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No harm, no harrassment" : Major principles of health care ethics in Islam

In David E. Guinn (ed.), Handbook of bioethics and religion. New York: Oxford University Press (2006)

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  1. Islamic perspectives on clinical intervention near the end-of-life: We can but must we?Aasim I. Padela & Omar Qureshi - 2017 - Medicine, Health Care and Philosophy 20 (4):545-559.
    The ever-increasing technological advances of modern medicine have increased physicians’ capacity to carry out a wide array of clinical interventions near the end-of-life. These new procedures have resulted in new “types” of living where a patient’s cognitive functions are severely diminished although many physiological functions remain active. In this biomedical context, patients, surrogate decision-makers, and clinicians all struggle with decisions about what clinical interventions to pursue and when therapeutic intent should be replaced with palliative goals of care. For some patients (...)
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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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  • Law and ethics in islamic bioethics: Nonmaleficence in islamic paternity regulations.Ayman Shabana - 2013 - Zygon 48 (3):709-731.
    In Islamic law paternity is treated as a consequence of a licit sexual relationship. Since DNA testing makes a clear distinction between legal and biological paternity possible, it challenges the continued correlation between paternity and marriage. This article explores the foundations of paternity regulations in the Islamic ethico-legal tradition, with a particular focus on what is termed here “the licit sex principle,” and investigates the extent to which a harm-based argument can be made either by appeal to or against Islamic (...)
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  • Moral Challenges of Liberal Eugenics Based on the Principle of Justice.Naser Noormohamad & Ali Reza Alebouyeh - 2022 - Journal of Philosophical Theological Research 24 (1):89-112.
    For a long time, human beings have been wishing to improve the genetic composition of their generation and clearing it of some disabilities and defects, and this concern has always been pursued in different ways in different eras. The existence of authoritarian and racist policies and discriminatory methods in the old Eugenics made it easy to rule that it was immoral, but it is somewhat difficult to judge the liberal and new Eugenics because one group, citing the scientific contexts and (...)
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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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  • Bioethics on the Subcontinent: The Sindh Institute in Karachi. [REVIEW]Paul A. Lombardo - 2011 - HEC Forum 23 (1):57-61.
    In this personal narrative the author recounts his experiences teaching bioethics in Pakistan. He notes the different moral, cultural and legal environments of Pakistan as compared to the United States, and in particular, the ways in which subtle interpretations of Sharia law shape bioethical reflections as well as the biomedical legal environment. As he argues, any attempt to export models of bioethics from one country to another with no attention to social and cultural differences is a recipe for failure. To (...)
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