Journal - International Society for the History of Islamic Medicine

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Sharif Kaf Al-GHAZAL THE INFLUENCE OF ISLAMIC PHILOSOPHY AND ETHICS ON THE DEVELOPMENT OF MEDICINE DURING THE ISLAMIC RENAISSANCE surgery involving the use of drainage tubes, and the amputation of diseased arms and legs. Ibn Juljul of Cordoba in 943 became a leading physician at the age of 24, compiled a book of special treaties on drugs found in al-Andalus. Ibn-Masawayh wrote the oldest systematic treaties on ophthalmology. The book, titled al-Ashr Maqalat fi al-'Ayn (the ten treaties of the eye) was the earliest existing text book of ophthalmology. In the curative use of drugs, some amazing advances were made by the Muslims. They have established the first apothecary shops, and founded the earliest school of pharmacy. The Muslims were also one of the first people to use anesthetics to render patients unconscious. IV. Medical Ethics in Islam Specific works written by Muslim physicians on the subject of ethics and medicine include the substantive work was a well respected specialty and its leaders kept it this way by laying down proper ethics. Ishaq ibn 'Ali al-Ruhavi (9th century CE) wrote a book entitled Adab al-Tabib or 'The Ethics of the Physician'. Al-Tabari, the chief physician in 970 A.D., described also the Islamic code of ethics in his book Fardous Al Hikma (The paradise of wisdom) stressing on good Personal characters of the physician, the physician's obligations towards his patients, community and colleagues . He stated: "… The physician should be modest, virtuous and merciful… He should wear clean clothes, be dignified, and have well- groomed hair and beard…. He should select his company to be persons of good reputation…. He should be careful of what he says and should not hesitate to ask forgiveness if he has made an error…. He should be forgiving and never seek revenge…. He should be friendly and peacemaker…. He should avoid predicting whether a patient will live or die, only Allah knows… He ought not loose his temper when his patient keeps asking questions, but should answer gently and compassionately… He should treat alike the rich and the poor, the master and the servant …. God will reward him if he helps the needy… He should be punctual and reliable… He should not wrangle about his fees. If the patient is very ill or in an emergency, he should be thankful, no matter how much he is paid… He should not give drugs to a pregnant woman for an abortion unless necessary for the mother's health. …. He should be decent towards women and should not divulge the secrets of his patients…He should speak no evil of reputable men of the community or be critical of any one's religious belief … He should speak well of his colleagues…. He should not honor himself by shaming others…. " So, although Bioethics took birth and developed in western world, consequently most of the philosophical bases of bioethics are derived from concepts of western philosophies. In last 25 years the Islamic world has felt the need to introduce courses in Islamic bioethics in order to study the Islamic ethics in the medical field which has been established hundreds of years ago and also to appreciate what sharia'h has to say about the predominant bioethical issues (informed consent, abortion, IVF, euthanasia, and organ transplantation, and many others). It is essential that one is introduced to the tenets of Islamic legal philosophies and theories. At the end of this article It is worth mentioning that the First International Conference on Islamic Medicine held in Kuwait in January 1981 published the oath of Muslim doctor which says : "I swear by God ...The Great .. To regard God in carrying out my profession… To protect human life in all stages and under all circumstances, doing my utmost to rescue it from death, malady, pain and anxiety. . To keep 8 JISHIM 2004, 3
THE INFLUENCE OF ISLAMIC PHILOSOPHY AND ETHICS ON THE DEVELOPMENT OF MEDICINE DURING THE ISLAMIC RENAISSANCE peoples' dignity, cover their privacies and lock up their secrets ... To be, all the way, an instrument of God's mercy, extending my medical care to near and far, virtuous and sinner and friend and enemy. .. To strive in the pursuit of knowledge and. harnessing it for the benefit but not the harm of Mankind. .. To revere my teacher, teach my junior, and be brother to members of the Medical Profession .. and to join in piety and charity…To live my Faith in private and in public, avoiding whatever blemishes me in the eyes of God, His apostle and my fellow Faithful… And may God be witness to this Oath." 1. Hamarneh SNY.: The Physician and the Health Professions in Medieval Islam. Acad. Med. 1971; 47:1088-1110. 2. Al-Ghazal SK.: The Origin of Bimaristans (Hospitals) in Islamic Medical History. Journal of the International Society for the History of Islamic Medicine (ISHIM). 2002; 1(1): 41-44. 3. Al-Ghazal SK.: The Discovery of the Pulmonary Circulation-Who Should Get the Credit: Ibn Al-Nefis or William Harvey?. Journal of the International Society for the History of Islamic Medicine (ISHIM). 2002; 1(2):46-48. 4. Al-Ghazal SK.: Al-Zahrawi (Albucasis)-A Light in the JISHIM 2004, 3 REFERENCES Sharif Kaf Al-GHAZAL Dark Middle Ages in Europe. Journal of the International Society for the History of Islamic Medicine (ISHIM). 2003; 1(3):37-38. 5. Al-Ghazal SK.: The valuable contributions of Al-Razi (Rhazes) in the history of pharmacy during the middle ages. Journal of the International Society for the History of Islamic Medicine (ISHIM). 2003 2(4):9-11. 6. Al-Ghazal SK.: Medical Ethics in Islamic History At a Glance. Journal of the International Society for the History of Islamic Medicine (ISHIM). 2004; 3(5): 12-13. 7. Al-Ghazal SK. Do medical ethics need an Islamic renovation? Interview with Islam On Line (http://www.islamonline.net/livedialogue/Browse.asp?hGuestID-mIW3Gj). 8. Al-Ghazal SK. Islamic Medicine On-Line. (http://www. islamicmedicine.org). 9. Martin MA. In: Hayes JR ed. The Genius of Arab Civilisation, 2nd edition. London, 1983. 10. The Oath of Muslim Physician. Published in the Islamic Organization for Medical Science web site. (http://www. islamset.com/ethics/code/cont2.html). 11. Butt N. Science and Muslim Societies. London: Grey Seal, 1991:37-88. 12. Sheikh A, Gatrad AR, Dhami S.: Culturally sensitive care for the dying is a basic human right. BMJ 1999; 319: 1073. 13. Al-Sayyad I. Islamic approach to Medicine (Translated by M Madi ). 14. Hitti KP. History of the Arabs, 10th edition, London: Macmillan, 1970. 15. Levy M. Medical Ethics of Medieval Islam with Special Reference to Al-Ruhawis. Practical Ethics of the Physician. May 1967; A. Sheikh, A R Gatrad, S Dhami 57 Part-3. 9
Page 1 and 2: JOURNAL OF THE INTERNATIONAL SOCIET
Page 3 and 4: JOURNAL OF ISHIM INSTRUCTIONS T O A
Page 5 and 6: EDITORIAL It is our pleasure to pro
Page 7 and 8: The Influence of Islamic Philosophy
Page 9 and 10: THE INFLUENCE OF ISLAMIC PHILOSOPHY
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Page 15 and 16: AHADITH OF THE PROPHET (S.A.W) ON H
Page 21 and 22: The School of Traditional Iranian M
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Page 27 and 28: HISTORY OF GENETICS IN ISLAM: ABOUT
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CONTROL PROJEST OF BEJEL (ENDEMIC S
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HÝSTORY OF ENDOSCOPY laryngoscopy
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HÝSTORY OF ENDOSCOPY 9. Marsh B.R.
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THE STORY OF BEJEL DISEASE IN IRAQ:
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THE STORY OF BEJEL DISEASE IN IRAQ:
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AN ANDALUSIAN MUSLIM SCIENTIST: IBN
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AN ANDALUSIAN MUSLIM SCIENTIST: IBN
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ethics and medical law and to provi
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40th International Congress on the
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