Do not resuscitate, brain death, and organ transplantation: Islamic perspective

Muslim patients and families are often reluctant to discuss and accept fatal diagnoses and prognoses. In many instances, aggressive therapy is requested by a patient's family, prolonging the life of the patient at all costs. Islamic law permits the withdrawal of futile treatment, including life...

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Autores principales:	Hassan Chamsi Pasha, Mohammed Ali Albar
Formato:	article
Lenguaje:	EN
Publicado:	Thieme Medical and Scientific Publishers Pvt. Ltd. 2017
Materias:	brain death do not resuscitate ethics islam organ transplantation Medicine R
Acceso en línea:	https://doaj.org/article/0184f1be26b446d6a12db2ace7e4392b
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spelling	oai:doaj.org-article:0184f1be26b446d6a12db2ace7e4392b2021-12-02T17:58:44ZDo not resuscitate, brain death, and organ transplantation: Islamic perspective2231-07702249-446410.4103/2231-0770.203608https://doaj.org/article/0184f1be26b446d6a12db2ace7e4392b2017-04-01T00:00:00Zhttp://www.thieme-connect.de/DOI/DOI?10.4103/2231-0770.203608https://doaj.org/toc/2231-0770https://doaj.org/toc/2249-4464Muslim patients and families are often reluctant to discuss and accept fatal diagnoses and prognoses. In many instances, aggressive therapy is requested by a patient's family, prolonging the life of the patient at all costs. Islamic law permits the withdrawal of futile treatment, including life support, from terminally ill patients allowing death to take its natural course. “Do not resuscitate” is permitted in Islamic law in certain situations. Debate continues about the certainty of brain death criteria within Islamic scholars. Although brain death is accepted as true death by the majority of Muslim scholars and medical organizations, the consensus in the Muslim world is not unanimous, and some scholars still accept death only by cardiopulmonary criteria. Organ transplantation has been accepted in Islamic countries (with some resistance from some jurists). Many fatwas (decrees) of Islamic Jurisprudence Councils have been issued and allowed organs to be donated from living competent adult donor; and from deceased (cadavers), provided that they have agreed to donate or their families have agreed to donate after their death (usually these are brain-dead cases). A clear and well-defined policy from the ministry of health regarding do not resuscitate, brain death, and other end-of-life issues is urgently needed for all hospitals and health providers in most (if not all) Muslim and Arab countries.Hassan Chamsi PashaMohammed Ali AlbarThieme Medical and Scientific Publishers Pvt. Ltd.articlebrain deathdo not resuscitateethicsislamorgan transplantationMedicineRENAvicenna Journal of Medicine, Vol 07, Iss 02, Pp 35-45 (2017)
institution	DOAJ
collection	DOAJ
language	EN
topic	brain death do not resuscitate ethics islam organ transplantation Medicine R
spellingShingle	brain death do not resuscitate ethics islam organ transplantation Medicine R Hassan Chamsi Pasha Mohammed Ali Albar Do not resuscitate, brain death, and organ transplantation: Islamic perspective
description	Muslim patients and families are often reluctant to discuss and accept fatal diagnoses and prognoses. In many instances, aggressive therapy is requested by a patient's family, prolonging the life of the patient at all costs. Islamic law permits the withdrawal of futile treatment, including life support, from terminally ill patients allowing death to take its natural course. “Do not resuscitate” is permitted in Islamic law in certain situations. Debate continues about the certainty of brain death criteria within Islamic scholars. Although brain death is accepted as true death by the majority of Muslim scholars and medical organizations, the consensus in the Muslim world is not unanimous, and some scholars still accept death only by cardiopulmonary criteria. Organ transplantation has been accepted in Islamic countries (with some resistance from some jurists). Many fatwas (decrees) of Islamic Jurisprudence Councils have been issued and allowed organs to be donated from living competent adult donor; and from deceased (cadavers), provided that they have agreed to donate or their families have agreed to donate after their death (usually these are brain-dead cases). A clear and well-defined policy from the ministry of health regarding do not resuscitate, brain death, and other end-of-life issues is urgently needed for all hospitals and health providers in most (if not all) Muslim and Arab countries.
format	article
author	Hassan Chamsi Pasha Mohammed Ali Albar
author_facet	Hassan Chamsi Pasha Mohammed Ali Albar
author_sort	Hassan Chamsi Pasha
title	Do not resuscitate, brain death, and organ transplantation: Islamic perspective
title_short	Do not resuscitate, brain death, and organ transplantation: Islamic perspective
title_full	Do not resuscitate, brain death, and organ transplantation: Islamic perspective
title_fullStr	Do not resuscitate, brain death, and organ transplantation: Islamic perspective
title_full_unstemmed	Do not resuscitate, brain death, and organ transplantation: Islamic perspective
title_sort	do not resuscitate, brain death, and organ transplantation: islamic perspective
publisher	Thieme Medical and Scientific Publishers Pvt. Ltd.
publishDate	2017
url	https://doaj.org/article/0184f1be26b446d6a12db2ace7e4392b
work_keys_str_mv	AT hassanchamsipasha donotresuscitatebraindeathandorgantransplantationislamicperspective AT mohammedalialbar donotresuscitatebraindeathandorgantransplantationislamicperspective
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Do not resuscitate, brain death, and organ transplantation: Islamic perspective

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