What is your opinion regarding medical malpractice, specifically when a needle is left inside a patient's abdomen after an appendectomy, leading to increased pain, and should this warrant legal action after imaging confirms the foreign object?

Malpractice is intentional wrongdoing with malicious intent; unintentional error, even if serious, is generally not criminal malpractice, though it might involve civil liability, like the hospital covering retrieval costs. I have personally operated to remove surgical clamps left in a patient years ago.

What is your view on misdiagnosis, such as confusing appendicitis with torsion of an ovarian cyst, when the patient is already in the operating room?

Diagnosis is not absolute. The important thing is to explain all possible findings (e.g., "I expect to find four possibilities") to the patient beforehand. Miscommunication or lack of explanation can cause issues, but sometimes organs are situated closely, leading to such complexities.

What is your perspective on patients running to alternative medicine, especially in late-stage cancer cases where they fear chemotherapy or radiation, yet later expel things like maggots?

A truly expert practitioner knows their limits and should refer patients they cannot handle. I advise alternative practitioners to refer cases beyond their scope to modern medicine, and I, as a surgeon, acknowledge cases like the nail expulsion that require alternative/spiritual handling.

Given that we are easily accessing global information today, are we currently in the phase predicted by existential psychologist Rollo May where young people easily experience anxiety due to lack of wonder about the natural world?

In Islam, the human self has physical (badan) and spiritual (ruh) elements that must both be healthy. The speaker outlines four necessary emotional balances: happiness, sadness, anger, and fear. Modern tendencies to constantly seek happiness and avoid sadness (like constantly comforting a crying child) lead to emotional imbalance and potential spiritual neglect, which can manifest as anxiety or seeking unhealthy pleasures.

What is the correlation between science (medicine) and religion regarding therapy for the soul (like meditation in other religions) and its physical impact?

Both the physical body and the spirit must be healthy. If the spiritual aspect is neglected, people seek pleasure excessively, sometimes leading to harmful behaviors. Spiritual education and maintaining the four core balanced emotions (happy, sad, angry, fearful) are crucial, regardless of the specific spiritual practice.

What are the recommended methods of healing prescribed by the Prophet, and what advice do you have regarding the three mentioned methods (honey, cupping, cauterization)?

Healing is found in three things: drinking honey, cupping (hijamah), and cauterization (kai). The Prophet forbade his Ummah from using cauterization. Analogously, consuming healing substances and physical manipulation (like massage or acupuncture) are permissible, but procedures involving fire/heat should only be performed by experts if necessary, as the Prophet explicitly forbade kai for laypeople.

“Thibbun Nabawi dalam Praktik Medis Kontemporer” ~ Dr. dr. Sagiran, Sp.B(K)KL, M.Kes.

Tibbun Nabawi in Contemporary Medicine
📌 The discussion centered on Tibbun Nabawi (Prophetic Medicine) as a holistic concept that complements modern medical practices.
👨‍⚕️ The speaker, Dr. dr. Sagiran, is a surgeon with advanced degrees, including an S3 in Islamic Psychology, emphasizing the need for scientific and academic accountability.
🏥 A case study involving a patient with 118 nails removed surgically highlighted that conventional medicine could not explain the phenomenon, leading to the integration of Sharia Ruqyah and herbal treatments.

Spiritual Dimensions and Protection
🛡️ Belief in the unseen (Ghaib), including sorcery and evil acts, is required as part of Islamic faith, as exemplified by the story of Prophet Sulaiman and the angels Harut and Marut (Surah Al-Baqarah verse 102).
📿 Muslims must actively seek protection through regular recitations, such as the morning and evening *dhikr* (Bismillahilladzi la yadurru... and A'udzu bikalimatillah...), to guard against harm.
⚖️ Health and the body are viewed as a trust (amanah) from Allah; therefore, self-harm is forbidden, and treatment must be sought through Shari'ah compliant methods ("Seek treatment, but do not seek treatment with the forbidden").

Perspective on Sickness and Recovery
🌟 Sickness should be regarded as a blessing (anugerah), a reminder from Allah, and a means for expiation of sins (even a thorn prick has reward).
🔄 A patient's journey should aim for four stages: 1) Sickness as a blessing, 2) Recovery leading to greater piety (semakin saleh), 3) A blessed life continuing despite physical loss, and 4) Ultimately, a good end (husnul khatimah).
💉 Treatment methods recommended by the Prophet include honey (asl) and cupping (hijamah/bekam); the use of fire cautery (kai) is explicitly prohibited for the general community due to inherent danger.

Psychological Health and Balance
🧘‍♂️ Human well-being comprises both physical (badan) and spiritual (ruh) elements, which must be kept healthy.
😊 Emotional intelligence requires balancing four key emotions: happiness (senang), sadness (sedih), anger (marah), and fear (takut); suppressing or improperly managing these can lead to negative outcomes.

Key Points & Insights
➡️ Not all ailments can be resolved by medical means alone; Tibbun Nabawi methods like Ruqyah, honey, and cupping should complement modern practice.
➡️ If practicing a profession, true expertise is knowing the limits of one's knowledge; collaboration between medical doctors and alternative practitioners is beneficial when necessary.
➡️ View physical ailments not as misfortune but as a means for reward and spiritual refinement; those who endure patiently may receive greater rewards than those known for their piety in health.

📸 Video summarized with SummaryTube.com on Nov 16, 2025, 13:21 UTC

“Thibbun Nabawi dalam Praktik Medis Kontemporer” ~ Dr. dr. Sagiran, Sp.B(K)KL, M.Kes.

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