Medical Ethics And Islam : Principles And Practice

Other than providing much of the grounds of modern medicine, medicine in the Islamic Empire was innovatory, pre-eminent and revolutionary. For instance, in 706 CE, the first hospital was built by Muslims in Baghdad and the building of hospitals were continued until every major city in the Islamic world had several hospitals, some specialised for certain areas of disease, including mental and emotional. These hospitals were places of clinical training and learning for aspiring doctors as well as treatment centres for patients. After performing physical examinations, working at ward rounds and attending lectures, students were required to pass practical and oral exams for a doctor’s license. As well as having futuristic systems to supply a certified

The right to have children is understood in very different ways and people’s ethics and values are put to the test each and everyday when they find out they not only must take care of themselves but the lives of another human being. The Universal Declaration of Human Rights adopted this statement regarding the right to bear children “men and women of full age, without any limitations to race, nationality or religion, have the right to marry and found a family”[1]. This concept has been viewed in multiple ways and according to ethical theorists; they agree that no rights are absolute. However, it is said that for women at least, there is a fundamental privilege to have children. The right to

According to the Holy Text in Islam, killing a person, even when said person is terminally ill, is forbidden. Yet modern advancements in medicine are continuously increasing the conditions that question this ahkam or perhaps render it anachronistic. Contemporary improvements in medicine have, for the first time ever, granted humans the ability to maintain physical life even when cerebral existence has ceased. Furthermore, new technologies have allowed doctors to employ extreme measures in prolonging life even in the direst of circumstances. Such cutting-edge developments, which are continuing to create new ways to keep people alive, also generate alternative decisions that were previously unavailable to doctors and patients in earlier times. One of the most controversial options that is now accessible to the medical community is that of life support. Its controversy derives from the many questions it prompts surrounding euthanasia, murder, and suicide. These questions are particularly important to Muslims because the Holy Scripture provides some clashing regulations according to the Shari’a. In my paper, I will analyze the central doctrine and rules of Islam that guide the practices of end-of-life resolutions. I will also review the ethical obstacles that Muslim jurists and medical practitioners face when proposing and carrying out actions regarding brain death and life support with adherence to the Shari’a. I find that two courses of action, which allow the

has a guaranteed right to bear children, it is strictly a privilege. We should not go to extraordinary means to produce children who are genetically similar to their parents. This is especially selfish considering how many children are desperately waiting to be adopted by a caring family. Correcting this problem is a near impossible task. Even if embryonic stem cell research and in vitro fertilization were outlawed in the United

The cases of Baker and Landon and the earlier case of Aldridge and keaton both have considered the parenting rights when i a child is conceived as a result of IVF and when the applicant is not biologically related to the child. In these cases, the court found that for a person to be successfully identified as the parent of the child conceived through IVF, the non-biological person must first establish themselves into one of the categories under section 60H of the Family Law Act. When a child is born to a women as a result of an artificial contraception procedure while the women was (1) married to, or a de-facto partner of, an other intended partner and (2) whether there was consent, then for the purpose of

The discussion on Patrick Dismuke's condition concentrated on his incapability to improve. After reviewing his symptoms and considering possible scenarios resulting from certain kinds of treatment, such as the tube that delivered nutrients into his veins that "broke the barrier between blood and air" and became "a bacteria-laden Trojan horse, opening the door to infection", we attempted to come to a consensus on what would constitute a quality life, as deliberated among the committee. We took into consideration that after every kind of surgery, his status would be temporarily improved but ultimately decline in keeping with his body's proclivity. We acknowledged that the idea of a successful stomach transplant was remote since, as

Assisted reproductive technologies is “any fertilization consisting of tampering with of gametes/ embryos outside the female body and then putting the gametes/embryos into the female body.” (Donchin 11) These procedures offers a way for several of families who have spent countless time attempting to have a child of their own, but have drained all other possibilities, to do so. The new advancement in reproductive technologies give significant aid to couples who are unable to reproduce, and make many new reproductive arrangements possible. The different options available for adults considering childrearing in unusual ways under new reproductive methods are two-party and third-party assisted reproduction. Assisted reproduction can raise some ethical

The four principles of medical ethics include nonmaleficence, beneficence, autonomy, and justice. These principles were created by Beauchamp and James Childress because they felt these four were the building blocks of people’s morality. Nonmaleficence is to do no harm to others. Beneficence is to care or help others. Autonomy is to respect another’s wishes. These four principles relate to issues surrounding physician-assisted death in many ways. To begin, there are seven individual forms of PAD. They are the following; voluntary passive euthanasia, nonvoluntary passive euthanasia, involuntary passive euthanasia, voluntary active euthanasia, nonvoluntary active euthanasia, involuntary active euthanasia, and physician-assisted suicide. Passive euthanasia is an act in which the health care physician withholds treatment or surgery and the result is the patient’s death. An example of passive euthanasia is a cancer patient refusing treatment and the physician agrees with their decision, therefore the patient dies from the lack of intervention to treat their illness. Active euthanasia is an act in which the health care physician has a direct contact with the patient’s death due to the physician’s act of doing something to the patient in order for them to die. An example of active euthanasia is an injection of potassium chloride. Voluntary is when the patient is requesting assistance to die. Nonvoluntary is when the patient is not requesting assistance and their wishes are unknown

There are several issues that arise when it comes to the development in medical ethics whilst also maintaining religious principles and ethical values. The development of medical knowledge has allowed for humans to practice different ways in helping society. But these new discoveries have found to clash with religious principles and ethical values. This can be related to the topic of abortion as it goes against monotheistic religious teachings.

In vitro fertilisation (IVF) marks a great step forward in medical technology, and Australia is a leader in the field. IVF is now a popular procedure for couples who are infertile or are having trouble conceiving. However, it raises ethical, moral and legal issues including the rights of an individual, property rights, the definition of human life, scientific experimentation versus a potential human life, religion, costs, and community, medical and taxpayer’s rights.

Medical Ethics has been around since the very beginning concepts of medicine. In A Short History of Medical Ethics, Albert R. Jonsen gives a brief 120-page synopsis of the differences and advances in medical ethics through different time periods and cultures. Jonsen jumps from one philosopher to the next, covering the similarities and differences between such a wide ranged topic over time. Throughout the chapters, I did notice that there was one unifying theme that stayed consistent: decorum, deontology, and politic ethics. Decorum is the appropriateness of behavior or conduct, deontology is the study of nature of duty and obligation, and politic ethics is the practice of making moral judgments about political actions.

Sharia law is an ancient compilation of religious rules that most Muslim nations seek reference in governing their people. Also defined as Islamic law, the essence of sharia laws emanated from the life of Prophet Mohammed known as the hadiths as well as the Quran teachings. The hadiths entail the vocal expressions of prophet Muhammad on divine life and his condemnation of immoral behavior that undermine the acceptable way of life. The teachings are accepted by the Muslim community who affirm that Muhammad’s teachings supplement the functionality of the Quran. On the other hand, the Quran, which forms the core reference on Muslim beliefs and regulations provides moral and spiritual guidance among the Muslims. It also dictates how the Muslims should interact with the non-Muslim community without contravening on the sharia doctrines (Hallaq 20-25).

saith the Lord that made thee, and formed thee from the womb . . .’

The general awareness among patients on their rights during a medical procedure often conflict with the morals of the healthcare industry. Many times healthcare professionals are caught between

The essay will discuss the ETHICS IN MEDICINE : The Relationship Between Law and Medical Ethics: