Jamalludin Ab Rahman
Malaysia is facing a silent but accelerating epidemic. Cardiovascular disease (CVD) is not only the leading cause of death in the country, but it is also affecting Malaysians a decade earlier than in advanced nations (APAC CVD Alliance, 2024). Nearly one in four CVD patients was under the age of 50 in 2019, and the largest increase in stroke incidence occurred among those aged 35 to 39. Ischaemic heart disease is 1.6 times more prevalent in men, while stroke affects more women—showing no demographic is spared. Malaysia now records one of the highest rates of heart failure in Southeast Asia, with hospitalisation rates of 10 percent and 30-day readmission rates reaching 25 percent. Worse, heart failure in Malaysia is diagnosed six to ten years earlier than in other countries.
Behind these clinical realities lies a lifestyle in crisis. Nearly 50 percent of adults are overweight or obese, with women slightly more affected (54.7 percent). Three in ten Malaysians suffer from hypertension, and one in five has diabetes—often without knowing it. Salt intake remains well above the WHO recommended limit, while the intake of fats and sugars has increased by 80 percent and 33 percent respectively over the last 45 years. The consequences are severe: Malaysia incurs USD 1.68 billion annually in direct and indirect costs from premature CVD mortality and disability (APAC CVD Alliance, 2024).
These are not just numbers—they are warnings. And the root cause is not simply medical, but spiritual and behavioural. The overconsumption of food, physical inactivity, and dependence on chemical cures without lifestyle transformation are symptoms of deeper imbalance. It is in this light that Islamic teachings and ethical models of care must reclaim their place—not only in public health planning, but in the consultation room, the community, and the curriculum.
Islam offers profound guidance on eating and health. The Prophet Muhammad (peace be upon him) said, “The son of Adam does not fill any vessel worse than his stomach. It is sufficient for him to eat a few bites to keep his back straight. But if he must, then one-third for his food, one-third for his drink, and one-third for his breath” (al-Tirmidhi, Hadith 2380). Likewise, the Qur’an instructs, “Eat and drink, but do not be excessive. Indeed, He does not like those who commit excess” (Qur’an 7:31). These teachings embed moderation, gratitude, and accountability within the act of eating—turning what we consume into a reflection of our spiritual consciousness.
Public health models, such as the Health Belief Model (HBM), help explain why people change or fail to change behaviour. The model shows that individuals are more likely to adopt preventive actions when they perceive a personal risk, understand the severity of the disease, believe in the benefits of change, and encounter minimal barriers (Becker, 1974; Champion & Skinner, 2008). In Malaysia, however, these elements must be delivered within local, spiritual, and cultural frameworks. That means moving beyond posters and pamphlets to engaging communities through trusted voices—especially doctors, religious leaders, and educators.
Doctors have a unique and sacred role. They are not only healers but also leaders, educators, and examples. Every consultation is an opportunity not just to prescribe medication, but to prescribe a lifestyle. Patients with hypertension, diabetes, or obesity must be advised on dietary change, physical activity, spiritual discipline, and fasting—not merely given chemical interventions. Lifestyle prescriptions must become part of routine clinical practice, not optional or secondary. Hospitals and clinics must transform from treatment centres into wellness institutions.
This responsibility begins with doctors themselves. Their credibility is strengthened when they live the lifestyle they promote. A doctor who fasts regularly, avoids gluttony, walks or cycles, and maintains balance in diet and conduct offers a silent but powerful form of da’wah. Islamic hospitals and medical faculties should reinforce this vision, ensuring that doctors are seen as moral exemplars and not merely technical experts. Their example can shift norms and inspire communities to follow a path of moderation.
To make this sustainable, preventive health education must be strengthened at the foundation. Medical schools should embed modules that combine behavioural science, nutrition, spiritual wellness, and Islamic ethics. Students should be trained to give khutbahs, lead community dialogues, and understand the social determinants of health from a tawhidic worldview.
Tawhidic epistemology gives this approach its moral clarity. It asserts that all knowledge—whether biomedical or behavioural—must lead to Allah. The body is a trust (amanah), and health is a blessing that demands stewardship. Healing, therefore, is not limited to the removal of symptoms but must also serve to realign the human being with divine balance (mizan). As articulated by Bakar (2021, 2025), tawhid integrates rational and revealed knowledge to ensure that science and healthcare are spiritually accountable. By embracing tawhid, we move from seeing the patient as a consumer of treatment to a servant of the Creator, responsible for preserving his or her own body and influencing society.
Malaysia’s battle against early-onset CVD will not be won in hospitals and pharmacies alone. It will be won in the hearts, homes, and habits of the people. By combining the insight of the Health Belief Model with the moral depth of tawhidic epistemology—and empowering doctors to lead through both words and example—we can return to the prophetic path: to eat moderately, to live purposefully, and to heal with meaning.
References
APAC CVD Alliance. (2024). Malaysia: A call for cohesive action—Redefining cardiovascular care in the Asia-Pacific. https://apac-cvd.org/publications/
al-Tirmidhi, M. I. (n.d.). Jamiʿ at-Tirmidhi (Hadith 2380)
Bakar, O. (2021). Tawhid and science: Essays on the history and philosophy of Islamic science (2nd ed.). UBD Press.
Bakar, O. (2025). Defining the core identity of a 21st-century Islamic university. In The Muslim 500: The World’s 500 Most Influential Muslims (2025 Edition) (pp. 70–73). The Royal Islamic Strategic Studies Centre.
Becker, M. H. (1974). The Health Belief Model and personal health behavior. Health Education Monographs, 2, 324–473.
Champion, V. L., & Skinner, C. S. (2008). The Health Belief Model. In K. Glanz, B. K. Rimer, & K. Viswanath (Eds.), Health behavior and health education: Theory, research, and practice (4th ed., pp. 45–65). Jossey-Bass.
The Qur’an. (n.d.). Surah al-Aʿraf, 7:31