According to Fiqh E Jaferia..... Islamic Medical Wisdom - The Tibb al-A'imma by Imam Ali ibn Abu Talib (as) (Author), Andrew J. Newman (Editor), Batool Ispahany (Translator) The present is the first English translation of a text in the Twelver Shi'i prophetic medical tradition. As such it will prove of both interest and importance to specialists and non-specialists alike. The former include those pursuing study of various aspects of Islamic history and civilization in general and especially students of the history of Islamic medicine. The latter include both those wishing greater awareness of the Twelver Shi'i faith and heritage in general, and those desirous of greater familiarity with practical dimensions of the faith in particular. For these audiences a fuller appreciation of this text is perhaps best achieved by some discussion of the place of the prophetic medical tradition within the context of the history of Islamic medicine. Western-language scholars have generally defined Islamic medicine as composed of two distinct and dichotomous traditions, pre-Islamic Galenic medicine and prophetic medicine. Galenic medicine is understood to have become available to Islamic medical writers and practitioners as Greek scientific texts were translated into Arabic, beginning especially in Baghdad In the early 3rd/9th century. Supported by the Abbasid caliphs and other wealthy benefactors, over the next two hundred years the translation movement made much of Greek philosophy and science available in Arabic, the lingua franca of Islamic civilization. The Imams of the Ahl al-Bayt, peace be upon them, were as concerned with treating the body as they were with treating the soul, and their regard for the soundness of the body was similar to their regard for the refinement of the soul. They were physicians of the soul and the body, and Muslims would consult them for their physical illnesses as they would for curing their spiritual sicknesses. This collection of Hadith is ample evidence of that. The Imams, peace be upon them, were not merely conveyors of religious regulations and legislation, but were leaders committed to caring for the Muslims, equally concerned-if such a term is correct-with the health of their bodies and their beliefs, such that they encouraged the learning of medicine (al-.tibb). In his comprehensive statement on the divisions of knowledge, 'Ali b. Abu Talib (d. 40/661) Amir al-Mu'minin, peace be upon him, combined it [medicine] with the knowledge of jurisprudence (al-fiqh), saying: 'There are four kinds of knowledge: jurisprudence for religions, medicine for bodies, grammar for languages, and [study of] the stars to recognize the seasons. Much has been related from the Imams in collections [of Hadith] on medicine and preserving good health, just as there are more descriptions of various remedies related from them. Here for the reader are a small number of their sayings which are general rules for preserving health and physical well-being.

Muslim Medical Ethics draws on the work of historians, health-care professionals, theologians, and social scientists to produce an interdisciplinary view of medical ethics in Muslim societies and of the impact of caring for Muslim patients in non-Muslim societies. Edited by Jonathan E. Brockopp and Thomas Eich, the volume challenges traditional presumptions of theory and practice to demonstrate the ways in which Muslims balance respect for their heritage with the health issues of a modern world.

An up-to-date survey of medieval Islamic medicine offering new insights to the role of medicine and physicians in medieval Islamic culture.

Many of the leading philosophers in the Islamic world were doctors, yielding extensive links between philosophy and medicine. The twelve papers in this volume explore these links, focusing on the classical or formative period (up to the eleventh century AD). One central theme is the Arabic reception of the two outstanding figures of Greek medicine, Hippocrates and Galen ? we learn how Hippocrates was made into a mouthpiece for ethical wisdom, and how Galen influenced ideas in ethics and the nature of plant life. Aristotle is also considered, with a study of the reception of his ideas on longevity. Several of the luminaries of philosophy in the early Islamic world are also studied, including Abu Bakr al-Razi, al-Farabi, and Avicenna: all of them deploy medical ideas in their philosophical writings, whether to treat emotional distress as a kind of illness, to explain the function of eyesight, to compare the well-functioning state to the healthy human body, or to draw on anatomical ideas in works on psychology. Conversely, the volume also includes research on the use of philosophical ideas in medical texts, including medical compendia and the works of 'Ali ibn Ridwan. Attention is also given to the connections between medicine and Islamic theology (kalam). As a whole, the book provides both a survey of the kinds of work being done in this relatively unexplored area, and a springboard for further research.

An authoritative discussion and explanation of practical Islamic rulings pertaining to health and illustrating the principles of health promotion and protection. The booklet draws together and interprets teachings, sayings, and laws previously scattered in numerous religious texts. The opening section reviews the Islamic concept of health and presents general guidelines for preserving good health and seeking medical treatment. Section two describes specific principles pertaining to cleanliness and personal hygiene, marriage and family life, care of children, immunization, proper nutrition, consumption of safe food and water, and protection of the environment. Teachings and rulings that encourage health promotion and protection are discussed in section three. The final section shows how the Islamic concepts of solidarity, cooperation, self-sufficiency, and perfection in "civilized behaviour" support the concept of community participation as an essential component of primary health care.