conviction, determination, investigation and repetition! The word 'Gnostic' means Knower (of God). The word 'Gnosis' means Knowledge (of God). The word 'agnostic' means to be without knowledge (of God), and therefore, ignorant.

Consider, if you will, the meaning of the word 'ignorant' (Spanish/Latin: ignorante) - one who ignores. To ignore is an act of will, of deliberate denial and uncaring, and therefore unknowing, (of the Divine Nature of Existence). And now consider the consequences of ignorance - singularly the most damaging aspect of human existence. Fear, war, pestilence, disease, all the damaging elements arise from this one human quality.

Consider the meaning of the word 'enlighten' - to remove the burden (of ignorance). Consider the meaning of the word 'wisdom' - the understanding and practical application of knowledge. Do we know

of anyone born with them? Are they not, then, noble objectives?

Consider the most fundamentally beneficial (and beneficent) aspect of human existence, the Knowledge of the Unity of us all. Is not the Unity Beneficent? Contemplate Divine Unity for one moment and see what happens to you. Is not this Unity sufficient to speak for itself? The slightest contemplation of it can be magnificently inspirational. Unity is the Source of Inspiration. What is it that you listen to when you contemplate Unity?

All religious, spiritual and socially uplifting teachings are inspired by this Unity. All religions, spiritual traditions, and ancient medical sciences and philosophies, from flower arrangement to homeopathy to the arts of war, include as an essential element a never-ending deep contemplation of, and listening to, this Unity.

Can there be any thing greater than this Unity? Can this Unity be Knowing but not Conscious? May we have consciousness, but not That in and by which we exist? Should this Unity not have qualities that are beyond our comprehension? And should not this Unity be solicitous of our well-being, since Unity saw fit to bring us into existence in the first place? Is Unity not Aware, the Source and Author of a mother's love and a father's concern? Is this Unity not capable of creation? Did we, and the creation of the known and unknown universes, past, present and future, arise accidentally, as though somehow without the consent, knowledge, cooperation and willful participation of this Supreme Unity?

Consider some alternatives. Would you support the contention that the Unity is incapable of speech? All of creation speaks to its kind and others in some form. Is not then speech an essential attribute of this Unity? If capable of speech, would you consider Unity incapable of creating one (or more) able to listen? Who were the great spiritual leaders of history? All claimed the ability, by Divine Grace and Will, to speak for The Unity in the language of the people at that time. And was not their message of eternal benefit to those who listened?

Should not this Seeing, Speaking, Creating, Knowing, Willing, Compassionate, and Powerful Unity be able to give Itself a name unique to Itself in all languages, that distinguishes Itself from all previous concepts and misconceptions? And would you consider this Entity (Unique, Whole and One In Itself) unable to make this Name, and Its Will and Purpose, known to Its creation?

Contemplate the meaning of these words!

Al-lah! The One, greater than which there is nothing!
Ahad! The Unique. Standing Alone, beyond comprehension, without necessity of Creation. He is now as He was.
Wahid! The Oneness, the Unity (Life, Knowledge, Seeing, Hearing, Speaking, Will, Power), Who comprehends all.

The knowledge of Unity is a study; the Knowing of Unity is a practice. The Knowing and living in Unity is the primary human obligation that supercedes all other obligations in importance and priority. All action or non-action arising from this Knowing will be from Source and successful. No other knowing can claim this! One moment away from this knowing is damaging and to persist in its ignorance hardens the heart irreparably.

The Knowing of Unity benefits us in many ways.

Personally, with physical health and well being.
Socially, with a caring, unified society and the power of love and concern that such a society can bring to the individuals within it, and
Societally, by allowing the meeting of the races for the purpose of global harmony and balance (of regional deficits).

This Divine Unity is the Source and Creator of all knowledges, foremost among which is the Science of Knowing (the Divine) itself.

The Divine Oneness has revealed the Science of Knowing Divinity and made it available to those who would seek it. It's called Gnosis, 'Knowledge of God', or 'God Realization' and is often referred to as the 'mystic way'. It has its roots in singular Truth and its origin in before time. The "Way" (to know God) has been espoused by every convinced individual from every religious and spiritual background.

What could be more practical, in any day and age, than the knowledge of the Science of Knowing the Divine Unity of us all? Divinity exists. Even one's choice to ignore it affirms it. It is not erased from reality by such ignorance, only ignored.

Where does one go to seek knowledge of the Divine? Only the Divine can have complete knowledge of Itself, and only by Divine Will could Divine Knowledge be accessible to humanity. The Sufis say simply, "We know God by God."

Sufism: The Science of Perfecting Awareness

The word 'Sufism' has no original meaning in English. It appears to be a symbolic representation (and sometimes trivialization) of a significant and meaningful word in Arabic - Tasawwuf (self-purification, healing, becoming whole and healthy). This Arabic word denotes, among other things, the healing, realization and teaching process deriving from, and whose existence is solely dependant upon and the sole point of, a single definable and observable activity. This activity is the study and practice of the Islamic revelation under the directorship of an authorized and truly matured spiritual master.

The study, condensation and application of the above mentioned purification process, including its practices, analysis and documentation, became the domain of the Sufi masters and students, and it came to be recognized as the esoterics, or inner psychology of Islam. Hence the similarity of Sufism to western psychology and the derivation of its claim to the title 'Islamic Psychology'.

There are of course obvious and glaring differences between Sufism and western psychology, most notably in intention. But it is a part of the hope and work of the sufis that as psychologists continue their leading edge search into the spiritual traditions of other cultures, they will be able to unify with and utilize the common intentions and goals of most spiritual teachers.

Although sufis do not claim theirs to be the only way, (as it is both obvious and respectfully noted that many effective systems have come before it), we do point out that Islamic Sufism is the most recent and complete emergence of the full principles of spiritual liberation. And it is certainly famous for it's efficacy.

Liberation implies 'being set free'. It is not to be equated with rebellion, revolution or self-assertiveness. It can only be accomplished by an unconditional surrender, the reality of which must be tested. The only true test of a master is by another master. A Sufi adage tells us "call no man your master lest he set you free." The beauty of this kind of spiritual freedom is that it only increases the love, respect and service one has for one's teacher, much the same as one reaches maturity and goes about one's life independently never losing the love and respect for one's caring parents.

All spiritual traditions (religions) have their exoteric disciplines (practices) and their esoteric understandings. These understandings have evolved like any others as a result of study and observation of the beneficial effects of devotion to the practice of the outward disciplines.

The true purpose of all religions is to provide a formula (teaching) and catalyst (teacher) for alchemy (the spiritual growth or transformation of the student); the guided transformation of lead (the childish ego) into gold (the spiritually mature adult). So all teachings must have their outward formulas, but without the chemist, the alchemist, the transformed teacher to act as guide, these laws are without reality, meaningless and ineffective. Under mature guidance, Islam is a spiritually and socially transformative influence par excellence, and the Sufi way is widely known as an alchemy for spiritual evolution.

The Practice of Remembrance (Dhikr)

There is a science to the use of the names of God (Allah) in Arabic. It is one of the spiritual subtleties of the science of remembering our Reality. Although the true gnostic (realized knower of Divine Reality) knows what s/he is referring to with the mention of the word 'God', there is not yet in the English language a science to bring that realization to the unaware seeker. One of the true bases of Sufi practice is exactly this science.

Compare simply the effect of repeating the word 'God' over and over again to the effects of repeating the name 'Al-lah'. This same principle holds true for all of the names of the attributes of the Divine Reality and is another manifestation of the principle of Barakah (blessing, spiritual benefit). When we discover that one practice 'works' and the other doesn't, or that one method is manifestly more 'effective' than the other, what we are comparing is the Barakah received.

In English these Divine Attributes are objective descriptions, i.e. nouns and adjectives, and truly meaningful only to the gnostic who has already attained an awareness of True Meaning. There is of course some benefit from the contemplation of the meanings of these words, but there is no real established science for total realization using only the English language. There is, however, such a science in Arabic, and this is the science of Dhikr (remembrance) as revealed by Allah to the Prophet Muhammad and taught by the Sufi masters.

It is said that when we remember Allah, Allah remembers us. It is from Allah's remembrance of us that we know our True Reality, and it is this True Reality that constitutes our self-knowledge and the basis for our healing.

The journey to and through the self can be long and arduous. Without proper orientation, guidance, tools, and knowledge how to use them it is impossible. But that it IS possible at all should come as good news to us, for no effort is too much in the quest for escape from darkness and the plentiful reward of light and guidance from the Divine.

It is helpful for us to think of the journey in terms of stages of awareness. For the traveling through these stations we have the teaching of the Sufi Masters. It is not recommended to attempt this journey without a guide, and the teachings of the guide of this age can be obtained from any of his students.

Ali Ansari is a teacher and healer in the classical Sufi tradition. He is currently offering regular evening classes on the Principles of Spiritual Healing and is available for personal consultations. You may reach him at his home at 503/460-0712. For class schedule and more writings visit www.spiritriders.com. Email: ali@spiritriders.com

from : www.newconnexion.net/

Spiritual Dimensions in Healing in Islamic Medicine

noreply@blogger.com (Studio Life) — Fri, 30 Nov 2007 04:13:00 +0000

by Ibrahim B. Syed, Ph. D.
President
Islamic Research Foundation International, Inc.

The National Center for Complementary and Alternative Medicine (NCCAM), is the National Institutes of Health's (NIH) principal component for research on complementary and alternative medicine (CAM). NCCAM and the NIH Clinical Center are developing an integrative medicine which is a combination of mainstream medical therapies (Modern Medicine) and CAM therapies for which there is high-quality scientific evidence of safety and effectiveness. NCCAM encourages Homeopathy, Ayurveda, Aromatherapy, Herbal Medicine, Unani Medicine, Acupuncture, therapeutic touch, chiropractic, prayers and other religious practices, and other “alternative” therapies.

Recently there has been a tremendous surge in interest and publications in the field of spiritual medicine in the United States. An abundance of articles, books, and conferences in recent years have addressed the impact of spirituality on patient, physician, and health care. Modern studies indicate that Spiritual healing can help with any problem, mental, physical or emotional.

Due to the advancement of medical technology, modern medicine plays a dominant role in the treatment for acute medical conditions. However, certain forms of alternative medicines do work for certain medical conditions, when compared to the modern or conventional medicines. Many physicians and patients all over the world believe in the spiritual dimension in healing, such as the power of prayer as an adjunct or complementary Medicine to modern or conventional medicine.

Modern medicine and models of care are looking into, not only the fundamental spiritual dimension of care, but also the significance of spiritual development of the individual towards healing. The focus of this paper is to provide an awareness of Islamic health practices, health behaviours, code of ethics and the framework of Islamic perspectives of caring and spirituality. A brief overview of the Muslim world, the historical development in caring and health and the pillars of the Islamic faith provide the context of the paper. The development of a model of care based on the Islamic perspective is suggested.

To understand the Spiritual Dimensions in Healing in Islamic Medicine, we need to understand the articles of faith in Islam. These are: (1) Tawhid or belief in the Oneness of Allah (SWT) (2) Salat or contactual prayer (3) Siyam or Fasting during the month of Ramadan (4) Zakah or charity (5) Hajj or pilgrimage to Mecca.

Recent scientific research indicates that affirming belief in God or Allah (SWT) makes a critical contribution to our physical health. When people call upon faith, they activate neurologic pathways for self-healing. The Muslim prayer consists of contact prayer (salat), Zikr (Dhikr) or remembrance of Allah and recitation of the Qur'an. These elicit the physiologic relaxation response. Hajj and congregational Prayers serve to buffer the adverse effects of stress and anger, perhaps via psychoneuroimmunologic pathways. It is speculated that congregational prayers may trigger a multifactorial sequence of biological processes leading to better health. Studies have shown higher degrees of social connection (through family and friends or congregational prayers in the Masjid) consistently relate to decreased mortality. Zakah is altruism and in sharing the wealth, apart from the socio-economic benefits, the Muslims also garner better health. Doing good to others is also Zakah and those who volunteer their work find marked improvement in their health. Several studies have already documented the health benefits of fasting during the month of Ramadan.

This paper addresses the role of Spiritual Dimensions in healing the Muslim patients and examines the integration of Traditional (Complementary/Alternative) Medicine and Modern (Conventional) Medicine.

REFERENCE: http://www.islamset.com/ioms/cam/Abstracts/Ibrahim%20Syed.html

Islamic Healing

noreply@blogger.com (Studio Life) — Fri, 30 Nov 2007 04:11:00 +0000

Islam is one of largest religions in the world. It is known as a way of life which encompasses the Spiritual, Social and Economic way of life. Spiritual healers inherited the methods that God’s messengers were using, and from one generation to another have practiced these methods up to the present time. In the Islamic tradition, healers utilize both medicinal remedies and spiritual means. The spiritual techniques follow scientific principles, which utilize the patient’s latent energy and the power contained in the devotions and supplications and meditations of the prophets, messengers, and "wise men" of God.

Prophet Muhammad (peace be upon him) was once in a session where he was curing people through spiritual methods when he was asked whether or not remedies should be sought from medicines. He said, "Yes, you must seek remedy from medicine, because whatever disease God has created in this world, He has also created its remedy as well. But there is one disease for which He has not created any remedy, which is old age."
Each and every prescribed Quranic verse has its unique healing property, which differs from those of other verses.

About Energy And How Spiritual Healing Works

Spiritual healing is not at all a mysterious process but is in fact very straight forward, albeit often quite complex. The spiritual healing technique involves the energy field that exists around each of us. Everyone has an energy field or an aura that surrounds and interpenetrates the physical body. This field is intimately associated with the health of the human being.

In different cultures, energy is known by different names. The word "energy" is referred to as:

Ki in Japanese
Chi in Chinese
Prana in Hindi
Qudra in Arabic

Energy is the life breath transmitted to us from the Existing, Everlasting Superpower that overlooks human beings and all creation. Energy regulates our thought patterns and emotions, is the source of our life force and is the animating factor in all living beings. It circulates through our bodies and can be harnessed for healing. It is the source of all movement in the universe. When the human body loses its life breath the original energy (or life force) leaves it, allowing the body to decompose.

The body goes back to its earthen origins and the spirit returns to its angelic origin of spiritual energy. This energy is never lost and exists without the secret of its nature being understood by science and modern medicine.

This unknown spiritual energy is behind the life of every drop of blood in animate beings, the motion behind every living cell, and the driving force of constellations and galaxies. It carries unlimited perfect and complete powers, which are real, active and continuous. The action of this force is genuine because nothing can grow or live in the entire universe without its influence.

This is especially applicable on earth where no trees, grass, vegetation and indeed no life can exist without the intervention of this unknown, unseen energy. It is with this energy that a tiny plant pushes through the middle of a huge desert boulder. This energetic spiritual life force holds the organs, blood vessels, and all body parts in place. When the body’s life force diminishes, the anatomic relations of the body’s organs are altered and disrupted, which leads to pain, organ dysfunction and an overall deterioration of health.
The spiritual energetic life force creates an energy field around itself like a highly charged magnet or electrode. This force reflects its energy throughout the human body and becomes the driving life force behind all of its activities and processes. The life force not only energizes the body but also gives it its identity. As an atom is defined by its constituent electrons, protons, and neutrons--which are also its energy components--so too does the spiritual life force give energy and identity to the physical body.

The healing spiritual energy is analogous to a waterfall. If a waterfall is channeled in the right way, it can be harnessed to produce energy and give light. Similarly, if our blood flow is properly channeled through a balanced, equilibrated system, the driving force of that energy will augment the energy of the weak organs.

In those organs where the life force has been weakened and dissipated, spiritual healing will increase and activate these vital forces. The spiritual healing technique allows the life energies to be exponentially expanded to activate the ill member and heal it.

A similar phenomenon is seen in an atomic reaction, where tremendous power is released from the internal energy of the atom. The energy produced increases geometrically as the activated, energized atom spreads its energy to its neighbors, propagating a chain reaction of energy release. The same principle of the atomic reaction is used by spiritual healers to harness and activate the life force within the patient. Much in the same way that contemporary physicians direct lasers to heal affected areas of the body, spiritual healers access a similar chain reaction of the body’s existing energy, channeling it to the affected areas to heal pain and suffering.

When one organ begins to heal, the other organs use the released energy to activate and release their own inherent energy, which in turn promotes physiological equilibrium and relief from pain.

A healthy heart will sustain a weak body, but when the heart is weak and diseased--even in a young person--the body will not be healthy or live long. Therefore, maintaining the heart is the first priority for spiritual healers. Furthermore, maintaining the brain is also another important priority to keep the flow of messages functioning properly.

Islamic healing can be done through prayers, talismans or the seeking of an Islamic spiritual healer. Muslims believe that every line of the Holy Quran has the ability to heal; the key is your faith and intention. Spiritual healers use an inward approach to healing by applying spiritual techniques and methods to utilize the body’s own energy. The difference between the spiritual healers and the physician healers is that the former is healing from inside-to-outside while the latter is healing from outside-to-in. Each are doing good for their patients and both meet on the common ground of curing disease and relieving pain and suffering.

Before I complete this section I wish to address a tangent topic. Due to recent events i.e. the 9/11 attack in America, Islam has been seen as a destructive force rather than a healing force. I have found a short article while surfing the internet by a unknown writer which I feel makes interesting points about the violence in Islam and Western Cultures.

The tradition of spirtual healing

noreply@blogger.com (Studio Life) — Fri, 30 Nov 2007 02:14:00 +0000

By Muzaffar Iqbal

Prayer can cause recovery from the pain of the heart, stomach, and intestines. There are three reasons for this. First, it is a divinely commanded form of worship. Second, it has a psychological benefit. This is because prayers divert mind from the pain and reduce its feeling whereby the power to repel [the cause of] pain is strengthened. Expert doctors try all means to strengthen this [natural] power – sometimes by feeding something, sometimes by inspiring hope, and sometimes by inspiring fear. Now, prayer [with concentration] combines most of these means of benefit, because it at once instills fear, self-effacing humility, love [of God], and remembrance of the Last Day."

SEPTEMBER 1998- Thus wrote the 14th century traditionalist and historian Abu `Abd Allah Muhammad al-Dhahabi in his Kitab al-Tibb (Book of Medicine). This emphasis on what can be termed "holistic medicine" in modern parlance – involving the spiritual, psychological, physical, and moral aspects of being – is the essence of Islamic medical tradition which traces its foundation to the revealed Book of God, the Qur'an, and to the Hadith, the sayings of the Prophet of Islam.

This integrated approach is not specific to health only; in the Islamic world view everything – including the heavens and the earth and all that is in between – is seen as a manifestation of the creative aspect of God to Whom everything, living or non-living, submits. At the heart of this worldview is the concept of Tawhid, the Unity of God, embodied in the first part of Shahada, the testimony of faith: La ilaha illa'Llah ("There is no god but God"). Everything in Islamic civilization, including the health sciences, has sprung forth from this fundamental statement which is an expression of the transcendence of divine unity.

This consciousness of the oneness of God is placed at the center of the Islamic worldview so as to act as a directing force which draws to itself all levels of manifest reality in the cosmic plane. To proclaim that there is no god but God is to testify that there is an essential unifying principle behind the apparent multiplicity of the universe which, in Islam, is not restricted to merely the observable and perceptible reality but goes beyond to the realm of the Unseen.

Because God alone is the sole arbitrator of everything that exists, both health and sickness are viewed as coming from God. "There is no disease that God has sent down, except that He has also sent down its treatment," says a famous Hadith (saying of the Prophet). God who has created sickness has also created treatments.

The famous verse (16:69) of the Qur'an about honey is an example of the Divine design in creation: "And thy Lord taught the Bee to build its cells in hills, on trees and in [human] habitations; then to eat of all the produce [of the earth], and follow the ways of Thy Lord made smooth: From their bellies comes a drink of different colors wherein is healing for mankind. Verily in this is a sign for those who reflect."

Scientific research teaches that the process of healing involves the physical as well as the spiritual and psychological domains of human existence. The tradition of spiritual healing in Islam is based on the recognition of the effect of spiritual health on the physical body. The body itself is seen as a mere receptacle for the spirit, which alone constitutes the immortal part of human existence. The body is healthy if the spirit is healthy, and the spirit is healthy if it is not in conflict with the Divine Writ. The submission of the spirit to the Divine commandment produces a harmony in the soul and body which makes all the limbs and organs function properly.

Rhazes (c.251/865-313/925), whose treatise on measles and smallpox is well known in the West, used to treat the maladies of the soul along with those of the body. In his book on the relationship of soul and body, translated into English as Spiritual Physick, he devoted 20 chapters to descriptions of various illnesses that beset the body and soul.

Avicenna (370/980-428/1037), honored in the West with the title of "Prince of Physicians," the author of the monumental Canon of Medicine (al-Qanun fi't-Tibb), is known to have practiced the art of healing with the help of spiritual guidance. The Book of Healing (Kitab al-Shifa), Avicenna's second most important work after the Canon, presents a unique synthesis of the Greek, Persian, Indian, and Islamic practices of healing.

Avicenna based his system of medicine on the equilibrium of the four humors (following Hippocrates): blood, phlegm, yellow bile, and black bile. These four humors were then related to the four elements (fire, air, water, and earth) of the natural world. Avicenna believed that the human spirit has been constituted with the power of restoring balance in the body, and that the task of medicine is merely to aid this process. The process of regaining health is, therefore, greatly facilitated by the use of practices which produce spiritual healing.

The system of spiritual healing is related to the cosmic order in the universe through the basic doctrine of the correspondence between all levels of reality, as Seyyed Hossein Nasr has pointed out in his book, Science and Civilization in Islam:

There is in the Hermetico-alchemical natural philosophy – which was always closely tied to medicine in Islam – a basic doctrine of the correspondence between all the various orders of reality: the intelligible hierarchy, the heavenly bodies, the order of numbers, the parts of the body, the letters of the alphabet which are the "elements" of the Sacred Book, etc. The seven cervical and the 12 dorsal vertebrae correspond to the seven planets and the 12 signs of the Zodiac, as well as to the days of the week and the months of the year. The total number of discs of the vertebrae, which they consider to be 28, correspond to the letters of the Arabic alphabet and the stations of the moon.

In Avicenna's medical theory, the human body is composed of three units: the Physical system, the Nervous system, and the Vital system. The Vital system conditions and suitably prepares the Vital Force for the sensory and motor function of the brain. This system is centered in the heart and functions through it.

The human body, according to the Islamic world view, is a weak vessel made of clay (Qur'an: 55:14), a frail material covering, enslaved by the carnal woes. Within the body, the heart is the seat of knowledge and consciousness. It is a lump of flesh, placed in a central void, a regular oscillation – from which flow all emotions and causes of actions. If the heart is sick, the whole body is sick.

Healing through supplications, prayers, and fasting is a well-established tradition in Islam. This is based on the fact that in Islam, humans are viewed as entities in which body and soul are united. The soul has its own maladies (like forgetfulness of the Divine presence, greed, jealousy etc.) and the body has its own ailments but both are combined in one living entity: the human being. Both act on each other and through each other. This unique integration of body and spirit is then linked to the rest of the universe through an elaborate system of levels of reality reaching up to the Divine presence.

"The best gift from God to mankind is good health," Prophet Muhammad once said. "Everyone should reach that goal by preserving it for now and the future." The fact that both health and illness are seen in Islam as coming from God has closely linked the art of healing to worship. The one who practices the art of healing does this for the sake of God’s pleasure. The physician and the patient are thus united through a spiritual bond.

According to a Hadith, God will say on the Day of Judgment: "O Son of Adam, I was sick but you did not visit me." "My Lord! how could I visit you when You are the Lord of the whole world," we will reply. God will say: "Did you not know that so-and-so from among my servants [i.e. human beings] was sick, but you never visited him or her? Did you not know that if you had visited, you would have found me there?" This high consciousness of the Divine, and the spiritual benefit of visiting the sick, is further elaborated by another Hadith-e Qudsi (a narration in which God speaks directly, but the words are attributed to the Prophet) in which God says: "O my servant! Health unites you with yourself but sickness unites you to me."

_____________

Presently director of scientific research at the Pakistan Academy of Sciences, Muzaffar Iqbal has previously held academic and research positions at the University of Wisconsin-Madison, McGill University and University of Saskatchewan. He was editor of Islamic Thought and Scientific Creativity (1991-96) , a journal in the field of Islam and Science, and director of scientific information, Committee on Scientific and Technological Cooperation, Organization of Islamic Conference (COMSTECH). He is the author/editor of more than fifty works including Science in Islamic Polity in the Twenty-first Century (ed.) (Islamabad: COMSTECH, 1995); Health and Medical Profile of the Muslim World (Islamabad: COMSTECH, 1993), Possible Strategy for Energy Mixes in the Muslim World (Co-ed.) (Islamabad: COMSTECH, 1994); Mineral Profile of the Muslim World (ed.) (Islamabad: COMSTECH, 1995). He has also published papers on the history of philosophy of science, history of Islamic science, and the relationship between Islam and science in various journals.

Medieval Islam

noreply@blogger.com (Studio Life) — Wed, 28 Nov 2007 01:20:00 +0000

Islamic cultures are among the most interesting, complex, and dynamic in the world. At the same time, they are among the least known in the West. From its dramatic rise in the seventh century A. D. to the present, Islamic civilization has covered a large part of the globe, incorporating many subcultures and languages into its orbit, and vigorously engaging the peoples around it.

Medicine was a central part of medieval Islamic culture. Disease and health were of importance to rich and poor alike, as indeed they are in every civilization. Responding to circumstances of time and place, Islamic physicians and scholars developed a large and complex medical literature exploring and synthesizing the theory and practice of medicine. This extensive literature was not specialized in the sense that modern medical literature is. Rather, it was integrated with learned traditions in philosophy, natural science, mathematics, astrology, alchemy, and religion.

Islamic medicine was built on tradition, chiefly the theoretical and practical knowledge developed in Greece and Rome. For Islamic scholars, Galen (d. ca. 210 AD) and Hippocrates (5th century BC) were pre-eminent authorities, followed by Hellenic scholars in Alexandria. Islamic scholars translated their voluminous writings from Greek into Arabic and then produced new medical knowledge based on those texts. In order to make the Greek tradition more accessible, understandable, and teachable, Islamic scholars ordered and made more systematic the vast and sometimes inconsistent Greco-Roman medical knowledge by writing encyclopedias and summaries.

Islamic medicine drew upon Hellenic medical tradition to form its own. Likewise, medieval and early modern scholars in Europe drew upon Islamic traditions and translations as the foundation for their medical enterprise. It was through Arabic translations that the West learned of Hellenic medicine, including the works of Galen and Hippocrates. Of equal if not of greater influence in Western Europe were systematic and comprehensive works such as Avicenna's Canon of Medicine, which were translated into Latin and then disseminated in manuscript and printed form throughout Europe. During the fifteenth and sixteenth centuries alone, the Canon of Medicine was published more than thirty-five times.

As noted earlier, medieval Islamic medicine was not an appendage of Islamic culture but rather immersed in it. This means, among other things, that Islamic medicine participated fully in the Islamic traditions of book-making, including calligraphy, illustration, paper making, and binding.

Because copying the Qur'an was an act of piety, calligraphy for even non-religious subjects came to be more than the mere reproduction of texts--it was and is a form of applied and even fine art, engrossing readers and writers alike.

Islamic illustration practices tended to be adopted from the Byzantine and Persian cultures and to have an ambivalent and particularly complex history within Islamic culture.

Islam learned paper making from China but made the fateful decision to use linen as the raw material for paper, rather than mulberry bark, or other organic matter. The transfer of Chinese technology and the innovation in the use of linen provided a writing material more economical than parchment and more durable than papyrus. It was from Islam that the rest of the world learned to make paper from linen.

Except for the paper manufacturing, binding is the Islamic book craft least studied historically. Until more research on it is done, we can say that Islamic craftsmen and artists developed characteristic book-binding forms, most of which were functional--providing protection to paper and ink--with some being decorative, at times of a very high order.

from: http://www.nlm.nih.gov/hmd/arabic/med_islam.html

ABSTRACTS OF CONTRIBUTION OF ISLAMIC MEDICINE TO UROLOGY

noreply@blogger.com (Studio Life) — Tue, 27 Nov 2007 02:16:00 +0000

Dr. A.M. Dajani
JORDAN

The aim of this paper is twofold; to review the most important contribution to urology by Arabian and Muslim Physicians and to refute the frequent denials by many scholars of their role in this field.

Picturing Muslim Physicians simply as transcriptors of Greek, Roman and Indian medicine has been refuted by many scholars. To the contrary, they had enriched medicine by their experience and deligence and became the discoverers and exporters of knowledge, which lit the way to modern European civilization.

Al Razi, Ibn Sina and Al Zahrawi top the list of these physicians, and of equal importance, though less renowned, we find that Ibn al Quff, Thabet Ibn Ourrah, Al Magousy, Al Tabary and others had also made great contributions witnessed in their works.

ANATOMY:
Al Magousy, Ibn Sinas and Ibn Hubal gave a detailed account of the anatomy of the bladder and of the intramural part of the ureter, which is no different of what we know now. They also drew the attention to the importance of such an arrangement in the prevention of vesico-ureteric reflux. It is interesting to note that nearly a thousand years later this same observation was made by another renowned scholar of Arab descendence viz. E. Tanagho. Both Ibn Hubal and Ibn Sina stressed the importance of the muscle 'at the mouth of the bladder' which on voluntary relaxation allows urine to flow out during micturitions.

Ibn al Quff described the value of the cremasteric muscles in keeping up the two testicles and preventing their dangling.

Al Magousy is said to be the first to describe such anomalies like hypospadias, epispadias and hermaphroditism. He also described the arteries to the penis and their role in erection.

The description by Ibn Sina that 'the-bladder contracts in every direction and squeezes out urine while the muscle at its mouth relaxes' does not differ from what we know now about the principles of the act of micturition.

RENAL STONES:
Muslim Physicians had devoted a lot of their attention to this subject. They tried to explain the way of their formation and described their signs and symptoms. They also described, for the first time, operations to remove such stones or to break them; and advised certain medications to treat stone patients and to prevent formation of such stones.

STONE FORMATION:
In trying to explain that Ibn Ourrah attributed it to the narrow opening of the kidney or of the bladder, and that the nidus on top of which further deposition might occur was viscid material found in urine as a result of ingestion of heavy food. Ibn Sina mentioned that inflammation of the kidney might end in stone formation. Al Razi on the other hand believed that calcification of pus resulting from ulceration of the kidney might initiate the process; and that stones might be formed either in the kidney substance, in the pelvis of the kidney, or in both. According to Ibn Ourrah, stones start as small bodies and enlarge by time.

This is what we actually know nowadays of the presence of a nidus albeit pus, blood etc., on which salts are deposited. We are also aware of the importance of obstruction and infection in the aetiology of stone formation.

Both Ibn Sinas and Al Zahrawi had agreed that bladder stones are common in children and that kidney stones occurred in the elderly. This is similar to what we know nowadays of the prevalence of stones in children of many of the Third World Countries.

The two physicians also agreed that bladder stones were less in women as their bladder passages are less tortuous, shorter and wider.

SIGNS AND SYMPTOMS OF STONES:
According to both Ibn Sina and Al Razi, pain is worse when stones are formed or during their passage down to the bladder, otherwise patients "feel heaviness in the flanks". This is very similar to how we describe pain due to the stones.

Ibn Sina made a very clear differentiation between kidney and bladder stones, which did not differ either with that of Al Razi, or of Al Zahrawi (Table 1).

Muslim physicians had mastered differentiation between many diseases and Ibn Sina as well as Al Razi before him, though in more detail, gave us a perfect description of differential diagnosis between colonic and renal pain (Table 2) which we believe is no different from what we teach now.

TREATMENT OF STONES:
Al Razi advised giving sedatives during the attack of colic and later drugs, which help to move the stones once the pain had subsided.

Ibn al Quff believed that treatment of large stones was easier for the following three reasons:

The large ones stop at the beginning of the urethra and in fact remain in the bladder.
It is easier to palpate the large one.
Surgery is more tolerated in-patients with the large one as they had got used to the pain.

Al Razi quoting Al Tabbary, Abu Khaled Al Faresy and Bukhtaishoua mentioned the following substances as useful for breaking stones; juice of radish leaves: caper: Prunus mahaleb: water of soaked chick peas: bitter almonds etc., lbn Qurrah and al Antaki added the Jewish Stone and Rubus Sanctus, etc., to the list. In addition in the margin of Tathkaret Daoud (p.92) the following were said to be useful -Alkekenge, Rubus friticosus, diuretics and honey.

SURGERY:
According to Springle, Al Zahrawi was the first to remove a bladder stone transvaginally, and the Lithotomy operation was devised by him. S. Hamarneh remarked about the latter that it was a great step in surgery. (Fig. 1 ).

Both Al Razi and Al Zahrawi gave a detailed description of the operation for the removal of bladder stones and stressed that the internal wound should be smaller than the external one to prevent leakage of urine and that no force should be used.

Al Razi even advised extracting the stone by means of "a forceps" or breaking it to pieces before removal.

Both Al Razi and Al Zahrawi had pointed out the difficulty of operating on women and Ibn Al Quff gave five reasons for that:

She may be a virgin and one cannot introduce the finger in the vagina in search of the stone.
A woman would rarely accept surgery and her tolerance of pain is less.
Women are usually shy.
The incision is more difficult and dangerous as the site of the stone is farther.
She may be pregnant and surgery will harm the foetus.

Commenting on the advice by Maysosen to use forceps for extracting the stone after incision, Al Razi believed that method was better as it would cause less laceration.

Ibn Sina on the other hand did not advise surgery because "it is very dangerous" This is in agreement with Ibn al Quff's opinion who added that wounds after kidney operations would not heal because of the continued passage of urine.

URETHRAL STONES:
Al Razi's advice to pull the skin of the penis forwards before direct incision on the stone to prevent fistula formation is similar to that of Al Zahrawi's. Both advised tying a thread behind the stone thus preventing it from slipping back into the bladder. To avoid laceration to the external meatus if the stone is near the tip Al Razi advised meatotomy, the procedure that is followed today.

In case of retention of urine due to a stone stuck in the urethra Al Zahrawi devised the following (Fig. 2) and method by which he had avoided surgery on many occasions.

"Take a steel probe with a sharp and pointed triangular end and with a long handle. Tie a thread behind the stone... introduce the probe gently till you reach the stone and try to penetrate it bit by bit... until you make a hole through it. Urine comes out immediately. Press on the stone from outside to crush it... The patient is thus cured... If you do not succeed then operate".

Commenting on that Spink and Lewis said -"This device of Albucasis does seem to have been in a manner a true lithotripsy many centuries earlier than our modern era and completely lost sight of and not even mentioned by the great middle-age surgeons Franco and Parei, nor by Frere Come the doyen of genitourinary surgery".

PREVENTION OF STONE FORMATION:
Ibn Qurrah advised avoiding heavy food and drinks, taking things which would clear the passage and cause diurese.g. seeds of melon, squirting cucumber, raddish seeds, cumin, bitter almonds; and many others.

This advice was also given by Al Razi.

This is what we nowadays advise for stone patients regarding diet, hydration and diuresis.

CIRCUMCISION:
We believe that the four methods of circumcision described by Ibn al Quff are the basis of what we practice at the present time. His description of (a round object of the size of the prepuce to be put below it in order to stretch it and push the glans to inside) can be considered the original genuine prototype of the present day Gumko. Also (...to tie the prepuce with a fine thread so that the glans can be pushed to inside...) can be considered the principle of the plastic capstan used for circumcision. Al Zahrawi prefers using the scissors for cutting (... because cutting will be proportionate and at the same level...)(Fig. 3).

HYPOSPADIAS AND IMPERFORATE EXTERNAL MEATUS:
Both Al Zahrawi and ibn al Quff had stressed the importance of these conditions (...Some children are born with no opening to the glans... if there is one there may be a downward curvature, 'chordee'... each is harmful. The first causes retention of urine while the latter affects fertility as sperms are emitted at an angle...).

Al Zahrawi described the anomaly as a very bad disfigurement and added (... the child cannot urinate forward until he lifts up the penis). This is a very clear picture of the anomaly and of its ill effects, as we know today. The benefit of repeated dilatation of the narrow external meatus was also stressed by Al Zahrawi. (Fig. 4) Regarding the surgical treatment of the anomaly, we do not believe that either physician was successful in introducing an acceptable procedure.

SURGERY AND SURGICAL INSTRUMENTS:
The famous surgeon E. Forge, praised Al Zahrawi for compiling all contemporary surgical knowledge in his great work Al Tasreef. Al Zahrawi described some operations for which he can be considered a leader in surgery. He also invented many instruments of his own. In addition to the previously described operations he must have the merit of being the first to recommend what we now know as the Trendelenburg's position which was adopted from him and named after by the German Surgeon.

He is mentioned as having described urinary diversion to the rectum in males and to the vagina in females.

Al Razi described operations on the bladder, urethra and the treatment of complications of such operations.

Before those two surgeons, Al Magousy, in addition to describing urethral anomalies and their treatment, is said to be the first who described perineal cystolithotomy.

However no advancement was made in the treatment of varicocele and hydrocele.

Regarding surgical instruments, Kirkup said that the first application of the modification of the handle of an instrument was the dental forceps made by Al Zahrawi. Commenting on the use of Al Zahrawi of the scissors for circumcision, Spink and Lewis said (...it may, therefore, be attributed to the Arabs; that is the application if not the actual invention...). The Methkab devised by Al Zahrawi can also be considered an instrument for lithotripsy.

CATHETERS:
Tucker denied that any improvement on catheters had been made before the beginning of the eighteenth century, and that the anatomy of the urethra was not taken into consideration. This is clearly refuted by the Muslim Physician's description of the catheter regarding its size, shape and malleability, together with the material of which it was made.(Fig. 5)

Again while J. Herman had denied that any improvement was made in the field of catheters we find that Ibn Sina had advised that more than one hole should be made for irrigation and drainage and that it should be of a round head.

In addition our Muslim Physicians had described very beautifully what could be considered irrigation syringes with negative pressure effect. (Fig. 6). We also find that Ibn Sina had advised caution and gentleness during catheterisation to avoid urethral injuries, not as Tucker had described that the patient was at the mercy of the size of the catheter.

Commenting on the irrigation of the bladder, Spink and Lewis wrote -(This chapter on irrigation of the bladder is both more comprehensive than any classical description and of the utmost original value. Celsus and Paulus merely give a few lines or a paragraph, but Albucasis devotes a whole chapter with splendid illustrations. (Fig. 7)

DILATORS:
The importance of urethral dilatation and the indication that the Arabs were the first to use the dilators and to stress their importance are well documented.

URINE:
As modern techniques for chemical, microscopical and bacteriological examination of urine were not available to them, Muslim Physicians had to rely upon the physical characteristics of urine and were able to draw very important conclusions. Thus Al Razi considered that urine reflected the circulation in the urinary system. Muslim Physicians laid down strict rules for the collection of urine, which do not differ, from what we advise today.

Al Razi advised examining urine for colour, consistency, deposit, taste, clarity, touch etc., and he divided each into different subdivisions and then specified the cause and the meaning of each. Haematuria with epithelial debris and foul smelling urine denoted cystitis, which might be associated with pain in the suprapubic region. In case of arthritis there might be discharge with burning along the shaft during micturition.

Both Al Razi and Ibn Sina described different types of frequency and polyuria including diabetes, the later stressed the importance of a pelvic mass pressing on the bladder causing such a disturbance.

Both physicians attributed nocternal enuresis to the laxity of the bladder neck muscles and the sphincter together with deep sleep. They advised for treatment limitation of fluid intake and light food at bed as many advise nowadays. Ibn al Quff added that involuntary urination can be due to spinal injury (neuropathic bladder).

Urinary retention could be due to obstruction at the bladder neck due to blood clot, a stone or a new growth. Both Al Tabary and Al Razi differentiated very clearly between the different types of anuria whether of kidney origin due to ureteric obstruction or bladder neck obstruction; they also stressed the importance of the presence or absence of a round globular mass (bladder) in the suprapubic region. In addition Al Razi described azotaemia, gangrene of the scrotum and haemoglobinuria.

TREATMENT BY HERBS:
Muslim Physicians had copied many prescriptions from ancient medicine and added very many of their own as seen in (Table 3).

SUMMARY
This review demonstrates how Muslim Physicians had contributed to and improved on the progress of medicine in the field of urology.

ACKNOWLEDGEMENTS
I am grateful to Dean A. AL-Badry and Prof. A. Daher for their comments. I am also thankful to Miss M.O. Mabrouk, Miss S. Abdullat of the Faculty of Agriculture and to Miss I. Rida our Librarian for helping in getting the references.

Mr. E. Bataineh and the Photographic Section of the University Library were kind to take photographs and make slides out of the microfilm.

Prof. B. Abu Rumaileh of the Faculty of Agriculture was very helpful in producing the scientific names of the herbs and plants.

Table 1
Differentiation between Kidney Stone and Bladder Stones

	Kidney Stone	Bladder Stone
Description	Softer, smaller, reddish	Harder, larger, grey-greyish white coarse. May be as small particles and more than one.
Patient	Obese, elderly	Usually thin (boys) Infancy - adolescence.
Pain	Worse during formation or movement to bladder. Radiation to groin means movement, stops when stone in bladder.	Less except if causing retention. Itching and pain along penis and its base. Pain in hypogastrium. The patient plays with his penis.
Urine	Turbid then clears, or remains turbid with deposit.	Lighter in colour but with deposit, may contain gravel. Mixed with blood if stone is big or coarse. Dysuria with small one (aneck), Frequency.
Associated complaint	Parasthesia over ipsilateral thigh.	May have prolapse of rectum.

Table 2
Differentiation between Colonic Pain and Renal Pain

	Colonic	Renal
Severity	Severe	Little, like thorns
Site	Begins below on the right, extends up to the left; more in front and in hypogastrium.	Begins high in the back, with dysuria, extends slightly downwards, more in the back. Pain in ipsilateral testicle.
Time	Sudden, eases on defecation, worse on eating	Gradual, severe at end, may be worse on defecation.
Radiation	To any part of abdomen.	Steady in place.
Chills	Not present	Frequent
Agreeable & Unagreeable	Wind and stools ease the pain.	Do not ease pain.
Medications to break the stone	No effect	Ease it.
Stools	Hard scybala, or like dunge of cows.	May be no constipation.
Accompanying symptomis: Pain in lower limbs & back Anorexia, biliary vomit, severity of pain, Drowsiness Relief by vomiting	Less More More	More Less Less
Causes & indications: Overeating, Bad food, colic, Borborygmi, Constipation Turbid urine, Burning	Precede	Precede

Table 3
Herbs and Plants used by Muslim Physicians

Diuretics

Disintegration of Stones

Dribbling of Urine

Dysuria

To increase Sperms

Artemesia absenthium

Ammoniacum resina

Cucumis melo var.

Flexuosus (seeds) Cucumis sativus (seeds)

Ficus carica

Opopanax

Eruca sativa Mill

Ceratonia siliqua

Punica granatum

Crocus sp.

Andropogon nardus

Sagapenum

Fumaria officinalis

Alkekenge

Struthium

Malva sylvestris

Apium graveolens

Cuminum cyminum

Solidago virgaurea

Cucumis melo

Anethum

Graveolens

Raddish (leaves)

Water of chick Peas

Prunus amygdalus

Prunus mahaleb

Capparis

Alkekenge

Rubus sanctus

Juglans regia

Matricaria chamomilla

Phoenix dactylifera

REFERENCES

AL MARZOUGI, M.: "Bulletin of Islamic Medicine", Vol. 1, 2nd. Ed., Kuwait, 1981, p. 85.
HIJAZI, A.R.: Ibid, p. 99.
BARCELO, J.L.: Ibid, p. 96.
HUNKE, (Dr.) S.: "Allah Sonne Uber Dem Abendland Unser Arabishes Erbe", Arabic Translation: Baydoun, F. and Dasougi, K. The Trading Office, Beirut, 1969, pp. 217-269.
BICKERS, W.: "J. Roy. Col. Surg. Irel", 5:5-14, 1969.
IBRAHIM, A. (PASHA). ("In the foreword, Al Tib Al Araby. Khairallah, (Dr.) A.A.") American Press, Beirut, 1946.
AL MAGOUSY, A.: Cited by Hanafi et al. "Urology", 8:63-67, 1976.
IBN SINA: "Al Qanun", Dar Sader, Beirut. Vol. 2, p. 508.
IBN HUBAL AL BAGHDADI A.: "Al Mukhtarat Fi Tib", 1st, Ed. Ottoman Educational Society Press, Hydar Abad Deccan, 1362 H. Vol. 1, p. 60.
TANAGHO, E.: Cited by Hanafi et al, 1976.
IBN AL QUFF: '"Al Umdah Fi.1 Gereha", 1st. Ed. Ottoman Dept. of Education, Hydar Abad Deccan, 1937. Vol. 1, p. 78.
IBN SINA: "Al Qanun", Vol. 2, p. 515.
IBN QURRAH, T.: "Al Thakhira Fi Tib", Cairo Press, 1928, p. 107.
IBN SINA: "Al Qanun", Vol. 2, 492.
AL RAZI: "Al Hawi Fi Tib", New Series, Ottoman Dept. of Education 4, 10. 1st. -d. Hydar Abad Deccan, Vol 10, p. 140.
AL ZAHRAWI, A: "Al Tasreef", Microfilm 610,956, Jordan University Library.
IBN SINA: "Al Qanun", Vol. 2, p. 500.
AL RAZI: "Al Hawi Fi Tib", Vol., 10 p. 94.
IBN SINA: "Al Qanun", Vol. 2, p. 509
AL RAZI: "Al Hawi Fi Tib", Vol. 10, p. 125.
Ibid, p. 92.
IBN AL QUFF: "Al Umdah Fi'l Geraha", Vol. 2. 2, p. 209.
AL RAZI: "Al Hawi Fi Tib". Vol. 10, pp. 128 & 133.
IBN QURRAH, T.: "Al Thakhira Fi Tib", Cairo Press, 1928, p. 128.
AL ANTAKI, D.: "Tathkarat Uli'l Albab wa'l Jamea Li'l Ajab Al Ujab", Al Bali Al Halaby & Sons' Pres. 1952, Vol. 1, p. 118.
Ibid, in the Margin, p. 92.
SPRINGLE: Cited by Khairallah (Dr.) A.A., 1946, p. 174.
HAMARNEH, S.: Ibid.
AL RAZI: "Al Hawi Fi Tib", Vol. 10, p. 113.
Ibid, p.129.
IBN SINA: "Al Qanun", Vol. 2, p. 510.
IBN AL QUFF: "Al Umdah Fi'l Geraha", Vol. 2, p. 99.
AL RAZI: "Al Hawi Fi Tib", Vol. 10, p. 144
SPINK, M.S. and LEWIS, G.L.: "Albucasis on Surgery and Instruments", London, Welcome Institute of the History of Medicine, Vol. 12, p. 411, 1973.
AL RAZI: "Al Hawi Fi Tib", Vol. 10, p. 146.
IBN AL QUFF: "Al Umdah Fi'l Geraha", Vol. 2, p. 206.
IBN AL QUFF: "Al Umdah Fi'l Geraha", Vol. 2, p. 205.
FORGE, E.: Quoted by Q.M. Al Haj Mohammad. "Al Mojaz Lima Adafahu Al Arab Fi Tib wal Uloum Al Mutaallekata beh", Al Ershad Press, Baghdad, 1974, p. 34.
HUNKE, (Dr.) S.: "Allah Sonne Uber Abendland Unser Arabisches Erbe", Arabic Translation: Baydoun, F. and Dasougi, K. The Trading Office, Beruit, 1969. p. 278.
NABRI, A.I.: "Annals of Roy. CoIl. Surg", England. 65: 132-134, 1983.
KIRKUP, J.: Ibid, pp. 269-273.
SPINK, M.S. and Lewis, G.L.: "Albucasis on Surgery and Instruments", London, Welcome Institute of the History of Medicine, Vol. 12, p. 399, 1973.
Ibid, p. 421.
TUCKER, R.A.: "Urology", 20:346, 1982.
IBN SINA: "Al Qanun", Vol. 2, pp. 522-523.
IBN AL QUFF: "Al Umdah Fi'l Geraha", Vol. 208.
AL MAGOUSY: Cited By Khairallah, A.A.: "Al Tib Al Araby". American Press, Beitut 946, p. 145.
AL RAZI: "Al Hawi Fi Tib", Vol. 10, p. 166.
HERMAN, J.R.: "Urology A View Through Retrospectroscope", Medical Dept., Harper and Row Publishers, New York, Evanston, San Francisco, London, 1973, p. 36.
SPINK, M.S. and LEWIS, G.L.: "Albucasis on Surgery and Instruments", London. Wellcome Institute of the History of Medicine, Vol. 12, p. 407, 1973.
ZADAH, T.: "AL Shaqa'ea Al Nu'maneya Fi Akhbar Al Dawlah Al Othmaneya", Dar Al Kitab Al Araby, Beirut 1975, p. 137.
HUNKE, (Dr.) S.: "Allah Sonne Uber Dem Abendland Unser Arabisches Erbe", Arabic Translation: Baydoun, F. and Dasougi K. The Trading Office, Beirut, 1969, p. 241.
AL RAZI: "Al Hawi Fi Tib", Vol. 19, p. 1.
IBN HUBAL: "Al Mukhtarat Fi Tib", Ottoman Education Press, Hydar Abad Deccan, 1st. Ed., Vol. 1, p.171, 1362 H.
AL RAZI: "Al Hawi Fi Tib". Vol. 19, p. 14.
AL RAZI: "Al Hawi Fi Tib". Vol. 10, p. 10.
AL RAZI: "AL Hawi Fi Tib". Vol. 19, p. 31.
AL RAZI: "Al Hawi Fi Tib". Vol. 10, p. 6.
IBN QURRAH, T.: Quoted by hanafi et al. "Urology". 8:63, 1976.
AL RAZI: "Al Hawi Fi Tib". Vol. 10, p. 192.
IBN SINA: "Al Qanun". Vol. 2, p. 525.
IBN SINA: "Al Qanun". Vol. 2. p. 526.
AL RAZI: "Al Hawi Fi Tib". Vol. 10, p. 197.
IBN AL QUFF: "Al Umdah Fi.l Geraha". Vol. 2, p. 144.
AL TABARY: Quoted by Hanifi et al. "Urology", 8: 63-67, 1976.
AL RAZI: "Al Hawi Fi Tib". Vol. 10, p. 167.
AL RAZI: Cited by Hanafi et al. "Urology", 8:63-67, 1976.
IBN AL QUFF: "Al Umdah Fi'l Geraha", Vol. 1, pp. 210-265.

From : http://www.islamset.com/

THE ISLAMIC MEDICINE: ITS ROLE IN THE WESTERN RENAISSANCE

noreply@blogger.com (Studio Life) — Tue, 27 Nov 2007 02:11:00 +0000

Hijazi Abdul Rahim

Lebanon, France

At the end of the fifteenth century, an intellectual, cultural and scientific movement covered the whole of Europe and the Renaissance originated from it. The medical science belongs to this movement. It played an important role, thanks to many medical schools, which were established in Europe.

The Islamic medicine played a decisive role in the establishment and in the development of the Europe an schools, more particularly in Salerno to the South of Italy and in Montpellier and Paris in France.

Nevertheless, the greater part of the French historic works do not know the role played by the Islamic medicine, as well as its scientific and historic importance. Few historians note the role played by the Arab medicine in the establishment of the Salernitan School and of the school of Montpellier. On the other and, most authors concur in the denial of the existence of an Islamic medicine in the basic meaning of the word. They admit, that the Arabs have translated Greek and Indian works and that they have transmitted them later on to Europe through Spain.

In the medical and pharmaceutic history of Laignel- Lavastine and in the chapter about the Islamic medicine', the author Sanjurjo D'arellano says, "there is strictly speaking no Arab medicine but an abundant compilation written in Arab by Persians, Jews or Christians". Darembers, points out: "more ver, after so to speak replacing the Greek dress by the Arab dress, the science still was Galenic throug the doctrines, as the Arab medicine as a whole is only a translation or a travesty of the Greek medicine". Bareiety and Courych think, "The main but not the only merit of the Arab medicine is the keepin and the transmission of many Greek and even Latin texts, which had been forgotton or lost during th first half of the Middle Ages". Castiglioni , "with the penetration of the Arab streams, the old tradition Italic origin, which blends with the Greek medicine wearing new clothes, still holds good". Reuter de Ro emont5, ' 'the works of the Arabs can be regarded as the compilation of Dioscorides, of Galen and of the ones known at this time". Alexander Aimes6, "the Byzantine school knew compilers only... It will no reappear before the tenth century through Rhazes and Avicenna, Abulcassis (twelfth century) and A enzoar (thirteenth century) whose great merit was to transmit the works of the Greeks to the Salerni an School". Barbillon, "the inferiority of the Arab Science is obvious. Servility, fanaticism and supers ition prevent the mind from striding. No anatomical discovery, no progress in the physiology a few origina writings about the pulse, the eruptive fevers and the chronic deseases of the skin, the utilization of a new harmacopoeia, such is approximately the achievement of the Arab science. On the other hand, there are many unnecessary discussions, futile quarrels, childish quibbles in their works".

But looking at the phenomenon closely, it can be asserted that the Arabs not merely translated the Greek works. To the world, they have given doctors worthy of the name and to the medicine, they have given a for and a content unknown to the previous peoples and their medical schools were the example followed by the West, giving to its own schools the same organization and teaching the same programs. We are going to examine the Islamic medicine in the tenth century, then the part played by it in the European Medicine and consequently, in the European awakening and in the Renaissance.

THE ISLAMIC MEDICINE IN THE TENTH CENTURY

As far back as the tenth century, the Islamic medicine took three elements as a basis:

(a) A new Medical Organization
(b) A new Medicine
(c) A new pharmacopoeia

(a) THE MEDICAL ORGANIZATION:

Contra to the Greeks, this organization was made up of; a school where theory was taught, a library often full of books arid works of any kind and a hospital where it was learnt to examine the patient and to identify the illness. The hospitals of Baghdad, Ray and Ibn Toulon are just a few examples among other ones.
Furthermore, this organization required from any person wishing to practice medicine to have an authorization granted by a jury presided over by a scientist. This jury was also entitled to withdraw this authorization, if the knowledge of the doctor were regarded as insufficient.

(b) A NEW MEDICINE

Based, like with the Ancients, on the observation but defining each illness by several symptoms. This system enabled them to describe several new illnesses such as: the variola described by Rhazes and Avicen a, the measles, the Spina Ventosa, the smallpox, the pleurisy etc... The medical books were not only translations. The "Continent" of Rhazes 'was made up of 70 books and included the whole medical knowledge of the tenth century .The Canon of Avicenna has unquestionably remained the reference book during the whole middle ages. If Avicenna was called "Le Cheik-al-Rais" in the East, he was called "the rince of Doctors" in the West

(c) A NEW PHARMACOPOEIA

The Arabs are the fathers of pharmacy. They have discovered many matters and they have developed veral medicaments. They also organized the pharmacy and the laws of this science. This canoe f und in a book, the title of which is "Nichajat ar Rutba", written in 1236 and a copy of which, dating from the fifteenth century, is in Sarajevo in Yugoslavia9.1°. These elements made it possible for the Islamic medicine to expand very quickly and, as far back as the tenth century, famous names were noted; I-Razi in Iran, al-Macoudy and Ibn al Abbas in Iraq, Ibn al Jazzar in Morroco, Abulcases in Spain.

Europe was given the benefit of this development, as there are many Europeans in the Islamic schools and more particularly in Cordova in Spain. The most famous ones are; Gerber d' Aurillac, Gerard de Cremone, Arnaud de Villeneuve, Constantine I'African etc...

The first medical schools in Europe became famous thanks to the Islamic medicine. The first school the Salernitan school in Italy, Montpellier and Paris in France.

THE SA ERNITAN SCHOOL

In Salerno, the patients were looked after in a convent founded in the ninth century. The healing monks i itated a monk living in the neighborhood, in the convent of Monte Cassino; he was called Desire and he had written a book, the title of which was "The medical miracles of Saint Benoit". He is famous, because he became later Pope Victor VIII. The reputation of Salerno remained local until the end of the eleventh century.

In 1077, Constantine, called "the African", arrived in Salerno. As he was born in Cartage, he had learnt medicine during his trip in Egypt, in Syria and in India. The story goes, that he was in Baghdad, where he studied Mesue and Serapion.

He had translated the books of Ali ben al Abbas, the most important one being "Almalak" made up of ten volumes of theoretical medicine and of ten volumes of practical medicine, without giving the name of the author. He had also translated a treatise on the ophthalmology of Honnein and the Viaticus of Ibn al Jazzar. He practiced medicine as he had learnt it in the Islamic schools. This practice was new in Salerno; its medicaments too. Shortly, and thanks to this medicine, he became very famous. Then he organize the Salernitan School, imitating the Islamic medical schools of the East and of Spain. "The studies took place either in the library or in the hospital and the student was directed in his work by a group of teachers". The Salernitan School became famous thanks to this new organization and to this new medicine.

As regards the program of the school, it included not only the works translated by Constantine but also a few books written by the teachers of Salerno but "in which signs of Arab influence are often found". The most famous books are;

De Aegritudinum Curatione -it is an anonymous book made up of two parts; the first one deals with illnesses from the head to the foot. The second one includes comments and explanations made by the seven teachers of the school. The resemblance of the first part to the works of al-Razi, Ibn Sina and Ibn al-Jazzar is obvious.

The Liber Simplici Medicina, also called the Circa Instans, which is only an updated translation of the book of Constantine de Gradibus Simplicium, this being also a translation of some Arab works.

The Antidotarium includes a few recipes copied out from the works of Galen, as well as many Arab pharmaceutic prescriptions.

In short, we can say with Turchini, that the coming of the Islamic medicine in Salerno has been a fundamental element in the development of the school, in its brightening up and in its celebrity.

The success of the Salernitan School has encouraged the creation of other schools and their organization on the same lines. The most famous schools were: Bologna, Padua, Pisa and Naples in Italy, Montpellie and Paris in France.

THE SCHOOL OF MONTPELLIER

At the end of the twelfth century, medicine was practiced by the monks of the convents, by some Islamic doctors living here and by a few Jews, more particularly after many of them had left Spain, just as the Almohades came into power in 1147.

The anarchy dominated the practice of medicine at this time. Anybody could open a school to teach medicine and look after the patients.

In 1220, Cardinal Conrad, the Legate of Pope Honorius III, brought this disorder to and end by creating the medical school of Montepellier and by organizing it on the lines of the Arab medical schools. In this way, nobody could practice medicine without having the authorization granted by a jury coonsisting of scientists and presided over by a religious.

At this time there were 16 teaching books, 13 of which were books of Islamic medicine. These books were;

The Canon of Avicenna: the Antidotarium, the Continent, the Al-Mansouri and the Aphorisms of Rhazes, as well as the treatise about Pestilence; the guide of doctors and the spring water, the book of fevers by Isaad; the Isagoge of Honein, the translations of Constantine (Ibn Al Abbas, Mesue and Ibn Al Jazzar), the Techne, De Morbo et Accidenti of GAlen; the Aphorisms of Hippocrates.

During all the thirteenth and the fourteenth centuries, the Islamic medicine was the most important subject in the teaching program of the medical school of Montpellier. The teachers commented on Avicenna, they explained Rahazes, Mesue etc... Galen was quoted from time to time Hippocrates was rarely quoted. As regards the other Greek doctors, they wrere purely and simply unknown."
Among the most famous teachers, there were Arnaud de Viulleneuve, Ermengaud Blein, Pierre de Capestang, Jean Jacme and other ones, who were called the Arabic Scholars, as they taught the Arab medicine to the exclusion of any other one.

"The book of the lessons and keys" in the Records of the University, gives us a precise idea about the programs of the school of Montpellier from 1489 to 1500.

and we see:

1. that the works of Avicenna had the lion's share from 1489 to 1500 and that it is only from 1500, that the works of Galen superseded, for teaching, the ones of Avicenna.

2. that Hippocrates did not have the importance given to him by the Westerners.

Even after 1500, the Islamic medicine was still taught in Montpellier and it had still its defenders. We fi d a typical example in the book of Austruc16, "Rene Moreau, a teacher of the University, reproached Jacobus Sylvius, another teacher of Montpellier for being a follower of the Arabs and of the Barbarians and for not attending to Hippocrates or to Galen. In the same way, he repooached the uni- versity of Montpellier for its taste for the Arab medicine, what proves that, even in the middle of the sixteenth century, the Arab medicine exercised an important influence in Montpellier". Moreover, Astruc says, 'surely, Montpellier had taught the Arab medicine for a long time. It was not in a position to teach other medicines. This fondness for the Arab medicine was common to all the universities".

This enables us to say, that the Arab medicine accompanied the school of Montpellier from its creation the second half of the sixteenth century .It made it possible for the school of Montpellier to develo , to open out and to become a scientific centre, not only in France but also in Europe, towards which students and patients made their way.

THE SCHOOL OF PARIS

The phenomenon, which occured in Salerno and in Montpellier, also occured in Paris and the program of the school of Paris was identical with the one of Montpellier. We shall not come back to that, especially as one of the most famous teachers of Paris was Gilles de Corbeil, and old Salernitan. But we give an example confirming, what has been previously said: in 1395, the library of the school of Paris ad eight books17, five of which being books of Arab medicine: the Concordance of Jean de Saint Aiman , the Concordance of Jean de Saint Flour, the Usu Particum of Galen, "the Simple" of Mesue and th Practice of Mesue, the Theriaca and the Antidotarium of Abulcasis, as well as the precious one, the most beautiful and the most remarkable jewel of the university, the Totum Continens of Rhazes, We know the history of this book with Louis XI, who wanted to have a copy of the Continent in his library. He adked the library of the school of Paris for this book on loan. This was authorized, after stormy discussions, for a deposit of twelve silver plate sets and hundred gold crowns. This gives and idea about the value and the importance of the Islamic works.

This paper gives us an idea about the part played by the Islamic medicine in the creation of the European medical schools. We can also say, that without the Islamic medicine, the Islamic hospitals, the Islamic pharmacies and the medical schools, the Salernitan school and the school of Montpellier would probably never have been created.

The m vement started in Salerno and in Montpellier covered the whole of Europe very quickly and, at the end of the Middle Ages, there were eighty universities in Europe, nineteen of which were French ones. Each year, they brought multitude of scientists, doctors, pharmacists, surgeons and philosophers such as Roger Bacon, Guy de Chauliac, Thomas Alquin Henri de Mondeville, and other ones, who have created a scientific movement and a cultural movement, which were the ferment of what became the Renaissance later. In short, we can assert two things:

1. The Islamic medicine has been an essential element of the European Renaissance.

2. We do not find in the most French works any proof of recognition.

REFERENCES

· SANURJO D'ARELLANO: Histoire generale de la pharmacie et de l'art dentaire. on I, p 511.

· WINTER PIERRE: Histoire generale de la medecine, de la pharmacie et de l'art dentaire, tom. II, p44, Ed Alban Michel, 1936- Paris.

· BARRIETY Maurice et COURY ch.: Histoire de la medecine, Ed. Fayard 1963 - Paris; P. 262, 280.

· CASTIGLIONI A. : Histoire de la medecine Ed. Payot 1931 - Paris: P.259.262

· REUTER DE ROSEMONT: Histoire de la pharmacie dans les premiers siecles du Moyen-Age - Paris 1931 tom.I.

· AIMES ALEXANDRE: GUY DE CHAULIAC, pere de la chirurgie moderne, MONSPELIENSIS HIPPOCRATES 6th yr. NO. 18-1962.

· barbillon l.: hISTOIRE DE LA MEDECINE, p.35-pARIS 1886eD. dupret

· SOUBIRAN A.: AVICENNE et la medecie - 1970 - tom. XX No. 204

· ELEZAR ET DURCIC: In ZUR GESCHICHTE DER PHARMAZIE BERLIN, 1959 No.3

· E.H. GUITARD: REVUE histoire de la pharmacie - 1970 - tom. XX No. 204.

· WINTER PIERRE: La medecine au Moyen-Age. HIstoire generale de la medecine et de la pharmacie. tom. II-page 37-Albin Michel 1936.

· TURCHIN JEAM: Salerne et Montpellier dans MONSPELKLIENSIS HIPPOCRATES. 4th year - NO. 14 - 1961-P4.

· HARANT HERYE: La medecine arabe a Montepellier - extrait des cahiers de Tunisie 1955.

· BORIES MARCEL: Les universites du Languedoc au XIII siecle. Cahiers de FANJEAUX. 1970-Ed. Privat, No. 5.

· DULIEU LOUIS: La medecine arabe a Montpellier - extrait des cahiers de Tunisie 1955.

· ASTRUC JEAN - Memoires pour servir a I'histoire de la faculte de Montpellier. Livre 5-1767-Archives de la bibiotheque de Montpellier.

· SABATIER J.C.: Recherches historiques sur la faculte de medecine de Paris. 1837 - P. 10 - Ed. Baillere, Paris.

From : http://www.islamset.com/

ISLAMIC MEDICINE IN THE KINGDOM OF ARAGON IN THE EARLY FOURTEENTH CENTURY

noreply@blogger.com (Studio Life) — Tue, 27 Nov 2007 02:06:00 +0000

Prof. Michael McVaugh
U.S.A.

In September 1301 the king of Aragon, James II, wrote urgently to his treasurer commanding him to get the royal "Librum medicine vocatum Avicenne" out of pawn. As he explained in a second letter in March 1302, he had allowed his favorite surgeon, Berengar de Riaria, to pawn the volume with a Barcelona merchant for 500 sueldos, but now he found a "valda necessarium" and had to have it back. Five hundred sueldos was an enormous amount the price of fifty meters of Persian cloth, of a good mule or of a ppor horse and not even the royal treasury always found such sums easy to produce. The king had to repeat his order for the book's redemption for months to come. This volume on which the king placed so much store can only have been Avicenna's Canon, the great medical encyclopedia of Ibn Sina translated into Latin by Gerard of Cremona in the twelfth century; from the 1230's on it was increasingly cited by Latin medical writers, and in the fourteenth century it was coming to replace the old Articella as the heart of the European medical curriculum. In 1302, as James sought frantically to get his book back, Avicenna was becoming recognized as the greatest medical authority since Galen. The next year, in July 1303, the king ordered that Berengar de Riaria be given 250 sueldos more to buy another volume of Avicenna "ad opus sui" - this time, perhaps, the Cantica (Urjuza fi 't-tibb) that Ermengol Blasi had translated in 1283.

Ten years later the king again demonstrated his interest in having the best of Islamic Medicine made available in his kingdom. In November 1313 he commanded his treasurer to pay 1000 sueldos to Jahuda Bonsenyor for translating from Arabic into the vernacular (Catalan) "a certain book of medicine called 'halcahahuy"'. Jahuda Bonsenyor, son of Astruch, had since 1294 been responsible for preparing all Arabic-language documents and contracts drawn up in Barcelona; he was also a physician (metge), and a friend of the king's own physician, Joan Amell. The title given to the medical work he was to translate for the king, 'halcahahuy', is probably a transliteration of the nisba of Abu'l-Qasim al-Zahrawi, known to the West as Abulcasis. Only a few sections of Abulcasis' great medical encyclopedia, al-Tasrif had been translated in James' day, even into Latin: the Surgery by Gerard of Cremona in the twelfth century, the pharmacology (as' Liber servitoris") by Simon of Genoa and Abraham Judeus at the very end of the thirteenth. What portion Jahuda was expected to translate for the king we cannot tell; Cardoner has supposed that Bonsenyor translated only a small part of the Tasrif, probably the section dealing with bloodletting, but the huge sum with which the translator was to be rewarded twice as much as the Avicenna had been pawned for suggests that he may have translated a major portion of the work. Unfortunately, the Catalan version is not known to exist today.

King James, who so obviously appreciated the importance and value of Islamic Medicine had to do what he could to encourage its spread in his kingdom because at this moment early in fourteenth century it was apparently not easily accessible there to Christian physicians. When the king established the first University in his realms, in Lerida in 1300, he brought in Guillem de Bezoers, a master from outside (probably from the medical faculty of Montpellier in France), to lecture on medicine. Guillem soon found that the medical books available in Lerida were defective and would have to be emended by systematically checking them against texts written in the Arabic language. At his request, the king commanded in 1302 that:

Because certain Arabic medical books belonging to Jews in our realms are needed to correct these medical texts…we command that whatever medical works written in Arabic are needed by this master (Guillem) should be turned over to him by those Jews until he has had them translated or has used them to correct the other texts.

Unfortunately, the school did not prosper; it closed briefly between 1305 and 1310, and Guillem left Spain to serve the Popes in Avignon. Islamic medical writings remained difficult for Christians to come by. It was the academically trained physician who best appreciated the importance of the Islamic scientific tradition, and throughout the first decades of the fourteenth century there were still few such academic physicians in the kingdom of Aragon. Lerida began again to train students after 1310, but it had only one teacher of medicine and probably not many more students at any one time. Even in the largest cities the market for medical writings was limited. When master Gonsalbo Pere of Barcelona drew up his will in 1334, he instructed his executors that since books on his science ("ars sive sciencia") would find no buyers, his library should not be sold in that city but should be shipped as a whole to Montpellier, where the presence of an, important medical school would ensure better prices.

By this time Montpellier had wholly adopted Greek and Islamic Medicine as the basis for its curriculum, and the principal agent of this change was undoubtedly Arnald of Villanova, who for the last twenty years of his life was the preferred physician of James II. Arnald could read Arabic, and his first appearance in the historical record is in Barcelona, in 1282, as the translator of Hunain Ibn Ishaq's Arabic version of Galen's short work On tremor; his translation is in general a faithful and quite competent one.

Two other translations from Arabic to Latin can also be attributed to Arnald, a translation of Abu 'I-Salt's K. al-adwiya al-mufrada and another of Avicenna's K. al-adwiya Arnald, a translation of Abu 'I-Salt's K. al-adwiya al-mufrada and another of Avicenna's K. al-adwiya al-qalbiya (under the title De viribus cordis) -the Avicenna, like the Galen, prepared in Barcelona. During the 1290's Arnald had left Aragon to teach medicine at Montpellier, and after he returned to James's lands he was charged with advising Pope Clement V on the best pattern for medical education at his former school. At Arnald's recommendation, Clement issued new regulations in 1309 that required all bachelors of medicine to possess (teneantur) the works either of Avicenna or of Rhazes, Isaac, and Constantine -the last -named undoubtedly including the Pantegni pf 'Ali Ibn al-Abbas. When Arnald died in 1311, the inventory of his belongings included works of Rhazes and Isaac in Latin translations, as well as eight codices written in Arabic script one of them a work on anatomy, with figures, another a Synonoma, perhaps the work of Yuhanna ibn Sarafyun.

Arnald was not unique in James's realms as a translator of Arabic medicine for a Latin- reading audience: as we have seen, Ermengol Blasi - Arnald's nephew! -was responsible for translating Avicenna's Cantica in 1283. A generation or so later, Berengar Eymerich of Valencia (another physician trained at Montpellier) prepared a Latin version of the dietary sections of Abu 'I-Qasim's Tasrif. Nor was Arnald unique as an educated Christian physician able to read such works in the original language: when master Joan, physician of Barcelona, died in 1302, his estate included "decem libros Sarracenicos de fisica", which his executors then turned over to another physician, Matheu de Suria. And certainly Arnald was not unusual in possessing books on Islamic Medicine in his personal library: Bernat Serra's possessions in 1338 included the Viaticum of ibn al-Jazzar, the K. al-Mansur of Rhazes, and the Surgery of Abu 'I-Qasim. Bernat was himself a surgeon, and Christian surgeons tended to depend less on book-learning than did physicians; that a surgeon should have owned such works makes plain that he fully recognized their importance. I think we may conclude that by the 1330's the value of Islamic Medicine was fully acknowledged by the ablest and best-trained Christian physicians in Aragon, and by those patients -like the king -who could afford their services.

In search since 1977 through the Aragonesarchives I have drawn up a list of medical practitioners of all sorts -not only physicians and surgeons, but the less important apothecaries and barbers as well. I have 810 names of practitioners on my list for the period 1285-1335: 689 are Christians the great majority, as you would expect; 108 are Jews; and only 12 are Muslims. Who were these practitioners in Aragon, and what role did they play in communicating Islamic medical science to the Latin West?

One might expect or hope to find learned physicians or surgeons, celebrated for their knowledge and rewarded for their skill; but the reality is quite different. Eight of the thirteen were barbers, with only a limited medical role and no sign of special skills. Almost all the others were described as surgeons, but there is no reason to think they had illustrious careers.

Indeed, the kings themselves interested as they were in the best of medical care -were still unable to locate trustworthy and capable Islamic physicians. There is no record that James II was ever treated by a Muslim, though certainly he regularly consulted certain learned Jewish practitioners, as did Alfonso III. A Saracen surgeon, who turns up suddenly in 1332 in response to a summons by the ailing Alfonso, was apparently unsatisfactory, for she never appears again; another royal surgeon is mentioned the next year, who was evidently no more successful and likewise is thereafter absent from the record. Incidentally, both these surgeons were women, which again suggests that learned practitioners (who would surely have been men) were hard for even the king to find. In his final illness, in 1335, Alfonso was treated exclusively by (male) Christian physicians, many of them university-trained and one of them, master Jordan of Turre, brought in especially from Montpellier.

Because there is so little evidence of the presence of Islamic practitioners in Aragon, there is understandably little that can be said about the nature of their practice. In only one case do we find any evidence of the sort of treatment carried out by a Muslim practitioner of the kingdom. In December 1311 the king commanded that an investigation be launched against Ali de Lucera, a "Saracen" of Daroca, on the ground that

When the late Menga Menguez of Daroca was suffering with pains in the head, you promised to cure her of this illness so that you could extort money from the said Menga and her son Bartholomew; and that acting diabolically you made the said Menga wear seals (?caractes) and did other wicked things, because of which she is said to have died.

The king had pursued the investigation to keep his subjects from diabolic beliefs, rather than to punish medical malpractice per se, and in any case he agreed in April 1313 that Ali (who had hastily left Daroca after the investigation began) would not be harassed any further by the charge. But one feature of the original accusation bears the ring of truth, namely that Ali was treating illness with seals, and this superstitious remedy is far removed from the wholly unmaterialistic intervention recommended by Islamic medical authorities like Rhazes or Avicenna -the latter, for example, variously prescribing ointments and embrocations, remedies to be taken internally, and bleeding from veins in the head as treatments for headache.

Let us consider once again -but in more detail -the level of health manpower in the realms of the Aragonese kings in the fourteenth century.

TABLE 1
PRACTITIONERS IN THE KINGDOM OF ARAGON

	Christian	Jewish	Muslim	Total
Catalonia	308	29	0	337
Aragon	54	49	7	110
Valencia	208	11	5	224
Total	570	89	12	671

The total population of the kingdom at this time was perhaps 800,000 -slightly over half a million in Catalonia, 100,000 in Aragon, 150,000 in Valencia. Muslims made up almost two-thirds of the population of Valencia, Jews only 5% or so; in Aragon the Muslim population may have been 25-30%, the Jews only 10%. Yet in just these two parts of the kingdom we find five times as many Jewish practitioners as Muslims. We must conclude, I think, that there were disproportionately few Muslim physicians of any sort in the Aragonese lands, and that those who were to be found there lacked the familiarity with their medical heritage that their Jewish and even Christian counterparts possessed -it was a Barcelona Jew, after all, Jahuda Bonsenyor, to whom the king had to turn for a translation of the work of al-Zahrawi. Why should this have been so?

The probable answer to this question is furnished by the biography of an Islamic surgeon born in Spain in the late thirteenth century: Muhammad al-Shafra. Al-Shafra's birth place was Crevillente, a Muslim enclave surrounded by Christian Spain -Valencia to the north and Murcia to the south -which maintained an independent existence until 1318. Born perhaps about 1280, al-Shafra studied surgery, not with a Muslim master, but with a Christian, "master Bernat"; he criticized the Muslim surgery of his day as having become the province of mere empirics. At about the time that Crevillente was absorbed into the Valencia of James II, in 1318, al-Shafra moved south to the Muslim kingdom of Granada; later he shifted to Algeciras, and when it too was reconquered by Christians, in 1344, he moved across the straits of Gibralter to Fez. In his repeated moves from Christian territory he was doing what most other members of the learned professions in Islamic Spain seem to have done: so long as there were Muslim lands with wealthy patrons to the south, it was more to a Muslim physician's advantage to sell his services there.

This should not be taken to prove active Christian repression or expulsion of the Muslim population of the northern kingdoms. In fact, while there were certainly severe restrictions imposed on Muslim life in the Aragonese realms, it still seemed attractive enough there that some Muslim physicians migrated into them -like Faraig, a surgeon who moved to Daroca in Aragon from Agreda (in Castile) with his family and household in the 1320's. However, Granada and North Africa were far more attractive to the able, the learned, and the ambitious, with the result that Muslim medicine in Christian Aragon was soon represented by poorly educated or empirically trained practitioners. It has been customary to see this flight of Muslim learning from Christian territories in Spain as a phenomenon continuing until relatively late, but the figures I have quoted suggest that the exodus was already largely accomplished by the early fourteenth century.

Yet even though Muslim practitioners seem to have been scarce in Aragon, their intellectual heritage -Islamic Medicine- had firmly established itself there by 1350. We have observed the first ages of this in the early years of the fourteenth century, as learned Christian physicians and their patients show an increasing conviction that it is in Islamic authors like Ibn Sina and Abu '1- Qasim that the highest medical wisdom is to be found, and as medieval universities like Montpellier make the writings of such men an integral part of the medical curriculum. The process culminates in the 1330's, when in Catalonia and Valencia alike an academic background, or at least a thorough familiarity with the Greco-Arabic medical literature, is made a formal requirement for anyone wishing to practice medicine in these realms; and the supremacy of the medical tradition developed and transmitted by Islam would continue to be acknowledged in the kingdom of Aragon for the remainder of the Middle Ages and Renaissance.

FOOTNOTES

The term "kingdom of Aragon" here and subsequently refers to the three realms ruled by the monarch - Catalonia, Aragon, and Valencia -considered as a whole.
ARCHIVO DE LA CORONA DE ARAGON, "Cancilleria, Reg." 268, fol. 217v.
A.C.A. "Canc. Reg.", 269, fol. 26v.
A.C.A. "Canc. Reg. ", 294, for. 45r.
A..C.A. "Canc. Reg." 294, fol. 131 v.
A.C.A. "Canc. Reg. " 299, fol. 52v.
J. CARDONER PLANAS, "Nuevos datos acerca de Jafuda Bonsenyor" Sefarad (1944), 287-93.
ANTONI CARDONER i PLANAS, "Historia de la Medicina a la Corona d'Arago" (Barcelona, .d.), pp. 38-41, discusses translatimade in this period from Latin and Arabic into Catalan; see also MANUEL SANCHS GUARNER, "Antics llibres de medicina en llengua catalana", Quart Creixent 3 (1957), 47-51.
A.C.A. "Canc. Reg." 125, fol. 59r-v.
ARCHIVO DE LA CATEDRAL DE BARCELONA, "Manuel de Bernat de Vilarrubia", Testaments 1308, fols 147-48.
See the edition by MICHAEL R. MCVAUGH, "Arnaldi de Villanova Opera Medica Onia, XVI", Translatio Galieni de Rigore et Tremore et lectigatione et Spasmo (Barcelona, 1981).
JUAN ANTONIO PANIAGUA, "Las traducciones de textos medicos hechas del arabe al latin por el maestro Arnau de Vilanova", Actas del XXVII Congreso Internacional de Historia de la Medicina (Barcelona, 1981); pp. 321-26.
On the development of the Montpellier curriculum, see LUKE E. DEMAITRE, BERNARD DE GORDON (ca. 1258-ca. 1318): "a Representative of the Montpellier Academic Tradition" (P.h.D. dissertation, City University of New York, 1973), chs. 2 and 3 and references there. The new curriculum is set out in the document printed by Alexandre Germain, ed., Cartulaire de l'Universite de Montpellier, I (Montpellier, 1890), no.25.
ROQUE CHABAS, "Inventario de los libros, ropas y demas efectos de Arnaldo de Villanova", Revista de Archivos. Bibliotecas y Museos, 9 (1903), 189-203, esp, nos. 48, 65, 76, 93, 115, 150, 173, 183; Joaqium Carreras Artau, "La llIbreria d'Arnau de Vilanova", Analecta Sacra Tarraconensia 11 (1935), 68-69. The suggested identification of the sinonima with the work of ibn Sarafyun is offerad by Luis Garcia Ballester, Historia social de la medicina en la Espana d los siglos XIII al XVI, I (Madrid, 1976), p. 18.
MS TORINO, H. IV. 29 (cited by Ernest Wickersheimer, "Dictionaire biographique des medecins en France au Moyen Age" (Geneva, 1936), p. 69, s.n. Berenger de Thumba), says of his translation that it was translata de arabico in vulgare Cathalenorum et a vulgari in Latino a Berengario enutrito in Montepessulano", which suggests that Berenger dod not read Arabic himself but needed the help of a drogoman; on this technique of translation, see MARIETHERESE D'ALVERNY,"Motives and Circumstances, Methods and Techniques of Translation from Arabic into Latin", in Collogiuim on the Transmission and Reception of Knowledge (Dumbarton Oaks, 5-7 May 1977). xeroxed typescript, pp. 155-73 (esp. pp. 164 ff.). The Velencian archives show master Berenger to have been active there from at least 1322 (and perhaps 1318) until 1353. See further LUIS GARCIA BALLESTER, "La medicina Valenciana del siglo XIV", Actas del 1 er Congreso Espanol de Historia de la Medicina (Madrid, 1963), p. 383-84, and idem, Historia social, p. 25 n. 31.
A.C.B., "Manual de Bernat de Vilarrubia" April 1302-July 1302, fol. 110r-v.
ARCHIVO GENERAL DE PROTOCOLOS DE BARCELONA, "Manual de Pere Folquer, 1338, pp. 134-41; SEE RICARD CARRERAS VALLS, "Introduccio a la historia de la cirurgia a Catalunya: Bernat Serra i altres..." Tres treballs permiats en el concurs d'homentage a Gimbernat (Perpignan, 1936), pp. 1-63.
In December 1332 Alfonso made a grant to "Olmocat Sarracenam domesticam nostram in presenti infirmitate nostra ex officio suo ciururgie ...pro labore in infirmitate ipsa", (A.C.A. Canc. Reg. 500, fol. 146); in February 1332/3 there is a reference to Cahat Sarracena Valencia cirurgica nostra", (A.C.A. Canc. Reg. 486, fol 12).
Interpret the word "caractes" as cognate with caracter" (Cat.) and referring to graven symbols which, as the text shows, were to be worn ("portare") by Maria: hence, I suggest, "seals". The text is quoted by JOSEPH PARARNAU I ESPELT, "Activitats i formules superstitcioses deguarcio a Catalunya en la primera meitat del segle XIV". Arxiu de Textos Catalans Antics i (1982), 54 n. 26, but with no attempt to explain "caractas".
A.C.A. "Canc. Reg.", 239, fol. 181 v; "Reg. 240"; fol. 124; "Reg. 210", fol. 34v.
AVICENNA, liber canonis (Venice, 1507; reprint Hildesheim, 1984), lib. III fen 1 tr, 2; fols. 173-80. It should, however, be acknowledged that for some Jewish Christian physicians (including Arnald of Villanova) the use of seals and talismans was thought to be of medicinal value, though this was a matter of some controversy in the fourteenth century: see BRUNO DELMAS, "Medailles astrologiques et talismaniques dans le midi de la France (XIIIe-XVIe siecle)", 96e Congres national des Societes savantes (Toulouse, 1971), archeologie, t. II, pp.437-54.
This table includes only those practitioners who can be identified as active in a particular region of the Kingdom of Aragon, about 80% of the total.
These figures, which are inevitably largely conjectural, are based on J. N. HILLGARTH. The Spanish Kingdoms 1250-1516 (Oxford, 1976), I, pp. 29-32, and references there.
GARCIA BALLESTER, "Historia social", pp. 21-22, n. 22, suggests that this master may have been the Montpellier physician Bernard Gordon, but this Bernard is not known to have practiced outside of Provence (ssee luke Demaitre, Doctor Bernard de Gordon (Toronto, 1980). On the physicians I have so far identified as active in the appropriate time period, the most likely possibility is master Bernat Frayre or de la Grassa (active at least 1321-1333). On the other hand, it would seem more likely that al-Shafra learned his art from a surgeon than from a physician: in that case, his master might have been Bernat Borrac or Bernat de Molla, both practicing surgery in Valencia by at least 1321. I have found no trace of a surgeon named Bernat in Valencia at an earlier date.
GARCIA BALLESTER,"Historia social", pp. 21-22; H.P.J. Renaud, 'Un chirrurgien musulman du royaume de Grenade: Muhammad al-Safra", Hesperis 20 (1935), 1-20.
For a discussion of the situation of the Muslim communities in the crown of Aragon in the mid-fourteenth century, see John Boswell, The Royal Treasure (New Haven and london, 977).

A.C.A. "Canc. Reg.", 569, fol. 38v; "Reg. 441", fol. 17r-v.

from : http://www.islamset.com/

THE ISLAMIC VIEW OF MEDICINE

noreply@blogger.com (Studio Life) — Tue, 27 Nov 2007 01:43:00 +0000

Ibrahim EI-Sayyad, Kuwait

I -ISLAM AND MEDICAL SCIENCE
1 .The relation of Islam to medicine is a less component springing from the greater truth which governs Islam's view of man. For man in the Holy Ouran is God's representative on earth. He is the creature ho ored by God who commanded the angels to bow down to him. He has appointed the earth for him to build upon and to cultivate. This paramount value assigned to man has entailed the raising of an array of guarantees which Qura'nic verses and traditions of the Prophet have confirmed to such an extent tha t any hostility to man is aggression against society as a whole. The Qur'an states:

IF ANYONE SLEW A PERSON- UNLESS IT BE FOR MURDER OR FOR SPREAD- ING MISCHIEF IN THE LAND -IT WOULD BE AS IF HE SLEW THE WHOLE PEOPLE (Quran s 5: V 35)

The prophet (pbuh) also declares:
"ONE MOSLEM IS INVIOLABLE TO ANOTHER MOSLEM WITH RESPECT TO HIS LIFE, HIS PROPERTY AND HIS FAMILY HONOUR " (2 -8)

Having first ordained this supreme worth and prime responsibility to man, God has then fortified him with knowledge.

GOD MOST GRACIOUS! IT IS HE WHO HAS TAUGHT THE QURAN. HE HAS CREATED, MAN: HE HAS TAUGHT HIM SPEECH (Quran 555: V:1-4)
Thus the picture becomes clear: God has honored man in that he has placed upon him the maximum responsibility, namely to maintain God's trusteeship on earth. He then bestows upon him the basic weapons of "science" and "knowledge".

2. The science of medicine is the most important branch.of knowledge for the protection of this creature m God has honored so that he might perform his mission on earth. Medicine is a translation of the rig for the body visavis its own, as the Prophet (pbuh) says:

"THE BODY HAS ITS OWN RIGHTS OVER YOU"

3. Tr e science is that which contributes to faith. Right faith is faith which gives scope to science, Such is the science which Islam desires. Islam intends science to be in the shadow of faith and in the service of its highest ideals. In this sense the Our'an has directed

READ IN THE NAME OF THY LORD AND CHERISHER WHO CREATED (596:V1)

The Quran thus decrees reading bound to a specific provison: that one must read "in God's name". Hence study is directed toward the "The good".

4. Is am .prefers the call of science over unprescribed worship. From God's Apostle (pbuh) is the pronounc ment:

" THE SUPERIORITY OF THE SCHOLAR TO THE WORSHIPPER IS LIKE MY SUPERIORITY OVER THE HUMBLEST OF YOU" (4 -11 )

This is because most acts of worship fall short of providing benefit to others as they do not go further than the worshipper. For those who memorize and read the Quran devote themselves to their own purif cation and to the multiplication of their own merits. Yet society does not obtain from their worship any direct benefit which would accrue to the general good. As for science, its benefit transcends itself, not being restricted to the scientist but also benefitting the people.

5. The applied sciences like Medicine, therefore, have an exalted position in Islam. As in the Holy verse:

AND IN THE MOUNTAINS ARE TRACTS WHITE AND RED OF VARIOUS SHADES OF COLOR AND BLACK INTENSE IN HUE. AND SO AMONGST MEN AND CRAWLING CREATURES AND CATTLE. ARE THEY OF VARIOUS COLOURS. OF HIS WORSHIPPERS, THE LEARNED FEAR HIM MOST (Quran 5.35: V.27-28)

The ear of God has been an advantage to scientists working in the applied sciences which have been me tioned in the Holy Qur'anic verse including Geology, Medicine and Biology.

6. In need science which is beneficial to humanity is contrasted to The rituals of worship, in that the rewards derived from science do not cease at the scientist's death. The Apostle of God (pbuh) has said:
"WHEN A SON OF ADAM DIES, HIS WORK CEASES EXCEPT IN THREE AREAS; HIS ALMS WHICH CONTINUE, HIS SCIENCE WHICH BRINGS BENEFIT AND AN UPRIGHT SON WHO PRAYS FOR HIM". (1-2-11)

7. Furthermore, we may say that if worship is a means of gaining God's favour, science also is a way of ti ding divine acceptance assisting God's servants as well. It is thus required of scientists to guide thei learning to what is pleasing before God. God's Apostle (pbuh) has said:

"WHOEVER LEARNS KNOWLEDGE WHICH SHOULD BE DIRECTED TO THE GLORY OF GOD BUT UTlLISES IT TO GAIN FOR HIMSELF THINGS OF THE WORLD, HE WILL REACH NOTHING OF PARADISE ON RESURRECTION DAY" (3-6-8-11)

And in order that science may not be a two-edged sword, the Prophet of God (pbuh)called for God- liness in t e scientist's service, when he said:

"SCIENCE IS FEAR OF GOD AND PIETY"

"WHOEVER SEEKS SCIENCE TO OUTSHINE OTHER SCIENTISTS IN GLORY OR TO ENTER INTO CONTROVERSIES WITH THE FOOLISH OR TO ATTRACT THE ATTENTION OF PEOPLE TOWARDS HIM, HE WILL BE CAST INTO HELL" (6-11).

8. I spite of Islam's clear concern for medicine, there is needed a clarification of the relationship between the Qur'an and medical science. The Qur'an is not a book on medicine or astronomy, as some of its enmies try to find contradictions of these sciences. The substance of the Qur'an is greater than such incomplete informalion, forithe scope of the Qur'an's activity is man himself: his faith, feelings, works a d relation to his Creator and his environment. The Qur'an corrects and restores validity to his conceptions and hypothesis about life and sets him on the true path, so that he may use his energies including his intellectual faculties in scientific research within the bounds legally permitted to man. Likewise, he t eats the physical body of human society which in turn allows him to best use his energies with his God given talents.

The Holy Qur'an is a book of right guidance aiming at the formation of a Muslim society which will establish God's message of truth on earth. The Sunna (the body of legal precedents found in the sayings and doings of the Prophet (pbuh) , which is considered to be an elucidation and practical application of the Qur'an has dealt with such practical aspects of medicine as concern the welfare of Muslim society, as ill be shown later in this essay.

The Apostle of God was not a physician nor did he claim for himself any aptitude for curing illness. Rather, e told sick people:

"SEND FOR A PHYSICIAN"

Mor precisely, the Qur'an and the Sunna have laid the broad lines for legislation in the various spheres f life, without entering into details. The Qur'an and Sunna have established the basic patterns within th bounds of which ijtihad (formulation of judgements in theological and legal questions) is possible, in rder to harmonize Islamic law with every age and place, for the furtherance of the common good an the avoidance of harm.

9. If some expressions such as "Islamic Medicine" and "Prophetic Medicine" occur, this does not mean th medicine as practiced in the world today, is unIslamic. These terms are intended to perpetuate the cultural heritage of the Islamic world in the age when the Islamic state was in the full flower of its achievements. This flowering was reflected in the various sciences including medicine. It was, further more, a true renaissance which benefitted from what it had inherited from previous eras, debated it, refine it and added to it the essential substance of its experience and creative endeavour. This renaissance then published the renewed and augmented science for the world in the best possible form at that time. The credit for all the stages of this development belongs to Islani. In the phase of translation, th driving impulse was as it has been said, that:

"WISDOM IS THE LOST TREASURE OF THE BELIEVER: HE SEEKS IT WHEREVER HE MAY FIND IT".

In th phase of mature formulation and inventive production proper, the motivating impulse was that Islam refuses to monopolize human achievements in any field. Therefore, this knowledge had to be made available to all. Now, after the centuries of cultural stagnation and the fragmentation of the Islamic body politic into the various regional entities, advantage must be taken of medical knowledge which others have perfected. Islamic medicine must catch up fully. Remembrance of the glorious accomplishments the past must provide the spur for the achievements of the future and not a reason for pausing at the level already reached. Islam accepts all valid and beneficial science. The Prophet (pbuh) has blessed such learning. He has encouraged specialists in the life sciences and has refused to bind them to anyone commandment, when he declares:

'YOU ARE MORE KNOWLEDGEABLE IN THE AFFAIRS OF THE WORLD"

II. ISLAM AND THE MEDICAL PROFESSION
Islam honors professional work for the sake of legitimate gain. The Prophet (pbuh) has said:

"THE FINEST NOURISHMENT A MAN EATS IS THAT EARNED BY HIS OWN HAND" (1-6)

Medicine is a profession practiced for legal gain which has been commended by the Prophet (pbuh) :

"BLESSINGS UPON A GOD'S SERVANT WHO IS A CUPPER" (4-6)

It was reported that He Himself (pbuh) was cupped and gave the cupper his professional fee.

2. By his lawful work, the Muslim has the reward of worship. The Prophet (pbuh) brought a young man back from the Jihad (Holy War), so that he might provide a living for his aged parents. He said to him: "Wage the Holy struggle for them", indicating that work at home should be worship through which his true goo intention would be fully valid by being directed to God's favor. The Prophet [pbuh] has said:-

"HE WHO SEEKS THE FACE OF GOD (IN ALL WHAT HE DOES)- ALL HIS SLEEPING AND WAKING HAVE THEIR REWARD" (3-5)

3. In this cause, Islam calls the Muslim physician to proceed in his madical practice in accordance with three ru es:

(a) To remove what is harmful from the Muslim community by providing the basic elements of good h giene for the society. The Prophet (pbuh) says:

"ONE TRUE BELIEVER WITH OTHER TRUE BELIEVERS- THEY ARE LIKE THE
BRICKS OF A WALL RE-ENFORCING ONE ANOTHER"

The physician, in the area of his competence, is required to offer his work and the blessings flowing herefrom for the good of the Muslim Community. In the Prophet's (pbuh) words:

"REMOVE HARM FROM THE PATHS OF MOSLEMS"
"GOD ABHORS THE INJURY OF ANY MOSLEM".

(b) To perform the duty of brotherhood in God towards one's ailing Muslim brother. From the collecte traditions of the Prophet (pbuh) :"A MUSLIM IS THE BROTHER OF A MUSLIM: HE NEITHER OPPRESSES HIM NOR HUMILIATES HIM. WHOEVER RELIEVES ANY DISTRESS OF A MOSLEM IN THIS WORLD, GOD WILL ALSO RELIEVE HIM IN THE LAST DAY AND WHOEVER GUARDS THE SECRET OF A MOSLEM, GOD WILL GUARD HIS SECRET ON RESURRECTION DAY, AND WHOEVER WALKS THAT PATH IN SEARCH OF KNOWLEDGE, GOD WILL EASE HIS WAY TO PARADISE"2-3-4)

Thus the aim of the physician to relieve the pains of the sick is nobler than the desire for gain or earlier reward by virtue of his delight in the skills of his profession.

(c) Human compassion extending to all humanity, Muslims and non-Muslims, extends indeed to all living reatures. As the Prophet (pbuh) has said:

"YOU WILL HAVE REWARD FOR MERCY SHOWN TO EVERY LIVING BEING".

Again in the Prophet's (pbuh) words:

"YOU WILL NOT TRUELY BELIEVE UNTIL YOU HAVE BECOME COMPASSIONATE" Companions said: "O, APOSTLE OF GOD, ALL OF US ARE COM- PASSIONATE". whereupon He (pbuh) replied: "COMPASSION IS NOT FOR A MAN TO SHOW MERCY ONLY TO HIS PEOPLE. HE MUST BE COMPASSIONATE TO ALL MANKIND"

The Physician's position in the process of healing is to be an instrument of divine mercy and a vehicle by which God may relieve pains. When Abu Ramthah said to the Prophet (pbuh) : "Let me heal your
illness", the Prophet (Pbuh) replied:

"YOU ARE A FRIEND. GOD IS THE PHYSICIAN".

This saying places the physician in continuing contact with God, as he asks Him for success in his work. Likewise, it keeps him from professional conceit when he is successful in his work. It encom- passes his work but removes the element of gain.

III- THE ISLAMIC VIEW OF ILLNESS
Islam recognized illness as an unnatural condition afflicting certain organs of the body. The Prophet (pbuh) said to Salad b Abi Waggas when he was suffering from a heart ailment:

"YOU ARE A MAN STRIKEN WITH HEART DISEASE. THEREFORE FETCH AL- -HARITH B.KELDAH, THE BROTHER OF THAKIF -FOR HE IS A MAN WHO PRACTICES MEDICINE".

Thus disease does not result from demons, stars or evil spirits. In this regard, Islam has forbidden all pra tices based on erroneous beliefs such divination of evil omens, the wearing of magic amulets, fortune telling and the like. In a tradition, the Prophet (pbuh) says:WHOEVER WEARS AN AMULET HAS RELAPSED INTO POL YTHEISM". WHOEVER GOES TO A FORTUNE TELLER OR A DIVINER AND ASKS HIM ABOUT ANYTHING, HIS PRAYERS EXTENDING TO 40 NIGHTS WILL NOT BE ACCEPTED". "WHOEVER GOES TO A FORTUNE TELLER OR A SOOTHSAYER AND HAS BELIEVED WHAT HE SAID, HAS BECOME A NON-BELIEVER IN THE REVELATION RECEIVED BY MOHAMMAD( ;i;;). " LET THERE BE NO READING OF EVIL OMENS. PLEASING TO ME ARE WHOLESOME INTERPRETATION OF GOOD SIGNS AND THE GOOD WORD". "MAGIC SPELLS, AMULETS AND THE LIKE ARE POLYTHEISM"..

2. Islam does not specify symptoms and causes of diseases, as we understand them today, becau e human civilization had not yet gleaned this information. Nonetheless, precise directives were aimed at th well being of Muslim society, as the Prophet (pbuh) mentioned contagion, a healthy environment, nu rition and personal cleanliness. Such prescriptions do not differ from what scientists tell us nowadays i their knowledge of the causes and cures of diseases. The tradition of the Prophet (pbuh) , regarding pi gue is none other than the modern quarantine for contagious diseases but without mention of the infecti us agent, "the microbe" or of the method of contagion:
PLAGUE IS THE SIGN OF A CALAMITY WITH WHICH ALLAH THE EXALTED AND GLORIOUS, AFFECTS PEOPLE FROM HIS SERVANTS. SO WHEN YOU HEAR ABOUT IT, DON'T ENTER THERE AND WHEN IT HAS BROKEN OUT IN A LAND AND YOU WERE THERE, THEN DON'T RUN AWAY FROM IT".(1-2)

3. The uslim is required to protect his health, just as society is obliged to preserve itself against disease and further, to furnish positive health measures in their modern sense. God, the most high, said:

"TRUELY THE BEST OF MEN FOR THEE TO EMPLOY IS THE (MAN) WHO IS STRONG AND TRUSTWORTHY (Quran 5.28: V.26).

The Prophet (pbuh) said:

"IF A MAN HAS ONLY HIS ISLAM AND HIS HEALTH IT IS SUFFICIENT FOR HIM". Nor is t is strange for the believer whose faith is sound and steadfast, is most strong in fulfilling the message wh ch God has entrusted to man, to live thereby on earth, carrying out God's trust. The Qur'an ensures tho e unbelievers who want to live a life, for the sake of life alone.

THOU WIL T INDEED FIND THEM OF ALL PEOPLE, MOST GREEDY OF LIFE, EVEN MORE THAN THE IDOLATERS, EACH ONE OF THEM WISHES HE COULD BE GIVEN A LIFE OF A THOUSAND YEARS: BUT THE GRANT OF SUCH LIFE WILL NOT SAVE HIM FROM (DUE) PUNISHMENT FOR GOD SEES WELL ALL THAT THEY DO ( Quran S2: V .96)

Islam does not accept that the Umma (the Universal Community of Islam) of Muslims should be the flotsam and etsam of humanity, as though cast up by the tide, to live on the fringes of life in physical and mental ant. To die, would be preferable to such a life.

4. Inde d aversion to illness is a natural phenomenon which Islam accepts. So when Abul Darda said to the rophet (pbuh) :"THAT I SHOULD BE HEALED ANDGIVE THANKS IS PREFERABLE TO MYSOUL THAN THAT SHOULD SUF ER ILLNESS AND BEAR IT PATIENTLY". ThePropher (pbuh) replied:GOD ALSO LOVES WELL BEING".Likewise the Prop et (pbuh) said:
ASK GOD FOR HEALTH, FOR NO ONE IS GIVEN ANYTHING BETTER FOR CERTAIN THAN GOOD HEALTH"

5. But when illness does occur, the Muslim is more able to accept this painful reality with a patience springing from his belief in the theory of tribulation. Illness is not the wrath of God nor punishment from Heaven, but rather it is an ordeal which brings expiation for sins. It raises the patient to a higher rank among believers, if the Muslim accepts it with patience and in anticipation of a reward in the hereafter. In he Prophet's (pbuh) words: "NEVER A BELIEVER IS STRICKEN WITH DISCOMFORT, HARDSHIP, ILLNESS, GRIEF OR EVEN WITH MENTAL WORRY THAT HIS SINS ARE NOT EXPIATED FOR HIM". (1-2-8)

6. There is another aspect in which Islam is distinguished in its attitude towards sickness. This aspec , if initially it is concerned with the physician's conduct and attitude, is nonetheless in the final analy is, a type of psychological healing which we must classify within the realm of religion rather than in the humanities or in the moral sciences, The patient has the right toward the healthy namely, the right to he isited.

Then as he has a right to physician; he has the right to medical treatment. These rights stem from the st ict certainty upon which the traditions of the Prophet (pbuh) focus regarding visiting patients to what is sim lar to duty. These rights are among those of one Muslim upon a brother Muslim. They are not simply a matter of relieving him and a relationship with him, but it is also a relation with God. In the sac- red tr dition the Prophet (pbuh) said:
"VERILY, ALLAH, THE EXALTED AND GLORIOUS, WOULD SAY ON THE DAY OF RESURRECTION: O SON OF ADAM, I WAS SICK BUT YOU DID NOT VISIT ME". HE WOULD SAY: O MY LORD, HOW COULD I VISIT THEE WHERE AS THOU ART THE LORD OF THE WORLDS? THEREUPON ALLAH WOULD SAY: "DIDN'T YOU KNOW THAT SUCH AND SUCH SERVANT OF MINE WAS SICK BUT YOU DID NOT VISIT HIM AND WERE YOU NOT AWARE OF THIS THAT IF YOU HAVE VISITED HIM, YOU WOULD HAvE FOUND ME BY HIM".

Thus the sick person is close to God, even as the Prophet (pbuh) says:
"VISIT THE SICK AND ASK THEM TO PRAY (CALL) FOR YOU; FOR THE PRAYER (CALL) OF THE SICK IS ANSWERED AND HIS SINS ARE FORGIVEN" again He (pbuh) says: "IF YOU ENTER AND VISIT AN AILING PERSON, BID HIM TO CALL TO YOU, FOR HIS CALL IS AS THE CALL OF ANGELS".

7 .By this philosophy, the sick person is able to hold fast and to endure.. A physical disease should not b a factor causing psychological disease or psychosomatic upsets. Steadfastness of spirit often helps the healing of the original disease.

8. Derivin.g from this philosophy is the fact that crises in health, no matter how severe, do not lead the M slim to consider putting an end to his life. It is not conceivable, besides not being permitted, for a Musli to wish for death. On the authority of Anas b.Malik, it is recorded of the Prophet (pbuh):
"NONE OF YOU SHOULD MAKE A REQUEST FOR DEATH BECAUSE OF THE TROUBLE IN WHICH HE IS INVOLVED, BUT IF THERE IS NO OTHER HELP TO IT, THEN SAY:O ALLAH,KEEP ME ALIVE AS LONG AS THERE IS GOODNESS IN LIFE FOR ME AND BRING DEATH TO ME WHEN THERE IS GOODNESS IN DEATH FOR ME"(1-2)

9. Islam has granted an ailing person exemption from the obligations of Shari'a (law); as dictated by necessity. In the Our'an, it is written: AND THERE IS NO FAUL T IN ONE AFFLICTED WITH ILLNESS" (Ouran 5.24: V.61 )

Thus gold may be used in reconstructive therapeutic procedures as the Prophet (pbuh) commanded Arfaga. Similarly, silk may be used in skin diseases, as the Prophet (pbuh) allowed 'Abdul Rahman b' Auf and al-Zuba r b' al-Awam to wear silk when suffering from itching, even though the wearing of gold and silk are nor ally forbidden to men.

IV -THE VIEW OF ISLAM TOWARDS PREVENTIVE MEDICINE AND CURE

1. Islam calls for the applications of the three levels of health care, to wit: preventive medicine, therapy and rehabilitation.

2. Inas uch as preventive medicine aims to reinforce positive good health, Islam accords special importance t it. For the sound Muslim society is thus better equipped to shoulder God's trusteeship and to perform od's mission on earth. In this regard, we find the prophetic traditions characterized by a note of aim st compulsion. The traditions of the Prophet (pbuh) deal with curative medicine in their customary man er of legislting the ground rules of Shari'a, that is, by laying the basic principles to guarantee that the roper course would be following, without going into details.

3. In th sphere of environment, we find that the Prophet (pbuh) has provided a splendid model to bind every uslim to the Umma of Islam. This is the responsibility of every individual for the wellbeing of society and he obligation of every believer for his brother's welfare, exactly like his obligation to himself. The Our'an as laid down the basic principle.

THE BELIEVERS ARE BUT A SINGLE BROTHERHOOD! SO MAKE PEACE AND RECONCILIATION BETWEEN YOUR TWO BROTHERS. (Ouran 5.49: V.l0)

The Prophet (pbuh)has said: 'NO ONE OF YOU BELIEVES UNTIL HE LOVES FOR HIS BROTHER WHAT HE LOVES FOR HIMSELF". (1-2)

again He (pbuh) said: .'ONE MUSLIM IS TO ANOTHER MUSLIM, AS AND THE SAME BODY IF ONE MEMBER SUFFERS, ALL THE OTHER MEMBERS LAPSE INTO INSOMNIA AND FEVERISHNESS".

To car the case further, the maintenance of one's own personal health is not enough. It is also our bounded duty to strive for a healthy environment. This point is embodied in various traditions."GOD BEING GOOD LOVES THE GOOD. GOD BEING CLEAN LIKES CLEANLINESS. GOD BEING GENEROUS LOVES GENEROSITY. GOD BEING MUNIFICIANT LIKES MUNIFICANCE. THEREFORE, CLEAN YOUR HALLS AND COURTYARDS"

"LOOK TO WHATEVER HARMS PEOPLE AND REMOVE IT". "YOU SHOULD NOT PASS URINE IN STAGNANT WATER". (1-2)

4. In th realm of the prevention of contagious diseases, the Prophet (pbuh) advises restrictions on them vements of the patient by saying: "A DISEASE CARRIER SHOULD NOT INTRODUCE HIMSELF TO A HEALTHY PERSON, THE HEALTHY CAN ATTEND WHEREVER HE WANTS"

Indeed the Muslim is required to keep the rules of quarantine in cases of plague, even though, by doin 0, it might lead to sacrificing his own life. The Prophet (pbuh) said: "THE PLAGUE IS MARTYRDOM FOR ANY MUSLIM", (1-2)

With regard to personal cleanliness ritual purity of body is a condition for entry to Islam and clea ess is a condition for the most important pillar of Islam, namely prayer. Concerning the importance of teeth and its influence on the various bodily organs, Islam has made dental care almost com- puis. In a saying of the Prophet (pbuh) : "WERE IT NOT THAT I MIGHT OVER-BURDEN THE BELIEVERS I WOULD HAVE ORDERED THEM TO USE MISWAK AT EVERY TIME OF PRAYER" (1-2-8-11 )

Many traditions deal with cleanliness of food and dishes.

6. On the subject of safety and accident prevention, Islam has established a basic field of law which did no crystalizeiuntil the later decades of our present century. Every accident has a cause. To avoid accide ts, the Muslim must remove their causes and protect himself. The Quran states: "AND MAKE NOT YOUR OWN HANDS CONTRIBUTE TO (YOUR) DESTRUCTION (Quran 8.2: V.195)

"NOR KILL (OR DESTROY) YOURSELVES: FOR VERILY GOD HATH BEEN TO YOU MOST MERCIFUL (Quran 8,4: V.29)

The Prophet (pbuh) says: "DO NOT LEAVE FIRE IN YOUR HOUSES WHEN YOU SLEEP". (1-2-8)

Then to Abu Dharr He (pbuh) said: YOUR GUIDANCE OF A MAN IN A PLACE WHERE HE IS LOST IS ALMS; AND TO REMOVE STONES, THORNS OR BONES FROM THE WAY WILL BE COUNTED AS ALMS FOR YOU".

7. In the area of curative medicine, Islam has commanded healing in a clear and decisive ordinance. The Muslim is no fatalist, neglecting medicine and abandoning himself to fate. Quite the opposite, it is c mpulsory for him to use medicine, which God has provided as a means of cure. When a man asked he Prophet about a medicine whereby he might be healed, wondering whether by doing so, he would e rejecting the decrees of Providence, the Prophet (pbuh) replied: "IT IS GOD'S DIVINE DECREE".'

A other well known tradition of the Prophet (pbuh) states on the subject of healing: "THERE IS A REMEDY FOR EVERY MALADY AND WHEN THE REMEDY IS APPLIED TO THE DISEASE IT IS CURED WITH THE PERMISSION OF ALLAH, THE EXALTED AND GLORIOUS".

"O, SERVANTS OF GODI SEEK THE MEDICAL TREATMENT. GOD HAS PUT A REMEDY FOR EVERY MALADY, CLEAR TO WHOEVER KNOWS IT AND UNCLEAR TO WHOEVER DOES NOT KNOW IT".

These lear instructions have altered human understanding of disease and its cure. They have put an end to p evalent superstitions of illness and cures. They have set men on the right track in search of illnesses an their cures so that they may know what they had not known before.

8- Pur uing further the correct definition of the course of curative medicine, the Apostle (pbuh) of God called f r respect of specialization in the branches of medicine. For He summoned al-Harith b. Kilda to the man uttering from heart diseases. Again when He had sent for two physicians to cure a sick man. He ask d them,

"WHICH OF YOU IS THE MORE SKILLED PHYSICIAN IN TREATING THIS ALIMENT?"

So that t e patient might receive the most expert treatment.

9. In th time of the Prophet ((pbuh), there were certain medicines prevalent which naturally he used during his illnesses like anyone else. From this, some historians began to use the term, "Prophetic medicine". ith the passage of time, there appeared a tendency to consider Holy everything the Prophet (pbuh) did wh ther it concerned food or drink or healing and to imitate religiously his pattern, even though prophetic tr dition is clear in stating that he commanded observance of what was revealed to him through divin inspiration. As for his worldly habits and practices not related to doctrine, however, private judgement a to their use was recommended, within the framework prescribed by Islam.

Islam d es not prescribe that a Muslim should avoid the use of a new medicine simply because the Prophet (pbuh) had not used it, because it did not exist during his time. This writer maintains that the Prophet's tr itions concerning healing follow a general pattern for the legislation of Shari'a which provides a broa framework of general principles. When the Apostle of God learned that a certain lady was using an irrit ting substance as a laxative, He advised her to use senna.

It is thu clear that the Prophet (pbuh) aimed to lay a general foundation for healing by non-harmful substances r by the least harmful substances.

We see hen, that the Prophet (pbuh) was close to formalizing laws regarding preventive medicine and to the rejecti n of anything harmful to Muslims. He tended to lay down broad guidelines which were in harmony with the spirit of Islam in the area of healing.

As for r habilitation and corrective therapy, Islam strives to prevent incapacity due to disease. Islam accustoms Muslims not to succumb to poor health, but rather to pray even if only with the eyelid. All are required to w rk according to their capacity .As the tradition states: 'WORK: FOR EVERYONE WILL FIND HIS WAY MADE EASY IN WHAT GOD HAS CREATED HIM FOR". (1-2) Islam does n t accept that a Muslim should live financially dependent on others, as the tradition says: "THE UPPER HAND IS BETTER THAN THE LOWER HAND (THE UPPER WHICH BESTOWS AND THE LOWER WHICH BEGS)"

Thus in the field of reconstructive surgery, Islam allows the use of gold even though it was forbidden to men. Practices which deform a person's body or alter his comely appearance, however, such as tattoing,th se Islam has forbidden in the saying:

"MAY GOD CURSE THOSE WHO TATTOO".

Formerly, some people used to bread away part of their teeth if they stuck out, for cosmetic purposes. doing so, they removed the protective enamel from the surface of the teeth, causing decay for the sa of beauty. The Prophet (pbuh) forbade this when He said: "MAY GOD CURSE THOSE WHO FILE TEETH AND THOSE WHO SEEK TO HAVE THEIR TEETH FILED".

Yet auifor surgery for cosmetic purposes where there is no known arm, then the operation falls under the general ruling:

"GOD BEING GOOD, LOVES THE GOOD".

Mu lim women are asked to appear in their most beautiful form before their husband's eyes.

V - ISLAM AND THE ETHICS OF THE MEDICAL PRACTICE
1. here should be no separate category of "professional ethics" in the domain of the general morality whi h typifies. the behaviour of every Muslim. Islam aims to create the Muslim personality right from infancy, since Islamic character is part and parcel of the individual and his nature. It is the duty of family, school nd state to provide the suitable environment in which moral corruption is not the order of the day and where the ideal followed is the word of God Most High .

AND THOUGH (STANDESn ON AN EXALTED STANDARD OF CHARACTER (Ouran S.68: V.4)

In t is manner, the younger generation may grow up smoothly, with a dispostion instinctively pure without contradictions. He finds before him the path of goodness easy. Hence the word of God Most High be omes a human reality .

The Muslim physician is the one who shoulders the trusteeship of Islam first and foremost and keeps t e trust of safeguarding the good health of all Muslims and of warding off all harmful disease. For him in particular, it is most appropriate that his upbringing and education be Islamic and that his behavio should be modelled after the Prophet Mohammad (pbuh). When 'Aisha, the Prophet's wife was asked a out His moral principles, she said:
"HIS MORAL PRINCIPLES WERE (COINCIDENT WITH) QURAN".

Thus adherence to the moral principles of Islam is to be part of the nature of the physician which he applies in his daily life without affectation, openly and before all. We may mention the story of the teacher who said to his young pupil, "kill this bird somewhere where no one will see you". The youngster disa peared for a while, but came back with the bird still alive. He said to the teacher, " found no place where I could be entirely alone, because whereve I hid, I felt that God was with me".

The M slim physician senses that all his practice and dealings are with God; and that he keeps constant su eillance over him.
LEARN: ONE SITTING ON THE RIGHT AND ONE ON THE LEFT
(Quran S.50: V. 17)

He fear God in all his dealings with God's creatures. When he recalls the words of God's Apostle.(pbuh) "A WOMAN WAS PUNISHED BECAUSE SHE HAD KEPT A CAT TIED UNTIL IT DIED". (1-8-11 ).

His perception of all living creatures will be through the eyes of compassion. It is, therefore, most fitting that h should be compassionate towards man, the most excellent of God's creature, whom God has honoured and made his representative on earth .

Since t e time of Hippocrates, it has been the custom for a physician to commence his career by repeating th oath which binds him to ethical behavior in the exercise of his profession.

The pr blem of professional ethics is not solved by an oath nor can .it be adequately dealt with as a required co rse of study in a program of clinical training. Legal rulings laid down by a medical union or a positive con titution cannot regulate the ethics of physicians. The cure of a patient carries moral responsibilities. In is daily practice, the physician will be faced by numerous situations requiring him to consult his conscie ce, Here his decisions will be affected by the degree of his commitment of the Lord. His judgement ill emanate from the words of the Apostle ( m) of God.

"VIRTUE IS A KIND DISPOSITION AND VICE IS WHAT RANKLES IN YOUR MIND AND THAT YOU DISAPPROVE OF ITS BEING KNOWN TO THE PEOPLE".

The concept of duty in Islam is that one should not work for man but for God:
SURELY, MY PRAYER AND MY SERVICE OF SACRIFICE, MY LIFE AND DEATH ARE (ALL) FOR GOD, THE CHERISHER OF WORLDS (Quran S.6: V.162)

2. Under this fundamental code may be ranked all the virtues and ethical principles which the Quran and t e blessed Prophet (pbuh) have enjoined. They include the following ideals:

a) Patience:
AND BE STEADFAST IN PATIENCE FOR VERILY GOD WILL NOT SUFFER THE REWARD OF THE RIGHTEOUS TO PERI~.H (Ouran S. 11: V. 115)

b) The right path: DO GOOD; FOR GOD LOVETH THOSE WHO DO GOOD (Ouran S.2: V. 195)

c) A radiant countenance:
"GOOD DEED, RADIANT COUNTENANCE AND FORBEARANCE ARE ELEMENTS OF THE CHARACTERISTIC TRAITS OF PROPHETHOOD" (3-4)

d) Goodly words:
"CHARITABLE WORDS ARE ALMS".

e) Smiling:
"SMILING BEFORE YOUR BROTHER IS COUNTED AS ALMS",

f) Pudency (honest shyness):
"EVERY RELIGION HAS ITS ETHIC: THE UNDERLYING ETHIC OF ISLAM IS PUDENCY". (6-7)

g) Compassion:
"GOD SHOWS COMPASSION ONLY TO THOSE OF HIS SERVANTS WHO ARE COMPASSIONATE".

h) Kindliness:
"NO MOSLEM IS ALLOWED TO FRIGHTEN A MOSLEM". (3-8)

i) Modesty:
"WHOEVER LOVES OTHERS TO RISE WHEN HE ENTERS WILL OCCUPY HIS PLACE IN HELL FIRE". (3-4)

j) Good companionship:
"DO NOT BEFRIEND ANYONE EXCEPT A BELIEVER AND LET NO ONE EAT YOUR FOOD EXCEPT A GODFEARING MAN (4-8)

3. There are, however, some special ethical aspects which touch a physician's work more than the work of others and oblige him always to remember Islam's judgement concerning them. There are instance involving the patient-doctor relationship.

a) Decently averting the eyes. As the Quran states:
"SAY TO THE BELEIVING MEN THAT THEY SHOULD LOWER THEIR GAZE AND GUARD THEIR MODESTY THAT WILL MAKE FOR GREATER PURITY FOR THEM. (Quran 5.24: V.30)

Permission to examine a person's private parts does not provide a justification for lack of res ect due to every Muslim. The physician must examine what is required. In such situations, a ph sician's honourable modesty gives the patient more confidence in his physician.

b) It is not allowed to inform a patient of the gravity of his illness if the physician despairs of the possibility of healing. Illness is one of the instances where Islam has allowed concealment of the truth. As the Apostle of God (pbuh) said: "WHEN YOU VISIT A PATIENT IMPRESS UPON HIM THAT HE WILL LIVE A LONG TIME, '1HIS WILL NOT CHANGE MATTERS BUT IT WILL SOOTHE HIM". (4-6)

c) In application of the Sharia's ruling: "THERE SHALL BE NO HARMING, INJURY OR HURTING OF ONE MAN BY ANOTHER IN THE FIRST INSTANCE NOR IN RETURN OR INREQUIRAL".(3-8-11)

The physician must inform the patient in the case of a contagious disease. He must require hi to be quarantined to prevent other Muslims from infection. There is obviously a difference between the patient's losing hope of recovery and his knowledge that he is a potential source of contagion for others and must therefore, isolate himself. If the welfare of the community is opposed to the fe lings of the individual, then the welfare of the community must come first.

When the Apostle of God (pbuh) learnt that a man stricken with leprosy was coming to swear allegi nce to Him on the side of Islam, He sent a message to him saying: "GO BACK, WE HAVE ALREADY ACCEPTED YOUR ALLEGIANCE".

d) In his practice, the physician is exposed to the secrets of the patient. He is, therefore, honourbound to keep his trust under Islam in this respect.

"WHOEVER GUARDS THE SECRET OF A MOSLEM, GOD WILL GUARD HIS SECRET IN THIS LIFE AND ON RESURRECTION DA Y".

If a patient consults him, let him keep strict confidentiality in the counsel he offers and the matt he has been consulted about. The Prophet (pbuh) has said: "THE MAN CONSULTED IS A DEEPER OF CONFIDENCE". (3-4-11)

f) A female nurse must attend the examination of female patient by a male physician or else an im ediate relative of the patient must be present. This is an application of the Prophet's (pbuh) aying: "NO MAN IS ALLOWED TO BE ALONE WITH A WOMAN EXCEPT IN THE PRESENCE OF A CLOSEST RELATIVE".'

4. Ano her aspect of the physician's conduct is referred to as "Islamiyat" (specific Islamic observances attit des and ethical principles) pertaining to the medical practice.

a) Beginning a medical examination or treatment with mention of God's name, for which there exist n merous values...
- Invocation of God's assistance for the successful outcome of the consultation or treatment.
In the words of the Prophet (pbuh): "ANY ACT OF SIGNIFICANCE NOT BEGUN IN THE NAME OF GOD WILL BE RENDERED INCOMPLETE".

Consciousness of his role as an agent in the implementation of God's work of healing. Such is the ttitude of service and worship to God. Directing his work to God until the patient has recovered.Giving the patient a spiritual uplift and moral courage whenever he is in a critical state Psychologically.

BUT TEACH (THE MESSAGE) FOR TEACHING BENEFITS THE BELIEVERS (Quran 5.51: V. 55)

b) In the eventuality of a patient's death, the physician must, in his capacity as a Muslim, even before being a doctor recite the Muslim credo as the Prophet (pbuh) has prescribed:

"EAHORT TO RECITE THERE IS NO GOD BUT ALLAH TO THOSE OF YOUWHO ARE DYING".

c) Avoidance of that which God has forbidden in healing, in observance of the Prophet's (pbuh) instructions:

"GOD DOES NOT PLACE YOUR CURE IN WHAT HE HAS FORBIDDEN YOU"
In modern medicine, there is a permissible substitute for every prohibited cure.

d) Avoidance of prohibited practices, such as abortion and tattooing. In the words of the Pro het (pbuh):

"MAY GOD CURSE THOSE WHO TATTOO, THOSE WHO SEEK FOR TAT- TOOING THOSE WHO FILE THEIR TEETH AND THOSE WHO SEEK TO HAVE THEIR TEETH FILED".

e) The physician should not embark upon a treatment without being entirely confident in his cap city to carry it through competently. As the Prophet (pbuh) said:

NO MAN IS WISE EXCEPT THROUGH EXPERIENCE". (1-4 )

He respects professional specialization in keeping with the Prophet's (pbuh) words:

"WHOEVER PRACTISES MEDICAL TREATMENT WITHOUT BEING KNOWN TO
POSSESS THE REQUISITE EXPERIENCE WOULD BE RESPONSIBLE FOR THE
LOSS SUFFERED BY THE PATIENT".

f) He should maintain his scientific competence by constant learning and teaching, for his pro- fess on reaches beyond him to others and his knowledge is for application. As the Prophet (pbuh) said:

"WISDOM IS THE LOST TREASURE OF THE BELIEVER: HE SEEKS IT WHEREVER HE MAY FIND IT".

He must deal with his medical colleagues in accordance with Islamic teachings. He shall avoi backbiting and disparagement of others:

"NEITHER NURSE MUTUAL HATRED, NOR- JEALOUSY, NOR ENEMITY AND BECOME AS FELLOW BROTHERS".

He shall offer advice to those who need it. "RELIGION IS COUNSEL". (1-2)
He shall endeavor to instruct his less experienced colleagues".
"I RECOMMEND YOUR GENEROUS CARE ANY MEN WHO MIGHT COME FROM
THE EAST TO LEARN OF YOU".

He shall not Lord it over a younger colleague:

"THOSE WHO ARE NOT COMPASSIONATE TO THE YOUNG AND DO NOT RESPECT OUR ELDERS, DO NOT BELONG TO US". (3-4 )
By his knowledge, he shall benefit any sick person whom he can help. As the Prophet (pbuh) said:

"O MY GOD, I REFRAIN FROM ANY SCIENCE WHICH DOES NOT BRING BENEFIT TO PEOPLE"... "WHOEVER CONCEALS KNOWLEDGE FROM HIS PEOPLE WILL BE BRIDLED WITH A BIT OF FIRE ON JUDGEMENT DAY". (11 )

i) His discoveries of new cures shall be made public. He shall not monopolize his new methods of healing for purposes of gain. As the Prophet (pbuh) stated:

"NO ONE MONOPOLIZES EXCEPT A SINNER"

j) He shall respect the sacred honor of the dead as of the living. Addressing the Ka'ba the Prophet (pbuh) said: "THE BELIEVER HAS A RIGHT OF INVIOLABILITY GREATER THAN THAT GIVEN TO YOU (Ka'ba)"."
Of the honor of the dead, He (pbuh) said: "THE GUILT OF BREAKING THE BONES OF A DEAD MAN IS EQUAL TO THE GUILT OF BREAKING THE BONES OF A LIVING MAN". (6-7)

The horizons of Islamic teaching encor..oass all good practice which aims at human wellbeing, in situations here no clear text applies. Islam then gives the Muslim physician the possibility of acting in accordance with the benefit of humanity .

There a growing need for physicians to be closer to God and increasingly committed to His revealed rd and the life and sayings of His blessed Prophet (pbuh) upon whom be blessings and peace.

REFERENCESE:

All cited fro the Holy Quran and Hadith.
-Holy Qura : (Sura = S and Verse = V)
-Hadith:
1 .Al-Jamil Sahih of Albukhari
2. The Sahh of Muslem
3. The Kitab Al-Sunan of Abu Dawud
4. The Jami'i Al-Sahih of Al- Tirmidhi
5. The Kitab Al-Sunan of Al-Nasa'i
6. The Kitab Al-Sunan of Ibn Maja
7. The Muwatta'a of Malik
8. The Musnad of Ahmad Ibn Hanbal
9. The Moajam of Al- Tabarani
10. The Sahih of Al-Darmi
11 .The Jami'i Al-Saghir of Al-Suyooti
12. The Mustadrak of Al-Hakim
13. The Musnad of Al-Bazzar .'"
14. Al- Taj Al Jami'i Lelysool in the traditions of the Messenger (pbuh)
from : http://www.islamset.com/

Night Prayer and the Human Body Clock

noreply@blogger.com (Studio Life) — Sat, 24 Nov 2007 18:42:00 +0000

By Hwaa Irfan

The sleep-wake cycle of the pineal gland becomes disrupted as we increasingly eat, socialize and sleep not questioning the psychological and physical effects of our pre-occupations. In trying to keep up with the schedules of the day it becomes increasingly difficult to switch-off the problems of the outside world we take home affecting domestic commitments.

“Surely in the daytime you have prolonged occupation” (Surat ul Muzzammil 73:7).

This implies that there is counter-balance in the night to daily preoccupations. What could be achieved in the evenings could sustain and nourish us into the day. However, we use artificial light to extend those pre-occupations. Once the daylight ends, the pineal gland goes into increased production of melatonin. By extending light artificially to levels of and above 500lux we impede its production. A darkened room with a 100watt bulb provides 100lux if we are five feet away. This doesn’t compromise the release of melatonin.

Factors Affecting Melatonin Production

Factors in our working lives can affect melatonin production. Electric utility workers based at a generation station were found to have reduced melatonin levels being exposed to electro-magnetic fields. Their colleagues in the administrative section working under 60hz of alternating current working in low light offices in the daytime also had reduced nighttime melatonin levels (Penton p.1).

Other elements also compromise the pineal gland like tranquilizers, beta-blockers, calcium channel blocking drugs, sleeping pills like benzodiazepines, Non-Steroidal Anti-Inflammatory Drugs like Ibuprofen and excessive (3mg daily) intake of Vitamin B-12 (Nedley p.6, 7).

Night-time Praying

The question of the purpose of sleep continues to haunt scientists. In vibrational medicine, one hour of sleep balances each chakra, with a minimum of three hours in total for really healthy people. For the really healthy, three hours is all that is needed by the higher chakras, which in turn balances the four lower ones (Gurudas p.60). So what do we do with the rest of the night?

“Rise for prayer in the night, except a little, Half of it or less. Or add to it – and recite the Qur’an in slow, measured, rhythmic tones” (Muzzammil 73:2-4).

Fadhlalla Haeri informs us that these verses tell us to take what we need for rest and if we rise from rest there is balance in it. “Surely rising in the night is stronger in impact, and straighter in speech (Muzzammil 73:6). He continues saying that ‘Nashiatul-layl’ is the maximum darkness during which one’s sleep is sound, the energies are low, and the field of reflection is clear and empty. This part of the night has the best results (Haeri p.12-14).

The part of our body that functions in this capacity is the pineal gland. In the Indian tradition, it is the Seat of Consciousness, the seventh energy point, the Crown Chakra. The pituitary and the pineal gland work in unison through relaxation and meditation which Rasulullah (saw) practiced much before The Revelation. Flashes of intuition occur with increased practice, raising consciousness from an emotional nature to awareness. Haeri continues, “when we go into sajdah our individual profiles are obliterated when performed meditatively. We are in Tawhid (unity) echoing the cosmic expansion” (Haeri p.38). In Indian tradition the seventh chakra spiritualizes the intellect and is associated with the personal ability to integrate with Allah (swt). Then spiritual fulfillment is able to resolve negative emotions.

The Pineal Gland

When the sun sets, the pineal gland shifts gear and produces its primary hormone melatonin in larger quantities until it peaks from 2 – 3.00a.m in the morning (Majidali p.7). It is a derivative of the amino acid trytophan, and rises and falls daily within our blood according to the circadian cycle (Ultranet p.1). This cycle sets the biological clocks, turns on the immune system and inhibits tumor promoters like estrogen (Penton p.1) Jet-lag is a disturbance in this cycle (Sleep p.7).

The center of navigation in birds and other animals, the light sensitive pineal gland produces the hormones: melatonin, epithalamin, serotonin, vasotonin and melanin. Epithalamin is related to our learning capacity and slows aging; serotonin has a strong influence on sleep, pain and well being and vasotonin is related to rapid deep sleep (Gates p.1). The hormone antigonadotropin suppresses ovulation (Medic p.8). Melatonin regulates the sleep-wake cycle and inhibits sex hormones before puberty. In addition, Jordanian scientist Samer Hattar’s recent research has discovered that a single protein cell –melanopsin- in the retina seems to detect light by which the human body’s internal clock is reset. (Hattar p.1).

Modern-day Living and Melatonin Production

Melatonin production is reduced by late-night TV viewing.

The 1995 National Sleep Foundation polls revealed that half of American adults have sleeping problems at one time or another. Habits like drinking alcohol too late, exercising before bedtime, sleeping at different times, concentrating on work before trying to sleep and shift work are contributory factors (NSF p.4). In addition, production of melatonin is reduced by excessive

exposure to artificial light, late-night T.V viewing, electromagnetic fields, chemical pollutants like pesticides and beta-blockers for heart disease, high blood pressure and headaches. Studies indicate that even the most modest exposure to extended light stresses our bodies, accelerates aging and debilitates the immune and nervous systems.

Caffeine in coffee, black tea and certain types of sodas reduce melatonin jeopardizing its natural antioxidants, which are vital to cell protection during waking hours. Yet it must be said it is the quality not the quantity of sleep that restores and rejuvenates the body.

In children, melatonin levels are 120 picograms dropping to 60 picograms at ages 20 – 30. Seen as a ‘youth drug’ store bought melatonin has reportedly caused fatigue, depression and arterial constriction (NSF p.2, 3). In England and Canada, it is considered a drug and only obtainable by prescription. The FDA has yet to remove it from US health stores.

Modest food restrictions increase the number of melatonin receptors in the body, so short-term fasting is seen as a plus increasing day-time plasma melatonin levels to night-time levels (Majidali p.2, 7, 12). One can also increase one’s melatonin levels naturally from foods like oats which contains 1,796 picograms, sweet corn at 1,366 picograms, rice at 1,006 picograms, ginger at 583 picograms and barley at 378 picograms (Gates p. 1, 2).

In vibrational medicine when the chakras are aligned and balanced there is a greater appetite for food in its natural state and greater sensitivity to the chemical environment that man has created for himself (Gurudas p.170). However, Shaykh Fadhlalla Haeri reminds us, “All it takes is purification and awareness of our intentions, and then our intentions unify with our actions, then we are in tawhid (unity) with Allah (swt) and ikhlas (sincerity).”

Sources:

Gates, Jeffrey. “Getting Melatonin Naturally”. 1-3. Archives. NewCenturyNutrition.com. 12/24/01.

Gurudas. “Gem Elixirs and Vibrational Healing. Vol.II”. USA: Cassandra Press. 1986.

Haeri, Fadhlalla. “Nuradeen”. Britain: Zahra Publications. 1983.

Hattar, Saad. G. “Jordanian Scientist Determines Single Cell Could Control Body’s Internal Clock”. Jordanian

Times. 06/07/02. 2. Middleeastwire.com. 07/11/02.
Herbspace.com. “The Glandular System”. 5. 12/26/01.
Majidali.com. “The Age of Estrogen Overdrive”. Rats, Drugs and Assumptions. 1-9. 12/26/01.
Medic-Planet.com. “ Hormonal System”. 1-9. Medic-Planet.com. 12/26/01. Article.
planet.com/MP_articleNSF. “Melatonin: The Facts”. 1-11. Publications. National Sleep Foundation. 10/10/01.
Nedley, Neil. “Melatonin: Miracle or Magic?’ 11/1/96. 1 – 9. Medical Reporter. 12/2401.
Penton Media Inc. “Electric Magnetic Fields Reduce Melatonin”. Oct’99. 1. Nutrition Science News. News, Healthwellexchange.com. 10/10/01.

Ultranet.com. “Melatonin and the Pineal Gland.” 1. Biology. 10/13/01.

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Hwaa Irfan is a staff writer for Health and Science section of Islamonline

from : http://www.islamicmedicine.org/