Prophetic medicine?

There are many interesting and complex interrelationships between religion ond so-called alternative medicine (SCAM). Some of them were discussed here:

• ‘The power of all religions’ is being tested in a study with severely ill corona-virus patients
• Alternative medicine = ‘Ersatz’ religion?
• The ‘Healing Power of God’: a religious group was found guilty of manslaughter of a diabetic girl
• UK politician dabbles in faith healing
• The spiritual healers who sexually harass, molest, and rape female patients
• A ‘Christian Checklist’ for so-called alternative medicine
• Biblical Naturopathy, another SCAM that is new to me
• The ‘WORST PAPER OF 2022’ COMPETITION. Entry No 3: Effects of an Islamic-Based Intervention on Depression and Anxiety
• Daily prayer against severe COVID – an update of a study started two years ago
• Reincarnation therapy “can change your life”
• Does religiosity influence post-operative survival?
• Scientology and chiropractic: is there a link?
• he real danger of yoga!

The list might need to be up-dated with ‘Prophetic Medicine’. This term, I must admit, was new to me. So, I studied the paper and was enlightened. Here is its abstract:

Integrative medicine (IM) aims to create a comprehensive healthcare system by combining conventional medicine with complementary and alternative approaches. This model prioritizes patients, emphasizing the importance of the doctor–patient relationship. By integrating the most beneficial elements of both conventional and complementary medicine, patients can benefit from enhanced therapeutic outcomes while minimizing risks associated with their combination. Given this complexity, patients need access to qualified IM practitioners who can provide guidance on the potential benefits and drawbacks of these combined approaches. One notable complementary approach is prophetic medicine (PM), particularly prevalent in Muslim communities. This practice offers preventive and curative treatments based on the teachings and practices of Prophet Muhammad. Its global recognition is on the rise, attracting increasing interest from scientists regarding its potential benefits. For instance, cupping therapy, a technique employed in PM, has been shown to offer advantages over conventional medications for various ailments, including pain management and blood conditions, such as thalassemia, offering potentially superior outcomes. A precise delineation of the scope of PM practices is crucial for a comprehensive understanding of the methodologies employed, their potential integration into contemporary healthcare systems, and the multifaceted factors influencing patient outcomes. By combining conventional medical practices with the principles of PM, IM can provide a more holistic approach to patient care. Hence, this paper explores this new model, its diverse applications, and its potential impact on IM.

The author’s lengthy conclusion in the article itself is as follows:

IM is gaining traction as it aims to improve patient care and alleviate suffering. Unlike merely combining CAM, IM emphasizes the holistic healing of the mind, body, and spirit. IM can be offered through consultations, standalone clinics, or even as a primary service. Many therapies rooted in PM can be particularly beneficial for patients facing challenging illnesses. However, the successful implementation of PM within an IM framework may be constrained by certain limitations. The most significant challenge is adapting cultural and religious beliefs to modern healthcare practices. To overcome these challenges, it is essential to establish clear, comprehensive, and universally applicable definitions and frameworks for IM. These frameworks should be comprehensive, well-developed, and consider historical roots, religious influences, and modern applications. Moreover, studies indicate that PM therapies are widely used around the world, yet there is a pressing need for a clear definition that encompasses these factors. Defining the scope of PM practices will facilitate a better understanding of the common methods, how they can be integrated into healthcare systems, and the various factors that influence patient care. Furthermore, PM practitioners require enhanced education and training to improve their understanding of traditional remedies and their effective application. Ultimately, addressing these challenges will likely lead to an improved IM model.

Who writes such remarkable nonsense?

The author of the paper is Saud Alsanad, an Associate Professor of Complementary and Alternative Medicine (CAM) in the College of Medicine at the University of Imam Mohammad Ibn Saud Islamic University (IMSIU), Kingdome of Saudi Arabia. He is a founding member and the former CEO of the Saudi National Centre for Complementary and Alternative Medicine, Riyadh, Kingdome of Saudi Arabia. Dr Alsanad is a registered pharmacist at the Saudi Commission for Health Specialists. He completed his PhD in Complementary and Alternative Medicine at the Reading School of Pharmacy, University of Reading, UK, under the supervision of Professor Elizabeth M Williamson.

Alsanad defines PM as medicine “based on the teachings and practices of Prophet Muhammad”. It includes a weird mix of modalities (for instance: spiritual and religious therapy as well as cupping). Would it not be reasonable to demand that each modality of whatever medicine must meet the accepted standards of effectiveness and safety that are applied in conventional medicine? If a therapy demonstrably generates more good than harm, we might consider it for integration into routine care. If not we shouldn’t even be called ‘medicine’!

Most of the treatments listed under the PM-umbrella fall into the second category. Therefore PM is arguably not medicine at all. Whether or not a therapy was mentioned by a this or that prophet is utterly immaterial and should really not matter in the age of evidence-based medicine.