Organ transplantation: A Sunni Islamic perspective

Albar, Mohammed Ali

doi:10.4103/1319-2442.98169

Cited by 57 publications

(55 citation statements)

References 2 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…This fatwa is consistent with the opinion of a majority of Muslim scholars from various schools of Islamic law who emphasize the priority to preserve life (Albar 2012). The two prominent fatwa institutions in the Muslim world have also discussed the topic and declared the permissibility of organ donation and organ transplantation under certain conditions.…”

Section: Organ Transplantationsupporting

confidence: 60%

Darurah (Necessity) and Its Application in Islamic Ethical Assessment of Medical Applications: A Review on Malaysian Fatwa

Isa

2015

Sci Eng Ethics

View full text Add to dashboard Cite

The discovery and invention of new medical applications may be considered blessings to humankind. However, some applications which might be the only remedy for certain diseases may contain ingredients or involve methods that are not in harmony with certain cultural and religious perspectives. These situations have raised important questions in medical ethics; are these applications completely prohibited according to these perspectives, and is there any room for mitigation? This paper explores the concept of darurah (necessity) and its deliberation in the formulation of fatwas on medicine issued by the National Fatwa Council of Malaysia. Darurah has explicitly been taken into consideration in the formulation of 14 out of 45 fatwas on medicine thus far, including one of the latest fatwas regarding uterine donation and transplantation. These fatwas are not only limited to the issues regarding the use of unlawful things as remedies. They include issues pertaining to organ transplantation, management of the corpse and treatment of brain dead patients. While deliberation of darurah in medicine may vary from issue to issue, darurah applies in a dire situation in which there are no lawful means to prevent harm that may be inflicted upon human life. Nevertheless, other aspects must also be taken into the deliberation. For example, consent must be obtained from the donor or his next of kin (after his death) to conduct a cadaveric organ transplantation.

show abstract

Section: Organ Transplantationsupporting

confidence: 60%

Darurah (Necessity) and Its Application in Islamic Ethical Assessment of Medical Applications: A Review on Malaysian Fatwa

Isa

2015

Sci Eng Ethics

View full text Add to dashboard Cite

show abstract

“…As for Islam, the majority of Muslim scholars or RLs permit organ donation as a form of charity (16,(25)(26)(27)(28). In Malaysia, organ donation and transplantation have been recognised and permitted by the National Fatwa Council since 1970.…”

Section: Discussionmentioning

confidence: 99%

Brain Death and Organ Donation: A Comparison of Three Influential Groups of Muslim Professionals

Makmor¹,

Khaled³

et al. 2015

JUMMEC

View full text Add to dashboard Cite

Organ transplantation is a new treatment for end-stage organ failure. However, the total number of transplants performed in Malaysia in 2012 was only 94. Rates of deceased and living donors in Malaysia for 2012 were chronically low (0.55 and 1.87 per million population, respectively). A sample of 350 respondents in mosques, hospitals, and universities in various places in the Klang Valley, Kelantan and Pahang were collected between October and December 2013 to investigate the level of knowledge of health care professionals (HCPs), religious leaders (RLs), and academics (ACAs) and their stand on two issues on brain death. The result on the first issue (procuring organs from brain dead donors for transplantation) revealed that 52.8%, 23.7%, and 23.4% of HCPs, RLs, and ACAs, respectively, were in support of it; 30.2%, 31.8%, and 45.2% were uncertain about it; and 17%, 44.5%, and 31.5% were against it. On the second issue (terminating the life support machine of a brain dead person), 60.4%, 35.7%, and 25% of HCPs, RLs, and ACAs, respectively, were in support of it; 26.4%, 36.4%, and 38.7% were uncertain about it; and 13.2%, 27.7%, and 36.3% were against it. The lack of knowledge on Islam brain death-related issues should be addressed by educational efforts targeting these three groups of professionals. Special emphasis should be paid to educating RLs as they can channel their knowledge and perception to the other groups and to the Muslim public.

show abstract

“…At the same time, Allah and His Prophet clearly command that Muslims are obligated to seek treatment, and may not terminate life [8].…”

Section: Introductionmentioning

confidence: 99%

End-of-Life Care

Albar

Chamsi‐Pasha

2015

Contemporary Bioethics

View full text Add to dashboard Cite

Organ transplantation: A Sunni Islamic perspective

Cited by 57 publications

References 2 publications

Darurah (Necessity) and Its Application in Islamic Ethical Assessment of Medical Applications: A Review on Malaysian Fatwa

Darurah (Necessity) and Its Application in Islamic Ethical Assessment of Medical Applications: A Review on Malaysian Fatwa

Brain Death and Organ Donation: A Comparison of Three Influential Groups of Muslim Professionals

End-of-Life Care

Contact Info

Product

Resources

About