Showing 4 results for Islamic Medicine
Ali Akbar Jafarey, Fatemeh Alian Aminabadi, Zahra Hossein Hashemi,
Volume 7, Issue 2 (7-2014)
Abstract
Ali Afzal Ghate’ Ghazvini was a renowned physician, scholar, and calligrapher of the Safavid era whose personality and efforts in the field of medicine have not been fully recognized thus far. Among his works, three medical treatises can be of use in researching the medicine of the Safavid era. The present article adopts a descriptive-analytic method to introduce one of these treatises, Favaed-al-Afzalieh, and present a survey of its content in addition to the author’s biography. The findings here are based on the three chapters of this medical classic, which indicates the encyclopedic nature of this treatise. Favaed-al-Afzalieh reveals details on a variety of practical medical issues prevalent in the Safavid era, and is considered outstanding due to the volume of all the medical information it contains. The present study discusses the standing of this treatise in the history of medicine along with a suggestion to revise and publish this valuable, comprehensive work and reintroduce it to the world of medicine.
Seyed Mojtaba Mousavi Bazzaz, Jafar Shokri, Sadegh Shokri,
Volume 9, Issue 6 (3-2017)
Abstract
Currently, in Iran, some difficulties in the application of conventional medicine, has caused more public interest in using Persian traditional medicine for their health problems.
In terms of terminology, Persian traditional medicine, Islamic medicine and traditional medicine have been used interchangeably.
Although, proponents of traditional medicine claim a strong basis for its application, at least in scholarly available literature it has not been proved, specially based on evidence-based sciences.
In search for Islamic medicine’s definition and its foundations a non-systemic literature review with saturation based in authors’ opinion, with attention to relationship between science and religion was conducted.
Medical issues in Qur’an and hadith as well as conventional medicine were searched and based on the relationship between science and religion; there are six perspectives about Islamic medicine. It includes approval, denial, prioritization, or a combination of these opinions.
The article, describing the so-called Islamic medicine from the perspective of Allameh Javadi Amoli and definition suggested by Mehdi Esfahani about Islamic medicine.
Mehdi Nateghpour, Ali Kazemian, Nikzad Isazadeh,
Volume 10, Issue 0 (3-2017)
Abstract
Islamic culture has a bright and comprehensive history in human civilization. Based on Islamic teachings the spirit and body are in close relation with a mutual influence on humans’ health. The Holy Qur’an as well as the Prophet of Islam and his successors (peace be upon them) have paid deep attention to both spirit and body. Moreover, according to religious scholars’ decree (fatwa) cleanness and neatness has been mentioned as the main condition for worships to be accepted. The Prophet (PUH) said: “Neatness is half of the faith”. Therefore, efforts to keep the health of both spirit and body are important to Muslims. Although, in ancient time, health and medicine were bined together, later they were divided into three sections including health, clinical diagnosis of disease and treatment. Based on Islamic teachings, Muslim scholars learned medicine and then began to translate some Greek, Seriani and Indian medical knowledge into to Arabic language, which has shaped the golden age of Islamic medicine spanning between the 8th and the 15th Centuries.
Among the Islamic countries Iran had a specific place in the field of medical sciences. Jondishapour was one of the most prominent medical educational centers back then. This article elaborates on the status of medicine based on historical evidence as well as Muslim physicians in the golden age of Islamic medicine.
Mohammad Taqi Eslami, Hassan Boosaliki,
Volume 12, Issue 0 (3-2019)
Abstract
The concept of Islamic medicine, which differs from traditional medicine and even Muslims’ medicine, has become more and more popular in recent years in Iran, especially in religious cities. In the present article, we have addressed the extremist approach of the claimants of Islamic medicine (which considers itself a competitor of modern medicine and traditional medicine).Our theoretical basis for the ethical criticism of this approach has been the principlism of "Beauchamp and Childers". Thereby, we have attempted to challenge the clinical position and medical performances of extremists in the Islamic medicine on the basis of four principles of "justice, autonomy, beneficence, and non-maleficence". Then, we have concluded that the claim of the Islamic medicine cannot, in the present circumstances, satisfy the principle of distributive justice. It also violates patients' autonomy by making unfair judgments and fears about modern medicine. It is very prone to harm clients by refusing scientific evaluation of medicines and therapies and lacking a valid certification system. Accordingly, we particularly challenged the attribution of this process to Islam. This attribution may cause serious damage to the religious beliefs of the clients.
