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PubMed1992

[The importance of Islam religious philosophy for psychiatric practice].

Experience has shown that Muslim patients in psychiatry cause special problems. The article outlines the Islamic religion and demonstrates that Islam embraces all spheres of its follower's life. This causes many kinds of special behaviours and attitudes that have considerable consequences for psychiatric therapy. The consequences in the most important areas of therapy are illustrated, and this should enable the therapist to gain an adequate understanding of the world of his patients. However, if he works often with Muslim patients it will be essential for him to acquire a comprehensive knowledge of the religion on Islam.

Combined Modality Therapy↗
PubMed2005

Ethical guidelines in genetics and genomics. An Islamic perspective.

We are at a time of unprecedented increase in knowledge of rapidly changing technology. Such biotechnology especially when it involves human subjects raises complex ethical, legal, social and religious issues. A World Health Organization expert consultation concluded that "genetics advances will only be acceptable if their application is carried out ethically, with due regard to autonomy, justice, education and the beliefs and resources of each nation and community." Public health authorities are increasingly concerned by the high rate of births with genetic disorders especially in developing countries where Muslims are a majority. Therefore, it is imperative to scrutinize the available methods of prevention and management of genetic disorders. A minimum level of cultural awareness is a necessary prerequisite for the delivery of care that is culturally sensitive, especially in Islamic countries. Islam presents a complete moral, ethical, and medical framework, it is a religion which encompasses the secular with the spiritual, the mundane with the celestial and hence forms the basis of the ethical, moral and even juridical attitudes and laws towards any problem or situation. Islamic teachings carry a great deal of instructions for health promotion and disease prevention including hereditary and genetic disorders, therefore, we will discuss how these teachings play an important role in the diagnostic, management and preventive measures including: genomic research; population genetic screening pre-marital screening, pre-implantation genetic diagnosis; assisted reproduction technology; stem cell therapy; genetic counseling and others.

Female↗
PubMed1991

The health risks of occupational stress in islamic industrial workers during the Ramadan fasting period.

During Ramadan, Moslems are required strictly to avoid fluids and nourishment from dawn to sunset. Heat stress during such abstinence represents a substantial health hazard. In the Federal Republic of Germany (FRG) where numerous Moslems, particularly of Turkish origin, perform heat work and other heavy labour, we observed moderate to severe health disturbances in such labourers during Ramadan, e.g.: tachycardia, severe headaches, dizziness, nausea, vomiting and circulatory collapse. The severe dehydration of these workers was demonstrated by substantial increases in their hematocrit, serum protein, urea, creatinine, uric acid and electrolyte imbalance. Because of the evidence of the substantial health hazard to Islamic workers in such situations, we have strongly urged employers to refrain from assigning Islamic workers to heat work or heavy daytime work during Ramadan; we have therefore limited systematic studies of health problems during Ramadan to persons performing only moderate work. Even under these conditions signs of dehydration were found in the 32 labourers monitored. Some of these labourers also had to interrupt their observance of Ramadan due to health problems, e.g.: acute gout due to serum uric acid increase, or circulatory insufficiency. In light of the observed potentially harmful pathophysiological effects, the danger of dehydration of Islamic workers due to heat work during Ramadan should be taken very seriously.(ABSTRACT TRUNCATED AT 250 WORDS)

Body Weight↗
PubMedDate not supplied

Reproductive choice in Islam: gender and state in Iran and Tunisia.

This report examines the extent to which reproductive choice is compatible with Islamic principles. It presents the argument that the impact of Islam on reproductive choice is largely a function of the political context in which gender issues are defined. Indicators of reproductive health in countries of the Middle East are reviewed and the way these relate to constraints on reproductive choice is assessed. The examples of Tunisia and Iran are used to illustrate the way in which Islam is invoked to legitimate conflicting positions concerning women and their reproductive options.

Choice Behavior↗
PubMed1996

Issues in forensic psychiatry in Islamic jurisprudence.

There are few other specialties in psychiatry where the cultural nature and social norms of a society has more impact than the specialty of forensic psychiatry. In the Muslim and Arab worlds, Islamic principles govern the foundation of thoughts required to make laws. Those necessarily include legal issues in psychiatry. The impact of these matters on individuals as patients and the community at large can not be overestimated. Those issues will include laws of involuntary hospitalization and evaluation of mental competence toward different life functions such as commercial interaction, writing a will, marriage, divorce, and child custody. Islamic law has a definite position on criminal responsibility as well as other vital matters such as compensation of damages, including medical malpractice. This article discusses problems and peculiarities involved in the canonization of these laws in islamic communities, considering different arguments presented from one point of view versus another.

Child↗
PubMed1997

[The art of therapy in Islamic medicine].

History is a witness of the great importance and influence of islamic science from the period of "Golden Age of Arabic Civilisation". A famous scientist said: "Sciences has no country, it is international; we all share in fruits of investigations of people from different traditions and all ages." Scientists from the early period of islamic era had set fire of a stream of man's thought and progress, observation, experiments and tradition, that have become a weapon of modern science. All of that was based upon Quran and Hadiths, that have been their guidelines when setting free human mind from taboos. Medieval Arabian scientists have followed the words of Holly Prophet Mohammad s.a.v.s., saying that searching for knowledge have had to be the most important task for people, and that ink more saint than blood of the saints. These attitudes of Holly Prophet have awaken desire for studying with muslim scientists. The result of that desire became a key of scientific progress. There are many worldwide famous arabian scientists: El-Kindi, Er-Razi, Ibn Sina, El-Biruni, Ibu Hajsem, Ez-Zahravi, El-Farabi, Ibn Zuhr, Ibn Ruzd etc. These names, among several hundreds of arabian physicians, attribute "Golden Age" of islamic science. That period was characterised by movements, reprocessing of ideas. That reprocessing of ideas has gained the great minds together, and that process is continuous. That is why we have to be grateful to them. Famous Muslim physicians defined medicine as skill that dealt in keeping good health, coped with ills and health recovering. They have also modified many Greek writings and established basic principles of the art of medicine. What is significant is that, regardless of historical past and modern technical and technological presence, these principles are still accurate for understanding of medical science. These principles are what the author is discussing in detail in this paper about.

History, Ancient↗
PubMed1997

[Human habitats and the protection of health in Islam].

Architecture is an expression so wide in its dimensions and meanings, that it can be compared to expression "life". Architecture is a synthesis and an expression of all rational and irrational that attributes a man, family, community in general, or mankind at all-im one hand; and rational expression of physical structure given by architects, in other hand. Thus, architecture comes down from the highest spheres of philosophy, sociology, discussions on ethics etc., to life. That is the way how architecture becomes defining frame of human life. Human habitude and health protection in islam could be elaborated through theoretical concept of architecturally defined space (ADS), that considers (treats) architecture as a complex system, consisting of four fundamental elements: man, environment, limits and perspectives. Each of these elements, when looking from the perspective of islam, has its specific characteristics, that author discusses in this paper. No doubt, in islamic sphere of life there is a wide spectrum of architectural programmes, that follows natural environment, and has a goal to confirm human and general social values.

Architecture↗
PubMed2004

Epidemiology of the human immunodeficiency virus in Saudi Arabia; 18-year surveillance results and prevention from an Islamic perspective.

BACKGROUND: data on HIV epidemiology and preventive measures in Islamic countries is limited. This study describes the results of 18-year of HIV surveillance in Saudi Arabia (SA) and the preventive measures implemented from an Islamic perspective. METHODS: surveillance for HIV has been underway in SA since 1984. Indications for HIV testing include clinical suspicion, screening of contacts of HIV-infected patients, and routine screening of blood and organ donors, prisoners, intravenous drug users, patients with other sexually transmitted infections, and expatriates pre-employment. This is a case series descriptive study of all confirmed HIV infections diagnosed in SA from 1984 through 2001. RESULTS: a total of 6046 HIV infections were diagnosed, of which 1285 (21.3%) cases were Saudi citizens. Over the 18-year surveillance period the number of HIV infections diagnosed annually among Saudi citizens gradually increased and, over the period 1997-2001, it reached to 84 to 142 cases per year. The number of cases per 100,000 population varied widely between regions with a maximum of 74 cases and a minimum of 2 cases. The infection was most common in the age group 20-40 years (74.6%) and predominantly affected men (71.6%). The modes of transmission among Saudi citizens and expatriates, respectively, were as follows: heterosexual contact, 487 (37.9%) and 1352 (28.4%) cases; blood transfusion, 322 (25.0%) and 186 (3.9%) cases; perinatal transmission, 83 (6.5%) and 19 (0.4%) cases; homosexual contact, 32 (2.5%) and 38 (0.8%) cases; intravenous drug use, 17 (1.3%) and 33 (0.7%) cases; bisexual contact, 10 (0.8%) and 14 (0.3%) cases; unknown, 334 (26.0%) and 3119 (65.5%) cases. The number of HIV infections transmitted by blood or blood products transfusion declined to zero by year 2001 and all such infections occurred due to transfusions administered before 1986. At HIV diagnosis, 4502/6046 (74.5%) patients had no symptoms, 787 (13.0%) patients had non-AIDS defining manifestations, and 757 (12.5%) patients had AIDS. A total of 514/1285 (40%) Saudi patients died by year 2001. CONCLUSIONS: the number of HIV cases in SA is limited with heterosexual contact being the main mode of transmission. From an Islamic perspective, preventive strategies include prevention of non-marital sex and intravenous drug use with encouragement of "safe sex" through legal marriage.

Adolescent↗
PubMed2003

Between doubts and certainties: on the place of history of science in Islamic societies within the field of history of science.

I discuss my long-term observation that history of science in Islamic societies is marginalized within the general history of science community as well as in the academic world of Islamic studies, Near Eastern language and civilization programs, Middle Eastern history, or the investigation of the modern Muslim world. I ask what the possible causes for this situation are and what can be done to change the bleak situation.

Historiography↗
PubMed2006

Incidence of acute myocardial infarction during Islamic holiday seasons.

Some weather and holiday seasons are associated with increased incidence of acute myocardial infarction (AMI). We studied the influence of one such season, Islamic holiday season of "Eid Al-Fitr", on the incidence of AMI in a Muslim country. This was carried out by examining the admissions to the coronary care unit of a large hospital over six consecutive years (from 1997 to 2003), encompassing six consecutive holiday seasons in Kuwait. We compared the admission rates during three time intervals in each of those 6 years; the Eid holiday season, the 2 months before and the 2 months after. A total of 964 AMI admissions occurred, with a mean age of 55 years. When the admission rates were compared, the Islamic holiday seasons were associated with a significant increase in AMI admission rate (45 cases vs. 31 cases, p < 0.01). This increase occurred mainly on the second day of the 4-day holiday season. This finding was confirmed using Locally Weighted Smooth Regression (LOESS) regression models with different smoothing levels. Our finding might have potential implications for preventive health campaigns in Muslim countries.

Adult↗
PubMed2006

"Women do what they want": Islam and permanent contraception in Northern Tanzania.

Based on fieldwork in Ugweno, Tanzania, this research explores a case that contradicts popular understandings and representations of Muslim African women-specifically with respect to reproduction and family planning. Building on case studies of women who articulate their motivations regarding contraceptive use in general, and sterilization in particular, I argue that religious (and, in this case, Islamic) values and reasoning are fashioned pragmatically. The study was based on in-depth, unstructured and open-ended interviews with 40 women (20 of whom had been sterilized), as well as men, religious leaders and hospital workers. Women (and men) in Ugweno construct reproductive lives that challenge overly deterministic understandings of the relationship between religion and contraceptive practices. It was found that perceptions of Islamic rules about family planning are inconsistent. Individuals are able to define their own approach by manipulating the rules and resisting them.

Adult↗
PubMed2001

Assisted reproduction developments in the Islamic world.

A November 2000 workshop organized by the International Islamic Center for Population Studies and Research, Al-Azhar University, Cairo, considered use of assisted reproduction technologies (ART) in the Islamic world. The workshop reinforced a 1997 recommendation that a Standing Committee for Shari'a Medical Ethics be constituted to monitor and assess developments in ART practice. Among issues the workshop addressed were equitable access to services for infertile couples of modest means, and regulation of standards of equipment and personnel that ART centers should satisfy to gain approval to offer services. Acceptable uses of preimplantation genetic diagnosis were proposed, and follicular maturation research in animals, including in vitro maturation and in vitro growth of oocytes, was encouraged, leading to human applications. Embryo implantation following a husband's death, induced postmenopausal pregnancy, uterine transplantation and gene therapy were addressed and human reproductive cloning condemned, but cloning human embryos for stem cell research was considered acceptable.

Animals↗
PubMed2004

HIV and Islam: is HIV prevalence lower among Muslims?

Religious constraints on sexuality may have consequences for the transmission of sexually transmitted diseases. Recognising that several Islamic tenets may have the effect, if followed, of reducing the sexual transmission of HIV, this paper tests the hypothesis that Muslims have lower HIV prevalence than non-Muslims. Among 38 sub-Saharan African countries, the percentage of Muslims within countries negatively predicted HIV prevalence. A survey of published journal articles containing data on HIV prevalence and religious affiliation showed that six of seven such studies indicated a negative relationship between HIV prevalence and being Muslim. Additional studies on the relationship of risk factors to HIV prevalence gave mixed evidence with respect to following Islamic sexual codes (e.g., vs. extramarital affairs) and other factors, but that benefits arising from circumcision may help account for lower HIV prevalence among Muslims.

Adolescent↗
PubMed2006

Is consanguineous marriage religiously encouraged? Islamic and Iranian considerations.

Consanguineous marriage has had considerable attention as a causative factor in the prevalence of genetic disorders. Iran, with its majority Muslim population, has a high rate of consanguineous marriage. In Iranian tradition, first cousin marriage is an acceptable and appreciated custom. However, there seems to be no encouragement of consanguineous marriage in the Islamic context; it is merely mentioned as a traditional and common custom. This paper may help medical professionals providing premarital genetic counselling, who are regularly asked about consanguineous marriage, especially in Islamic communities. Increased public awareness via the mass media would seem to be a priority.

Consanguinity↗
PubMed2000

Practice versus theory: tenth-century case histories from the Islamic Middle East.

Medicine and disease in medieval Islam have thus far been approached through theoretic medical treatises, on the assumption that learned medical texts are a transparent account of reality. A question yet to be sufficiently explored is the extent to which the ideas and theoretical principles they contain were actually carried out in practice. This paper deals with the description of diseases occurring in a tenth-century Casebook (Kitāb al-Tajārib) by Abū Bakr Muhammad ibn Zakarīyā' al-Rāzi (known to Europeans as Rhazes)-the largest and oldest collection of case histories, so far as is known, in medieval Islamic medical literature. Since the author was a prolific medical writer, this study also includes a review of his medical and therapeutic principles dealing with eye diseases, as described in his learned treatises, and a comparison with those therapies actually employed in his everyday practice, as exemplified by the Casebook. The comparative analysis shows that the medical knowledge and the therapeutic advice so meticulously described in theoretical works were not paralleled in the physician's medical performance. On the contrary, it appears that learned treatises served other purposes than determining medical practice.

Eye Diseases↗
PubMed2000

Middle Eastern Asian Islamic women and breast self-examination. Needs assessment.

This exploratory, descriptive research study examined the knowledge and frequency of breast self-examination (BSE) among Middle Eastern Asian Islamic immigrant women residing in a major metropolitan U.S. city. The purposive sample consisted of 39 Middle Eastern Asian Islamic immigrant women ranging in age from 20 to 48 years (mean, 33; SD, 8.29). The sample was recruited from women who attended a local mosque. Data was collected by asking a list of seven questions based on Champion's BSE tool that assessed knowledge and frequency of BSE. Sociodemographic information also was collected. The results indicated that 33 women (85%) had heard of breast self-examination, and 29 women (74%) had not examined their breasts for lumps. None of the participants had examined her breasts monthly for lumps during the past year. Most of the women had not learned about BSE from a health professional, nor had they undergone a clinical breast examination (CBE). The results of this research show that Middle Eastern Asian immigrant women may be a population overlooked by health care professionals in the education of BSE. Suggestions to improve breast cancer screening practices among this population are provided.

Adult↗
PubMed2001

A critical approach to the current understanding of Islamic scholars on using cadaver organs without prior permission.

Chronic organ diseases and the increasing demand for organ transplantation have become an important health care problem within the last few decades. Campaigns and regulations to encourage people to donate organs after death have not met with much success. This article discusses the subject from an Islamic perspective. It beings with some basic information on how Muslims reach legal rulings on a particular issue, and goes on to debate contemporary thinking among Islamic scholars on the ethical-legal issues of organ donation and organ transplantation. It is shown that there are two groups of scholars, one allowing organ donation and organ transplantation, the other refusing it in any circumstances. Both groups agree that is is fundamentally wrong to harvest organs from cadavers without prior permission of the deceased or the relatives. This dogma is re-examined, and it is argued that, under the rule of necessity and the imperative to preserve life, there is enough moral and theological ground to allow the state to harvest organs from the deceased without prior permission.

Brain Death↗
PubMed1976

A differential diagnosis of the inspirational spells of Muhammad the Prophet of Islam.

This paper reviews the spells of Muhammad, the Prophet of Islam. During these spells, Muhammad sensed the approach of a figure whom he thought to be the Angel Gabriel. The inspirational message transmitted to Muhammad during these spells helped form the religion of Islam. This is a review of the historical details of these spells and an attempt to reach a medical diagnosis. Although an unequivocal decision is not possible from existing knowledge, psychomotor or complex partial seizures of temporal lobe epilepsy would be the most tenable diagnosis. An examination of Western civilization's views of Muhammad's spells reveals historical and modern misconceptions about epilepsy.

Arabia↗