Islamic Medicine

DIABETES

2012-06-14T09:28:00.000-07:00

DIABETES

Diabetes mellitus is a common condition in which the amount of glucose (sugar) in the blood is too high because the body is unable to use it properly. This is because the body's method of converting glucose into energy is not working as it should.

Normally, a hormone called insulin carefully controls the amount of glucose in our blood. Insulin is made by a gland called the pancreas, which lies just behind the stomach. It helps the glucose to enter the cells where it is used as fuel by the body. We obtain glucose from the food that we eat, either from sweet foods or from the digestion of starchy foods such as bread or potatoes. The liver can also make glucose.

After a meal, the blood glucose level rises and insulin is released into the blood. When the blood glucose level falls - for example, during physical activity - the level of insulin falls. Insulin, therefore, plays a vital role in regulating the level of blood glucose and, in particular, in stopping the blood glucose from rising too high.

There are two main types of diabetes:

Type 1 Diabetes:
Also known as insulin dependent diabetes

Type 2 diabetes:
Also known as non-insulin dependent diabetes

Type 1 diabetes develops when there is no insulin in the body because the cells in the pancreas that produce it have been destroyed. This type of diabetes usually appears in people under the age of 40, often in childhood. It is treated by insulin injections and diet.

Type 2 diabetes develops when the body can still produce some insulin, though not enough for its needs, or when the insulin that the body produces does not work properly. This type of diabetes usually appears in people over the age of 40. It is treated by diet and exercise alone, or by a combination of diet and tablets, or in some instances by a combination of diet and insulin injections.

What are the symptoms of diabetes?

The main symptoms of diabetes are:


	Increased thirst
	Blurred vision
	Frequent visits to the toilet (especially at night)
	Genital itching or regular bouts of thrush
	Weight loss
	Extreme tiredness

Type 2 diabetes develops slowly and the symptoms are usually less pronounced. Some people may not notice any symptoms at all and their diabetes is only picked up in a routine medical check up. Some people may put the symptoms down to 'getting older' or 'overwork'.

Type 1 diabetes develops much more quickly, usually over a few weeks, and symptoms are normally very obvious. In both types of diabetes, the symptoms are quickly relieved once the diabetes is treated. Early treatment will also reduce the chances of developing serious health problems.

Who gets diabetes and what causes it?
Diabetes is a common health condition. About 1.4 million people in the UK are known to have diabetes – that’s about three in every 100 people. And there are an estimated one million people in the UK who have diabetes but don't know it. Over three-quarters of people with diabetes have Type 2 diabetes. Although the condition can occur at any age, it is less common in infants and becomes more common as people get older.

Type 1 Diabetes
Type 1 diabetes develops when the insulin producing cells in the pancreas have been destroyed. Nobody knows for sure why these cells have been damaged but the most likely cause is an abnormal reaction of the body to the cells. This may be triggered by a viral or other infection. This type of diabetes generally affects younger people. Both sexes are affected equally.

Type 2 Diabetes
Type 2 diabetes used to be called 'maturity onset' diabetes because it usually appears in middle-aged or elderly people, although it does occasionally appear in younger people. The main causes are that the body no longer responds normally to its own insulin, and/or that the body does not produce enough insulin.

People who are overweight are particularly likely to develop Type 2 diabetes. It tends to run in families and is more common in Asian and African-Caribbean communities. Some people wrongly describe Type 2 diabetes as 'mild' diabetes. There is no such thing as mild diabetes. All diabetes should be taken seriously and treated properly.

Other causes of diabetes
There are some other causes of diabetes, including certain diseases of the pancreas, but they are all quite rare. Sometimes an accident or an illness may reveal diabetes if it is already there, but they do not cause it.

How diabetes is treated?
Although diabetes cannot be cured, it can be treated very successfully. Knowing why people with diabetes develop high blood glucose levels will help you to understand how some of the treatments work.

Blood glucose levels

When sugar and starchy foods have been digested, they turn into glucose. If somebody has diabetes, the glucose in their body is not turned into energy, either because there is not enough insulin in their body, or because the insulin that the body produces is not working properly. This causes the liver to make more glucose than usual but the body still cannot turn the glucose into energy. The body then breaks down its stores of fat and protein to try to release more glucose but still this glucose cannot be turned into energy. This is why people with untreated diabetes often feel tired and lose weight. The unused glucose passes into the urine, which is why people with untreated diabetes pass large amounts of urine and are extremely thirsty.

Treatment for Type 1 Diabetes
People with Type 1 diabetes need injections of insulin for the rest of their lives and also need to eat a healthy diet that contains the right balance of foods. Insulin cannot be taken by mouth because it is destroyed by the digestive juices in the stomach. People with this type of diabetes commonly take either two or four injections of insulin daily.
If you or someone close to you needs insulin injections, your doctor or diabetes nurse will talk to you, show you how to do them and give you support and help. They will also show you how you can do a simple blood or urine test at home to measure your glucose levels. This will enable you to adjust your insulin and diet according to your daily routine. Your doctor or diabetes nurse will advise you what to do if your glucose level is too low.

If you have Type 1 diabetes, your insulin injections are vital to keep you alive and you must have them every day.

Treatments for Type 2 diabetes
People with Type 2 diabetes need to eat a healthy diet that contains the right balance of foods. If your doctor or diabetes nurse finds that this alone is not enough to keep your blood glucose levels normal, you may also need to take tablets.

Reducing the risk of serious health problems
People with diabetes have a higher chance of developing certain serious health problems, including heart disease, stroke, high blood pressure, circulation problems, nerve damage, and damage to the kidneys and eyes. The risk is particularly high for people with diabetes who are also very overweight, who smoke or who are not physically active.
You will greatly reduce your risk of developing any of these complications by controlling your blood glucose and blood pressure levels, and by eating healthily and doing regular physical activity.

Regular medical check-ups
In the last 10 to 20 years, the care for people with diabetes has improved dramatically. One of the most important developments has been improved methods of screening which will help your doctor to pick up any health problems at an early stage so they can be treated more successfully. This is why having regular medical check-ups, at least annually, is so important. Maintaining a sensible weight is a variable that can help reduce your chances of developing diabetes. Check whether you have a healthy weight on our BMI Calculator.

Islam And Health

2012-06-14T09:16:00.000-07:00

From an Islamic perspective health is viewed as one of the greatest blessings that God has bestowed on mankind. It should be noted that the greatest blessing after belief is health, as narrated in the following Hadith:

The final messenger of God, Prophet Muhammad (pbuh) mounted the pulpit, then wept and said, "Ask Allah (swt) for forgiveness and health, for after being granted certainty, one is given nothing better than health."
Related in Tirmidhi

Health is indeed a favour that we take for granted. We should express gratitude to God for bestowing us with health, and we should try are up most to look after it. God has entrusted us with our bodies for a predestined period of time. He will hold us to account on how we looked after and utilised our bodies and good health.

It has been narrated that Prophet Muhammad (pbuh) said:

"No one will be allowed to move from his position on the Day of Judgement until he has been asked how he spent his life, how he used his knowledge, how he earnt and spent his money and in what pursuits he used his health"
Related in Tirmidhi

The preservation of this blessing can only be achieved through taking good care of one’s health and taking every measure to maintain and enhance it. With this in mind every Muslim should make sure they undertake all necessary actions which are conducive to the preservation of good health. Healthy living is part and parcel of Islam, introduced with the inception of Islam more than 14 centuries ago. Furthermore, the Quran and the Sunnah outline the teachings that show every Muslim how to protect his health and live life in a state of purity. Numerous examples in Islam instruct its followers to live a healthy life, a selection are summarised below.

Daily prayer
Any health benefits derived from prayer or any other worship (fasting) are secondary in importance. The Salah or Islamic prayer comprises both physical movement and mental concentration. Performed five times a day at specific times of the day, the obligatory prayers provide a good means for the circulation of blood, breathing and general suppleness of joints. Though it is not physically over demanding, we know that anything done moderately and consistently is far better than sudden over-exertion at infrequent periods.
Ablution before Prayer & Ghusl
Before a Muslim performs their prayers, they must perform the ablution which comprises thorough washing of the hands, mouth, nose, face, arms (up to the elbow) and the feet (up to the ankle). This ritual of self-purification when carried out five-times a day, leaves the worshiper clean, refreshed and ready to face his creator. Muslims are also required to clean themselves with water after urinating or defecating. Another act of worship which also helps to maintain good health is taking a shower, or ghusl. This is compulsory when one is in the state of ritual impurity, and is compulsory at least once a week before attending the weekly Friday prayer.

Diet & Nutrition
Various verses and texts within Islam promote the eating of healthy wholesome food and eating in moderation. God clearly states in the Quran:

Eat of the good things which We have provided for you. (2:173) Eat of what is lawful and wholesome on the earth.(2:168)

A healthy nutritious diet must also be balanced, in order to maintain the balance that God has established in all things, this is addressed in the Quran when God says:

And He enforced the balance. That you exceed not the bounds; but observe the balance strictly; and fall not short thereof. (55:7–9)

As we know, eating excessively causes harm to our systems. Many aliments are related to uncontrolled eating habits such as, diabetes, vascular diseases, stroke, heart attack etc. It has been said that the ‘stomach is the home of ill health’ and is usually responsible in some way to ill health. Islam teaches us to eat moderately:

Eat and drink, but avoid excess. (20:81)

Over indulgence and wasting of food are further dissuaded in the Hadith of the of the Messenger of God:

‘ No human being has ever filled a container worse than his own stomach. The son of Adam needs no more than a few morsels of food to keep up his strength, doing so he should consider that a third of his stomach is for food, a third for drink and a third for breathing’
Ibn Maja

Fasting
Fasting during the month of Ramadan from dawn till dusk, is undertaken to seek the pleasure of God and to practise self control and restraint in all aspects of living, with the idea being to continue this state of God consciousness and piety after Ramadan is over. It is an ideal time to remove the impurities and shortcomings in ones life.

‘ O you who believe fasting is prescribed to you as it was prescribed to those before you so that you can learn
Taqwa (God consciousness)’

Fasting in Islam is not like crash dieting, it is adequate in calorie intake and involves no malnutrition. All foods are permissible to eat in moderation, once the fast is over. Many processed foods we eat contain chemicals which over-time can be stored by our bodies as toxins within cells. Fasting can assist our body to purge these toxins while also allowing our body and digestive system to rest. Research has indicated that fasting can lower blood sugar levels and cholesterol, suggesting it may be advisable for moderate, stable, non-insulin diabetes, obesity and essential hypertension.
Prohibition of Intoxicants
Islam strictly forbids indulgence in intoxicants such as alcohol and drugs for good reason. The limited pleasure of such vices causes immense long-term damage to both mind, body and the social fabric of society. Particular schools of thought include smoking within the list of prohibitions because of its harmful affects on the body. It seems that if Muslims adhere to the teachings of Islam, they would automatically lead a healthier lifestyle. God says in the Quran:

Satan's plan is (but) to excite enmity and hatred between you with intoxicants and gambling and hinder you from the remembrance of Allah and from prayer, will ye not then abstain? (5:90)

Olives in the Quran.

2012-06-12T13:15:00.002-07:00

Olives in the Quran.

Introduction:
A lot has been said about the Mediterranean diet and its health benefits. The common denominator is olive oil,which is a table fixture in the Mediterranean cuisine.

In the Quran:

”And a tree that grows on mount Saini,which provides oil and enjoyment for those who eat it”.
"A blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous.." [surah 24: 35].
"By the Fig and the Olive, and the Mount of Sinai..." [surah at-Teen; 95: 1-2]
[6:141] "It is He Who produceth gardens, with trellises and without, and dates, and tilth with produce of all kinds, and olives and pomegranates, similar (in kind) and different (in variety): eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: for Allah loveth not the wasters"
In the Sunnah:

Allah's Messenger saws said, "Eat olive oil and anoint yourselves with it, for it comes from a blessed tree." Tirmidhi, Ibn Majah.
Saied al-Ansari narrates that the Prophet said, "Eat the olive oil and massage it over your bodies since it is a blessed tree."
[at-Tirmidhi, ibn Maja]

Modern science:

Olives are rich in monounsaturated fats, vitamin E, antioxidants, and they prevent heart disease by reducing the LDL (bad cholesterol) and increasing the HDL (good cholesterol] levels. The Vitamin E contained in Olives is the body's primary fat-soluble antioxidant. Anti-oxidants help to strengthen the body's immune system; reducing the severity of asthma, cancer, osteoarthritis, and rheumatoid arthritis, premature ageing, as well as delaying the effects of ageing. Olives contain compounds called polyphenols that appear to have significant anti-inflammatory properties. Key benefits of olives:Used as a balm, it fortifies the hair keeps it shiny and prevents dandruff Used as a balm, it fortifies and moisturizes the skin, combating dry skin and softening it. It also combats against acne.
Massaged onto the body, Olives fortify the limbs, combat against inflammation, and sooth away aches and pains from worked out muscles.Help against wrinkles and delaying the effects of old age. Help combat against strokes, heart-disease, High blood pressure, diabetes. It aids digestion, and strengthens the bowels, as well as the stomach.
Drinking tea from Olive leaves helps against High blood pressure. Recent scientific research have proved the health benefits of olive leaves in treating high blood pressure and hypertension.

Sex and Islam- A look at intimacy in marriage from an Islamic prespective

2012-06-12T13:12:00.003-07:00

Sex and Islam- A look at intimacy in marriage from an Islamic prespective
Written by islamic-health.com

Sex is a biological process, a physical activity, and a spiritual connection. Sex in Islam is not a taboo subject; in contrast, it’s been discussed publicly by the Prophet Mohammed (PBUH), and many hadiths and Quranic verses educate Muslims on this subject.

In our research, we have come across a book that examines sex in the institution of marriage. The book is titled “The Muslim marriage guide” by Ruqaiyyah Waris Maqsood, and the following is an excerpt from the book where the author eloquently speaks about sex, marriage, and Islam.

"Women shall have rights similar to the rights upon them; according to what is equitable and just; and men have a degree of advantage over them." (Quran, 2:216)

They do indeed! This passage of the Holy Quran was revealed in connection with the rights of women following a divorce, but it also has a general sense. One basic right of every person taking on a contract never to have sex other than with their own legitimate partner is that each spouse should therefore provide sexual fulfillment (imta') to the other, as part of the bargain.

Now, every man knows what sexual things please him--but some men, particularly those who have not been married before and are therefore lacking experience, don't seem to know much about how to give the same pleasure to the woman; even worse, some men do know but they can't be bothered to make the effort. Yet this is vital if a marriage is to succeed and not just be a disappointing burden for the woman, and it is a vital part of one's Islamic duty.

It is not acceptable for a Muslim man just to satisfy himself while ignoring his wife's needs. Experts agree that the basic psychological need of a man is respect, while that of a woman is love. Neither respect nor love are things that can be forced--they have to be worked for, and earned. The Prophet (s) stated that in one's sexual intimacy with one's life partner there is sadaqa (worship through giving):

Allah's Messenger (pbuh) said: "In the sexual act of each of you there is a sadaqa." The Companions replied: "O Messenger of Allah! When one of us fulfils his sexual desire, will he be given a reward for that?" And he said, "Do you not think that were he to act upon it unlawfully, he would be sinning? Likewise, if he acts upon it lawfully he will be rewarded." (Muslim)

This hadith only makes sense if the sexual act is raised above the mere animal level.

What is the magic ingredient that turns sex into sadaqa, that makes it a matter of reward or punishment from Allah? It is by making one's sex life more than simple physical gratification; it is by thought for pleasing Allah by unselfish care for one's partner. A husband that cannot understand this will never be fully respected by his wife.

Neither spouse should ever act in a manner that would be injurious or harmful to their conjugal life. Nikah is the sacred tie between husband and wife, that sincere and devoted love without which they cannot attain happiness and peace of mind.

"Of His signs is this: that He created for you spouses that you might find rest in them, and He ordained between you love and mercy." (Quran, 30:21)

Now, every Muslim knows that a man has a right on his wife. However, because nikah is a contract never to seek sexual satisfaction outside the marriage bond, Islam commands not only the women but the men in this respect, and makes it clear that if a husband is not aware of the urges and needs of his wife, he will be committing a sin by depriving her of her rights.

According to all four orthodox jurists, it is incumbent upon the husband to keep his wife happy and pleased in this respect. Likewise, it is essential for the wife to satisfy the desire of the husband. Neither should reject the other, unless there is some lawful excuse.

Now, it is fairly easy for a woman to satisfy a man and make herself available to him, even if she is not really in the mood. It is far harder for a man to satisfy a woman if he is not in the mood, and this is where an important aspect of male responsibility needs to be brought to every Muslim man's attention, and stressed strongly.

The jurists believed that a woman's private parts needed "protecting" (tahsin). What they meant was that it was important for a Muslim husband to satisfy his wife's sexual needs so that she would not be tempted to commit zina out of despair or frustration.

A Muslim wife is not merely a lump of flesh without emotions or feelings, just there to satisfy a man's natural urges. On the contrary, her body contains a soul no less important in God's sight than her husband's. Her heart is very tender and delicate, and crude or rough manners would hurt her feelings and drive away love. The husband would be both foolish and immoral to act in any way unpalatable to her natural temperament, and a man selfishly seeking his own satisfaction without considering that of his wife is a selfish boor. In fact, according to a hadith:

"Three things are counted as inadequacies in a man. Firstly, meeting someone he would like to get to know, and taking leave of him before learning his name and his family. Secondly, rebuffing the generosity that another shows to him. And thirdly, going to his wife and having intercourse with her before talking to her and gaining her intimacy, satisfying his need from her before she has satisfied her need from him." (Daylami)

This is another of the things implied by the saying that one's wife is "a tilth unto you." (Quran, 2:223) The imagery is that of a farmer taking care of his fields. According to Mawlana Abul-Ala Mawdudi:

"The farmer sows the seed in order to reap the harvest, but he does not sow it out of season or cultivate it in a manner which will injure or exhaust the soil. He is wise and considerate, and does not run riot." (Afzalur Rahman, Quranic Sciences, London 1981, p.285)

Likewise, in the case of husband and wife, the husband should not just:

“Take hold of his wife and rub the seed and finish the business of procreation. The damage in this case could sometimes be irreparable, because a woman, unlike a farm, is very sensitive and has emotions, feelings, and strong passions which need full satisfaction and attention in a proper and appropriate manner.” (Afzalur Rahman, Quranic Sciences, London 1981, p. 286)

If this is not taken into consideration, and the wife is not properly prepared to start lovemaking, or is unsatisfied when it is finished, there could be many psychological and physiological complications leading to frigidity and other abnormalities. Indeed, many husbands eventually become disappointed with their wives, believing them to be frigid or unable to respond to their activities (unlike the sirens on the film or TV screen), and they wonder what is wrong with them. A possible explanation will follow in a moment.

" Allah created male and female from a single soul in order that man might live with her in serenity" (Quran, 7:189), and not in unhappiness, frustration and strife. If your marriage is frankly awful, then you must ask yourself how such a desperate and tragic scenario could be regarded by anyone as "half the Faith." According to a hadith:

"Not one of you should fall upon his wife like an animal; but let there first be a messenger between you." "And what is that messenger?" they asked, and he replied: "Kisses and words." (Daylami)

These "kisses and words" do not just include foreplay once intimacy has commenced. To set the right mood, little signals should begin well in advance, so that the wife has a clue as to what is coming, and is pleasantly expectant, and also has adequate time to make herself clean, attractive and ready. As regards intimacy itself, all men know that they cannot achieve sexual fulfillment if they are not aroused. They should also realise that it is actually harmful and painful for the female organs to be used for sex without proper preparation. In simple biological terms, the woman's private parts need a kind of natural lubrication before the sexual act takes place. For this, Allah has created special glands, known to modern doctors as the Bartholin glands, which provide the necessary "oils."

It is still possible to read old-fashioned advice to husbands that a desirable wife should be "dry"--which is remarkable ignorance and makes one really grieve for the poor wives of such inconsiderate men. Just as no one would dream of trying to run an engine without the correct lubricating fluids, it is the same, through the creative will of Allah, with the parts of the female body designed for sexual intimacy. A husband should know how to stimulate the production of these "oils" in his wife, or at the very least allow her to use some artificial "oils." This lack of knowledge or consideration is where so many marital problems frequently arise.

As Imam al-Ghazali says: "Sex should begin with gentle words and kissing," and Imam al-Zabidi adds: "This should include not only the cheeks and lips; and then he should caress the breasts and nipples, and every part of her body." (Zabidi, Ithaf al-Sada al Muttaqin, V 372) Most men will not need telling this; but it should be remembered that failure to observe this Islamic practice is to neglect or deny the way Allah has created women.

Insulting a wife with bad marital manners

Firstly, a husband must overcome his shyness enough to actually look at his wife, and pay attention to her. If he cannot bring himself to follow this sunna, it is an insult to her, and extremely hurtful. Personal intimacy is a minefield of opportunities to hurt each other--glancing at the watch, a yawn at the wrong moment, appearing bored, and so on. A husband's duty is to convince his wife that he does love her--and this can only be done by word (constantly repeated word, I might add--such is the irritating nature of women!), and by looking and touching.

Many people believe that the expression in the eyes reveals much of the human soul. Certainly the lover's gaze is a most endearing and treasured thing. Many wives yearn for that gaze of love, even after they have been married for years. If you cannot bring yourself to look at her while paying attention to her, she can only interpret this as a sign that you do not really love her. And even though it may be irritating to you, and seem quite superfluous, most women are deeply moved when a man actually tells her that he loves her.

Sex is clean!

A modest upbringing is part of good character. The Prophet (s) himself said: "Modesty brings nothing but good." (Bukhari and Muslim) But another, also important, part of Islamic teaching says that all of Allah's creation is beautiful and pure, particularly when it is part of the body of human beings, who are designed as His deputies upon the earth. In some religions, people traditionally believed that the woman's private parts are in some way unclean, or dirty, or even evil..."

Ruqaiyyah Waris Maqsood is very eloquent and courageous in tackling the subject of sex that the majority of Muslim families shy away from discussing. This attitude of indifference towards sexual education in schools and in homes have resulted in a plethora of issues for young people that are new to marriage or even teenagers that are curious about sex. The “Ansaars” who lived in Medinah, and welcomed the “Muhajereen” who came from Mecca had so many questions, and never shied from asking them to learn the right way of doing things. One story that comes to mind is an Anssari woman that complained to her husband (Muhajeer from Mecca) about a sexual position, and said that we don’t do that kind of stuff here (Medinah).

When the prophet Mohammed was informed about this incident, the following Quranic verse was revealed to him which educates Muslims about sexual intercourse. I have included three translations from three different scholars, this is in order to get the most accurate understanding of what Allah has revealed in this verse:

Yusuf Ali:

" Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear God. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe."

Zohurul Hoque:

" Your wives are a farm for you; so come to your farm as-and-when you please, and take steps for yourselves. And revere Allah; and know that you are going to meet Him. And give glad tidings to the Believers.

T.U. Hilali-M. Khan:

" Your wives are a tilth for you, so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus), when or how you will, and send (good deeds, or ask Allâh to bestow upon you pious offspring) before you for your ownselves. And fear Allâh, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad SAW)."

Qaradwi explained that the Quranic verse above teaches Muslims that different sexual positions are allowed as long as it's done from the position of "Harth" or plow, or the part of the woman's body that reproduces . The English translation of the Quranic verse has some people thinking that Islam humiliates women, by comparing them to farms or tilths. I have realized that when I came across so many websites that use this same verse to attack Islam as a religion that humilates women. However, this is far from reality and the people that haste to judging Quranic verses ought to take every verse into the right context of why it was revealed. Besides, the English translation of the Quran is a very earnest effort to explain the meanings of the Quran, but it will always come short to the Arabic words and meanings that were revealed from God to his prophet.

Islam doesn't consider sex as a bad or inappropriate topic. It was studied in mosques, and written about by famous and respected scholars such as Ghazali. The lack of knowledge about the subject contributes to marital problems and even divorce, and knowledge is bliss.

References:

1- http://www.qurantoday.com/BaqSec28.htm

2- http://www.islamicmedicine.org/qamarraige.htm#هل هناك عقاب للإتيان في الدبر؟

3- http://www.al-islamforall.org/Misc/MarriageGuide.pdf

http://islamic-cultureandscience.blogspot.com/p/islamic-medicine.html

Islamic Medicine

2012-06-12T13:06:00.003-07:00

Islamic Medicine
Contemporary Definition of Islamic Medicine
Conference Proceefcmss
Contemporary Definition of Islamic Medicine
Ahmed Elkadi, MD
Institute of Islamic Medicine for Education and Research
Panama City, Florida
Abstract
Islamic Medicine is a medical science that is in full submission to the will of
God. It is the most up-to-date healing art guided by and in full compliance with
the Divine teachings. It must submit to Islamic teachings and ethics; must be
logical in its practices and be comprehensive in its concerns, universal in its
approach, and excellent and distinguished. Adherence to the above criteria in an
experimental clinical program, Multimodality Immunotherapy Program (MIP),
for the last 9 years has led to very promising and exciting results. The evaluation
of the MIP is ongoing in Florida and in Dhubai, United Arab Emirates.
In addition to achieving real clinical improvement in conditions that were
hitherto nonresponsive to modern medical therapies, this 9-year experience re
sulted in a better understanding of the following: the link between chronic dis
eases and immune abnormality and harbored negative emotions, the Qur'anic
statements and Prophet's teachings, the basic features of the healing effect of a
variety of modalities referred to in Islamic teachings (the oneness of the person,
the mechanism of communication with one's own immune cells), the broad-spec
trum effect of negative and positive emotions, the comprehensive meaning of the
word "pollution" of electricity as the spark of life, some physical mechanisms of
"Ruqyah" or the "laying on of hands," and the concept of reverse initiation.
Based on the above experience, the definition and understanding of Islamic Medi
cine given in this paper appear to be appropriate.
Key words: Islamic Medicine, holistic medicine, alternative therapy, unconven
tional therapy
From the Institute of Islamic Medicine for
Education and Research
Panama City, Florida
Reprint Requests: Ahmed Elkadi, MD
Institute of Islamic Medicine for
Education and Research
340 West 23rd Street
Suite E
Panama City, Florida 23404
Tfiere are many views and opinions as to what Is
lamic Medicine is and is not. It is a medical science
that is in full submission to the will of God. It is the
healing art of Muslims at its best when Muslims are at
their best. It is the most up-to-date medicine that is guided
by, and in full compliance with the Divine teachings. Spe
cific criteria, however, are needed for better standardiza
tion and unified understanding. Six basic criteria are sug
gested for Islamic Medicine: 1. It must submit to Islamic
teachings and ethics; 2. It must be logical in its practices;
3. It must be comprehensive in its concerns giving equal
attention to body, mind and spirit, and to the individual as
JIMA: Volume 28, 1996 - Page 163
well as to society; 4. It must be universal in its approach,
considering all resources and making its benefits available
for all; 5. It must be scientific in its methodology, basing its
logical conclusions on proper observation, accurate statis
tics, and honest experimentation; 6. It must be excellent
and distinguished, achieving what other healing arts failed
to achieve.
Fifteen years ago, it was a theoretical proposition that
the sixth criterion will automatically take place if the first
five criteria are complied with. Now, after 9 years of at
tempted adherence to the above criteria, this proposition
seems to be a reality. The ideas presented at the first Inter
national Conference on Islamic Medicine in Kuwait in Janu
ary 1981 were logical, although still to some extent theoreti
cal and unproven.1 An experimental program for the treat
ment of so-called "incurable diseases" has been undertaken
since 1986. This program is currently being carried out in
Panama City, Florida, and Dhubai, United Arab Emirates.
The incurable diseases that are being treated range from ad
vanced metastatic cancer to all types of chronic degenera
tive diseases of the bones and joints; the cardiovascular sys
tem; the central nervous system; the liver,- such as chronic
active hepatitis and early hepatic cirrhosis; the respiratory
system, such chronic obstructive Pulmonary disease and
pulmonary fibrosis; a variety of autoimmune diseases, such
as rheumatoid arthritis, lupus erythematosus, scleroderma,
and others; bronchial asthma and allergies; and recently, a
most exciting group of children with mental retardation and
other genetic abnormalities. All of these patients have one
thing in common: their failure to respond to modern medi
cal therapies. Some of them were thought not to have any
curative therapy to start with.
The treatment program is called the Multimodality Immunotherapy
Program (MD*),24 which is an experimental
program comprising several alternative, mostly unconven
tional treatment modalities, including a nutritional program;
several nutritional supplements, i.e., medicinal herbs, vita
mins, minerals, and enzymes, either given orally or intrave
nously; fever therapy; ozone or hydrogen peroxide infusions;
chelation therapy; ultraviolet blood treatments; acupuncture;
physical therapy; exercise; and, above all, a comprehensive
emotional restoration program with, counseling to learn how
to eliminate negative emotions through biofeedback train
ing, guided imagery, and other visualization techniques.
Cancer patients also receive tumor antigen therapy and some
natural products with selective cytotoxic effect. The MIP is
either given by itself or with other conventional treatment
modalities as indicated for the patient's condition. The pro
gram requires a radical change in the patient's way of eat
ing, thinking, and living. It also requires the elimination of
any toxic deposits that may have resulted from long expo
sure to pollutants of the environment in which we live. In
short, MIP is promoting a life that is more in tune with the
revealed Divine guidance and is more conducive to health.
Although the program is still in development and is far from
being perfected, some early results appear to be impossible
according to modern medical standards. These patients who
were not expected to get any better all of a sudden start
showing signs of partial or total improvement. Early im
provement rates reach up to 80% in benign diseases, and
25-50% in malignant conditions that were previously
thought to be terminal. We cannot talk of healing or cure
rates until patients have been followed up for at least 5-10
years. Between the starting point of having a chronic con
dition thought to be incurable, and the end point of having
achieved the recovery thought to be impossible, there is a
long road of discovery, a road of exciting and refreshing
discoveries of new meanings of old facts and new ways of
understanding health and life. It is like walking through a
road lined with flower beds, watching the young rose buds
blossoming as one passes by. It is a new understanding of
certain familiar parts of the Qur'an and the Prophet's teach
ings and of various pathophysiologic responses and healing
mechanisms.
Understanding the link between chronic diseases and im
mune abnormality
All of the patients with chronic illnesses, whether be
nign or malignant, who were seen in Panama City or Dhubai
and who had their immune functions evaluated, had some
degree of immune deficiency or dysfunction. The details of
the immune abnormality may vary from one patient to an
other. However, there appears to be some pattern for certain
immune abnormalities to be more prevalent in certain dis
eases or group of diseases.3'5
Understanding the link between chronic diseases and har
bored negative emotions
All of the patients with chronic illnesses, whether be
nign or malignant, had excessive amounts of harbored nega
tive emotions before their illness was diagnosed or became
manifested. Once the illness took place, the level of their
harbored negative emotions usually increased.
New understanding of some of the Qur'anic statements
Allah says:
"We send down in the Qur'an that which is a heal
ing..."6
We know now from our earlier studies that listening to
the Qur'Sn has a direct stress reducing effectM and an indi
rect and possibly also a direct immune enhancing effect,
which definitely contribute to the healing process. This
Qur'anic effect was achieved by listening to the words of
the Qur'an, even without understanding their meaning, al
though the effect was more pronounced if the meaning was
added. Our later studies showed that certain Qur'anic con
cepts are very effective in helping the patients with the elimi
nation of harbored negative emotions, a major immune suppressive
factor always present in patients with chronic ill
nesses. l0 This aspect of the healing effect of the Qur'an has
Page 164-JIMA: Volume 28, 1996
a profound immune enhancing effect, and is routinely used
as part of the MIP in all our patients, Muslim and non-
Muslim alike.
Allah says about honey:
"... In it there is a healing for people..." "
Our studies as well as studies by others showed that
honey has an immune enhancing effect in addition to other
healing promoting effects.
New understanding of some of the Prophet's teachings
Prophet Muhammad said:
"...In the black seed there is healing for every illness
except death."12
This statement has two areas that could not be explained
initially. One was the healing effect for every illness. How
can it help with all types of illnesses that may have different
nature and different etiology? The second mystery was the
meaning of "... except death." If a person is already dead,
there is no need for black seed, or for that matter, anything
else. The first mystery was explained when our studies in
1986 and 1987 confirmed the immune enhancing effect of
the black seed.IWI Therefore, it can contribute to the heal
ing of all illnesses. Even the healing of a surgical condition
can be enhanced by improving the postoperative wound's
healing and repair and by reducing surgical complications.
The second mystery finally became clear after years of ob
servation that as long as there is some residual function (or
life) in the affected tissue or organ, there is usually a chance
of partial or total improvement and recovery. If, on the other
hand, the affected tissue or organ is completely dead with a
total loss of function, there is usually no more chance of
therapeutic response. Such an observation has a very im
portant prognostic value and is very helpful in the planning
for any treatment approach.
Basic features of the healing effect of various modalities
referred to in Islamic teachings
Various Islamic practices such as fasting, prayers, man
nerisms, or emotional attitudes; and specific items that were
mentioned as having a healing effect such as the Qur'an,
honey, black seed and others, all have two things in com
mon. One is that the effect deals with the underlying disease
mechanism, such as an immune deficiency or dysfunction
rather than dealing with the superficial symptoms. Conse
quently, the effect is truly curative and not just symptomatically
palliative in nature. The second feature is that the thera
peutic effect is restorative in nature, regardless of direction
of the abnormality. This means, for example, if the number
of certain cells was lower than normal, the treatment will
result in an increase of number of the affected cells. If the
number of the same cells was higher than normal .the same
treatment will result in a decrease in the number of the af
fected cells. Besides, the corrective change, whether up or
down, will go only to the normal or near-normal level and
not beyond. This is usually a common feature of natural
herbs and other natural therapeutic modalities, unlike syn
thetic pharmacological preparations where their effect is usu
ally in one direction and progressive with increasing doses
beyond the desirable normal range.
Understanding of the oneness of the person
The oneness of the patient becomes very clear when
dealing with chronic therapy resistant illnesses. The physi
cal component of the person cannot be separated from his
or her emotional and spiritual components. The treatment
of these challenging conditions will not be fully effective
unless the restoration is achieved at the physical, emotional,
and spiritual levels. Failing to correct irregularity at any of
these three levels may .greatly reduce the effectiveness of
the treatment.2-5
Understanding the mechanism of communication with
one's own immune cells
The immune cells can read the mind of their owner with
their built-in receptors registering and responding to the elec
tromagnetic energy waves and impulses going through the
mind, i.e., ideas and emotions. w One can, therefore, very
much control the functions of his or her immune cells by
controlling his or her ideas and emotions. One can also
have an idea of the level of performance of the immune cells
under the influence of certain emotions by observing the level
of performance of the patient while under the influence of
the same emotions.
The broad spectrum effect of negative and positive emotions
Cleansing the heart of any hate or hateful feelings is
not only the road to paradise but also to better physical health
and better immunity. The same applies to many other nega
tive emotions and their opposite positive ones that can have
a profound effect, negative or positive, on the physical health
as well as the general performance of the person in this world
and the hereafter.
Understanding the comprehensive meaning of the word
"Pollution"
Emotional and intellectual pollution intoxicating the
heart and the mind is equally harmful as the chemical and
physical pollution intoxicating the body. Both can have a
disastrous effect on the health and performance of the per
son.
Electricity and the spark of life-the physical explanation
of the "Ruqyah " or the healing touch and the laying on of
hands
We do not know the nature of the spirit and how it af
fects life. We do know, however, some of the manifestations
of life and having the spirit in the body. One of these mani
festations is electricity. As long as the electrical charges are
in the body, the person is alive. When electricity leaves the
body, the person is dead. The same thing applies to plants.
J1MA: Volume 28, 1996 - Page 165
Live plants, i.e., raw, uncooked, and unprocessed plants have
measurable electrical charges, while dead, i.e., cooked or
processed plants do not. This is why live food has such a
healing effect, most likely, at least partially, due to its elec
trical charges that somehow positively affect the electrical
charges of the human body.2-1 Dead food may have a nutri
tious effect but not a healing effect, since it has no electric
ity.
The body, as an electrical machine, is surrounded by an
electromagnetic energy field, an invisible light field called
the aura. This light field can now be photographed with
electrophotography (Kirlian photography) and can be as
sessed this way. We know now that food as well as the emo
tional condition of the person can affect, positively or nega
tively, the aura of the person. In return, the state of the aura
can affect the condition of the body, again positively or nega
tively. Moreover, the aura of one person can affect the aura
of another person through physical contact or just proxim
ity. This, again, can be documented with electrophotogra
phy.16 Once we understand this mechanism, we can achieve
the healing effect of positive emotional attitude in infants by
counseling their parents.
Achieving improvement or correction of genetic disorders
with chromosomal defects without genetic engineering, but
by changing environmental and nutritional factors
The most exciting and puzzling observation we were
able to make during the past year was the improvement of
several children with a variety of genetic problems after us
ing some modalities of the MIR An example is a 5-year-old
boy with mental retardation and a documented diagnosis of
dysmorphic syndrome and abnormality of chromosome 10Q
plus, who was totally unmanageable, did not speak, and
would not respond to any commands. Within less than 6
months, he was responding to commands, saying a few
words, and continues to gradually improve. Another case
is a 6-year-old girl with thalassemia major who required a
monthly blood transfusion but has been on the program for
a year and has not required a blood transfusion for the past
4 months. Several other children with other genetic prob
lems, are showing various degrees of improvement. Ini
tially, we could not explain these, unexpected changes, then
we thought, if negative environmental factors can negatively
affect the genetic make up of the cell like in mutation, maybe
positive environmental factors can have a corrective effect
We plan to start a long-term genetic study in an attempt to
explain this situation and to see how natural therapeutic
factors can affect the transcription and whatever other fac
tors may be involved in this process.
Conclusion
The above-mentioned observations are a few glimpses
of light along the long road of discovery. There are many
more areas of the dark unknown. However, the direction
seems to be correct and very promising. Adhering to the
Divine guidance is paying off.
References
1. ElkadiA: What is Islamic Medicine? Presented at 1st
International Conference on Islamic Medicine, Kuwait,
January 1981. Published in Conference Proceedings. Pub
lications of Islamic Organization of Medical Sciences, Center
of Islamic Medicine, Kuwait
2. Elkadi A: Multimodality Immunotherapy Program
(MIP). A publication of the Institute of Islamic Medicine
for Education and Research, Panama City, Florida.
3. Elkadi A,' El-Menshawi A, Meloukheia A, Abdel-Ghany
N, Kaplan S, Ehnarassy M: Multimodality Immunotherapy
Program. Presented at the 6th International Scientific Con
ference of the Egyptian Medical Syndicate (Mcdicina 1994),
Cairo, Egypt, December 1994. Published in the Confer
ence Proceedings. Publication of the Egyptian Medical Syn
dicate, Cairo, Egypt.
4. Elkadi A, EMtfenshawi A: Recognition of immune defi
ciency as an etiologic factor in cancer. Presented at the 12th
Annual Convention of the Islamic Medical Association of South
Africa, Cape Town, South Africa, July 1992. Abstract pub
lished in Islamic Medical Association, South Africa 1992.
5. Afify, MAI, Goda, AA, Shaheen, W, Elkadi A: The
importance of immune function evaluation in patients with
chronic illnesses (other than AIDS). Egypt. Soc Pharmacol
ExpTher. 1994;13(1)
6. Glorious Qur'Sn, Chapter 17, Verse 82.
7. Elkadi A. Health and healing in the Quran. Presented at
the annual convention of Islamic Society of North America,
Louisville, Kentucky, September 1985. Published in J. Isl.
Med. Assoc. S. Africa (1989), 5:5-7.
8. Elkadi A: Documentation of the physiologic effects of
the Qur'an in man utilizing biofeedback monitoring tech
niques: a controlled study. Presented at the 3rd Interna
tional Conference on Islamic Medicine, Istanbul, Turkey,
September 1984. Published in Conference Proceedings.
Publication of the Center of Islamic Medicine, Kuwait
9. Elkadi A: Towards an understanding of the healing
effect of the Qur'an. Presented at the annual Convention of
the IMA of North America, Niagara Falls, New York, July
1985. Abstract published in JIMA (1985) Convention is
sue. Published in J Isl Med Assoc. S.Africa. l987;l:l-2.
10. Elkadi A: Qur'anic concepts for eliminating negative
emotions. Presented at the 5th International Conference on
scientific signs of Qur'an and Sunnah, Moscow, Russia,
September 1993. Published in the Proceedings of the Con
ference. Also published in the Proceedings of an Interna
tional Workshop on Traditional Health Systems and Public
Policy, Ottawa, Canada. Publications of the International
Development Research Center, Ottawa, Ontario, Canada.
1994; 148-67
11. Glorious Qur'an, Chapter 16, Verse 69.
12. Sahlh al-Bukari Vol. 7, Number 591, Kazi Publica
tions, Chicago, Illinois. 1981.
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13. Elkadi A, Kandil O: The black seed (Nigella saliva) as
a natural immune enhancer. Presented at the 1st Interna
tional Conference on Scientific Miracles of Qur'an and
Sunnah. Islamabad, Pakistan, October 1987. Published in
Conference Proceedings. Publications of the Commission
of Scientific Signs of Qur'an and Sunnah, Muslim World
League, Macca, Saudi Arabia.
14. Elkadi A, Kandil O: The black seed (Nigella saliva)
and its effect of human T-cell subsets. Presented at the 71st
annual meeting of Federation of American Societies for Ex
perimental Biology, Washington, D.C., March 1987. Ab
stract published in Fed Proc. 1987;46(4):1222.
15. Elkadi A, Kandil O, Tabuni A: Nigella saliva and cellmediated
immunity. Abstract published in Arch of AIDS
Res. 1987;l:232-233.
16. Elkadi A, El-Menshawi A: Electro-photography
(Kirlian photography): a new tool for the assessment of
health and the diagnosis of disease. Presented at the 25th
annual Convention of the IMA of North America, Istanbul,
Turkey, August 1992.
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