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PubMed2004

From the biomedical model to the Islamic alternative: a brief overview of medical practices in the contemporary Arab world.

Following its climax in the 8th century under the Abbasids of Baghdad, the Arab world entered a prolonged period of division and decadence. "Western" medicine was introduced in the 19th century with the support of the general population. The historical participation of Arabs in the elaboration of that "Western" biomedical model and its apparently consensual re-introduction into the Arab world diffused any sense of cognitive alienation vis-à-vis practices promoted initially by non-Arab doctors. In the late 1960s, Islamist thinkers started proposing "Islamic medicine" as an alternative to the encroachment of the "Western" biomedical model within Arab and Muslim nations. In Islamic medicine, disease is attributed to lack of attention to the spiritual dimension of human beings, yet intermediate causal pathways are not provided. Alongside "orthodox" concepts, Islamic medicine promotes some herbal remedies, in addition to faith-healing through prayer and the recitation of holy verses. While most of those practices may be beneficial, they may cause some harm to patients if they entail delaying or denying timely recourse to "orthodox" medical care. There are currently no Islamic medicine training programs in any Arab country, and Islamic medicine has not emerged as a comprehensive health alternative comparable to other non-Western health models.

Arab World↗
PubMedDate not supplied

The African American experience in the Islamic faith.

Disparity of health outcomes has been identified as a key concern in the health of Americans. Marginalization of the African American population may be a contributing factor. Identification of health protectors may prove key in decreasing disparities. The effect of spirituality on health is discussed. A historical overview of the African American experience in the Islam faith, from the Nation of Islam to universal Islam, is presented. A systematic assessment of the Islamic faith, with emphasis on the African American Muslim, was conducted as an assessment for a Community Health Nursing class. Leininger's Sunrise Model of Culture Care Diversity and Universality, with the ethnonursing model of data collection, served as the framework for data collection and analysis. The Islamic faith was noted to offer holistic direction for a "way of life" that promotes health and harmony of the mind, body, and soul. Implications for research were discussed.

Adult↗
PubMed2001

Culture care conflicts among Asian-Islamic immigrant women in US hospitals.

Muslims follow their Islamic traditions as they integrate into the US society. Islamic beliefs are reflected in everyday life, and care is viewed within a holistic context. A lack of understanding of Muslims and their cultural and religious traditions contributes to potential conflicts in health care. The five concepts of Islamic beliefs from the religious texts of the Qur'an, Sunnah, and Hadith will be discussed followed by the implication of these beliefs for clinical practice. Knowledge of these Islamic cultural and religious beliefs will help reduce potential culture care conflicts among Asian-Islamic immigrant women in US hospitals.

Asia↗
PubMed2002

Islam and "female circumcision": the dispute over FGM in the Egyptian press, September 1994.

In September 1994, during the United Nations Population Conference in Cairo, CNN broadcast a report about the custom of clitoridectomy in Egypt. The televised report included footage of such a ceremony performed on a ten-year-old Egyptian girl in Cairo a few days earlier. This broadcast revived the public polemics on clitoridectomy in Egypt. Secular newspapers such as al-Wafd and al-Ahali opposed this practice while religious circles used the al-Sha'b newspaper to justify it. The religious argument is based on Islamic tradition although the origin of the practice is admittedly pre-Islamic. This position maintains that the type of clitoridectomy performed involves minimal excision, but in practice it is much more radical. There are voices from within the lslamic camp, mainly those of women, that call for the abolition of this practice, basing this demand on the fact that this act is a minor rather than major principle of Islamic Law. Although the secular educated classes in Egypt tend to avoid this practice, they are a minority. The public argument continues in a low key while in reality thousands of young girls daily undergo this traumatic experience which maims them in body and in soul. Unless there is a sustained public outcry against it, this mutilation is destined to remain part of the Egyptian reality for a long time. This paper discusses the positions of the two sides to the dispute, concentrating mainly on the opinions of the Islamic faction which upholds the continuation of genital mutilation. These opinions are expressed by male Islamic elders while opposing arguments are presented by women who decry this practice.

Adult↗
PubMed1999

Islamic medical ethics with special reference to Moalejat-e-Buqratiya.

The writer physicians of Islamic medicine have given top priority to the Islamic Medical Ethics in their valuable writings and left the ineffaceable footsteps in the field. Such as, Abul Hasan Ahmed bin Mohammad At-Tabari has devoted the 35th chapter of Maqala l of his precious book entitled 'Moalejat-e-Buqratiya' to medical ethics. The entire chapter reflects the Islamic approach of the scholar. In the following pages, an attempt has been made to highlight some salient features of Islamic Medical Ethics in ancient literature of Islamic Medical with special reference to Moalejat-e-Buqratiya.

Ethics, Medical↗
PubMed1997

[Documentary basis for research on the transfer of Islamic medical science to the European West].

The last decades of the twentieth century are witness of increased interest in the study of scientific heritage in the Islamic world. The already established opinion of Islamic science as only intermediary between classical Greece and Latin West is seriously challenged. The reason for this are original sources from which the historians of our century have extracted solid evidence of high level of originality achieved by Muslim scientists in the past. Through their work in Bagdad, Buhara, Samarkand, Reyy, Kairo, Maraga, Damascus, Kordova they have shown that Islamic sciences including medicine had theoretical and practical answers to the problems characteristic of their times. Throughout its History Bosnia and Herzegovina itself has been exposed to various cultural influences from the West as well as from the Islamic East. When we try to study the history of medicine and health profession generally, we have to take into account the early Arabic sources of which short survey is given in this paper. With this in mind, one can make one preliminary conclusion at least; Islamic medicine has reached respectable level of practical and theoretical achievements while the volume of books and number of people engaged in its practice produced series of biographies and bibliographies as clear proof of its growth and level it has attained.

Europe↗
PubMed1996

Elucidation of Islamic drugs in Hui Hui Yao Fang: a linguistic and pharmaceutical approach.

Hui Hui Yao Fang, an Islamic formulary, was probably the official formulary of the Mongolian administration during the Yuan dynasty (13th-14th century) in China. In the three chapters of prescriptions that remain extant today, there are 517 Islamic drugs carrying Arabic or Persian names, each with its Chinese transliteration. Chapter 12 deals with the 'wind' diseases, containing 199 Islamic drugs. In this research, 129 items were identified, and each of which was assigned to a definite taxon; these are the most frequently cited drugs in the formulary. Identifications were corroborated by botanical, pharmacological and phonetic considerations. This exercise demonstrates the inherent affinity between Islamic and Chinese medicines. The reciprocal influence between them greatly enriched the content of these two important bodies of drug science, thus, setting a pattern for the synthesis of drug knowledge and the regulation of therapeutic substances. Recognition of different bodies of ethnomedicine is necessary in view of the fact that there is an increasing mobility of people today, who tend to bring with them their drug knowledge.

Formularies as Topic↗
PubMedDate not supplied

Genetic engineering in contemporary Islamic thought.

Muslims share with others both the interest in and the concern about genetic engineering. Naturally their reactions and views stem from general Islamic dogma and from Islamic medical ethics, but they are not unaware of Western scientific data. Particularly relevant is the Islamic religious prohibition against "changing what Allah has created." Muslim muftis try to offer practical solutions for individuals. Islamic law is concerned about maintaining pure lineage. Consanguineous matings are very common, but induced abortions are usually ruled out. Cloning has reawakened among Muslims an old debate over the positive as well as hazardous aspects of genetic engineering.

Abortion, Induced↗
PubMed2002

What women from an Islamic background in Australia say about care in pregnancy and prenatal testing.

OBJECTIVE: to examine satisfaction with care and services in relation to antenatal care and prenatal testing and to present what women say about what can be done better to improve antenatal care for women from an Islamic background. DESIGN: in-depth interviews of women's perceptions and experiences of care received relating to prenatal testing and antenatal care. SETTING: Melbourne Metropolitan Area, Victoria, Australia. PARTICIPANTS: 15 women of Islamic background who are now living in Melbourne. FINDINGS: in general, women had positive experiences with care relating to antenatal care and prenatal testing in Australia. This is particularly so when they compared care in Australia with that of their own country. However, women indicated several issues of concern where they were dissatisfied and they believed need to be improved for pregnant women from an Islamic background. Firstly, there was a lack of sufficient communication between health care providers and the women. This was not only due to a language problem, but also a lack of cultural appreciation among health care providers. Secondly, women identified the issue of gender of health care providers as important; women stated clearly their need to have female doctors for their care. CONCLUSIONS: the findings of this study have implications for antenatal care and prenatal testing services in Australia and elsewhere. Women provided several suggestions for the improvement of care including the need for sufficient information of prenatal testing and antenatal care and the need for culturally sensitive services. In providing services for women of an Islamic background, it is imperative that health care providers take into account individual women's preferences and personal circumstances and go beyond an assumption based on women's religion and ethnicity.

Adult↗
PubMed2000

Cultural impact of Islam on the future directions of nurse education.

In this paper the cultural impact of Islam on the future directions of nurse education is considered. In so doing, Islam is demonstrated as a living and growing religion, transcending almost all races and cultures in many parts of the globe. The historical review of Islam suggests its pervasive impact on almost all aspects of life: affecting both the East and West. In spite of an unjustified negative portrayal of Islam, it continues to grow at what is sometimes perceived as an unprecedented rate, having, it is estimated, one-billion followers, i.e. one-fifth of the world's population. This signals the need for nurse education to take on board curriculum measures to incorporate spiritual and cultural dimensions in the care of Muslim patients. Therefore, curriculum strategies are identified for putting into action educational programmes that address the needs of Muslims.

Cultural Characteristics↗
PubMed2003

Foetal development and breastfeeding in early texts of the Islamic tradition.

BACKGROUND: Knowledge of some early Islamic teachings regarding foetal development and breastfeeding may be of interest to health workers in paediatric practice. The Koran describes the creation of human beings in verses 22:5, 23:12 and 39:6. Some descriptions are reminiscent of phrases in Genesis and Ecclesiastes of the Old Testament. Symbiosis between mother and child is implicit in Koranic verse 46:15, which defines this period as lasting for 30 mo. Accumulated knowledge from earlier periods on the beneficial effects of breastfeeding is reflected in verse 2:233, as a recommendation that infants be breastfed for 2 y. In early Islam it was a father's obligation to ensure that his child received human milk, if the biological mother was indisposed to provide it. Securing human milk was of vital importance for the survival of the child. The historical solution was to employ a wet nurse. Paying a good salary to wet nurses and giving them a status similar to that of a biological mother was a precaution for securing that babies received sufficient milk. During the period of Islamic expansion, the medieval physician Ibn Sina of Buckara (AD 980-1037) contributed to the significance of breastfeeding by describing breast milk as "white blood". CONCLUSION: The significance of breastfeeding was recognized in early texts of the Islamic tradition. These have inspired positive attitudes to breastfeeding in Muslim communities. Adherence may differ among contemporary groups, but it may be important to keep original teachings in mind when planning breastfeeding programmes in Muslim communities.

Breast Feeding↗
PubMed2005

Social work and the house of Islam: orienting practitioners to the beliefs and values of Muslims in the United States.

Despite the media attention focused on the Islamic community after the terrorist attacks on the World Trade Center on September 11, 2001, Muslims remain one of the most misunderstood populations in the United States. Few articles have appeared in the social work literature orienting practitioners to the Islamic community, and much of the mainstream media coverage misrepresents the population. This article reviews the basic beliefs, practices, and values that commonly characterize, or inform, the House of Islam in the United States. The organizations that embody and sustain the Muslim communities that constitute the House of Islam are profiled, and areas of possible value conflicts are examined. The article concludes by offering suggestions for integrating the article's themes into practice settings. Particular attention is given to enhancing cultural competence and to suggestions for spiritual assessment and interventions.

Conflict, Psychological↗
PubMed2006

Caring for patients of Islamic denomination: Critical care nurses' experiences in Saudi Arabia.

AIM: To describe the critical care nurses' experiences in caring for patients of Muslim denomination in Saudi Arabia. BACKGROUND: Caring is known to be the essence of nursing but many health-care settings have become more culturally diverse. Caring has been examined mainly in the context of Western cultures. Muslims form one of the largest ethnic minority communities in Britain but to date, empirical studies relating to caring from an Islamic perspective is not well documented. Research conducted within the home of Islam would provide essential truths about the reality of caring for Muslim patients. DESIGN: Phenomenological descriptive. Methods. Six critical care nurses were interviewed from a hospital in Saudi Arabia. The narratives were analysed using Colaizzi's framework. RESULTS: The meaning of the nurses' experiences emerged as three themes: family and kinship ties, cultural and religious influences and nurse-patient relationship. The results indicated the importance of the role of the family and religion in providing care. In the process of caring, the participants felt stressed and frustrated and they all experienced emotional labour. Communicating with the patients and the families was a constant battle and this acted as a further stressor in meeting the needs of their patients. CONCLUSIONS: The concept of the family and the importance and meaning of religion and culture were central in the provision of caring. The beliefs and practices of patients who follow Islam, as perceived by expatriate nurses, may have an effect on the patient's health care in ways that are not apparent to many health-care professionals and policy makers internationally. RELEVANCE TO CLINICAL PRACTICE: Readers should be prompted to reflect on their clinical practice and to understand the impact of religious and cultural differences in their encounters with patients of Islam denomination. Policy and all actions, decisions and judgments should be culturally derived.

Adult↗
PubMed1997

Assisted reproductive medicine: current Islamic bioethical rules.

The advances and wide availability of assisted reproductive techniques represent the dramatic changes that have occurred in infertility treatment and in attitudes towards the different options faced by both physicians and patients. It is a human right that individuals can freely choose reproductive options. Though reproductive choice is basically a personal decision, yet it is not totally so. Islam is a comprehensive system that regulates the spiritual as well as civil aspects of individual and communal life. It aims to develop the unique personality of the individual and a distinct culture for the community based on Islamic ideals and values. The basic concept of Islam is to avoid mixing genes as Islam enjoins the purity of genes and heredity.

Attitude to Health↗
PubMedDate not supplied

Towards an externalist history of Islamic science.

The author sets out to propose a methodology for the study of the history of Islamic science. He chooses the externalist, rather than the internalist method for his discussion. The internalist method of science follows a rational course, while the externalist methodology studies many factors that influence the direction of sciences and may not be rational. He argues that narrative history and the logic of discovery are not adequate when one is trying to identify those key factors that have influenced the tradition of Islamic science. If Islamic science is unique, we should be able to explain how and when, it branched off from the ancient sciences. Only external history, involving a study of cultural and sociological influences on the development of science and the roles of various socioeconomic and political institutions can explain how Islamic science developed as a unique tradition and why it could not be sustained.

Historiography↗
PubMed1997

[Medicine in classical Islamic culture and its transfer to Europe].

When the Arabian tribes in the seventh century comquered the Arabo-Islamic empire after the advent of Islam, they encountered the established medical science in the conquered lands. From this adjunction of different traditions the Classical Islamic Medical Science grew. It was however Greek Science which furnished the great majority of contributions. This the Classical Islamic Civilisation largely owe to the energetic policy of acquiring and translating greek scientific literature from the beginning of the 9th century and onward conducted both by Caliphs and by private persons. The synthesis of this scientific work resulted in the emergence of many medical works with Rhazes (al-Râzî), al Majûsî and Avicenna (Ibn Sinâ) as the most prominent physicians, scientistc and authors. About 300 years later, translations of scientific literature from Arabic to Latin took place with similar force in Italy, and a little later in Spain. The translations to Latin had a decisive impact on the etablishment of medical studies i European universities, where the Canon of Avicenna was extensively studied up to recent time. Avicenna and Rhazes were used in the teaching of medicine at the University og Copenhagen in the 16th century, and a Danish physician and scientist from the Renaissance Ole Worm used Avicenna and Rhazes in his scientific work.

Acculturation↗
PubMed1987

Demographic characteristics of women in Islamic countries.

"This paper presents demographic characteristics of women in the Islamic world. The criterion adopted for inclusion in the analysis is the country's participation in the Islamic Conference Organization." Comparisons are made between African Islamic and Asian Islamic countries. A brief overview of population size and characteristics is first presented. Trends in nuptiality, women's economic participation, and women's literacy and educational levels are then analyzed. Data are for the period 1970-1980 and are from the World Bank and the Population Council.

Africa↗
PubMed2003

important social factors that affect organ transplantation in Islamic countries.

Social attitudes and beliefs have direct and strong impact on people's acceptance of organ donation and brain death, and therefore affect the entire practice of organ transplantation. The views differ from one society to another, and they at least partially explain regional variations in the world with respect to success of organ transplantation. Social attitudes and ethics in Islamic countries are closely intertwined with Islamic tradition, teachings and heritage. These positions are strongly adhered to in many Islamic countries, and by Moslems who live in countries that are not predominantly Islamic. We feel that transplant physicians and transplant coordinators should be aware of these factors when dealing with potential donors and recipients. Decision-making can be facilitated if these issues are considered prior to consulting with a donor's family and if an appropriate compassionate explanation of need for transplantation and basis of brain death diagnosis is provided based on a knowledge of underlying social constraints. Such steps can make the donation process smoother for both health care workers and the family.

Attitude↗