End-of-Life Care in Muslim Brain-Dead Patients

Khalid, Imran; Hamad, Wasfy J.; Khalid, Tabindeh J; Kadri, Mazen; Qushmaq, Ismael

doi:10.1177/1049909112452625

Cited by 23 publications

(26 citation statements)

References 22 publications

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“…In a retrospective review of braindead Muslim patients, 12% were treated with expectant terminal extubation; after being declared braindead, and 5% still remained “full code” (Khalid et al, 2013). In structured interviews, Shiite scholars stated that the responsibility of passing the final verdict regarding life-saving therapy should be taken by those who were well-informed about saving lives, implying that physicians were best positioned in this regard (Mobasher et al, 2014).…”

Section: Advance Directives and Treatment Discontinuation (See Table 1)mentioning

confidence: 99%

A systematic review of religious beliefs about major end-of-life issues in the five major world religions

et al. 2017

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Objective The objective of this study was to examine the religious/spiritual beliefs of followers of the five major world religions about frequently encountered medical situations at the end of life (EoL). Method This was a systematic review of observational studies on the religious aspects of commonly encountered EoL situations. The databases used for retrieving studies were: Ovid MEDLINE In-Process & Other Non-Indexed Citations, Ovid MEDLINE, Ovid EMBASE, Ovid PsycINFO, Ovid Cochrane Central Register of Controlled Trials, Ovid Cochrane Database of Systematic Reviews, and Scopus. Observational studies, including surveys from healthcare providers or the general population, and case studies were included for review. Articles written from a purely theoretical or philosophical perspective were excluded. Results Our search strategy generated 968 references, 40 of which were included for review, while 5 studies were added from reference lists. Whenever possible, we organized the results into five categories that would be clinically meaningful for palliative care practices at the EoL: advanced directives, euthanasia and physician-assisted suicide, physical requirements (artificial nutrition, hydration, and pain management), autopsy practices, and other EoL religious considerations. A wide degree of heterogeneity was observed within religions, depending on the country of origin, level of education, and degree of intrinsic religiosity. Significance of results Our review describes the religious practices pertaining to major EoL issues and explains the variations in EoL decision making by clinicians and patients based on their religious teachings and beliefs. Prospective studies with validated tools for religiosity should be performed in the future to assess the impact of religion on EoL care.

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Section: Advance Directives and Treatment Discontinuation (See Table 1)mentioning

confidence: 99%

A systematic review of religious beliefs about major end-of-life issues in the five major world religions

et al. 2017

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“…Two patients remained full code due to family opposition, and the remainder had orders to not attempt resuscitation with life-sustaining therapies. 64,65 Others have rejected the diagnosis over potential confl icts of interest with issues of organ donation. [66][67][68] For example, Egypt experienced an intense ethical reaction against deceased donor transplantation and the notion of brain death following the procurement of organs from executed prisoners under controversial conditions.…”

Section: Dissenting Opinionmentioning

confidence: 99%

Brain Death and Islam

Miller

Ziad-Miller

Elamin

2014

CHEST

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“…intensivists reported low comfort in legal, ethical, and religious considerations. Although the majority of Islamic Scholars acknowledge brain death as true death and permit organ donation [37], it has been shown that Muslim families frequently reject brain death and refuse organ donation [38]. World Brain Death Project recommends that healthcare providers be trained in cultural sensitivity and communication [32].…”

Section: Discussionmentioning

confidence: 99%

Assessing comfort level of organ donation competencies among pediatric intensivists in Saudi Arabia: A national survey

Kazzaz

Da’ar

2020

Preprint

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Background: As increasing the number of organ donations presents a global challenge, Saudi Arabia is no different. Intensivists can play a major role in maximizing the organ donation process and minimize the challenges. The purpose of this study was to investigate Saudi pediatric intensivists’ comfort and importance levels of organ donation competencies.Methods: We conducted a cross-sectional survey whose sampling frame included 100 pediatric intensivists. The pediatrician intensivists were identified through an updated list provided by the Saudi Critical Care Society. We assessed 14 competencies categorized into four domains: the general donation, donation after brain death (DBD), neurological determination of death, and medicolegal, religious, and ethical domains. Then we investigated the association between these competencies and physicians’ characteristics.Results: With a response rate of 76%, we found that 40%–60% of the surveyed pediatric intensivists rated their comfort in 6 out of 14 competencies as high or very high. There was a statistically significant gap in the intensivists’ rating of 10 competencies (i.e., high importance but low comfort levels). Ordinal regression showed that comfort levels with the general donation, neurological determination of death, and medicolegal, religious, and ethical domains were higher in intensivists who were frequently involved with DBD than those who had never been exposed.Conclusions: Pediatric intensivists expressed low comfort levels to organ donation competencies that are essential for maximizing donation rates. Adapting mandatory comprehensive donation education programs and dedicated physician specialists may be beneficial in critical care units aiming to increase donation rates.

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End-of-Life Care in Muslim Brain-Dead Patients

Abstract: In Muslim patients, the concept of terminal withdrawal and organ donation after brain death is still not well accepted. Future multicenter studies, involving palliative teams, should focus on improving these issues.

Cited by 23 publications

References 22 publications

A systematic review of religious beliefs about major end-of-life issues in the five major world religions

A systematic review of religious beliefs about major end-of-life issues in the five major world religions

Brain Death and Islam

Assessing comfort level of organ donation competencies among pediatric intensivists in Saudi Arabia: A national survey

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