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Paper presented by Dr Omar Hasan Kasule MB ChB (MUK), MPH (Harvard), DrPH (Harvard) Professor of Epidemiology and Islamic Medicine at Universiti Brunei Darussalam and Visiting Professor of Epidemiology at Universiti Malaya at the First International Conference of the International Society for the History of Islamic Medicine held in Doha Qatar January 30-February 2, 2007. WEB: http://omarkasule.tripod.com
ABSTRACT
The paper presents and defends two main arguments. The first argument is that the principles prophetic teachings on medicine are valid for all places and all times because they are based on revelation, wahy. However their practical interpretation and application change with place and time as well as with the level of medical knowledge and technology. The second argument is that using modern medical knowledge we can identify more hadiths that are relevant to medicine beyond those that the ancient scholars categorized in the chapter of medicine, kitaab al tibb, and patients, kitaab al mardhaa. These conclusions are illustrated by examples of hadiths relating to medicine and medical science with modern interpretations and applications in the following categories: prevention of infectious disease by teachings on personal hygiene, environmental hygiene, wudhu, and ghusl; impact of disease and illness on ‘ibadat and civil obligations; diagnosis and treatment of disease; and psycho-social correlates of ill-health.
1.0 INTRODUCTION (from Prophetic medicine in muqaddimah)
2.0 PREVENTION OF INFECTIOUS DISEASE
Toilet hygiene
The Prophet taught toilet etiquette to prevent spread of infectious disease. He taught washing hands on waking up from sleep and before putting them in a vessel for washing[1]. He forbade the use of the right hand in cleansing[2] and touching the penis during urination with the right hand[3] because the right hand is the one used for eating. He taught use of water[4] which is the universal and based cleanser on the basis of its weak polar nature making it an almost universal solvent. Adult urine should be washed away with water[5] or water should be poured over it[6]. Water is sprinkled over infant urine[7] Infant urine is treated differently He forbade use of dirty materials for cleansing[8]
Oral hygiene
The Prophet taught rinsing the mouth during wudhu[9]. He taught rinsing the mouth after suwail[10] or after drinking milk especially if it has a high fatty content[11]
Hygiene of the ear, nose, and throat
The Prophet taught several measures of removing secretions and infectious material from the ear, nose, and throat. He taught blowing water into the nasal cavity to clean it during wudhu[12].
Vessels
If a dog drinks from a vessel it should be washed seven times before being used again[13]
Wudhu as removal of environmental contaminants
Wudhu involves cleaning parts of the body exposed to environmental contamination by toxic or infectious material. The head is wiped[14] or the turban is wiped if it covers the head. The feet are washed to the level of the ankles[15]. For those wearing shoes, the top of the shoes is wiped[16]
Garment Hygiene
3.0 IMPACT OF DISEASE AND ILLNESS
[1] Bukhari Kitaab al Wudhu Baab #26 Hadith #162.
[2] Bukhaari Kitaab al Wudhu Baab #18 Hadith #151
[3] Bukhaari Kitaab al Wudhu Baab #19 Hadiith #154.
[4] Bukhaari Kitaab al Wudhu Baab #15 Hadith #150
[5] Bukhari Kitaab al Wudhu Baab #58 Hadith #217
[6] Bukhari Kitaab al Wudhu Baab #220 Hadith #221
[7] Bukhari Kitaab al Wudhu Baab #63 Hadith #222
[8] Bukhaari Kitaab al Wudhu Baab #21 Hadith #156
[9] Bukhari Kitaab al Wudhu Baab #28 Hadith #164
[10] Bukhari Kitaab al Wudhu Baab #53 Hadith #209
[11] Bukhari Kitaab al Wudhu Baab #54 Hadith #211
[12] Bukhaari Kitaab al Wudhu Baab #25 Hadith #161.
[13] Bukhari Kitaab al Wudhu Baab # Hadith #172.
[14] Bukhari Kitaab al Wudhu Baab #39 Hadith #185
[15] Bukhaari Kitaab al Wudhu Baab #40 Hadith #186.
[16] Bukhari Kitaab al Wudhu Baab #50 Hadith #202
[17] Bukhari Kitaab al Wudhu Baab #67 Hadith #227
[18] Bukhari Kitaab al Wudhu Baab #68 Hadith #229