The Prophetic Medicine. الطب النبوي. Ibn Qay'em El-Jozeyah. لابن قيم الجوزية. Translation By. ABD EL-QADER the son of ABD EL-AZEEZ. Reviewer By. Dr. Ing . PROPHETIC. ADVICES - 6 -. Prophetic Medicine simply refers to the actions done and thought said by the Prophet. Muhammed with regards to sickness. 50 2 Pr oph et ic Medicine all the aspects of Muhammad's life, private and public, and a portion of them stress the authenticity of his prophethood. For instance.
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Prophets of Medicine and Medicine of the Prophet: Debates on Medical Theory and Practice in the Medieval Middle East. The Harvard community has made this. In the name of Allah, the most. Beneficent, the most Merciful. Page 3. Page 4. Page 5. Page 6. Page 7. Page 8. Page 9. Page Page Page Page PDF | The advent of evolutionary medicine in the last two decades has provided new insights into the causes of human disease and possible preventative.
The list of the well-known authors in this field included prominent Muslim religious scholars, especially those specializing in hadith such as Ibn al-Sunni al-Dinawari d. Besides these hadith scholars, there have also been physicians although much more lim- ited in number than the religious scholars who wrote on this genre, such as Abd al-Latif al-Baghdadi d.
Interest in this genre did not die out in the modern time, where both contemporary religious scholars such as Muhammad al-Mukhtar al-Salami and Muhammad Sulayman al-Ashqar and physicians such as Muhammad Ali Albar and Hassan Shamsi Basha still make intriguing contributions to the field of prophetic medicine.
The earliest known work in this genre is a treatise ascribed to the 8th Shia imam, Ali al-Rida d. It is to be noted that contemporary Sunni authors show interest in and quote from these Shiite works. Main Contents A joint characteristic among almost all books that fall within the category of pro- phetic medicine is to set out a number of prophetic traditions with medical con- tent.
The number of these traditions varied widely from one book to another. Up to the 14th century, when this genre witnessed its golden age, the authored books were usually confined to listing the relevant traditions without further analysis of their medical content.
Subsequent works such as the one authored by al-Dhahabi started to dedicate whole chapters to theoretical issues widely discussed in the Greco-Islamic medical tradition, such as the theory of humors, elements, and temperaments and general causes of illnesses and contagion. Besides this information, these books usually gave an alphabetical list of simple and compound drugs, medicaments, and foodstuff.
They also made reference to specific aspects of preventive medicine.
Discussing such topics was based on both the relevant references in the Islamic scriptures and available Greco-Islamic medi- cal knowledge. Books on prophetic medicine also handled religio-ethical and medico-legal issues, such as the characteristics of an ideal physician, the education of the physi- cian, and the assigned punishments for malpractice.
Some of these books would also touch on gender issues, such as the practice of medicine by females and the im permissibility of medical treatment and care provided by women for men and vice versa. Hence, some of the books hinted at or gave detailed discussions of how to cure emotional imbalance.
One of the topics that clearly distinguished between mainstream books on practical medicine and those on prophetic medicine is the focus of the latter on what is sometimes called spiritual cures. Divinely Revealed Medicine or Human Experience? This was the main issue discussed by the participants in the afore- mentioned IOMS conference.
To them, categorizing this part of the prophetic medicine as di- vinely inspired medicine would create insurmountable complications. Furthermore, the medical content of these prophetic teachings date back to a spe- cific time, place, and context, namely the seventh-century Arabian Peninsula.
Al-Salami also made reference to a linguistic difficulty, namely identifying specific medicinal plants named in some prophetic traditions. First of all, these prophetic traditions indicate that practicing medi- cine as a medical profession, from an Islamic sharia perspective, is a commendable deed.
For instance, the religious scholar Ahmad Umar Hashim argued that prophetic medicine in toto is based on divine revelation. Hashim also criticized a number of contemporary writers without naming them but described them as people of aberration and misguidance because they usually cast doubts on the medical content of these traditions.
On the other hand, Hashim stressed that prophetic medicine, including its curative part, should not be seen as an alternative for medicine practiced by professional physicians. Also, a number of the participating physicians in this session, such as Ahmad Shawqi Ibrahim and Muhammad Ali Albar, did not agree with the approach proposed by al-Salami and al-Ashqar.
Curative medicine, Albar explained, is just a tiny part of prophetic medicine, which covers other broad fields such as preventive medicine, embryology, and epidemiology. There have been Muslims, usually limited in number, who thought that using medicine is incompatible with the concept of trust in God as the Healer.
Hence, one should not exclude the possibility that these authors wanted to prove that medicine as science and profession is legitimate from an Islamic perspective. Also, certain ideas adopted by some practicing physicians and aspects of their behavior were severely criticized by the religious scholars.
Mohammed Ghaly See also: Hal Hunak Tibb Nabawi. Basha, Hassan Shamsi. Dar al-Qalam; Beirut: Ghaly, M. Islam and Disability: Perspectives in Theology and Jurisprudence. Perho, I. A Creation of the Muslim Traditionalist Scholars.