Clinical Applications of the History of Medicine in Muslim-Majority Nations.

Since the early twentieth century, a number of physicians and professional historians have argued for the integration of the history of medicine into both medical education and clinical practice. After the supplanting of the humoral model of medicine in favor of the germ theory of disease in the late nineteenth century, medical school administrators have repeatedly asked medical historians for their rationale for studying "outdated science" in medical training programs beyond antiquarianism and knowledge for knowledge's sake. However, a number of arguments can be adduced for the use and relevance of the history of medicine, including the observations that history: 1) provides examples of inspiring or highly ethical individuals who can serve as role models in practitioner identity formation; 2) helps to develop critical analytical skills and other modes of humanistic thought and behavior directly relevant to patient care (e.g., empathy); 3) promotes culturally-competent care, since history informs culture; 4) encourages inquiry into the sociocultural factors that affect the development of modern medical ecosystems; 5) provides a philosophical tradition for critiquing ethics in the medical profession. This contribution specifically traces the potential uses of Islamic medical history in the clinic and medical schools in Muslim-majority countries, primarily in the Middle East.

Surgeons, Hernia Surgery and Informed Consent in the Seventeenth Century Ottoman Istanbul.

BACKGROUND: In the seventeenth century Ottoman Istanbul, especially Greek surgeons specialized in hernia surgery. Both Muslim and non-Muslim patients had signed contracts with surgeons in sharia courts before undergoing a surgery. In this study, we analyze these documents, which serve as informed consent in the Ottoman period, in detail. METHODS: We used Istanbul Sharia Court Registers (Istanbul Sicils) as the primary information source. We scanned a total of twenty nine registers dating back to the seventeenth century. In six of these registers, we determined a total of twenty one informed consents (known as riza senedi in Turkish literature) regarding hernia surgery and surgeons. Based on these data, we examined the surgeons and hernia surgeries, the fees received by surgeons, and the informed consent documents of the seventeenth-century Istanbul. RESULTS: In the scanned informed consents, we identified five male surgeons and twenty one patients. While four of the surgeons were Greek, one of them was Muslim. The contracts show that the patients were informed about possible complications before operations, and their permissions were obtained accordingly. The contracts also clearly state that a blood-money from the surgeons would not be requested if a patient dies during or after an operation. The cost of operations ranged between 500 and 2100 akce. CONCLUSIONS: The patient-physician relationship in Ottomans was seen as a business relationship. Medical processes were recorded in courts before treatment fees were paid. These court records had been a practice that protected the patients and the physicians in terms of criminal liability.

Beyond faith: Biomolecular evidence for changing urban economies in multi-faith medieval Portugal.

OBJECTIVES: During the Middle Ages, Portugal witnessed unprecedented socioeconomic and religious changes under transitioning religious political rule. The implications of changing ruling powers for urban food systems and individual diets in medieval Portugal is poorly understood. This study aimed to elucidate the dietary impact of the Islamic and Christian conquests. MATERIALS AND METHODS: Radiocarbon dating, peptide mass fingerprinting (ZooMS) and stable isotope analysis (δ13 C, δ15 N) of animal (n = 59) and human skeletal remains (n = 205) from Muslim and Christian burials were used to characterize the diet of a large historical sample from Portugal. A Bayesian stable isotope mixing model (BSIMM) was used to estimate the contribution of marine protein to human diet. RESULTS: Early medieval (8-12th century), preconquest urban Muslim populations had mean (±1SD) values of -18.8 ± 0.4 ‰ for δ13 C 10.4 ± 1 ‰ for δ15 N, indicating a predominantly terrestrial diet, while late medieval (12-14th century) postconquest Muslim and Christian populations showed a greater reliance on marine resources with mean (±1SD) values of -17.9 ± 1.3‰ for δ13 C and 11.1 ± 1.1‰ for δ15 N. BSIMM estimation supported a significant increase in the contribution of marine resources to human diet. DISCUSSION: The results provide the first biomolecular evidence for a dietary revolution that is not evidenced in contemporaneous historical accounts. We find that society transitioned from a largely agro-pastoral economy under Islamic rule to one characterized by a new focus on marine resources under later Christian rule. This economic change led to the naissance of the marine economy that went on to characterize the early-modern period in Portugal and its global expansion.

Did Prophet Mohammad (PBUH) have epilepsy? A neurological analysis.

INTRODUCTION: The Prophet of Islam is one of the several famous religious figures who allegedly suffered from epilepsy. Early Greek chronicler Theophanes was one of the first to mention that the revelations of The Prophet were episodes of epilepsy, sparking a debate that has continued to date. This argument, for the most part, was confined to historic literary writings only until it was quoted by some eminent neurologists of recent times. They suggested probable diagnosis of temporal lobe epilepsy, adding credibility to the historical claims. MATERIAL AND METHOD: Review of works of some prominent historians, orientalists, literati from previous twelve centuries, and recent neurologists who believed The Prophet to be epileptic was done. The resource material that influenced them to believe this was likewise examined. Other archived literature including Hadith, the primary resource material that provides detailed information about the day-to-day happenings in The Prophet's life with books on the life of The Prophet by orientalists and Muslim historians describing such features during revelations and other events, was scrutinized. Documentations of these events from all resources were compared and analyzed from a neurological perspective. RESULTS: The author on analysis found literature indicating faulty translations of the original Arabic text into Latin as one of the reason for misleading conclusions. Verbatim translations of Arabic phrases used symbolically have taken away the exact construal giving it a wrong perspective. Similarly, The Prophet's peri-revelation episodes as they appear in Hadith when evaluated from a neurological perspective suggest that The Prophet did not have epilepsy. CONCLUSION: A judicious analysis of the features on which the historians and literati based their suspicion to label The Prophet epileptic, provides little supportive evidence when analyzed from a neurological perspective. Without judicious analysis of clinical data chances of misdiagnosis tend to be fairly high.

A woman's grace: gender, imperialism and religion in Emily Keene's philanthropic activities in Morocco, 1873-1941.

Emily Keene (London 1849 - Tangier 1941) became a relevant figure in pre-colonial Moroccan history due to her involvement in British policy and to her philanthropic-medical initiatives during the late 19th and early 20th centuries. Such prominence was closely linked with her marriage to the sheriff of Wazzan, a powerful spiritual and political figure. 'Grace', in a triple romantic, political and religious sense, was a defining feature of Keene's marriage and widowhood and explained that, despite her continuing adscription to Christian religion, British imperialism and Western science, she deployed a weakly hegemonic stand towards her country of adoption. This attitude distanced her from the 'civilizing mission' policy that set off in the mid-1880s and from the active proselytising and scientific supremacism of the British missionaries during the same period. After her husband's death in 1892, she showed a strong commitment towards (Western-style) Moroccan social and political emancipation, which she tried to promote in close association with a small circle of women friends and Quakers based in Tangiers. Emily Keene's is thus an excellent case study for exploring the interplay between gender, imperialism and religion in pre-colonial Morocco and also the connection between private life and public activity in 19th century women humanitarians.

Exploring the roots of clinical trial methodology in medieval Islamic medicine.

There is a dominant opinion in the Western sources of history of medicine that the roots of modern clinical trials and methodology of experimental medicine first started in the Renaissance. However, this opinion has been disputed with the thorough study of the rich medical literature of the medieval Islamic era. In the current review, the roots of clinical trial methodology have been traced back to the medieval Islamic tradition and the contribution of Islamic scholars in this field is discussed. The importance of experimental versus theoretical reasoning, the need for a control group, a statistical approach to interpreting trial results, appreciation of uncertainty in medical practice, and the difference between human and animal trials all can be traced back to the rich medieval Islamic medical literature.

Using culture and psychology to counter the Taliban's violent narratives.

Scholars, politicians, and policy-makers have increasingly pointed to the role of narratives in recruiting militants and justifying violence, highlighting the need for counter-narratives that promote peace. However, few have offered concrete guidelines on how to construct counter-narratives. This exploratory study uses prototype theory from social psychology to analyse Taliban narratives written in Arabic on the historical figure Mahmud of Ghazni (971-1030), who is portrayed as a figure worthy of emulation. Key themes emerge from the Taliban's narratives: potential ingroup members are defined as Sunni Muslims who are committed to jihad; deviant Muslims must become Sunnis; non-Muslims must be converted and humiliated; and Taliban leaders should emulate Mahmud of Ghazni's attributes. Contrasting the Taliban's narratives of Mahmud of Ghazni with the historical record reveals themes that are culled empirically around which counter-narratives could be constructed.

Contribution of Arabic Medicine and Pharmacy to the Development of Health Care Protection in Bosnia and Herzegovina - the First Part.

The time interval from the 9th to the 13th century remained known as the "Golden period of the Arab science", and a significant place among the taught sciences are occupied by Medicine and Pharmacy. In the history of medicine, Islamic medicine, also known as Arabic medicine, refers to the science of medicine developed in the Islamic Golden Age, and written in Arabic Arabs were able to use their cultural and natural resources and trade links to contribute to the strong development of pharmacy. After the collapse of the Arab rule, the Arab territorial expanses and cultural heritage were taken over by the Turks. Although scientific progress in the Turkish period slowed down due to numerous unfavorable political-economic and other circumstances, thanks to the Turks, Arab culture and useful Islamic principles expanded to the territory of our homeland of Bosnia and Herzegovina. Significant role in the transfer of Arabic medical and pharmaceutical knowledge was also attributed to the Sephardic Jews who, with their arrival, continued to perform their attar activities, which were largely based on Arab achievements. However, insufficiently elaborated, rich funds of oriental medical and pharmaceutical handwriting testify that Oriental science has nurtured in these areas as well, and that the Arab component in a specific way was intertwined with other cultures and traditions of Bosnia and Herzegovina.

Islamic Civilization in Spain - a Magnificient Example of Interaction and Unity of Religion and Science.

Islam and its followers had created a civilization that played very important role on the world stage for more than a thousand years. One of the most important specific qualities of the Islamic civilization is that it is a well-balanced civilization that brought together science and faith, struck a balance between spirit and matter and did not separate this world from the Hereafter. This is what distinguishes the Islamic civilization from other civilizations which attach primary importance to the material aspect of life, physical needs and human instincts, and attach greater attention to this world by striving to instantly satisfy desires of the flesh, without finding a proper place for God and the Hereafter in their philosophies and education systems. The Islamic civilization drew humankind closer to God, connected the earth and heavens, subordinated this world to the Hereafter, connected spirit and matter, struck a balance between mind and heart, and created a link between science and faith by elevating the importance of moral development to the level of importance of material progress. It is owing to this that the Islamic civilization gave an immense contribution to the development of global civilization. Another specific characteristic of the Islamic civilization is that it spread the spirit of justice, impartiality and tolerance among people. The result was that people of different beliefs and views lived together in safety, peace and mutual respect, and that mosques stood next to churches, monasteries and synagogues in the lands that were governed by Muslims. This stems primarily from the commandments of the noble Islam according to which nobody must be forced to convert from their religion and beliefs since freedom of religion is guaranteed within the Islamic order. The Islamic civilization in Spain encompasses many fields that left a profound imprint in the Iberian Peninsula and Europe. The cultural climate of Spain in the era of Muslim rule (711-1492) brought about a prospering of different aspects of science and culture. Numerous schools and libraries were established and books were procured due to which the majority of the people were literate. Literature and art flourished. Buildings were constructed and Islamic art with its specific qualities was cultivated. As a result of that movement, Cordoba became the civilization capital of both Spain and the West in general. Many schools were established in it, such as medical and technical schools in addition to the general education and other vocational schools. Hospitals, chemical plants and observatories were also built. The university in Cordoba was a beacon of thought, education and culture, and it made Cordoba the home of science and of a great number of scholars and scientists in medicine, pharmacy, chemistry, astronomy, mathematics and botany. Scholarly disciplines such as philosophy and logic were also studied and busy translation activities were underway. For that reason travelers and people in quest for knowledge and science from different European countries used to come to Cordoba. This scientific and civilizational movement was not limited to Cordoba alone, but also spread into other cities of Spain, such as Granada, Toledo and other cities under Islamic rule. Relevant historical sources state that young men from Europe, particularly from Italy and France, competed to enroll some of the Islamic universities in Andalusia. One of the students of the university in Cordoba was Gerbert, who later became known as Pope Sylvester II. He introduced science of mathematics and Arabic numerals in Italy. The same historical sources also read that Europe was acquainted with Aristotle's manuscripts via the city of Toledo which was a center of bustling translation work from the Arabic into the Latin language. It was in Toledo that many works of Plato and Galen were translated, as were the philosophy manuscripts by Ibn Sina, al-Farabi, Ibn Tufayl, Ibn Bajjah and Ibn Rushd, and the medical manuscripts by Ibn Sina and al-Razi. These manuscripts quickly spread all over Europe and became a mandatory literature at great European universities. Ibn Sina's Al-Qanun fi al-tibb was considered the fundamental reference book in studies of medicine in Europe for nearly six centuries and was called The Canon of Medicine. This paper cites numerous examples of interaction and unity of religion and science in the times when Islamic culture and civilization flourished in the Iberian Peninsula, the era that lasted for almost eight centuries.

Taha Jabir Al-'Alwani: A Study of His Views on Ethics of Disagreement in Islam.

This paper is an attempt to provide its readers/listeners the views of Taha Jabir Al-'Alwani on Ethics of Disagreement in Islam. Taha Jabir Al-'Alwani is one of the renowned scholars and reformists of the contemporary Muslim world. He presented in terms of views on the ethics of disagreement in Islam, an explanation of the etiquette envisioned by Islam for all those engaged in discourse and intellectual dialogue, and he also exposes a higher number of principles and purposes of the Shariah which provide Muslims with perspectives far vaster than those afforded by pedantic debate over points of law and procedure or fine distinctions between conflicting theological arguments. Above all, he analyzes that what today is going in the world is totally a contrast trend to the teachings of Qur'an and Sunnah. After stressing the paramount duty of affirming the oneness of Allah (Tawhid), both the Qur'an and the Sunnah stress on one thing above all: the unity of Muslim Ummah.

History and Prospect of Muslims in Western Europe.

The birth of Islam over fourteen centuries ago was a monumental event in human history with an everlasting effect on humanity. For centuries researchers contemplated on the growth and distribution of Muslims throughout the world. The purpose of this manuscript is to present a reliable estimate of the Muslim population in Western Europe since the inception of Islam at the start of the seventh century to the end of the twenty-first century. The considered region consists of nine countries and territories: Andorra, Belgium, France, Gibraltar, Luxembourg, Monaco, the Netherlands, Portugal and Spain. A centennial data estimate for these countries from 600AD to 2100AD (approximately 1H-1500H) of the total population, and corresponding Muslim population and its percentage are provided. Furthermore, the same data in decennial order from 1790 to 2100 (or 1210H-1520H) are provided for each country. These data are summarized to be a reference for other studies and discussions related to the Muslim population.

Pathfinders in oncology from ancient times to the end of the Middle Ages.

This commentary highlights the onset and progression of the diagnosis and treatment of cancer from ancient times to the 15th century. During the preparation of this synoptic review of the lives and contributions to oncology of 7 ancient physicians, it became clear that despite separation by centuries, ethnicity, and religion, they had many things in common. For example, with the exception of Chauliac, all were born into wealthy families, had an excellent education in the liberal arts and sciences, and were mentored by outstanding teachers. After they became physicians, they traveled extensively, were polyglots, were sponsored by influential individuals, had inquisitive minds, searched for the true nature of diseases, and were proud to share the results of their observations with others. Except for Galen, all of them were kind and well-mannered individuals. They cared with sincere dedication for the poor and those who had untreatable disease, including cancer. Although their understanding of cancer was limited, they were deeply concerned about the neglect and hopelessness of cancer patients. They were aware of their shortcomings in offering effective treatment beyond the surgical excision of early cancers. For advanced cancers, they had nothing to give beyond palliative care with herbals and minerals. All physicians who care for cancer patients owe these pioneer physicians, whatever their shortcomings, an inexpressible debt for their attempts to cure cancer. Cancer 2016;122:1638-46. © 2016 American Cancer Society.

Views on ocular cancer in Arabo-Islamic medicine and the leading influence of the ancient Greek medicine.

In the ophthalmological treatises of the medieval Arabo-Islamic physicians such as al-Mawsili (9th-10th century), al-Kahhal (ca. 940-1010), Haly Abbas (10th century) and al Sadili (14th century) we may find references about ocular cancer, focusing on eyelid tumors and cancerous ulcers of the cornea. These references are similar to the analogous ones of ancient Greek physicians as these are preserved in the medical texts of the most famous Byzantine doctors, indicating the influence of ancient Greek medicine in the Arabo-Islamic one.

Diet, society, and economy in late medieval Spain: stable isotope evidence from Muslims and Christians from Gandía, Valencia.

This article investigates the diets of neighboring Christians and Muslims in late medieval Spain (here 13th-16th centuries) through the analysis of the stable isotopes of carbon (δ(13) C) and nitrogen (δ(15) N) in adult human and animal bone collagen. Twenty-four Christians and 20 Muslims are sampled from two adjacent and contemporaneous settlements in the township of Gandía on the Mediterranean coast, together with the remains of 24 animals. Statistical differences in both δ(13) C and δ(15) N reveal that the diets of the two faith communities differed, despite living side-by-side. These differences may relate to inequalities in their access to foodstuffs, particularly to C3 /C4 grain and/or possibly terrestrial meat sources, though cultural preferences are also highlighted. Isotopic values for animals were also found to vary widely, both between and within species, and this provides a window into the local livestock economy.

Pre-modern Islamic medical ethics and Graeco-Islamic-Jewish embryology.

This article examines the, hitherto comparatively unexplored, reception of Greek embryology by medieval Muslim jurists. The article elaborates on the views attributed to Hippocrates (d. ca. 375 BC), which received attention from both Muslim physicians, such as Avicenna (d. 1037), and their Jewish peers living in the Muslim world including Ibn Jumay' (d. ca. 1198) and Moses Maimonides (d. 1204). The religio-ethical implications of these Graeco-Islamic-Jewish embryological views were fathomed out by the two medieval Muslim jurists Shihab al-Din al-Qarafi (d. 1285) and Ibn al-Qayyim (d. 1350). By putting these medieval religio-ethical discussions into the limelight, the article aims to argue for a two-pronged thesis. Firstly, pre-modern medical ethics did exist in the Islamic tradition and available evidence shows that this field had a multidisciplinary character where the Islamic scriptures and the Graeco-Islamic-Jewish medical legacy were highly intertwined. This information problematizes the postulate claiming that medieval Muslim jurists were hostile to the so-called 'ancient sciences'. Secondly, these medieval religio-ethical discussions remain playing a significant role in shaping the nascent field of contemporary Islamic bioethics. However, examining the exact character and scope of this role still requires further academic ventures.

Omar al-Hammami: a case study in radicalization.

This article presents a case study on the radicalization of Omar al-Hammami, aka Abu Mansoor al-Amriki, an American who joined al-Shabaab, a Somali terrorist group. There are a limited number of in-depth case studies that help to inform the fragmented discussions in the literature about the radicalization process of Islamic terrorists. Hammami received quite a bit of attention from the government and media due to his "homegrown" status, as well as his prolific use of social media to inform the world of his views and exploits. Hammami did not fully commit to the group, his sense of self-importance taking precedent over the norms of the group. He left al-Shabaab, was publicly critical of the group, and was ultimately killed by them.

Fragments of Alchemy from a Cairene Synagogue: Context, Codicology, and Contents of the Alchemical Corpus of the Cairo Genizah.

This article presents the results of a survey and a first assessment of the corpus of alchemical manuscripts retrieved from the Cairo Genizah, a storage room mainly intended for sacred writings that is attached to the Ben Ezra synagogue of Old Cairo. The alchemical manuscripts are described in their codicological and palaeographic features; their content is analysed in the context of the medieval production of alchemical texts in the surrounding Islamic world. The alchemical corpus of the Genizah represents a unique and widely unstudied source for our understanding of the relationship between Jews and alchemy in the medieval Mediterranean World.

Doctor, Indian nationalist and humanitarian: Mukhtar Ahmad Ansari (1880-1936).

Mukhtar Ahmad Ansari was a doctor and remarkable political figure in the late 19th century and the first half of 20th century. After studying medicine in Edinburgh, he returned to his country and became interested in political issues. Not unlike other educated Indian Muslims, Ansari first expressed his concerns about the situation in the Ottoman empire and went to Istanbul as the head of the medical mission. Ansari, who became more interested in politics after his days in Istanbul, came to the forefront as one of the leading figures of the Indian independence movement. Along with Mahatma Gandhi (1869-1948), Ansari did not engage in violence but supported the unity of Muslims and Hindus and opposed communalism. Despite his active political life, Ansari continued his medical studies with great seriousness and played an active role in establishing the Delhi Medical Association in 1914. During this period, his most important aim was to graft animal testicles onto human beings.

Contributions of Medieval Islamic physicians to the history of tracheostomy.

Tracheostomy was first described by Greco-Roman physicians, including Paulus of Aegina. Medieval Islamic clinicians extended the Greco-Roman ideas with substantial contributions to the field of surgery, including tracheostomy. Although Al-Zahrawi (936-1013 CE) stated that he had not heard or read of any Islamic physicians having performed tracheostomy, there is evidence that many prominent Islamic surgeons did practice this lifesaving procedure during medieval times. Throughout the Islamic Golden Age, Muslim physicians advanced the practice of tracheostomy with many modifications of the procedure, instrumentation, and adjuvant medicinal prescriptions.