Journal of - International Society for the History of Islamic Medicine

Arthur SANIOTIS
Islamic Medicine and Future Western biomedicine:
Potential Areas of Integration
“independently replicable evidence that observers can affect
the behaviour of physical systems” (63).
The use of spiritual based methods is well established
in Islam as indicated in Prophetic medicine. Using Quranic
passages for curing various psychological and physical
illnesses is a time honoured tradition (64). My own fieldwork
in India during the 1990’s where I examined the
healing complex of Sufis saw at first hand the regular use
of Quranic passages in the form of verbal prayers and talismans
(tawiz). Moreover, numerical correspondences of
Quranic passages were regularly used in healing designs
(puleeta) during exorcisms. The use of breath was also used
by Sufis and ordinary Muslims for healing purposes, a tradition
going back to the Prophet Muhammad.
Already, in Saudi Arabia hospitals spiritual based techniques
are being used for people with substance abuse
problems (65). Spiritual based techniques include Quranic
recitations (listening and reading), prayer, contemplation,
meditation, fasting, and performing umra in Mecca. The
success rate of such treatment is reflected in low dropout
rates (2.8%) and relapse after two years (25%) (65).
The spiritual based healing techniques of Islamic medicine
may be utilised by future Western biomedicine. Islamic
medicine’s holistic model which views the body as an
integration of biological and spiritual elements may assist
Western biomedicine’s analytical scope. The correct inclusion
of Islamic medicine to future Western biomedicine
concurs with Dossey’s vision of Era III medicine which
will recognise non-locality as characterised by intercessory
prayer, long distance healing and transpersonal imagery
(54). Islamic medicine’s concept of tawhid in relation to the
body/mind unity is further being recognised by the noted
psychoneuroimmunologist Candice Pert. In her seminal
book Molecules of Emotion, Pert explains how the body is
a complex network of floating neuropeptides. Neuropeptides
live in bodily fluids and lock onto specific receptors.
Neuropeptides are involved with chemical changes in the
body that affect the immune system. Pert believes that the
communication between neuropeptides form the basis of
emotion (66). A documentation of emotions and their biochemistry
aids in a more informed understanding of how
emotions are linked to health and illness. Thus, neuropeptides
and their receptors offer a key to understanding how
mind and body are interconnected and how emotions can
be manifested throughout the body.
Another important area of possible integration is Islamic
medicine’s considerable pharmacopeia for the treatment
of many ailments and diseases. Ethnopharmacologists have
recorded 250-290 medicinal plants that are still in use by
Muslims in the Middle-east and North Africa (67). The
use of pharmacological substances was conducted by Ibn
Sina where he prescribed four ways to treat cancer which
included diet improvement for cancer prevention. Promising
data has shown that Salgraviolide A derived from the
Lebanese indigenous plant Centairea ainetensis causes exhaustion
and cell death in skin cancer cells (67). Thymoquinone,
a compound found in black seeds which is mentioned
by the prophet Muhammad for its health benefits
inhibits the proliferation of various kinds of cancer cells
including ovarian and breast adenocarcinoma (68), human
osteocarcinoma (69), and colorectal cancer (70) (71).
Islamic medicine is replete with chemo-protective drugs
and foods which stimulate the immune system and have
antioxidant, anti-bacterial, anti-viral, anti-inflammatory,
anti-cancer and anti-mutagenic properties (72) (73) (74)
(75). The use of natural foods, spices and herbs such as olive
products, tumeric, bread wheat, black seed, pomegranate,
melon, dates, figs, garlic, onion, ginger, some of which
have been mentioned by the prophet Muhammad and used
widely by Muslims, are believed to have anti-cancer properties
(74) (76). A major effort to revive Islamic medicine will
also be important to restore the ecological habitat where
medicinal plants derive. As a result of ecological degradation
and possible climate change, medicinal plant species
in the Middle-East may diminish or disappear. Thus, the
restoration of the natural habitat is vital for the continuation
of Islamic medicine.
Thirdly, Islamic medicine’s respect for dying and death
juxtaposes current Western biomedicine which dismisses
metaphysical beliefs surrounding death. Islamic medicine’s
“catering for spiritual aetiologies” accommodates with the
worldview of many non-westerners who are living in secular
countries (77). This is tied to Islamic medicine’s holistic
approach which takes into account a person’s biological,
emotional, spiritual, historic and environmental influences
that affect health (77).
Conclusion
While there are some dis-similiarities between Islamic
medicine and Western biomedicine in relation to how the
human body is conceptualised, there are some elements
where the two approaches can be integrated. Kiyimba
makes a poignant point that Islam can offer an appropriate
stimulus in relation to scientific observation and demonstrable
objectivity as was evident throughout the history of
Islamic medicine (78). Islamic medicine’s holistic model
based on Tawhid can expand the theoretical, aetiological
and ethical scope of Western biomedicine. The large
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ISHIM 2011-2012