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  1. The moral code in Islam and organ donation in Western countries: reinterpreting religious scriptures to meet utilitarian medical objectives.Mohamed Y. Rady & Joseph L. Verheijde - 2014 - Philosophy, Ethics, and Humanities in Medicine 9:11.
    End-of-life organ donation is controversial in Islam. The controversy stems from: scientifically flawed medical criteria of death determination; invasive perimortem procedures for preserving transplantable organs; and incomplete disclosure of information to consenting donors and families. Data from a survey of Muslims residing in Western countries have shown that the interpretation of religious scriptures and advice of faith leaders were major barriers to willingness for organ donation. Transplant advocates have proposed corrective interventions: reinterpreting religious scriptures, reeducating faith leaders, and utilizing media (...)
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  • (1 other version)The interplay between religious leaders and organ donation among muslims.Shoaib A. Rasheed & Aasim I. Padela - 2013 - Zygon 48 (3):635-654.
    Bioethics and health researchers often turn to Islamic jurisconsults (fuqahā’) and their verdicts (fatāwā) to understand how Islam and health intersect. Yet when using fatwā to promote health behavior change, researchers have often found less than ideal results. In this article we examine several health behavior change interventions that partnered with Muslim religious leaders aiming at promoting organ donation. As these efforts have generally met with limited success, we reanalyze these efforts through the lens of the theory of planned behavior, (...)
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  • Islamic bioethics: between sacred law, lived experiences, and state authority.Aasim I. Padela - 2013 - Theoretical Medicine and Bioethics 34 (2):65-80.
    There is burgeoning interest in the field of “Islamic” bioethics within public and professional circles, and both healthcare practitioners and academic scholars deploy their respective expertise in attempts to cohere a discipline of inquiry that addresses the needs of contemporary bioethics stakeholders while using resources from within the Islamic ethico-legal tradition. This manuscript serves as an introduction to the present thematic issue dedicated to Islamic bioethics. Using the collection of papers as a guide the paper outlines several critical questions that (...)
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  • Deceased Organ Transplantation in Bangladesh: The Dynamics of Bioethics, Religion and Culture.Md Sanwar Siraj - 2022 - HEC Forum 34 (2):139-167.
    Organ transplantation from living related donors in Bangladesh first began in October 1982, and became commonplace in 1988. Cornea transplantation from posthumous donors began in 1984 and living related liver and bone marrow donor transplantation began in 2010 and 2014 respectively. The Human Organ Transplantation Act officially came into effect in Bangladesh on 13th April 1999, allowing organ donation from both brain-dead and related living donors for transplantation. Before the legislation, religious leaders issued fatwa, or religious rulings, in favor of (...)
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  • (1 other version)The Interplay Between Religious Leaders and Organ Donation Among Muslims.Aasim I. Padela Shoaib A. Rasheed - 2013 - Zygon 48 (3):635-654.
    Bioethics and health researchers often turn to Islamic jurisconsults (fuqahā’) and their verdicts (fatāwā) to understand how Islam and health intersect. Yet when using fatwā to promote health behavior change, researchers have often found less than ideal results. In this article we examine several health behavior change interventions that partnered with Muslim religious leaders aiming at promoting organ donation. As these efforts have generally met with limited success, we reanalyze these efforts through the lens of the theory of planned behavior, (...)
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  • Ethical issues faced by Muslim patients: An empirical study of Muslim and non-Muslim students’ perceptions.Driton Gjukaj, Daniel Drewniak & Nikola Biller-Andorno - 2017 - Clinical Ethics 13 (2):67-74.
    BackgroundPatients who follow a specific religion may experience specific moral conflicts when interacting with the health care system. Health care providers’ awareness of and sensitivity to such issues can be beneficial to patients and increase the quality of care they receive. The aims of this study were to investigate which potential ethical issues were considered to be relevant to Muslim patients and to examine if these assessments varied between Muslim non-medical, Muslim medical, and non-Muslim medical students.MethodsAn online questionnaire with n (...)
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  • The ethics of organ transplantation: how comprehensive the ethical framework should be?Mohammed Ghaly - 2012 - Medicine, Health Care and Philosophy 15 (2):175-179.
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  • The obstacles to organ donation following brain death in Iran: a qualitative study.Parvin Abbasi, Javad Yoosefi Lebni, Paricher Nouri, Arash Ziapour & Amir Jalali - 2020 - BMC Medical Ethics 21 (1):1-9.
    BackgroundOrgan donation following brain death has become an important way of supplying organs for transplantation in many countries. This practice is less common in Iran for different reasons. Therefore, this study aims to explore the obstacles to organ donation following brain death in Iran.MethodsThis qualitative research was conducted following the conventional content analysis method. The study population consisted of individuals with a history of brain death among their blood relatives who refused to donate the organs. Snowball sampling was employed to (...)
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