Spirituality Medicine

A good physician goes beyond the signs and symptoms of disease but also other factors influencing that disease, including his social and spiritual state. For example, if the diagnosis is cirrhosis of the liver then he must go beyond and find if it is related to alcoholism and if so, what caused the patient to have alcoholism. I have seen both Diabetic Coma and hyperthyroidism precipitated by severe family stress. The physician is best equipped to offer sympathy, comfort and counseling during death, loss and mourning. Such offering by the physician has better effect on the patient’s ability to cope with such loss than any tranquilizer. We must treat our patients like we would like ourselves and our relatives to be treated.

In a recent article published in “The Lancet”, May 10, 2003, Rosenfield et al evaluated spirituality in terminally ill patients. One hundred sixty-eight such patients who were expected to live less than 3 months due to terminal cancer, were selected. The outcome, especially in relation to their understanding of the meaning of life and religion and their behavior toward the illness, was evaluated. According to their conclusions, spirituality as measured by inner peace and meaning of life, helped these terminally ill patients avoid despair, wanting to die or have suicidal tendencies as compared to similar patients without spirituality. Thus, Rosenfield recommended that “health care providers should incorporate psychological and spiritual elements into the palliative care of dying patients.

Hope is also a medicine. Physicians may find that sometimes disbelief leads to despair and hopelessness. By rediscovering a patient’s spirituality, a physician may be able to connect him to God and offer hope as an agent to conventional treatment. This will improve the compliance of the patient in the treatment offered to him. Our duty is to uncover the built in but hidden spirituality within us and our patients. This awareness can be achieved by silent meditation, exploring nature, religious chanting like mantra , zikr or reading sacred scriptures, listening to spiritual music and caring for those in need. Spirituality in music or the healing power of music depends on the music. According to Ghazali, a famous Muslim saint, “the music which increases spirituality and brings one closer to God is good music but the music which dulls the spirituality and diverts from remembrance of God is not so good”.(Shahid Athar, 2008)

HIV, AIDS and ISLAM

Islam is a religion that is very close to human nature. It appreciates the powerful sexual desires that humans have. Therefore it encourages that these desires be fulfilled, and advocates and encourages marriage, so that through marriage sexual desires can be fulfilled. Like other heavenly religions, Islam provides us with a moral code for sexual enjoyment. Islam also prohibits the use of substances, which may impair the senses. Therefore the use of narcotics such as heroin and alcohol is strictly prohibited.

However, we must recognise that people engage in sexual activities before marriage, and there are also people having extra-marital sex. Islam means the submission or surrender of one’s will to Allah, and therefore it follows that a Muslim should not be involved in any act that is prohibited by Islam. Nevertheless, we need to be realistic and must face the fact that not all of us follow our religion fully.

Sexual practices that may not be allowed by our religion do exist. Therefore, there is the need to accept reality and develop HIV and AIDS educational programmes for all our communities. These programmes must emphasise Islamic moral values, but should also inform people about methods of protection from this life threatening illness.

Some Muslims may think that HIV and AIDS are not issues for the community. The reality is that HIV and AIDS are major issues in many Muslim countries. It is therefore becoming extremely important that we accept that we are equally vulnerable to HIV and AIDS. Given the increase in HIV infection globally, it is more important than ever that we discuss HIV and AIDS openly (positivemuslims.org)

Combat HIV/AIDS

Islam’s greatest contribution to the HIV/AIDS epidemic is prevention. The Islamic position on morality, chastity and the sanctity of marriage, needs to be shared with the world.

HIV/AIDS awareness programs and sex education are increasingly being introduced in public schools, exposing young people to preventative strategies aimed at safe sex. Muslims need to provide sex education and AIDS awareness programs from the perspective of the Qur`an and Sunnah to ensure that youth receive this message within the framework of Islamic morals and values.

Two recent studies conducted on HIV/AIDS in Muslims countries both concluded that awareness programs must be located within the social and religious center of each Muslim community—the mosque.

Muslim community leaders, religious scholars and teachers are vital educators in combating the spread of HIV/AIDS. Muslims need to understand the teachings of Islam, impart it to their families and children, and share it with their wider community.

Families must encourage and facilitate marriage, closing all doors that may lead to unlawful sex and pre-marital relationships. It is also necessary that prospective couples undergo HIV/AIDS testing before marriage. HIV/AIDS is a harsh reality and prevention is certainly better because no cure has yet been found (Najma Mohamed, 2005)