Immunisation from the perspective of Maqasid Shariah

Nordin, Musa Mohd

doi:10.3329/bjms.v15i2.28651

Cited by 2 publications

(4 citation statements)

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“…43 Dr. Musa Mohd Nordin, a clinician and executive leader in the Federation of Islamic Medical Associations, also follows Kasule's approach by refashioning all the essential interests in light of healthcare. 44 A few examples will aid the reader in understanding how this framework is applied to medical ethics. For instance, in the case where one spouse has AIDS, it is judged permissible for the spouses to separate in order "to prevent the spread of infection" because the preservation of life (nafs) is of higher priority than preserving procreative capacity (the refashioned construct of naṣl).…”

Section: Approach 1: Field-based Redefinitionmentioning

confidence: 99%

Maqāṣidī Models for an “Islamic” Medical Ethics

Padela

2022

AJIS

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The maqāṣid al-shari‘ah are championed as tools to address contemporary societal issues. Indeed, it is argued that maqāṣidbased solutions to present-day economic, political, and cultural challenges authentically bridge the moral vision of Islam with modernity. Advocates also stress that maqāṣidī models overcome shortcomings within fiqh-based strategies by bypassing their over-reliance on scriptural and legal hermeneutics, their dated views on social life, and their analytic focus on individual action. Herein I critically analyze efforts to bring maqāṣidī thinking to the clinical bedside. Specifically, I describe how leading thinkers such as Profs. Gamal Eldin Attia, Tariq Ramadan, Omar Hasan Kasule, and others build maqāṣid frameworks for medical ethics by expanding upon Imam Abū Ishāq al-Shāṭibī’s maqāṣid al-sharīʿah theory. I categorize these varied approaches into three types (field-based redefinition, conceptual extension, and text-based postulation) and detail how each sets up a specific method of medical ethics deliberation. Moving from the theoretical to the practical, I use a test case, a 19-weeks pregnant “brain dead” Muslim woman, to ascertain the goals of care and the respective moral responsibilities of her husband and the treating Muslim clinician using the three models. Next, I discuss the merits and pitfalls of each proposed solution and comment on how these match up with extant fiqh. To close the paper, I comment on the place of maqāṣidī thinking in Muslim engagement with contemporary biomedicine, contending that such frameworks are presently too underdeveloped for medical ethics deliberation at the bedside. Indeed, without further elaboration from theorists, appeal to the maqāṣid in medical ethics deliberation may provide clinicians, patients, and other stakeholders with ambiguous, incomplete, impractical, or otherwise problematic answers.

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Section: Approach 1: Field-based Redefinitionmentioning

confidence: 99%

Maqāṣidī Models for an “Islamic” Medical Ethics

Padela

2022

AJIS

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“…Besides that, shariah is also defined as a path to water hole and may be briefly explained as the law of God as revealed to the Prophet (Khairil et al, 2017;Sadatmoosavi et al, 2015). Thus, the meaning of Maqasid shariah is objective of Islamic law (Nordin, 2016;Nadhirah Nordin et al, 2017& Qoyum, 2018.…”

Section: Concept Of Maqasid Shariahmentioning

confidence: 99%

“…Therefore, daily affairs are governed by Islamic law or shariah law. The highest objective of the shariah law is briefly explained in Maqasid shariah (Nordin, 2016). Maqasid shariah defines the purpose of every aspect of Muslim"s individual, societal, national and global life (Nordin, 2016).…”

Section: Introductionmentioning

confidence: 99%

“…The highest objective of the shariah law is briefly explained in Maqasid shariah (Nordin, 2016). Maqasid shariah defines the purpose of every aspect of Muslim"s individual, societal, national and global life (Nordin, 2016). According to Aznan Hassan (2011), Maqasid shariah is classified into three categories which are dharuriyyat (necessity), hajiyyat (needs) and tahsiniyyat (complementary).…”

Section: Introductionmentioning

confidence: 99%

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Takaful Protection for Mental Health Illness From the Perspective of Maqasid Shariah

Khairi¹,

Samat²,

Laili³

et al. 2020

IJFR

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Mental health illness becomes one of the major illnesses in Malaysia aside from heart disease. It was recently reported that 29.2% of Malaysians are suffering from mental health illness which increases threefold from the previous year. Majority of the Malaysians suffering from mental health illness comes from the lowest income group. This shows that the lowest income group has less opportunity to seek treatment due to the cost. Even though other countries have started to offer mental health insurance such as the United States of America, United Kingdom, Australia and recently Singapore, Malaysia is still way behind in offering coverage for mental health illness. Therefore, the objective of this paper is to study the mental health takaful from the perspective of Maqasid shariah. The results from this study show that mental health takaful is able to meet the requirement of Maqasid shariah and preserve the benefits of, and prevent harm to human wellbeing. Furthermore, this study will provide an insight to the takaful industry for developing new products that could help mental health disorder patients.

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Immunisation from the perspective of Maqasid Shariah

Abstract: not availableBangladesh Journal of Medical Science Vol.15(2) 2016 p.151-153

Cited by 2 publications

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Maqāṣidī Models for an “Islamic” Medical Ethics

Maqāṣidī Models for an “Islamic” Medical Ethics

Takaful Protection for Mental Health Illness From the Perspective of Maqasid Shariah

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Immunisation from the perspective of Maqasid Shariah

Abstract: not availableBangladesh Journal of Medical Science Vol.15(2) 2016 p.151-153

Cited by 2 publications

References 0 publications

Maqāṣidī Models for an “Islamic” Medical Ethics

Maqāṣidī Models for an “Islamic” Medical Ethics

Takaful Protection for Mental Health Illness From the Perspective of Maqasid Shariah

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Immunisation from the perspective of Maqasid Shariah