358:
religion into almost every aspect of their lives. They invoke the name of God in daily conversation and live a closely examined life in relation to what is right or wrong behavior, drawing often from the Qurâan, the traditions of the
Prophet, and subsequent determinations by Muslim jurists and scholars, believing that their actions are very much accountable (Qurâan,52:21, 4:85) and subject to ultimate judgement. Although individuals are given certain concessions on assuming the status of a patient, some try to live their lives in a Muslim way as patients, even when admitted to hospital. Greater understanding of Islamic bioethics would enhance the medical care of Muslims living in Western societies.
99:, the ability to distinguish between what is morally acceptable and what is unacceptable (Qurâan 91:8) while also supplying the provisions of nature (Qurâan 45:13). With these things, Muslims are held responsible for maintaining health and preventing illness. In the event that illness occurs, Muslims are obliged to seek medical treatment in a manner which is Islamically appropriate and permissible.
275:
As health care and science have progressed over time, and the Muslim population has also increased to over one billion adherents over every continent on the globe, there have been increasingly prevalent circumstances for the evaluation of technological applications and bioethical issues to determine
357:
The number of
Muslims worldwide is estimated to be over 1.2 billion and their numbers are projected to increase. Even in Western countries, the number of Muslims is increasing; for example in Canada the number of Muslims had reached 550 000 by 1999 (Hamdani, 1999). Many Muslims incorporate their
238:
Formulations of rulings on bioethical issues in the
Islamic context generally arise due to some form of deliberation between medical professionals and religious authority who have been recognized as most qualified individuals of location or time period. After being approached by health care
68:"if anyone slays a human being, unless it be for murder or spreading corruption on earth, it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind."(Qurâan 5:32)
288:
is jeopardized. The importance of
Islamic law (shariaâ) is so heavily valued that each issue is looked at independently and subsequently deemed permissible or impermissible. Specific issues addressed in the modern scientific era include
222:
have been legitimized by
Muslims jurists as falling into the sphere of Islamic law and have also been supported by Qurâanic verses (Qur'an 3:104, 16:90 and 17:70). They have subsequently become the foundational spirit underlying the
276:
how they fit into the
Islamic sphere. As a result, larger bodies of Islamic committees have been formed to address issues at hand. National Committees of Medical Ethics/Bioethics have been formed in many
341:(Doha), have already compiled over 1,000 relevant written works into the IMSE Special Collection and have entered them into the searchable IMSE Database. The IMSE Project is funded by the
338:
127:(impermissible). For this reason, all medical procedures and treatments, as well as conduct between patient and medical professional must be legitimized by the sources of Islamic law,
72:
It is this verse, which has ultimately fueled the interest in
Islamic bioethics and within it exist two basic principles which ensure that the sanctity of human life is preserved:
119:
regarding the permissibility of the pertaining subject. Any rule that has not been explicitly outlined in the religious texts or formulated from them by jurists is referred to as
206:. The concept of bioethical principles has since been regarded as a purely âWesternâ innovation which is absent in the Islamic health care system. These bioethical principles:
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recognize and maintain that Allah is the ultimate source of life (Qurâan 2:258), the Qurâan illustrates that God has instilled in them
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Shomali, Mohammad Ali. "Islamic
Bioethics: A General Scheme." Journal of Medical Ethics and History of Medicine. 1.1 (2008): 1-8.
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Shomali, Mohammad Ali. "Islamic
Bioethics: A General Scheme." Journal of Medical Ethics and History of Medicine. 1.1 (2008): 1-2.
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Shomali, Mohammad Ali. "Islamic
Bioethics: A General Scheme." Journal of Medical Ethics and History of Medicine. 1.1 (2008): 4.
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Shomali, Mohammad Ali. "Islamic Bioethics: A General Scheme." Journal of Medical Ethics and History of Medicine. 1.1 (2008): 3.
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is a multinational effort to produce a comprehensive collection of Islamic bioethics resources. Project staff members at two
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The fundamental basis of Islamic bioethics is that, all rulings and actions must fall into accordance with Islamic law (
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to issue fatwas ensuring that neither the progress of medical science is hindered, nor the Islamic code of
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in the Western world were first developed and outlined by two American philosophers and bioethicists,
115:. By evaluating bioethical issues from and ethical and legal standpoint, jurists can issue decrees or
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211:
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Health, Ethics and Law (HEAL) - Online Radio Program, The World Association for Medical Law (WAML).
243:) may then consult the religious texts and determine whether or not a specific issue is obligatory (
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issues relating to medical and scientific fields, in particular, those dealing with human life.
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Atighetchi, Darius. Islamic Bioethics: Problems and Perspectives. 31. Springer, 2007. 13-29.
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Atighetchi, Darius. Islamic Bioethics: Problems and Perspectives. 31. Springer, 2007. 15-16.
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Atighetchi, Darius. Islamic Bioethics: Problems and Perspectives. 31. Springer, 2007. 13-14.
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24:
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Atighetchi, Darius. Islamic Bioethics: Problems and Perspectives. 31. Springer, 2007. 21.
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Atighetchi, Darius. Islamic Bioethics: Problems and Perspectives. 31. Springer, 2007. 14.
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Atighetchi, Darius. Islamic Bioethics: Problems and Perspectives. 31. Springer, 2007. 19.
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112:
20:
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and, thus, dictate the conduct between a Muslim physician and his or her patient.
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54:, and should therefore, be both respected and protected. This is evident in many
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Islamset-Islamic Ethics-Islamic Code of Medical Ethics-The Oath of the Doctor
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654:"Islam and Medical Ethics, Interview with Prof. Abul Fadl Mohsin Ebrahim"
503:"Islamic Medical and Scientific Ethics | Bioethics Research Library"
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39:
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Al-Hathery, Shabib. "The Muslim Doctor: Duties and Responsibilities."
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Qatar Foundation for Education, Science and Community Development
643:; Yaqub Khan. "The Muslim Doctor: Duties and Responsibilities".
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60:
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Younis, Huda. "Islamic Bioethics." O&G Winter 2008: 24-26.
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Islamic Medical Association Conference, Dammam, Saudi Arabia.
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In Islam, human life is regarded as an invaluable gift from
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http://www.qnrf.org/nl/research_news/index.php?ELEMEID=1646
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Younis, Huda. "Islamic Bioethics." O&G Winter 2008: 24.
594:(October 2008), "Islamic Bioethics: A General Scheme",
327:
Islamic Medical and Scientific Ethics (IMSE) Project
596:Journal of Medical Ethics and History of Medicine
239:officials, a member of the religious authority (
79:Unjustified taking of a life is classified as
527:Singer, Peter A.; Viens, A. M., eds. (2008).
321:Islamic Medical and Scientific Ethics Project
8:
564:Islamic Bioethics: Problems and Perspectives
403:
401:
607:
533:. Cambridge: Cambridge University Press.
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339:School of Foreign Service-Qatar Library
647:. Saudi Arabia, Dammam. pp. 1â21.
645:Islamic Medical Association Conference
7:
627:(Winter 2008), "Islamic Bioethics",
530:The Cambridge Textbook of Bioethics
353:Why is Islamic bioethics important?
64:, one of the most important being:
28:
175:Islam it is composed solely of al-
14:
438:Ed. Khan, Y. and H. Bouagada. 8.
123:(innovation) and, therefore, is
34:) refers to Islamic guidance on
204:Principles of Biomedical Ethics
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343:Qatar National Research Fund
76:Saving a life is obligatory.
755:
698:Abulqasim Publishing House
676:. Islamset. Archived from
335:Bioethics Research Library
674:"Oath of a Muslim Doctor"
317:among many other issues.
280:which work together with
225:Oath of the Muslim Doctor
700:. 1997. pp. 1â941.
345:(QNRF), a member of the
152:Islam, ijtihad includes
164:(public welfare) and â
70:
32:al-akhlaq al-tibbiyyah
739:Philosophy of science
592:Shomali, Mohammad Ali
337:(Washington) and the
331:Georgetown University
83:and, thus, forbidden.
66:
295:fertility treatments
168:(customary practice)
641:Al-Hathery, Shabib
558:Atighetchi, Darius
315:stem cell research
200:James F. Childress
729:Islam and science
583:978-1-4020-4961-3
540:978-0-521-69443-8
278:Islamic countries
202:, in their book,
17:Islamic bioethics
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190:Principles of
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46:Introduction
31:
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572:. pp.
212:beneficence
156:(analogy),
718:Categories
696:. Riyadh:
694:The Qur'an
552:References
303:euthanasia
186:Principles
58:verses or
724:Bioethics
286:bioethics
271:Modernity
253:mustahabb
234:Authority
192:bioethics
97:free will
618:23908711
570:Springer
560:(2007).
291:abortion
208:autonomy
179:(reason)
56:Qurâanic
684:8 March
664:2 March
635:: 24â26
629:O&G
609:3713653
602:: 1â8,
311:cloning
220:justice
162:maslaha
144:Ijtihad
131:Qurâan,
109:shariâa
103:Sources
89:Muslims
87:Though
36:ethical
704:
616:
606:
580:
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261:makruh
139:Sunnah
135:Hadith
121:bidâah
117:fatwas
111:) and
93:reason
81:murder
25:Arabic
576:â29.
362:Notes
282:ulema
265:haram
257:mubah
245:wajib
241:mufti
173:Shiâa
154:qiyas
150:Sunni
125:haram
40:moral
702:ISBN
686:2010
666:2011
614:PMID
578:ISBN
535:ISBN
325:The
249:fard
218:and
198:and
177:'aql
158:ijma
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267:).
171:In
166:urf
148:In
137:or
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