Presented at a workshop to review the Medical Input Curriculum at the Kulliyah of Medicine IIUM Kuantan by Professor Omar Hasan Kasule Sr. 29-30th January 2010
Abstract
The paper starts with a brief introduction of the IIMP and then explains the process of curriculum reform. It then provides suggestions on the curriculum contents, methods of teaching, teaching materials, teacher training and curriculum evaluation.
1.0 INTRODUCTION
1.1 The Islamic Input in the Medical Program
The Islamic Input into the Medical Curriculum (IIMP) has become a reality in several medical schools over the past decade. The Kulliyah of Medicine of International Islamic University Malaysia
At the Institute of Medicine
IIMP in various forms was adopted by other medical schools at various universities such as the Universiti Sains Islam, Malaysia , Riphah International University Islamabad, Peshawar Medical College , and the 14 schools that are members of FOKI (Forum Kedokteran Islam Indonesia
IIMP is based on 3 assumptions: (a) that Islam has moral values that are universal and, being found in other religions and belief systems, can be taught to and be appreciated equally well by Muslim and non-Muslim students;. (b) a physician must understand Islamic Law relating to medicine, fiqh tibbi, in order to practice successfully in a Muslim community whose culture and social norms are shaped by the shari’at that is a comprehensive code affecting all aspects of the life of the individual and the community; and (c) a successful physician must be equipped with personal, communication, leadership, and management skills based on Islamic teachings and empirical social and managerial sciences.
IIMP teaches the Islamic epistemological perspective of basic medical sciences so that students can appreciate the signs of the Creator, ayat al allah, from the book of empirical scientific observation, kitaab al kawn, alongside appreciating the signs of the Creator from the book of revelation, kitaab al wahy.
IIMP in the clinical phase teaches students to help patients solve practical problems related to ablution, wudhu, prayer, solat, fasting, puasa, pilgrimage, hajj & umrah; and what is permitted, halal, as medicine, physical activities, nutrition, and other activities of daily living.
IIMP uses the theory of the purposes of the Law, maqasid al shari’at, principles of the Law, qawa’id al shari’at, specific legal rulings from the Qur’an and sunnat, and comparing with European ethico-legal sources as bases for discussing medical ethico-legal issues such as autonomy, privacy & confidentiality, professionalism, animal and human research, resource allocation, end of life issues, and medical malpractice. Also covered are issues that arise out of modern medical technology such as assisted reproduction, genetic testing, and transplantation. An emphasis is made on a holistic and balanced approach to medicine by reference to Prophetic medicine, tibb nabawi, and traditional / complementary medical systems such as unani, ayurdevic, and Chinese medicine.
The teaching of IIMP is integrated in 3 ways. The teacher of the medical specialty is also the teacher of IIMP. The teaching material is integrated for example when a topic in obstetrics is taught the relevant ethico-legal-fiqhi and Islamic conceptual issues are taught at the same time. The examination of IIMP is integrated in the general examination.
1.2 Future vision of the Islamic health care industry
The futuristic vision of IIMP is that Islamic medical practice will in the next 20 years grow and reach or even the exceed the achievements of Islamic banking. The Islamic hospitals and clinics that will be established will need medical professionals trained to practice medicine according to the Qur’an, sunnat, and the purposes of the Law, maqasid al shari’at.
1.3 The process of curriculum review
The first step is to describe the outline of the existing curriculum and its implantation. This is followed by a critical evaluation of the process and outcome of the curriculum ending with identification of the points of strength and weakness. Curriculum review should be carried out in 2 stages: internal and external.
The internal review is carried out by stakeholders within the institution. The stakeholders are members of the academic staff who undertake a formal and structured review as well as students who are surveyed by questionnaire to seek their views on the curriculum. Where possible tracer studies of graduates from the program can be carried out.
The external review is carried out by peers from other institutions, accreditation agencies or professional bodies
The following are outcomes of curriculum review: process measures, outcome measures, the strengths, the weaknesses, the need for change, and how much to change
Curriculum review is followed by designing a strategy for curriculum change or reform. The change can be carried out in 2 ways: (a) Incremental changes in response to changing environment or following the trends? (b) Fundamental changes dictated by a vision, a philosophy, or a world view?
2.0 WHAT CHANGES DO WE NEED TO MAKE?
2.1 Vision and mission
2.2 Content
2.3 Methods of teaching
2.4 Curriculum content
10.0 METHODS OF TEACHING
10.1 Full integration into the lectures and PBL
10.2 Case scenarios or case studies
10.3 Clinical ethical rounds
10.4 Practical training: taharat and ibadat pesakit
10.5 Field visits: clinics, courts, research centers etc
11.0 READING MATERIALS
11.1 Specialized workshops at which experts present papers for discussion that are compiled into books and manuals
11.2 Collection and translation of material
12.0 TEACHER TRAINING
12.1 Diploma / masters in Islamic Healthcare Delivery
12.2 Masters and doctorate by research on specific ethical issues
13.0 CURRICULUM EVALUATION: annual conference.
13.1 Methods of teaching
13.2 Reading materials
13.3 Teacher training
14.0 OUTPUT EVALUATION
14.1 Alumni association to maintain contact / tracer studies
14.2 Questionnaire surveys: how are these graduates different from others
