Artykuły w czasopismach: „Islamic medicine”

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Savage-Smith, E. "Review: Islamic Medicine * Manfred Ullmann: Islamic Medicine". Journal of Islamic Studies 13, nr 3 (1.09.2002): 335–39. http://dx.doi.org/10.1093/jis/13.3.335.

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Varisco, Daniel Martin. "Medieval Islamic Medicine". American Journal of Islam and Society 25, nr 3 (1.07.2008): 141–43. http://dx.doi.org/10.35632/ajis.v25i3.1462.

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One of the acknowledged contributions to late medieval western educationwas the tradition of Islamic medicine, both for its role in preserving earlierGreek medical knowledge and, as the authors of this book demonstrate, forinnovative and creative advances in medical diagnosis, treatment, and patientcare. Pormann and Savage-Smith provide an informative overview of thehistory of medicine in the Islamic world, from the Prophet’s sayings to theperiod of extensive contact with European colonialism. Their work supplementsand updates the slim volume ofManfred Ullmann, to whom this bookis dedicated, entitled Islamic Medicine (Edinburgh University Press: 1976). Consciously avoiding a sweeping history of a vast scientific field, theauthors narrate a readable story of Islamicmedicine and provide suggestionsfor further reading at the end of each chapter. Without question, this volumecan be considered the best and most critical introduction to the field and aguide for future research.One of the most important critical issues probed is the impact of Greekmedicine, especially as mediated through Byzantine sources, on the emergenceof a distinctive “Islamic” approach to medicine. The synthetic corpusof the Hippocratic writings and the works of Galen formed the holistic basisfor the scientific development of medical theory (chapter 2), including thehumoral system, diet, pharmacology, disease diagnosis, anatomy, and surgery.The authors also discuss other currents of medical knowledge, from theAlexandrian medical curriculum to the knowledge found in Sasanid Persia,Syriac Christian sources, India, and even unto China. The translation of non-Arabic texts was a major contribution, but “Greek medicine as well as someelements of other medical traditions were transformed and not merely givenpermanent right of abode as aliens, they were assimilated, adapted, andfinally adopted in the truest sense of the word into Islamic society” (p. 37) ...

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Arıcı, Mustakim. "Medieval Islamic Medicine". Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences) 1, nr 1 (15.10.2014): 181–85. http://dx.doi.org/10.15808/nazariyat.1.1.d0004.

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Attewell, Guy. "Medieval Islamic Medicine". Annals of Science 66, nr 4 (październik 2009): 559–61. http://dx.doi.org/10.1080/00033790802136447.

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Kaadan, Abdul Nasser. "Medieval Islamic Medicine". Al-Masāq 23, nr 2 (sierpień 2011): 147–49. http://dx.doi.org/10.1080/09503110.2011.580637.

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Yearl, M. K. K. "Medieval Islamic Medicine". Journal of the History of Medicine and Allied Sciences 63, nr 3 (13.02.2008): 394–96. http://dx.doi.org/10.1093/jhmas/jrn034.

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Biesterfeldt, Hinrich. "Medieval Islamic Medicine". Die Welt des Islams 49, nr 1 (2009): 151–53. http://dx.doi.org/10.1163/157006008x425039.

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Stephenson, J. "Islamic Medieval Medicine". JAMA: The Journal of the American Medical Association 284, nr 3 (19.07.2000): 296—a—296. http://dx.doi.org/10.1001/jama.284.3.296-a.

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Hidayat, Rachmat. "Cancer Treatment in Islamic Traditional Medicine". Arkus 7, nr 2 (22.10.2021): 155–59. http://dx.doi.org/10.37275/arkus.v7i2.93.

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Although significant progress has been made in cancer treatment in recent decades, the effectiveness of modern therapeutic approaches is often limited by their toxic effects on other organs. In addition, many people in the world have limited or unequal access to cancer treatment services. Therefore, utilizing information from traditional medicine systems to identify alternative methods to prevent and control cancer. The use of traditional medicine can lead to the discovery of new bioactive compounds and drugs that are available, safe and affordable. In Islamic medicine, cancer is known as a disease with many treatment options. Traditional Islamic medicine suggests several strategies for cancer control and treatment. Surgical manipulation, venesection, dietary adjustment, and use of natural medicines including solid, semisolid, and liquid dosage forms by oral and external routes of administration are among these methods. This literature study will presents cancer from the perspective of traditional Islamic medicine, its aetiology and management.

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Abdelmoneim Hussein, Asim, Mohamed Ali Albar i Saud Mohamed Alsanad. "Prophetic Medicine, Islamic Medicine, Traditional Arabic and Islamic Medicine (TAIM): Revisiting Concepts and Definitions". Acta Scientific Medical Sciences 3, nr 8 (11.07.2019): 62–69. http://dx.doi.org/10.31080/asms.2019.03.0347.

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Hajar Albinali, HA. "Arab or Islamic medicine?" Heart Views 14, nr 1 (2013): 41. http://dx.doi.org/10.4103/1995-705x.107124.

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IQBAL, QUAZI. "Legacy of Islamic Medicine". Journal of King Abdulaziz University-Medical Sciences 2, nr 1 (1992): 27–31. http://dx.doi.org/10.4197/med.2-1.3.

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Hasan, NevineAbd El-Gawad Ali. "Medicine in Islamic Egypt". Egyptian Journal of Internal Medicine 29, nr 4 (2017): 149. http://dx.doi.org/10.4103/ejim.ejim_47_17.

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Heydarnia, Mohammad Ali. "Islamic Management of Medicine and Modern Medicine". Nova Journal of Medical and Biological Sciences 02, nr 01 (1.06.2013): 1–10. http://dx.doi.org/10.20286/nova-jmbs-020126.

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Pengelly, Andrew, i Kathleen Bennett. "Encyclopedia of Islamic Herbal Medicine". American Journal of Islam and Society 29, nr 3 (1.07.2012): 152–54. http://dx.doi.org/10.35632/ajis.v29i3.1195.

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For anyone interested in researching herbs mentioned in the religious textsof Islam, the Encyclopedia of Islamic Herbal Medicine by John Morrowoffers an abundance of information and insights. By combining informationgleaned from the Qu’rān and the Sunnah, as well as the sacred writingsof the Twelve Imams, Morrow proposes an authoritative reference to Prophetic medicine ‒ medicine based solely on the religious texts of Sunniand Shīʻah Islam ...

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Abdillah, Yahya Nur, Hafitd Algristian i Nur Azizah. "Islamic Principles in Mental Medicine". International Islamic Medical Journal 3, nr 2 (30.06.2022): 56–64. http://dx.doi.org/10.33086/iimj.v3i2.2240.

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Background: The religion of monotheism is the religious instinct of every human being as a creature created by Allah SWT. One of the mental health therapies is religion. Islam is the prevailing religion in almost 56 nations around the globe and has more than 1.2 billion adherents. Islam speaks to an all-encompassing way of life and agrees with its supporters' expansive extent (Tzeferakoz, 2017). The development of psychiatry in Islam has several reviews. Many Islamic figures contributed to treating mental illness long before Western figures discovered it. At the time of the Prophet Muhammad SAW, there was also a treatment for mental illness based on the Qur'an. This article will mention several forms of worship as psychotherapy. Objective: The purpose of this article is to determine the role of the Islamic Principle in Mental Medicine. Methods: The design of this research is a literature review or library review, which is a systematic, direct, and reproducible research method by identifying, evaluating, and synthesizing published research. Result: Islamic principles in mental medicine consist of tawheed religion as mental therapy, worship as human psychotherapy, islamic psychotherapy to help psychiatric treatment and healing process. Conclusion: There are five ways of prayer that a Muslim can do as psychological therapy, namely: Saalat, Dhzikr, reading the Qur'an, Shaum, and Hajj. In an Islamic intellectual, there is a discipline of Islamic Psychotherapy that is an integral part of Islamic Psychotherapy; Istinbath, Iqtibas, and Istiqro.

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Zarvandi, Mehdi. "Explain the Concept of “Islamic Medicine". Health, Spirituality and Medical Ethics 9, nr 1 (1.03.2022): 57–64. http://dx.doi.org/10.32598/hsmej.9.1.1.

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Background and Objectives: Today, various medical schools have emerged, including modern, complementary and traditional medicine, Chinese and recently Islamic medicine, each of which has played a role in the process of human health based on its own philosophy. On the other hand, the find and hidden excommunication of the followers of each school than other medical schools, caused conflicts in the action scene that achieve of the population right to health has faced with challenges. The purpose of this article is to explain the concept and components of Islamic medicine so that by understanding of it more accurately, the scope of these conflicts can be reduced. Methods: This article is a review and library that has been conducted purposefully and with certain criteria through searching in valid religious books including Tasnim’s interpretation, the status of reason in the geometry of religious knowledge and domestic and international scientific databases with related keywords such as Islamic medicine without applying time limits. Results: Understanding the roots of scientific differences, the concept of Islamic science, Islamic anthropology, spiritual medicine, the scope of evidence-based medicine, the basic requirements and criteria of Islamization of medicine, how to deal with medical narrative propositions and finally provide a model for dealing with medical issues are components that should be considered in recognizing the true concept of Islamic medicine. Conclusion: According to the prominent position of wisdom in the Islam school, the actual concept of “Islamic medicine” is very much beyond from what that now wrongly instead of saying “Teb al-’A’imma” or “Medicine of Period of Islamic Civilization” is used. At least the concept of “Islamic medicine” includes all of the common medical schools and whatever medical science based on the method of sages and with a monotheistic view and in the line of physical and spiritual health of the human.

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YAGUCHI, Naohide. "Brain and Mind in Islamic Medicine". Bulletin of the Society for Near Eastern Studies in Japan 54, nr 1 (2011): 120–38. http://dx.doi.org/10.5356/jorient.54.120.

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Oliver Kahl. "Medieval Islamic Medicine (review)". Bulletin of the History of Medicine 82, nr 3 (2008): 706–7. http://dx.doi.org/10.1353/bhm.0.0091.

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Edriss, Hawa, Brittany N. Rosales, Connie Nugent, Christian Conrad i Kenneth Nugent. "Islamic Medicine in the Middle Ages". American Journal of the Medical Sciences 354, nr 3 (wrzesień 2017): 223–29. http://dx.doi.org/10.1016/j.amjms.2017.03.021.

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Majid, Zamakhsyari Abdul, i Mumun Mulyati. "PROBLEMATIKA PENDIDIKAN MODERASI DALAM PEMIKIRAN WAHBAH AL-ZUHAILI". Almarhalah | Jurnal Pendidikan Islam 6, nr 2 (27.11.2022): 220–30. http://dx.doi.org/10.38153/almarhalah.v6i2.155.

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ABSTRACTThis paper aims to examine and analyze the problems education of Islamic moderation from the viewpoint of Wahbah al-Zuhaili's Tafsir al-Munir and al-Fiqh al-Islamiy wa Adillatuhu science. The focus of the study in this paper is to analyze the moderate thoughts of Wahbah al-Zuhaili in understanding Islam through Tafsir al-Munir. Wahbah al-Zuhaili as a Muslim intellectual who mastered various scientific disciplines and had a moderate perspective. Wahbah al-Zuhaili's thoughts on moderation in Islamic law through his work al-Fiqh al-Islamiy wa Adilatuhu. In the book of al-Fiqh al-Islamiy wa Adillatuhu, indicators of moderation in Islamic law are a) Flexibility in Islamic Law, b) Renewal in Islamic Law, c) Views in Schools. Keywords: Islamic Moderation, Wahbah al-Zuhaili

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Shahidipak, Mohammadreza. "Mediterranean Period of Islamic Medicine in Medieval". Journal of Biomedical Research & Environmental Sciences 3, nr 3 (marzec 2022): 307–10. http://dx.doi.org/10.37871/jbres1438.

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Mediterranean is the birthplace of civilizational changes in world. There is special school of medicine in east of Islamic world which was formed by transferring Iranian medical heritage from ancient university of Jondishapur and medical sciences of India, Alexandria, Greece and Egypt. Therefore, Baghdad has arisen as a combined medical school. There is same school of medicine was established in west of Islamic world by evolutionary processes of Islamic medicine during its Mediterranean life and produced independent medical schools. Medical experience schools of ancient Cairo, Tunisia, Cordoba and Sicily transferred in Qairwan. This shows that medical development in Mediterranean world of Islamic period has been an increasing development, and Islamic medicine in the Mediterranean. Despite having Iranian roots and its origin go back to Avicenna, the founder of Islamic medicine and philosophy had a higher position than each other. It has acquired its oriental type. The medical school in the Mediterranean took place with the transfer of medicine from the first house of wisdom in the Islamic world to the second house of wisdom, which was built in Qairwan by Aghlabids state. The reality of Mediterranean period of Islamic medicine and its physical role in history of world medicine played by House of Wisdom (Beit al-Hakmeh ) Qairwan in the last stages of its development has prepared the collection of Islamic medical knowledge produced in Beit al-Hikma in Baghdad for final development by combining Latin teachings. By Transfer of Roman and Byzantine; medical knowledge from the Latin world to the Islamic world, which was a major milestone in the history of world medicine in southern Europe was made in Andalusia on the Iberian Peninsula, setting the stage for the latest evolution of medicine. A vast body of medical knowledge was transferred from North Africa and Andalusia to Europe (Salerno Italy) at the beginning of the European Renaissance.

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Warren, Dennis Michael. "Health and Medicine in the Islamic Tradition". American Journal of Islam and Society 7, nr 1 (1.03.1990): 89–90. http://dx.doi.org/10.35632/ajis.v7i1.2670.

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The late Dr. Fazlur Rahman, Harold H. Swift Distinguished Service Professor of Islamic Thought at the Oriental Institute of the University of Chicago, has written this book as number seven in the series on Health/Medicine and the Faith Traditions. This series has been sponsored as an interfaith program by The Park Ridge Center, an Institute for the study of health, faith, and ethics. Professor Rahman has stated that his study is "an attempt to portray the relationship of Islam as a system of faith and as a tradition to human health and health care: What value does Islam attach to human well-being-spiritual, mental, and physical-and what inspiration has it given Muslims to realize that value?" (xiii). Although he makes it quite clear that he has not attempted to write a history of medicine in Islam, readers will find considerable depth in his treatment of the historical development of medicine under the influence of Islamic traditions. The book begins with a general historical introduction to Islam, meant primarily for readers with limited background and understanding of Islam. Following the introduction are six chapters devoted to the concepts of wellness and illness in Islamic thought, the religious valuation of medicine in Islam, an overview of Prophetic Medicine, Islamic approaches to medical care and medical ethics, and the relationship of the concepts of birth, contraception, abortion, sexuality, and death to well-being in Islamic culture. The basis for Dr. Rahman's study rests on the explication of the concepts of well-being, illness, suffering, and destiny in the Islamic worldview. He describes Islam as a system of faith with strong traditions linking that faith with concepts of human health and systems for providing health care. He explains the value which Islam attaches to human spiritual, mental, and physical well-being. Aspects of spiritual medicine in the Islamic tradition are explained. The dietary Jaws and other orthodox restrictions are described as part of Prophetic Medicine. The religious valuation of medicine based on the Hadith is compared and contrasted with that found in the scientific medical tradition. The history of institutionalized medical care in the Islamic World is traced to awqaf, pious endowments used to support health services, hospices, mosques, and educational institutions. Dr. Rahman then describes the ...

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Ismail, M. S., i G. I. Serour. "Assisted reproductive medicine: Current Islamic bioethical rules". European Journal of Contraception & Reproductive Health Care 2, nr 3 (styczeń 1997): 161–65. http://dx.doi.org/10.3109/13625189709167471.

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Qureshi, B. "Health and Medicine in the Islamic Tradition". Journal of Medical Ethics 15, nr 1 (1.03.1989): 51–52. http://dx.doi.org/10.1136/jme.15.1.51-a.

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Hadi, Abdul. "HAPPY LIFE STYLE (HAYATAN TAYYIBAH) FROM THE QUR'ANIC PERSPECTIVE". Al-Risalah 12, nr 2 (19.02.2021): 152–68. http://dx.doi.org/10.34005/alrisalah.v11i1.1239.

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Islamic lifestyle mean is amount of topics and issues that satisfies Islam in human life, if we want to see that our lifestyle Islamic or not, we have to put some standart to evaluate it. But beside that, we must know rightly the concept and reality of the Islamic way of life. The standard of behavior in the Muslim community should be based on the principles of Islamic teachings, and the most important criteria for Islamic lifestyle based on the hole submission of God and the rule of Islamic values in life. So we should be base on Islamic and Quranic teaching in personal life and social ones, and in this case we can be assured that Islam being our life style. Yang dimaksud dengan gaya hidup islami adalah banyaknya topik dan isu yang memuaskan Islam dalam kehidupan manusia, jika kita ingin melihat apakah gaya hidup islami atau tidak, kita harus menempatkan suatu standart untuk mengevaluasinya. Namun disamping itu, kita harus mengetahui dengan benar konsep dan realita jalan hidup Islam. Standar perilaku dalam masyarakat Muslim harus didasarkan pada prinsip-prinsip ajaran Islam, dan kriteria terpenting gaya hidup Islami berdasarkan lubang ketaatan Tuhan dan kaidah nilai-nilai Islam dalam kehidupan. Jadi kita harus mendasarkan pada ajaran Islam dan Alquran dalam kehidupan pribadi dan sosial, dan dalam hal ini kita dapat yakin bahwa Islam menjadi gaya hidup kita.

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Rahman, Holirur. "MENGUKUR DAYA PAKSA HUKUM DALAM ISLAM". AL-IHKAM: Jurnal Hukum & Pranata Sosial 5, nr 1 (2.09.2013): 99–112. http://dx.doi.org/10.19105/al-lhkam.v5i1.284.

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The main characteristic of a law is capacity to force includedIslamic law. Islamic law has God (rabbaniyah) as its source topeople (insâniyah), that all aspects related with peopleconcerned by Islamic law. When Islamic law is in confrontrationwith nation context, so a khilafah or a power that sides with thebenefit and avoids kemafsadatan. It is the first and main purposeof force capacity in Islamic law. Dialectical thinking about Islamin substantif and formality becomes the irrefutable reality. Thefirst way to make Islamic law becomes rahmatan li al-‘âlamînin isactualization from Islamic law that becomes a togethernessincreases people life to be better in all domain both internal andexternal domain.

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Nurhidin, Edi, i Abad Badruzaman. "Ruwat Islami: Islamic dialectics and culture in Java, Indonesia". IBDA` : Jurnal Kajian Islam dan Budaya 20, nr 2 (24.11.2022): 249–65. http://dx.doi.org/10.24090/ibda.v20i2.6011.

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This paper studies the Islamic ruwat tradition as a manifestation of the encounter between Islam and local culture in Java within the framework of the Islam Nusantara discourse. This study begins with a literature survey enriched with qualitative field research. Informants in this research are religious leaders as well as community leaders who have knowledge and experience about ruwatan. The data that has been collected is then analyzed qualitatively according to the research focus. The results of this study found that an ruwat islami tradition is a form of harmonization between Islamic teachings and Javanese culture that is still sustainable today. The practice of ruwat islami rituals requires various types of dishes (sajen) as a form of alms that contain symbolic meanings in the form of Islamic values, teachings/doctrines, and history. The meeting point between the two resulted in the ruwat islami tradition which is one of the heritage of the Islam Nusantara tradition.

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Lubis, Saiful Akhyar, Abdurrahman Abdurrahman, Khairul Saleh i Rahmadi Ali. "Prinsip-prinsip Bimbingan Konseling Islami dalam Membina Rumah Tangga Sakinah". Jurnal Bimbingan dan Konseling Terapan 6, nr 1 (28.09.2022): 33. http://dx.doi.org/10.30598/jbkt.v6i1.1601.

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ABSTRAK Tujuan dari penelitian ini adalah untuk 1) menganalisis kesesuaian pembinaan rumah tangga sakinah dengan prinsip-prinsip Bimbingan Konseling Islami, 2) mengetahui aktualisasi prinsip-prinsip Bimbingan Konseling Islami dalam membina rumah tangga sakinah di masyarakat, dan 3) menganalisis dampak dari prinsip-prinsip Bimbingan Konseling Islami dalam membina rumah tangga sakinah di Kecamatan Medan Kota, Kelurahan Teladan Timur, Lingkungan V. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kasus dan teknik triangulasi. Hasil dari penelitian ini adalah: 1) pembinaan rumah tangga bagi pasangan suami istri dan calon pengantin yang dilakukan oleh BP4 dan ustaz yang dipercaya KUA sesuai dengan prinsip-prinsip Bimbingan Konseling Islami, metode konseling nasihat, sesuai dengan nilai keislaman, 2) aktualisasi prinsip-prinsip Bimbingan Konseling Islami,ternyata mampu diterapkan di dalam masyarakat, sebab masyarakat menerima baik peran ustaz dalam membina keluarga yang membutuhkan bantuan menyelesaikan masalah rumah tangga, dan 3) hasil dari penerapan prinsip-prinsip Bimbingan Konseling Islami mendapat respon positif oleh masyarakat Kecamatan Medan Kota Keluraha Teladan Timur Lingkungan V. Kata Kunci: Prinsip, Bimbingan Konseling Islami, Rumah Tangga, Sakinah ABSTACTThe purpose of this study is to 1) analyze the suitability of the construction of the hospital's Sakinah with Islamic Counseling Principles, 2) to know the actualization of Islamic counseling guiding principles in building the hospital's sacramency in the community, and 3) analyzing the impact of Islamic counseling guiding principles in building a hospital of Sakinah in Medan City district, village example east, Environment V. This research uses qualitative methods with case study approaches and triangulation techniques. The results of this study are: 1) household construction for married couples and brides who are made by BP4 and Ustaz who are trusted by KUA in accordance with the principles of Islamic counseling, counseling methods of advice, according to the value Keislaman, 2) actualization principles of Islamic counseling guidance, apparently able to be applied in the community, because the community receives both the role of the Ustaz in building a , and 3) the results of the implementation of Islamic counseling guidance principles received positive response by the community of Medan District Keluraha The example of East environment V. Keyword: Principles, guidance of Islamic counseling, household, Sakinah

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Judson, J. P. "Magical Moments in Medicine: Part 4 : Indian, Chinese & Islamic Medicine". Journal of Health and Translational Medicine 2, nr 2 (29.12.1997): 63–75. http://dx.doi.org/10.22452/jummec.vol2no2.2.

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Binti Mod Ali, Siti Nur Syahadah, i Setiyawan Gunardi. "Porcine DNA in Medicine toward Postpartum Patients from Medical and Islamic Perspectives in Malaysia". International Journal of Halal Research 3, nr 1 (1.04.2021): 29–41. http://dx.doi.org/10.18517/ijhr.3.1.29-41.2021.

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Nowadays, the issue of the use of pig resources in medicine is a disputed Halal and Haram study. The widespread social media exposure of medicines containing pork in Malaysia has raised concern among many people, especially postpartum patients, who often be provided with pork-based medicine to prevent blood clots in the body. Most Malaysians still do not know the real action to take when faced with such a scenario. Thus, this study focuses on the purpose and requirements in using porcine DNA in postpartum patients according to the perspective of Medicine and Islam in Malaysia. This research methodology used qualitative methods through a library research approach by reviewing selected articles and interviews with physicians and Fiqh. The data collected were analyzed based on the principles of Maqasid Al-Shariah and Dharurah. By applying the principle “al-Darurat Tubih al-Mahzurat”, the results found that porcine DNA in medicine are allowed to use toward postpartum patients in Dharurat when there is no other option other than using drugs from haram sources.

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Saad, Bashar. "Greco-Arab and Islamic Herbal Medicine: A Review". European Journal of Medicinal Plants 4, nr 3 (10.01.2014): 249–58. http://dx.doi.org/10.9734/ejmp/2014/6530.

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Al-Kassimi, Mohammad. "Cultural differences: practising medicine in an Islamic country". Clinical Medicine 3, nr 1 (1.01.2003): 52–53. http://dx.doi.org/10.7861/clinmedicine.3-1-52.

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Easmon, DR Charlie. "Cultural differences: practising medicine in an Islamic country". Clinical Medicine 3, nr 2 (1.03.2003): 186.1–186. http://dx.doi.org/10.7861/clinmedicine.3-2-186.

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Perho, Irmeli. "Encyclopedia of Islamic Herbal Medicine (review)". Journal of Shi'a Islamic Studies 5, nr 2 (2012): 192–94. http://dx.doi.org/10.1353/isl.2012.0004.

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Dincer, Maktav. "International Society for The History of Islamic Medicine". Lancet Oncology 2, nr 11 (listopad 2001): 707. http://dx.doi.org/10.1016/s1470-2045(01)00563-0.

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Akçan, Ramazan, i Mahmut Şerif Yıldırım. "Forensic medicine and science applications in Islamic law". Journal of Forensic and Legal Medicine 42 (sierpień 2016): 11–12. http://dx.doi.org/10.1016/j.jflm.2016.05.011.

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Karimullah, Kamran I. "The Emergence of Verification (taḥqīq) in Islamic Medicine". Oriens 47, nr 1-2 (13.05.2019): 1–113. http://dx.doi.org/10.1163/18778372-04701001.

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Abstract In this article, I discuss the legacy of Faḫr al-Dīn al-Rāzī’s commentary on Avicenna’s Canon of Medicine in Islamic medical commentary after 1100. I argue that Faḫr al-Dīn’s legacy lies in the exegetical practices, the method of verification (taḥqīq) he introduced into Islamic medical scholarship through his commentary on the Canon. I first argue that the features that characterise the method of verification in works such as Faḫr al-Dīn’s commentary on Avicenna’s Pointers and Reminders are present in the commentary on the Canon, even if Faḫr al-Dīn’s introduction to the latter work does not allude to these practices in the way that the introductions to his later works do. Based on an analysis of Galen’s prescription about exegetical best-practice in his Hippocratic commentaries and Muḥammad ibn Zakarīyā al-Rāzī’s (d. ca. 925) introduction to Doubts on Galen, I argue next that Faḫr al-Dīn’s introduction of the verification method into the Islamic medical discourse was a watershed moment in the tradition. I use Ibn al-Quff’s (d. 1286) commentary on the Hippocratic Aphorisms to show how these methods were imitated by later medical commentators. This final section illustrates the enormous exegetical interest that the Canon of Medicine attracted, suggesting other promising trajectories for research into Faḫr al-Dīn’s medical legacy.

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Sultana, Arshiya, Syed Lamatunoor, Mazherunnisa Begum i Q. N. Qhuddsia. "Management of Usr-i-Tamth (Menstrual Pain) in Unani (Greco-Islamic) Medicine". Journal of Evidence-Based Complementary & Alternative Medicine 22, nr 2 (7.07.2016): 284–93. http://dx.doi.org/10.1177/2156587215623637.

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Usr-i-tamth in Unani (Greco-Arabic) medicine is pain associated with menstruation, and classical manuscripts are enriched with traditional knowledge for the management of usr-i-tamth (menstrual pain/dysmenorrhoea). Hence, a comprehensive search was undertaken to find classical manuscripts for the management of menstrual pain was. We searched the Cochrane database, PubMed/Google Scholar, and other websites for articles on complementary and alternative medicine treatment and management of menstrual pain. The principal management as per Unani manuscripts is to produce analgesia and to treat the cause of usr-i-tamth such as abnormal temperament, menstrual irregularities/uterine diseases, and psychological and environmental factors. Furthermore, Unani medicines with emmenagogue, antispasmodic, anti-inflammatory, and analgesic properties are beneficial for amelioration of usr-i-tamth. Herbs such as Apium graveolens, Cuminum cyminium, Foeniculum vulgare, Matricaria chamomilla and Nigella sativa possess the aforementioned properties and are proven scientifically for their efficacy in usr-i-tamth. Thus, validation and conservation of the traditional knowledge is essential for prospective research and valuable for use in the contemporary era.

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Qodriyah, Khodijatul. "Musikalisasi Syi’ir Aqoid Kiai Zaini Mun’im dan Budidaya Tanaman Obat Keluarga (Toga) di Pesantren Nurul Jadid Probolinggo". GUYUB: Journal of Community Engagement 1, nr 1 (6.04.2020): 47–58. http://dx.doi.org/10.33650/guyub.v1i1.1257.

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The lack of students’ knowledge of their teachers’ works and the less of their consciousness to the environment are crucial problems in some islamic boardingschool, especially in Nurul Jadid. These issues will be settled by implementation of religious preaching (dakwah) with poem (syi’ir) in Syu’abul Iman of Kiai Zaini Mun’im and prefentive action to the illness through herbal medicines of family crops medicine (tanaman obat keluarga). The program is undertaken with some phases, including planting family crops medicine, making herbal medicines, musicalisation of poem in book of Syu’abul Iman, socialization of the herbal medicine and musical poem of Syu’abul Iman. These phases have been structured with long-term, middle-term, and short-term programs which were finished during approximately 4 months (Augustus – November 2019). The involvement of many parties, such as activists of environment in Nurul Jadid, has strongly influenced on the successful implementation of these programs.Keywords: Family Crops Medicine, Nurul Jadid Islamic Boardingschool, Book of Syu’abul Iman

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Shahrajabian, Mohamad Hesam, Wenli Sun i Qi Cheng. "The influence of traditional Iranian and Chinese medicine on western and islamic countries". Asian Journal of Medical and Biological Research 5, nr 2 (4.08.2019): 94–99. http://dx.doi.org/10.3329/ajmbr.v5i2.42490.

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Traditional Chinese and Iranian medicine are ancient medical and health care systems that still forms an important part of diagnosis and treatment systems in Iran, China and other parts of the world. The integration of these two systems and modern biomedicine is also an important issue. Iranian and Chinese traditional medicines recommended for health promotion and well-being. Chinese herbal drugs have been described by medieval Muslim medical scholars such as Tabari, Rhazes, Haly Abbas, Avicenna and Jurjani (1137 CE). Traditional Chinese and Iranian medicine play an important role in sustainable agriculture and food systems, it also offers a holistic approach to prevent diseases while making appropriate use of organic and herbal products especially growth by small-scale family farmers. Both Iranian and Chinese traditional medicines may help to balance temperature, and both can be health prevention and preservation. Traditional healing practices consist of Islamic religious text based practices, Islamic worship practices and folk healing practices, Islamic religious text based practices are included spiritual healing, medicinal herbs, applied therapy and dietary prescriptions. At present, herbal medications or related products in the global market are derived from Chinese herbs, Indian herbs, Iranian herbs, Arabic herbs, and Western herbs. Herbal remedies may also be classified into three categories, namely, modern herbs, theoretical herbs, and empirical herbs, in accordance with their nature/characteristics and the nature of current usage. Traditional Chinese Asian J. Med. Biol. Res. June 2019, 5(2): 94-99

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Nahar, Lutfun. "Islamic Microfinance as a Poverty Reduction Tool in Terms of Islamic Finance: An Analysis of the Islami Bank Microfinance Scheme in Bangladesh". CenRaPS Journal of Social Sciences 4, nr 1 (3.04.2022): 119–42. http://dx.doi.org/10.46291/cenraps.v4i1.61.

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Although Microfinance is one of the essential parts of poverty reduction, however, there are so ‎many microfinance schemes that provided financial help under the various organization models ‎in the world. But a Muslim is not able to benefit from these schemes since most of the time, ‎microfinance schemes are provided into a conventional microfinance system which includes the ‎‎“interest (Riba)” that is strictly prohibited for Muslims. Nevertheless, this study constitutes a ‎linkage between Islamic Finance and IBBL Islamic microfinance scheme, whether it works for alleviating poverty in ‎Bangladesh. As it is known that Islami Bank Bangladesh Limited (IBBL) focused Shariah ‎compliance disclosure by establishing its reputation and differentiating itself from conventional ‎microfinance systems. Accordingly, this article will point out how Islamic microfinance follows ‎the Islamic Shari’ah in its operation and helps clients to improve their moral and ethical values ‎through Rural Development Scheme (RDS), which allows the rural Muslims in Bangladesh to ‎involve in the Islamic microfinance schemes. Applying performance analysis techniques, this ‎article analyzes the status of Rural Development Schemes (RDS) offered by Islami ‎Bank Bangladesh Limited, Bangladesh, where the specific objectives of this study include ‎analyzing the allocation efficiency of RDS, and financial performance (Risk and Return ratios) ‎of RDS of Islami Bank Bangladesh Limited and how it works as an alternative tool for poverty ‎reduction through their various investment models. With this method, this article mainly argues ‎whether Islamic microfinance provides an alternative to poverty reduction. ‎

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Yakin, Ainul, i Musta’in Syafi’ie. "Euthanasia Active in Perspective of Islamic Inheritance: An Overview of Islamic Law". SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam 4, nr 1 (30.06.2020): 25. http://dx.doi.org/10.22373/sjhk.v4i1.6524.

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Science and technology experience rapid development and progress. This is due to the increasing number of modern discoveries. Among the technological discoveries that are very important are inventions in the field of medicine. With modern medical equipment, a patient's suffering can be alleviated. But in reality, there are still some patients who cannot be avoided from severe suffering. Patients suffering prologed pain bring out compassion from the family. To release his suffering, the family who cannot bear to see his condition asks the doctor to take actions that can shorten the life of the patient, this kind of action in medicine is known as euthanasia. The Purpose of this research to find out how the position of inheritance rights for applicants of active euthanasia in the view of Islamic inheritance. This research uses library research by collecting books and scientific works related to the problem being discussed. The results of this study indicate that active euthanasia carried out by the hospital at the request of the heirs is seen as a barrier to inheritance, because it includes intentional and planned killings. Heirs are also seen as too hasty to get the right of inheritance.

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Nimrouzi, Majid, i Manijhe Zare. "Principles of Nutrition in Islamic and Traditional Persian Medicine". Journal of Evidence-Based Complementary & Alternative Medicine 19, nr 4 (14.07.2014): 267–70. http://dx.doi.org/10.1177/2156587214542006.

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Nutrition has a crucial role in maintaining body health. Eating and drinking has a special place in Islamic doctrine and traditional Persian medicine. Traditional Persian medicine is a holistic medicine and provides great attention to the spiritual aspects of life as well as somatic aspects to maintain human health. In this view, people are not going to eat and drink for pleasure but to maintain a good life and physical health, due to daily tasks, as well as observing moral aspects of a human life and spiritual satisfaction.

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Azaizeh, Hassan, Bashar Saad, Edwin Cooper i Omar Said. "Traditional Arabic and Islamic Medicine, a Re-Emerging Health Aid". Evidence-Based Complementary and Alternative Medicine 7, nr 4 (2010): 419–24. http://dx.doi.org/10.1093/ecam/nen039.

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Complementary medicine is a formal method of health care in most countries of the ancient world. It is expected to become more widely integrated into the modern medical system, including the medical curriculum. Despite the perception of modern medicine as more efficacious, traditional medicine continues to be practiced. More than 70% of the developing world's population still depends primarily on the complementary and alternative systems of medicine (CAM). In rural areas, cultural beliefs and practices often lead to self-care, home remedies or consultation with traditional healers. Herbal medicine can be broadly classified into four basic systems as follows: Traditional Chinese Herbalism, Ayurvedic Herbalism, Western Herbalism—which originally came from Greece and Rome to Europe and then spread to North and South America and Traditional Arabic and Islamic Medicine (TAIM). There is no doubt that today the concept of Arabic traditional herbal medicine is a part of modern life in the Middle East, and it is acquiring worldwide respect, with growing interest among traditional herbalists and the scientific community. TAIM therapies have shown remarkable success in healing acute as well as chronic diseases and have been utilized by people in most countries of the Mediterranean who have faith in spiritual healers. TAIM is the first choice for many in dealing with ailments such as infertility, epilepsy, psychosomatic troubles and depression. In parallel, issues of efficacy and safety of complementary medicine have become increasingly important and supervision of the techniques and procedures used is required for commercial as well as traditional uses. More research is therefore needed to understand this type of medicine and ensure its safe usage. The present review will discuss the status of traditional Arab medicine (particularly herbal medicine), including the efficacy and toxicity of specific medicinal preparations, with an emphasis on the modernin vitroandin vivotechniques.

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Freeland, Richard. "Islamic Banking". Business Law Review 19, Issue 8/9 (1.08.1998): 200–201. http://dx.doi.org/10.54648/bula1998052.

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Siregar, Linda Sari Bulan. "Islamic Education". International Journal of Asian Education 2, nr 4 (18.11.2021): 462–71. http://dx.doi.org/10.46966/ijae.v2i4.211.

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In school, teachers are the most critical factor and should inculcate moral values among their students. This study seeks to identify the factors that support the strategies of Islamic Education teachers in akhlāq (character) building among students in an Islamic Private Secondary School. The research applied qualitative design with in-depth semi-structured interviews; the data were gathered from five Islamic education teachers to explore the supporting factors of teacher strategies of Islamic education and ensure the strengths and weaknesses of these factors. The teachers were purposively selected based on their experiences in teaching and learning. Moreover, the study revealed that the results identified the main supporting factor in the implementing of teacher strategies in Islamic education in akhlāq building among students was the school discipline, co-curricular activities of Islamic school, student (diversity in learning), and teachers as a role model as well as parental involvement in akhlāq building. The finding also asserted that the social environment is one of the supporting factors in implementing teacher strategies of Islamic education in akhlāq building among students. Based on the findings, the researcher recommends the future study, including examining other participants of the school, namely students, staff, principal of school, and parents, to enrich data from different views

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Swazo, Norman K. "Islamic Intellectualism". American Journal of Islam and Society 28, nr 4 (1.10.2011): 1–30. http://dx.doi.org/10.35632/ajis.v28i4.330.

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The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method

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Nurul Izza, Risma, Hadi Yasin, Suci Puspita, Tias Nadia,. "ISLAMIC WORLDVIEW". Tahdzib Al-Akhlaq: Jurnal Pendidikan Islam 5, nr 1 (25.06.2022): 125–34. http://dx.doi.org/10.34005/tahdzib.v5i1.1947.

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Worldview Islam diawali dari turunnya wahyu yang disampaikan kepada Nabi melalui perantara Malaikat, kemudian wahyu tersebut disebarkan kepada manusia. Worldview Islam adalah cara pandang seseorang muslim mencangkup aspek batin dan aspek jasad (fisik), secara menyeluruh atas realita dan kebenaran. Kelahiran worldview bukanlah secara tiba-tiba tetapi kelahirannya melewati proses yang panjang melalui beberapa aktivitas-aktivitas. Aktivitas tersebut diantaranya adalah aktivitas agama, budaya, kultur, tradisi, kepercayaan dll. Ada juga yang terlahir melalui aktifitas Ilmiah. Dari aktivitas agama, budaya, kultur, tradisi, kepercyaan maka lahirlah Worldview Natural. Dari aktivitas ilmiah inilah lahir pandangan hidup saintifik yang diklaim sebagai Worldview Barat. Dapat dianalisa bahwa asal mula kedua worldview diatas sudah berbeda secara asalnya, di mana worldview Barat berawal dari komunitas ilmuwan sementara worldview Islam berawal dari wahyu atau pesan Tuhan maka hasilnya pun akan berbeda. Perbedaan yang sangat mencolok dari kedua proses tersebut adalah worldview barat bercorak santifik yang bersifat empiris, sementara worldview Islam bersifat empiris dan metafisis karena worldview Islam mencakup kedua unsur ketuhanan dan kemanusiaan sedangkan dalam worldview Barat hanya mencakup unsur kemanusiaan tanpa ketuhanan.

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Hadziq, M. Fuad, Yosi Mardoni i Moh Khoirul Anam. "Santri Perception to Islamic Bank: Are there no Differences with Conventional Banks?" Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies 17, nr 2 (24.12.2021): Layouting. http://dx.doi.org/10.18196/afkaruna.v17i2.12752.

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Several studies show no difference in practice and academics in general between Islamic banks and conventional banks. However, they are both very different. This research analysed the perceptions of santri/students of Islamic boarding schools regarding no differences between Islamic banks and conventional banks. This research was quantitative with an in-depth descriptive analysis. The research sample used a blend of purposive and judgment techniques applied to santri from several large Islamic boarding schools in Banyuwangi. The analytical method used a two-way causative relationship using multiple regression. The research used a structured questionnaire with a Likert scale and in-depth interviews with santri. Santri's view of Islamic banks differed from that of regular banks. Santri strongly believes in Islamic banking, while the majority is not traditional but represents Islamic ideals. Islamic bank workers, nevertheless, have shown Islam's greater identity than standard banks and imply that no disparities in Islamic banks are shown to be stigmatic.

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Artykuły w czasopismach na temat „Islamic medicine”

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