Islam and End-of-Life Practices in Organ Donation for Transplantation: New Questions and Serious Sociocultural Consequences

Rady, Mohamed Y.; Verheijde, Joseph L.; Ali, Muna

doi:10.1007/s10730-009-9095-8

Cited by 39 publications

(50 citation statements)

References 77 publications

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“…End-of-life organ donation remains controversial in Islam [2,13]. This controversy emanates from: (1) scientifically ambiguous medical criteria of death determination [4-8,14,15]; (2) invasive perimortem procedures for preserving transplantable organs [13,16,17]; and (3) incomplete disclosure of information to consenting donors and families [4,8,18,19].…”

Section: Introductionmentioning

confidence: 99%

“…This controversy emanates from: (1) scientifically ambiguous medical criteria of death determination [4-8,14,15]; (2) invasive perimortem procedures for preserving transplantable organs [13,16,17]; and (3) incomplete disclosure of information to consenting donors and families [4,8,18,19]. We have summarized elsewhere the scientific evidence challenging the validity of the 2 alternative criteria of death and recommended that the medical criteria of death should be restored to reflect the singularity of death as a biological phenomenon [20].…”

Section: Introductionmentioning

confidence: 99%

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The moral code in Islam and organ donation in Western countries: reinterpreting religious scriptures to meet utilitarian medical objectives

Rady

Verheijde

2014

Philos Ethics Humanit Med

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End-of-life organ donation is controversial in Islam. The controversy stems from: (1) scientifically flawed medical criteria of death determination; (2) invasive perimortem procedures for preserving transplantable organs; and (3) incomplete disclosure of information to consenting donors and families. Data from a survey of Muslims residing in Western countries have shown that the interpretation of religious scriptures and advice of faith leaders were major barriers to willingness for organ donation. Transplant advocates have proposed corrective interventions: (1) reinterpreting religious scriptures, (2) reeducating faith leaders, and (3) utilizing media campaigns to overcome religious barriers in Muslim communities. This proposal disregards the intensifying scientific, legal, and ethical controversies in Western societies about the medical criteria of death determination in donors. It would also violate the dignity and inviolability of human life which are pertinent values incorporated in the Islamic moral code. Reinterpreting religious scriptures to serve the utilitarian objectives of a controversial end-of-life practice, perceived to be socially desirable, transgresses the Islamic moral code. It may also have deleterious practical consequences, as donors can suffer harm before death. The negative normative consequences of utilitarian secular moral reasoning reset the Islamic moral code upholding the sanctity and dignity of human life.

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Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

The moral code in Islam and organ donation in Western countries: reinterpreting religious scriptures to meet utilitarian medical objectives

Rady

Verheijde

2014

Philos Ethics Humanit Med

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“…"if anyone killed a person-not in retaliation of murder, or (and) to spread mischief in the land-it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind" [33] and emphasizing the latter, i.e., the saving of a human life being of a paramount value with such actions to be rewarded as if they involved the saving of the whole of mankind [34]. Is brain death equal to cardiopulmonary (traditional) death or is brain death just an intermediate state between life and death?.…”

Section: Islamic Views Of Brain Deathmentioning

confidence: 99%

Brain Death

Albar¹,

Chamsi‐Pasha²

2015

Contemporary Bioethics

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“…Some Muslim scholars have argued that the criteria for brain death do not correspond to the traditional Islamic view of death. 7,8 These scholars state that the traditional view of death in human beings consists of the complete cessation of heartbeat, breathing, and whole brain function. 9 Furthermore, others view the removal of any organ from a cadaver as an act of aggression against the human body, which is considered a divine trust.…”

Section: Islammentioning

confidence: 99%

Addressing Religious and Cultural Differences in Views on Transplantation, Including Composite Tissue Allotransplantation

Siemionow

Rampazzo

Gharb

2011

Annals of Plastic Surgery

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Composite tissue allotransplantation is a rapidly developing field in plastic and reconstructive surgery and therefore imposes an obligation upon plastic and transplant surgeons to familiarize themselves with some unique aspects of this new discipline. The visible nature of extremities, and the face, presents a special hurdle when seeking the consent of the donor's family, as well as the recipient. Religious and sociocultural backgrounds of both the donor and recipient may have an important impact on the outcome of the donation and acceptance process. The purpose of this review is to present the current positions of major religious groups on allotransplantation and the cultural responses to the religious stances. In this context, we have investigated whether there are any specific religious or cultural restrictions against the practice of composite tissue allotransplantation.

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Islam and End-of-Life Practices in Organ Donation for Transplantation: New Questions and Serious Sociocultural Consequences

Cited by 39 publications

References 77 publications

The moral code in Islam and organ donation in Western countries: reinterpreting religious scriptures to meet utilitarian medical objectives

The moral code in Islam and organ donation in Western countries: reinterpreting religious scriptures to meet utilitarian medical objectives

Brain Death

Addressing Religious and Cultural Differences in Views on Transplantation, Including Composite Tissue Allotransplantation

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