With the arrival of the COVID19 vaccine in Malaysia, voices of anti-vaxxers are more obvious than ever and have gained national attention. If enough people are influenced against taking the vaccination, we may have trouble achieving the target of vaccinating 70% of our Malaysian population. In addition, there are those who are reluctant or even averse to conventional medicine, labelling them as unislamic and unnecessary. Not to forget conspiracy theorists, who believe that COVID19 and vaccines are plots carried out by agents of the anti-Christ (Dajjal). These unfortunate but widespread beliefs in Malaysia may stem from misunderstanding the concept of medicine in Islam. With approximately 60% of the population in Malaysia being Muslims, this falsehood cannot be allowed to run rampant and must be corrected.
There appears to be disagreements on what qualifies as Islamic choices of treatment among the public. Some people wrongly view prophetic medicine such as honey and habbatus sauda (nigella sativa) as panaceas, and are all that is needed to cure illnesses. There are sentiments that view relying on vaccination is a sign of inadequate belief and trust in God. Some do not consider the conventional medical treatment to be Islamic, and this has led to multitudes of problem including anti-vaxxers, defaulting hospital medications and appointments, as well as using non-scientifically proven products as medications for their illnesses. Thus, there is a strong need to clarify and refute these misunderstandings.
Complementary and Alternative Medicine (CAM).
In addition to prophetic medicine, the use of natural products including herbs and roots are popular among Malaysians. All these non-conventional treatments are commonly grouped together as Complementary and Alternative Medicine (CAM). According to the National Centre for Complementary and Alternative Medicine (NCCAM), complementary medicine is non-mainstream practice that is used together with conventional medicine, whereas alternative medicine is non-mainstream practice which replaces conventional medicine.
For example, when a diabetic patient consumes product X without neglecting his diabetic medication prescribed by the hospital, product X is considered a complementary medicine. The same product X would be categorized as alternative medicine if the patient neglected his prescribed medication and totally rely on product X to cure his diabetes (Figure 1). Medical personnel have no objection towards complementary medicine as long as there is no known interaction of the specific medication taken to the prescribed medication. However, appropriate advice is given if product X is known to cause harm or adverse effect to the patient if taken along with the prescribed medication.
Figure 1 : Definition of complementary and alternative medicine
CAM use is prevalent in among both healthy individuals and patients with chronic diseases Malaysia despite the lack of evidence. There are various reasons on why people use CAM, including viewing these products as a more ‘natural’ and thus healthier alternative to conventional treatment, and able to confer the benefits of conventional medicine but without dreaded side effects. In addition, it is also their means of exploring all possible option of treatment and to avoid feelings of hopelessness in the face of their diseases. It is imperative to address the reluctance of some Muslims towards conventional medicine, and instead opting for what they deem as natural or Islamic. In view of all this, it is important to remember that evidence-based medicine is the foundation of medicine. Proper research and studies must be done before offering any medical treatment. After all, the first verse of the Quran is ‘Iqra’, meaning ‘read’. In a hadith narrated by Abu Hurairah, the Prophet Muhammad also said: ‘If anyone pursues a path in knowledge, Allah will thereby make easy for him a path to the Paradise’.
Islamic medicine from a holistic perspective:
It is essential to educate the Muslims on the Islamization of medicine, and emphasize that any medicine and medical practice governed by and in line with the principles of Islam are considered as ‘Islamic medicine’. There should be no segregation between Islamic Medicine and Modern Medicine. Tibb an-Nabawi and Ruqyah, which Muslims are traditionally familiar with, are not the limits of Islamic Medicine. Instead, it is only a small part of medicine itself (Figure 2). Tibb An-Nabawi refers to ‘Prophetic medicine’ and example includes the use of substances for curing diseases as mentioned by the Prophet Muhammad. Including honey and habatus sauda. Ruqyah is an Arabic word for “spell, charm, incantation’’. Ruqyah shar’iyyah refers to the recitation of Quranic verses and authentic narrations of hadith in an effort to treat an illness.
There are several negative implications as a result of the dichotomy in medicine—separating what is considered Islamic or Non-Islamic medicine from each other, often categorizing modern conventional treatment such as vaccination in the latter.
Figure 2. Illustration by Shahar et al. showing that ‘Islamic’ medicine encompasses both modern and alternative medicine, while excluding some forms of modern and alternative medicine.
Another example is patient A, who has diabetes and opted for product X to complement his diabetic medication prescribed by his physician. Product X was developed with modern ingredients but a olive oil was added and Quranic verses were read throughout its production, to give it an Islamic appeal. However, product X itself does not have extensive research done in terms of its efficacy in treating diabetes and instead, rely solely on testimonies. Hence, when combining Figure 1 and Figure 2; Product X is categorized as complementary medicine outside the bubble of Islamic medicine.
In conclusion, Islamic Medicine can be defined as any medical practice or technology – be it modern or alternative – governed by Islamic principles. This gives a broader and better understanding of what Islamic medicine truly is. With that in mind, we should understand that conventional hospital treatment are also Islamic, including vaccines. People are afraid of what they do not understand. Promoting better understanding among the general public will foster trust and unity, and ultimately improve compliance to treatment and health seeking behaviour among Malaysians.
Written by Dr. Ahmad Anwaar bin Muhammad Saifullah. A medical graduate from Universiti Sains Islam Malaysia (USIM). This article is published under the Young Columnists program.
References:
https://itc.gov.my/tourists/discover-the-muslim-friendly-malaysia/islam-in-malaysia/ [accessed on 1 March 2021]
https://www.dosm.gov.my/v1/index.php?r=column/cthemeByCat&cat=117&bul_id=MDMxdHZjWTk1SjFzTzNkRXYzcVZjdz09&menu_id=L0pheU43NWJwRWVSZklWdzQ4TlhUUT09[accessed on 1 March 2021]
Complementary, Alternative, or Integrative Health: What’s In a Name? The National Center for Complementary and Alternative Medicine (NCCAM). http://nccih.nih.gov/. Accessed February 16th, 2021.
Z.M. Siti, A. Tahir, A.I. Farah, et al. Use of traditional and complementary medicine in Malaysia: a baseline study. Complement Ther Med, 17 (2009), pp. 292-299
Farooqui M, Hassali MA, Shatar AK, Farooqui MA, Saleem F, ul Haq N, Othman CN. Use of complementary and alternative medicines among Malaysian cancer patients: A descriptive study. Journal of traditional and complementary medicine. 2016 Oct 1;6(4):321-6.
Söllner W, Maislinger S, DeVries A, Steixner E, Rumpold G, Lukas P. Use of complementary and alternative medicine by cancer patients is not associated with perceived distress or poor compliance with standard treatment but with active coping behaviour: a survey. Cancer: Interdisciplinary International Journal of the American Cancer Society. 2000 Aug 15;89(4):873-80
Shahar MA, Idris MF, Mohamad CAC, Razali ZA. The Formulation of Classification for Islamization in Medicine: Review on 15 Years of Publications from Kulliyyah of Medicine. IIUM Medical Journal Malaysia, 2018;17(1).
[This article belongs to The Malaysian Medical Gazette. Any republication (online or offline) without written permission from The Malaysian Medical Gazette is prohibited.]