Health and medicine in the Islamic tradition based on the book of Medicine (kitab al-tibb) of Sahih al- Bukhari

This article attempts to study the book of medicine (kitab al-tibb) in Sahih al-Bukhari. The book of medicine appears in the book 76 which consists of 58 chapters with 105 traditions (hadiths). The titles of each chapter in the book of medicine reflect the content of traditions regarding the medicine and what is related to it. The book of Medicine (kitab al-tibb) gives primarily idea on the conditions of Muslims in the time of Prophet (s.a.w), how did they prevent and treat the disease. It is found that most of al-tibb al-nabawi is preventive medicine (al-tibb al-wiqa`i) rather than therapeutic medicine (al-tibb al-`ilaji), and has been practiced in the time of the Prophet (s.a.w) and even after

Risālah al-Bīrūnī fī Fihrist Kutub al-Rāzī: a comprehensive bibliography of the works of Abū Bakr al-Rāzī (D.313 A.H/925) and al-Bīrūnī (D.443/1051)

Risālah al-Bīrūnī fī Fihrist Kutub al-Rāzī is a bibliographical document of two Muslim scholars namely Abū Bakr Muḥammad ibn Zakariyā al-Rāzī (m. 313/925) and Abū al-Rayḥān Muḥammad ibn Aḥmad al-Bīrūnī (m. 443/1051). It is a comprehensive bibliography compared with what had been made by Ibn Nadīm (m.384/ 995), Ibn Juljul (d. 385/996 C.E), al-Bayhaqī (d. 565 A.H/1170), al-Qifṭī (d.645/1248), Ibn Abī Uṣaybi‘ah (d.668 /1266) and Ibn Khallikān (d.681/1283 C.E). The Risālah was written in 427/1036. This article proposes an English translation of the Risālah together with a brief introduction and discussion

Kajian sejarah pengembangan ilmu kedokteran Islam di ISTAC Selangor, Malaysia (1994-2002)

International Institute of Islamic Thought and Civilization (ISTAC) was established by the Malaysian government in 1987. Assoc. Dr. Syed Muhammad Naquib al-Attas is the Founder Director (Founder-Director) the first ISTAC and given responsibility for building design and drafting ISTAC academic courses. The Institute is the only institution in Malaysia and the Islamic world who view knowledge of Islamic studies from the three perspectives of Islamic Thought (Islamic Thought), Civilisation Islam (Islamic Civilization) and Islamic Sciences (Islamic Science). These areas is suitable to learn and studied by all the background knowledge of students interested in Islamic studies from the perspective of history, historiography, philosophy, civilization and its relation to past and contemporary civilization. This paper will describe the ISTAC contribution in strengthening the medical history of Islamic knowledge based on experience of the writer as a graduate student ISTAC from 1994 to 2002

Pendekatan keagamaan dan kesejahteraan rohani teras pencegahan HIV/AIDS: perspektif responden HIV/AIDS

Latar belakang: Penularan HIV dan AIDS di seluruh dunia seperti yang dilaporkan dalam Global Summary of the AIDS Epidemic (UNAIDS, 2006), iaitu “orang yang hidup dengan HIV/AIDS di seluruh dunia berjumlah 39.5 juta, di mana sebanyak 8.6 juta daripada mereka dianggar dari Asia. Di Asia Selatan dan Asia Tenggara, anggaran bilangan orang yang hidup dengan HIV/AIDS adalah sebanyak 7.8 juta”, telah memberi impak besar dalam kehidupan manusia termasuk sistem pendidikan Malaysia selepas kementerian pendidikan Malaysia telah bersetuju pengajaran pendidikan seks dijadikan sebahagian kurikulum pendidikan di peringkat sekolah kebangsaan dan sekolah menengah. Walaupun pelbagai punca penyebaran virus HIV sehingga seseorang berpenyakit AIDS telah dikenalpasti tetapi umumnya masyarakat Melayu Islam mempersepsi bahawa punca utama penyebaran HIV/AIDS adalah daripada amalan seks tidak sihat sama ada homoseksual atau heteroseksual serta juga daripada penagihan dadah yang menggunakan jarum suntikan. Objektif & Metodologi: Objektif utama kajian ialah mendapatkan pendapat dan persepsi responden HIV&AIDS mengenai keagamaan dan kesejahteraan rohani (spirit) bagi menangani penyebaran penyakit HIV/AIDS. Untuk merealisasikan objektif ini, pengkaji telah menggunakan kaedah temu bual. Soalan-soalan yang dibina dalam temu bual adalah berdasarkan objektif utama dan telah diajukan kepada pesakit AIDS atau pembawa HIV di Pusat Pemulihan Penagihan Narkotik (PUSPEN). Antaranya ialah Apabila anda telah disahkan sebagai penghidap penyakit AIDS atau pembawa HIV, adakah anda tahu mengenai HIV/AIDS? Apakah punca penyakit yang dialami oleh anda? Seterusnya mereka diminta memberi pendapat dan justifikasi secara bertulis terhadap kenyataan “Saya bersetuju/tidak bersetuju/tidak pasti (sila pilih yang paling sesuai) bahawa agama dan kesejahteraan rohani (spirit) remaja masa kini boleh membantu untuk mencegah remaja tersebut daripada penyakit AIDS atau pembawa HIV. Hasil Kajian: Didapati, langkah-langkah yang dilakukan untuk mencegah HIV/AIDS melalui program yang dilaksan akan ke atas mangsa-mangsa HIV/AIDS seperti mengurangkan bekalan dadah dan penguatkuasaan undang-undang seringkali kurang berkesan. Dalam hal ini, tidak dapat dinafikan pendekatan dan kaunseling keagamaan kepada pesakit AIDS atau pembawa HIV di kalangan orang Islam amat sesuai selaras dengan kepercayaan responden. Ia boleh mencegah daripada penularan HIV/AIDS kepada masyarakat awam dan juga membantu pesakit AIDS dan pembawa HIV dapat menjalankan aktiviti seperti orang lain kerana ada jangka hidup pembawa HIV mungkin akan panjang

Muslim scholars on dialogue of modern science: issues and responses

As we have known the rhetorical exchanges between Muslim intellectual and their Western counterparts on the relationship between Islam and modern science, has started since more than hundred years old if one takes the debate started by Ernest Renan (d. 1892) in Paris in 1883. The exchanges in the nineteenth-century between Islamic reformer Afghani and the French scholar Ernest Renan, in which they engage in a debate to qualify or disqualify Islam as being capable of producing modern science. This article will examine and highlight Muslim scholars’ view on the modern science and its technology. It is found that the birth of modern science in the West and not elsewhere can be understood if we attributed its birth to the influence of four streams of science- the Arabic, Chinese, Indian, and Egyptian- entering Europe from outside

The relationship between parenting style and social responsibility of adolescents in Banda Aceh, Indonesia

Theory and research have shown that parents have significant influence on their children’s social outcome. The present study was therefore conducted to determine the relationship between parenting style and social responsibility of adolescents residing in Banda Aceh, Indonesia. A total of 331 (male =119, female 212) students from four high schools in Banda Aceh were selected using Multistage Cluster sampling. The Indonesian version of Parental Authority Questionnaire (PAQ) and Social and Personal Responsibility Scale (SPRS) were used to measure parenting style and social responsibility, respectively. Findings showed that authoritarian and permissive parenting styles as significantly associated with improved adolescents’ social responsibility. Surprisingly, the study revealed no significant correlation between authoritative parenting style and adolescents’ social responsibility. The male adolescents in the study appeared to be more socially responsible than their female counterparts. Inconsistent with the other studies, the current study noted that non-authoritative parenting is positively related to adolescents’ social responsibility. Additionally, there may be variation in social responsibility by gender. The implication is discussed

Slaughtering process in different countries

There are many slaughter methods prevalent throughout the world are administered either by religions or cultures. This paper reviews the relevant aspects of ritual and traditional slaughter methods in different countries around the world. Ritualistic or religious slaughter often requires the animal to be in a state of consciousness at the time it is bled. According to the Department of Islamic Development Malaysia (JAKIM) halal slaughtering process of an animal involves restraining, stunning (if used) and severing of trachea, esophagus and both the carotid arteries and jugular veins. In Shariah law, slaughtering is not a normal matter in which humans act independently as they wish,but it is rather a matter of worship which Muslims must adhere by in its provisions. It is important for scientists to understand that the main reason for the observance of the Islamic faith is to follow the Divine Orders. “Kosher” is the term applied to the procedures and techniques of slaughter as well as the products derived therefrom under the Jewish faith, if done according to the laws of the religion. In the Hebrew language, Kosher means fit to be used as food. The regulations governing Kosher slaughter are derived from Hebrew traditions. Under these the animals are to be fully conscious, killed and blend thoroughly by one clean stroke of the knife. Sikh Slaughter (Jhakta) process is practised mainly under Sikhism, a religious faith which is an offshoot of Hinduism centred in the Punjab, India. The method is limited only to sheep and goats (Cattle are regarded as sacred by Sikhs and Hindus and are therefore not eaten). In the process, the head of the animal is tied to a pole, the hind legs are stretched out and tied by hand to another pole on the opposite side. The head is chopped off with a single stroke of a heavy sharp blade. After this, the animal body is dressed for use. Slaughter process practicing in USA, Europe and China is that the stunned animals must be hanging by shackling below the hock of one hind leg and hoisting the animal (head down) before bleeding. The actual bleeding operation is made by sticking or inserting the sticking knife through the neck behind the jaw bone and below the first neck bone to let out blood. The noticeable feature of African traditional slaughter is that the sheep or goat is first securely held on its back on the ground by two or three men while the mouth is grabbed tight and drawn backwards to stretch the neck. The slaughterer then cuts the throat with a series of strokes half-way deep into the neck. Blood is allowed to drain off until the animal (still tightly held) is motionless or dies. Ritualistic slaughter procedure cannot change but may be modified, yet the other procedures mostly which is practiced in the developed countries can changed

Retakaful from syariah perspective: a comparative study

Retakaful is an arrangement to risk of retention limit funding takaful. Similarly, risk arrangements are operated by reinsurance to insurance funding. But, how is the retakaful legal status in Islamic law and the differences between reinsurance. The objective of this study is to identify the status of the retakaful in Islamic law and identify the differences between reinsurance. The study to found that retakaful is prescribed and an alternative to reinsurance, as well as a method of financial protection against the various risks of the takaful industry in excess of the retention limit, which may occur at any time in accordance with the principles of Sharia. Also in this method of risk arrangements, It is found that there are very significant differences in risk between retakaful and conventional reinsurance

Acceptance of Kuala Lumpur Malay’s residents towards rukyah (incantation)

The aim of this study was to describe the acceptance of Kuala Lumpur Malay residents towards: i) treatment through rukyah (incantation), ii) traditional Malay healer (bomoh), and iii) learning of rukyah (incantation). For this purpose, 343 respondents from various backgrounds were identified using a convenient sampling technique. Taman Segambut SPPK and PPR Kg. Baru, Air Panas were randomly selected as research locations. Data were collected using a questionnaire and analyzed as a descriptive statistic. Findings indicated that the level of acceptance towards the treatment through rukyah (incantation) and the Malay traditional healer (bomoh) was moderate. Meanwhile, the level of acceptance towards learning of rukyah (incantation) was low. In conclusion, the respondents were found to accept treatments done through rukyah (incantation) and the Malay traditional healer (bomoh) moderately, but they were less acceptence towards the learning of rukyah (incantation). These bring the implications that the respondents living in the city still accept treatments through rukyah (incantation) and the traditional Malay healer (bomoh) but they are not interested in the learning of rukyah (incantation). Thus, based on the findings of the study, it is recommended that efforts which give prestige to the rukyah (incantation) be supported by all parties to maintain the practice of the Islamic medicine

Eating culture among ASEAN countries and its implication towards development of regional halal industries

Halal industries play important roles in developing Malaysian economy with its halal product export reached RM7768.4 million from January to March this year alone. The main halal exports are food ingredients which valued for RM2521.9 million, followed by food and beverages which valued for RM3140.8 million and fats and oil derivatives account for RM1449.2 million. Malaysia is now leading in development and establishment of halal certification and became center of references for other country’s certification bodies. With broad export market and variety of resources it creates a brighter sight for Malaysia to be one of the biggest halal exporters in ASEAN. Despite the opportunity and the strength that Malaysia has in halal market, several loopholes which badly affect the halal product export need to be addressed. These include the inadequate information on legislation, social and culture of the importing countries that contribute to fewer acceptances of the exported products. Malaysian industries tend produce food products without proper knowledge of consumer acceptance in their respective importing countries. This paper is an attempt to explore the eating cultures among selected ASEAN countries and its implication on the development of the regional halal industries. Several ASEAN countries which include Malaysia, Indonesia and Thailand have been targeted as the respondents for this study. Data was collected from both documents and an in-depth interview with experts from respective countries. Findings show that local preferences on food products is related to several factors which include socio-economics, religion, age, education, social class and the place of culture itself. Different culture in different countries creates a different preference in food consumption. The paper concludes that in order to penetrate the halal products into different ASEAN countries both the producers and the exporters need to understand the local preferences and cultures on food products before embarking into the business