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Islamic ethics of life: abortion, war, and euthanasia

Columbia, S.C.: University of South Carolina Press (2003)

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  1. Islam and bioethics.Jonathan E. Brockopp - 2008 - Journal of Religious Ethics 36 (1):3-12.
    Muslim theologians, jurists, and healthcare workers have been addressing the challenges of modern biotechnology for years. Major textbooks on religion and bioethics cover Islam in one or two articles, offering only a general introduction to these important discussions. The five articles in this issue of the "Journal of Religious Ethics", originating from a conference at Pennsylvania State University, are unusual in the specificity of their topics-brain death, feeding tubes, sex selection, spiritual counseling, and organ transplantation-and in their engagement with complex (...)
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  • Adab and its significance for an Islamic medical ethics.Elizabeth Sartell & Aasim I. Padela - 2015 - Journal of Medical Ethics 41 (9):756-761.
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  • The Duty to Feed in Cases of Advanced Dementia.Shabbir M. H. Alibhai - 2008 - Journal of Religious Ethics 36 (1):37-52.
    Cases of dementia present us with difficult ethical dilemmas as we strive to care for those unable to care for themselves. In this article, I review the relevant Islamic texts on caring for the ill, alleviating suffering, and feeding the hungry-all in light of the modern clinical environment. I find that the ethical appropriateness of tube feeding at the end of life is not as clear-cut as it may seem. My analysis, however, suggests that Muslim scholars ought to favor insertion (...)
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  • Approaches to Muslim Biomedical Ethics: A Classification and Critique.Hossein Dabbagh, S. Yaser Mirdamadi & Rafiq R. Ajani - 2023 - Journal of Bioethical Inquiry 20 (2):327-339.
    This paper provides a perspective on where contemporary Muslim responses to biomedical-ethical issues stand to date. There are several ways in which Muslim responses to biomedical ethics can and have been studied in academia. The responses are commonly divided along denominational lines or under the schools of jurisprudence. All such efforts classify the responses along the lines of communities of interpretation rather than the methods of interpretation. This research is interested in the latter. Thus, our criterion for classification is the (...)
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  • The possibility of a universal declaration of biomedical ethics.K. M. Hedayat - 2007 - Journal of Medical Ethics 33 (1):17-20.
    Statements on issues in biomedical ethics, purporting to represent international interests, have been put forth by numerous groups. Most of these groups are composed of thinkers in the tradition of European secularism, and do not take into account the values of other ethical systems. One fifth of the world’s population is accounted for by Islam, which is a universal religion, with more than 1400 years of scholarship. Although many values are held in common by secular ethical systems and Islam, their (...)
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  • Living in the hands of God. English Sunni e-fatwas on (non-)voluntary euthanasia and assisted suicide.Stef Van den Branden & Bert Broeckaert - 2011 - Medicine, Health Care and Philosophy 14 (1):29-41.
    Ever since the start of the twentieth century, a growing interest and importance of studying fatwas can be noted, with a focus on Arabic printed fatwas (Wokoeck 2009). The scholarly study of end-of-life ethics in these fatwas is a very recent feature, taking a first start in the 1980s (Anees 1984; Rispler-Chaim 1993). Since the past two decades, we have witnessed the emergence of a multitude of English fatwas that can easily be consulted through the Internet (‘e-fatwas’), providing Muslims worldwide (...)
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