The Qur’an is read by Muslims as an act of worship and also for consolation on occasions of crisis. Both very proper purposes Dr Ghorab shows how it can also be used for guidance, as a means of analyzing and understanding major current events. Specifically, he applies the verses about Muslim relations with non-Muslims (2.109; 2.120; 3.64; 4.138-40; 5.51; 45. 18-19; 47.22-9; 61.8; 59.14), and some ahadith on the same subject, to carry out a convincing ‘institutional analysis’ of a new kind of centre for Western scholarship about Islam. (Some necessary background knowledge about the old kind is supplied in a compact sketch in chapter 1.)

The need for these new centres was felt at the beginning of the 1980s when the revival of Islam entered the news as the revival of an ancient threat to the values and interests of the West. What is new about these centres is (a) that Muslim scholars work together with non-Muslims to do research on Islam and to produce materials for the teaching of Islam; and (b) that they are housed in prestigious Western universities as ‘affiliates’ but funded almost entirely by Muslims (individuals and governments). In this context ‘Islam’ is a subject area that includes matters of faith and creed, law and formative history: in other words, research work at these centres is not confined to patterns on rugs or inscriptions on coins; it touches on the very essentials.

What is wrong with Muslims and non-Muslims working together? Any moderate Muslim is bound to hope that these new ‘centres for Islamic studies’ or for ‘Christian-Muslim dialogue’ represent, at last, a willingness on the part of Western scholars to reciprocate the courtesies and respect generally accorded to them by Muslim scholars, to open their minds to the influence of Muslim perspectives about Islam. As Dr Ghorab demonstrates, these are false hopes. Indeed, the danger is, as he sees it, that Western hostility to Islam and the effort to weaken the Muslims’ commitment to the establishment of an Islamic order in their lives, can be more effectively pursued with the participation, and using the resources, of Muslims themselves.

The main aim of institutional analysis is not to disclose hidden conspiracies or conspirators: that, if it happens is an accidental by-product. The proper aim of such analysis is to show how power is disposed and managed across different structures in order to achieve particular outcomes. Dr Ghorab gives specific analysis of one UK institution and names particular individuals involved in its establishment, financial support and so on. The concrete detail, the naming of names, is regrettable but unavoidable – how else make the general argument convincing and realistic? In a careful account of the academic journal produced by this UK institution, the author distinguishes the journal as an institution from the individual contributions in it. As the product of a Western academic institution, the journal is procedurally and practically constrained to take the usual Western academic line about Islam. He shows very clearly that, even if the individuals writing in the journal intend the very opposite of what the journal as an institution is intended to achieve, it is the journal, not the well-meaning individual Muslim contributor, that will win most of the time. (Anyone familiar with super-power manipulations of the United Nations will understand the distinction between well-meaning individuals and well-phrased moral principles, and what the institution really achieves.)

In the colonial era, Western-backed individuals and institutions in Muslim countries were easily recognized as such and rejected by the mass of Muslims. The individual Muslims, engaged in these new centres, whatever their intentions (and they may be good), are less easy to distinguish. Moreover, their working alongside non-Muslims gives legitimacy to Western assumptions about Islam and to Western intentions for the reform of Islam. Why does it matter so much to keep a clear line between Western scholarship about Islam and Muslim scholarship?

Muslims do differ with other Muslims on issues having to do with faith, law, history, etc. But they differ within a shared framework: the differences they have with non- Muslims are worlds apart. Dr Ghorab lists the minimum conditions for Muslim study of Islam:

(1) To study Islam as a revealed religion (this means to study it as the truth from Allah whose authority is not to be challenged but to be understood and, therefore, confessed intelligently. (2) To take Islam from its own original and authentic sources (i.e. the Qur’an and Sunnah). (3) To take it as knowledge and practice … [i.e. not as academic pastime for libraries or museums. (4) To take it from qualified Muslim scholars. The qualifications in question are iman (faith), ‘ilm (knowledge) and taqwa (fear of Allah).

He then contrasts these with the minimum conditions for Western study of islam:

(I) Western scholars must not accept that Islam is a revealed religion. Their work will be condemned if they regard the Qur’an as the Word of Allah. (2) They must not take Islam from its own sources… they must specifically look outside those sources to get a true’ picture… Orientalists regard Qur’an and Sunnah as the least reliable (sources), and others must be preferred in cases of conflict. (3)They must not under any circumstances promote Islam as a way of life or even of belief. It must be seen as a thing of the past… (4) They must not have a personal commitment to Islam… Any Muslims… working in a Western academic environment must learn to suspend their beliefs while they study Islam.

It would be an injustice to Dr Ghorab not to make clear what he makes clear: non-Muslims cannot be expected to support or help the cause of Islam, and they have a clear right to set up institutions and to work for their own objectives and according to their own methodologies. But, by the command of the Qur’an, it is not right for Muslims to be allied to, or to be financing, those objectives and methodologies. There is an easily understood space between a positive, respectful tolerance and the kind of alliance or allegiance which concedes to non- Muslims the upper hand in the affairs of Muslims.

Dr Ghorab’s argument does not end negatively, saying only what is wrong, what not to do. He writes:

….it does not suffice to only know what is wrong and feel badly about it. It is a part of Muslim conscience to take the next necessary steps – to proclaim and publish that which is wrong so that…, the will begins to form in the community to do something about it…. The further duty is to put right that which is wrong that means sitting down with like- minded Muslims to discuss, and then establish, ways of getting the appropriate education to Muslims, of giving them access to Islamic perspectives on Islamic history and civilization.

Dr Ghorab goes on to make practical suggestions on how to proceed, step by step to set up institutions which, though small and lacking funds and prestige, would have the merit and reward of respecting and protecting Qur’an and Sunnah.

As indicated above, names are named in this book – something regrettable but unavoidable. But there is a duty in this regard which the author has fallen short of. Firstly, the institutional campaign against Muslims is only a part of a wider strategy of news and information management in the West. The book could have pointed this out – consider, for example, how carefully and subtly the mood of the non-Muslim public in the West has been handled on the war in Bosnia. There are many perspectives, not only the Islamic, which are not aired, and therefore left to choke. Muslims, as Muslims, owe a wide sympathy to fellow human beings, all of whom must be regarded as Muslims of the future. Secondly, the author needs to have discussed what is to be done with the particular institution and individuals named in the book: are they only to be shunned and criticized? Is it not also a part of defending the Sunnah to reserve final judgement to leave room for some level of contact to be kept going, in other words, to maintain hope for them? Criticism of what is wrong is a duty; but it is also a duty to put that criticism (so far as possible) in the form of practicable counsel, not rejection.

There is a natural healing power in honey of great benefit to man. This is affirmed in verses 68-9 of sura al-Nahl in the Qur’an: And your Lord inspired the bee: ‘Build your homes in the mountans and in the trees and in the (hives) made by mankihd’ Then (He taught the bee) to feed on every kind of fruit (of the earth) and to follow the ways of your Lord made smooth. There comes from inside their bellies a drink of diverse colours in which is healing for mankind. Surely in this is a sign for those people who reflect (al-Nahl, 16.68-9)

It is extraordinary that the curative properties of honey are documented in the world’s oldest medical literature. The Sumerians, and Egyptian physicians around 2000 BC, used honey to treat internal and external wounds, ulcers, diseases of the eyes, lungs, skin and, in particular, diseases of the stomach and intestines. The Chinese, the Indians, the Greeks and the Romans also recorded similar practices in their traditions. Hippocrates, the so-called ‘father’ of modern medicine (460-377 BC) also used honey to treat a variety of diseases. Honey was also highly regarded as a tonic to preserve youth and prolong healthy life–one Chinese Emperor used it as a drug to obtain immortality. The great Muslim physician, Ibn Sina (980-1037) wrote dozens of prescriptions containing honey in his world-famous medical textbook ‘The Canon of Medicine’. He is reported to have included among the benefits of honey that it makes you feel happy; that it refreshes you; that it assists digestion and gets rid of wind; that it helps when you have a cold; that it increases appetite; that it improves and sharpens memory; that it eases the tongue (the faculty of speech); and that it preserves youthfulness.

THE ANTIBACTERIAL ‘SYSTEM’ IN HONEY

In 1937 H. Dold et al. reported that honey has antibacterial activity and called the active agent an ‘inhibine’. Ever since, a number of scientist have tried in vain to discover the identity of this ‘inhibine’. In 1963 J.W. White et al. suggested that the ‘inbibine’ is the hydrogen peroxide produced by the honey’s glucose-oxidase system. However, results obtained by the author and by other scientists such as O.B.O’L. James et al. in 1972 and S.S. Radwan et al. in 1984 do not agree with the attribution of the ‘inhibine’ to the hydrogen peroxide produced. This author’s researches in the laboratory have shown that the antibacterial activity of honey is owed not to a single factor but to a complex ‘system’ of factors, of which there are at list three:

1- The high sugar concentration (76 g/1OO ml)

2- The acidity (pH=3.6-4.2)

3- The organic antibacterial compounds present in honey

It was observed that undiluted honey clearly exhibits antibacterial activity. The bacterial cells dry out because of the osmotic effect of the high sugar content in the solution and bacterial growth is retarded in the acidic environment which honey provides. In diluted form neither the sugar in the honey nor the acidity in it has an inhibitive effect on bacteria. Is it then the organic compounds which are responsible for inhibiting bacterial growth? It was also observed that most of the common pathogenic bacteria which infect human beings are killed in honey. Honey therefore acts as a bactericide. The researches established that the ‘inhibine’ is not a single agent but a subtle combination of intricately related factors quite unique in their antibacterial action. Further research is necessary, and is currently in progress, to identify the chemical nature of the organic antibacterial factors in honey.

THE BIOCHEMICAL COMPOSITION OF HONEY

The biochemical composition of honey is relevant to its curative properties. Beside the existence of the antibacterial ‘system’, honey is known to contain not less than 181 different compounds. These can be classified as follows:

– Simple and complex sugars

– Organic acids

– Minerals and trace elements (resembling blood composition)

– Vitamins (both water and fat soluble)

– Amino-acids (both essentials and non-essentials)

– Proteins (mainly enzymes)

– Lipids (simple, complex and wax)

– Plant flavours and colouring materials

– Hydrocarbons

– Hormones

– Pollens

– Microorganisms (yeast)

The list above shows just how complex the composition of honey is. It is then less of a wonder that honey contains some combination of elements which have proven so effective in the treatment of wounds and ulcers. Honey not only keeps ruptured cells sterile but also provides all the necessary micronutrients which are the building materials need to assist the cells’ full recovery. Although these micronutrients are present in only small quantities, they are available in the most easily assimilated, soluble forms. In addition, the high energy required for the healing processes to occur is provided by the simple sugars, fructose and glucose, in honey.

CLINICAL USE OF HONEY

To date the scientific and clinical evidences for the miracle of honey are numerous. Doctors and surgeons have used honey in their medical practice and even openly recommended its use. Among recent examples the use of honey for:

Treatment of serious gunshot wounds by Prof. S.A. Simirnov in 1948;

Treatment of breakdown surgical wounds by Dr. D. Cavanagh et al. in 1970;

Treatment of ulcers, surface wounds, cuts and abrasions by Dr. R. Blomfield in 1973;

Treatment of bacterial gastro enteritis (diarrhea) by Dr. I.E. Haffejee and Prof. A. Moosa in 1985;

Treatment of a wide range of serious long-standing wounds and ulcers by Dr. S.E.E. Efem in 1988;

Treatment of infected wounds in vulvectomy, infected perineum, infected abdominal wall wounds and breakdown of abdominal wall scar by Dr. R.J.F. Mclnerney in 1990.

In each of these cases honey was praised for its effectiveness as compared to ‘modern-conventional’ treatment. Honey was observed to kill bacteria at the site of wounds, to debride (clean up) wounds, rapidly replacing sloughs (dead cells) and so enabling granulation (scar) tissues to form. Honey also permitted epithelialization (i.e. growth of healthy cells) and the absorption of oedema (swellings) from around the ulcer margins. Honey reduced further infection, the risk of offensively smelly (seriously infected) wounds and so reduced need for skin graft treatments.

CONCLUSION

The verses of the Our’an which affirm the healing properties of honey affirm for us the mercy of Allah, Creator and Sustainer of the Worlds. It is also by this mercy that we study and research what He has created and made intelligible to us, including this miracle of honey. It is easy then to conclude our work, as Muslim scholars and scientists always used to begin their work, by praising Allah, and by saluting the Prophet Muhammad, upon him be peace, who left us this advice: Whoever licks honey three mornings in a month is saved from serious illnesses. 

REFERENCES

• IOYRICH, N. (1977) Bees and People, Mir Publishers. Moscow.
• CRANE, E. (1978) Honey: A Comprehensive Review Heinemann, London.
• WHITE. J.W., Mary. J.R.. Subers. H. and Schepartz, A. I. (1963) ‘The identification of inhibine, the antibacterial factor in honey as hydrogen peroxide and it s origin in a honey glucose-oxidase system’, Biochem. et Biophys. acta, 73. pp.57-70.
• JAMES. O.B. O’L, Segree. W and Ventura. A.K. (1972) ‘Some antibacterial properties of Jamaican honey’ West Indies Medical Journal, 21(7), pp.7-17.
• RADWAN. S.S.. El-Essawy, A. A. and Sarhan, M.M. (1984) ‘Experimental evidence for the occurrence in honey of specific substances active against micro-organisms’ Zbl. Mikrobiol.. 139. pp.249-55.
• KAMARUDDIN. M.Y., Sivanaesan,L and Hamid, A.H.A. (1989) ‘The existence of antibacterial factors in Malaysian Apis cerana honey’, Proceedings of the 14th. Malaysian Biochemical Society Conference pp.l8l-5
• JAVANAGH. D., Beazler, C. and Ostapowicz, F. (1970) ‘Radical operation for carcinoma of the vulva: a new approach for wound healing’ Journal of Obstetrics and Gynaecology of the British Commonwealth, 77, pp 1037-40.
• BLOMFIELD, R. (1973) ‘Honey for decubitus ulcers’ Journal of American Medical Association 224, p-905.
• HAFFEJII, I.E. and Moosa, A. (1985) ‘Honey in a treatment infantile gastroenferitis’ British Medical Journal, 290, pp.1866-7.
• EFEM. S.E. (1988) ‘Clinical observations on the wound healing properties of honey’ British Journal of Surgery, 75, pp.679-81.
• MACINERNEY. R.C.F. (1990) ‘Honey: a remedy rediscovered’, Journal of the Royal Society of Medicine, 83, p.127.
• KAMARUDDIN, M.Y (1987-91) ‘Biochemical and Pharmacological study on Malaysian Apis cerena honey’, Beekeeping: The Malaysian Beekeeping Research and Development Team – IDRC. 1987-91 Report.