Ghasemzadeh Nazafarin, Asghari Fariba, Shirazi Mandana, Faramarzi Razini Fatemeh, Larijani Bagher
PhD Candidate in Medical Ethics, Medical Ethics and History of Medicine Research Center, Tehran University of Medical Sciences, Tehran, Iran.
Associate Professor, Medical Ethics and History of Medicine Research Center, Tehran University of Medical Sciences, Tehran, Iran.
J Med Ethics Hist Med. 2018 Dec 25;11:15. eCollection 2018.
Part one of the present study presented practical Islamic jurisprudential rules and investigated their application to performing medical procedures on nearly dead patients. It was contended that a dying patient could be used in medical education in cases where there is no alternative method, provided the patient voluntarily consents and is not offended. Part two of the present study addresses the issue by referring to the opinions of Islamic jurisprudents to find an appropriate solution to a challenging question in medicine, namely, whether clinical training of medical students on the dying person is permissible. For this purpose, (petitions or requests for a ) were sent to prominent contemporary Shiite jurisprudents to solicit their opinions on the use of dying patients for medical education. After exploring the existing views, it was finally concluded that the majority of the jurisprudents allowed the practice in cases of "necessity" and provided that the principles of "no harm" and "consent" were strictly observed. All these terms are found in jurisprudential rules, and we reached the conclusion that Shiite jurisprudents considered this type of training permissible under certain circumstances and in accordance with jurisprudential rules.
本研究的第一部分介绍了实用的伊斯兰法学规则，并探讨了这些规则在对濒死患者进行医疗程序时的应用。有人认为，在没有其他替代方法的情况下，若患者自愿同意且未受到冒犯，可将濒死患者用于医学教育。本研究的第二部分通过参考伊斯兰法学家的意见来解决这一问题，以找到医学中一个具有挑战性问题的合适解决方案，即医学生对濒死之人进行临床培训是否允许。为此，向当代著名什叶派法学家发送了（请愿书或请求），以征求他们对将濒死患者用于医学教育的意见。在探究现有观点之后，最终得出结论：大多数法学家在“必要”情况下允许这种做法，前提是严格遵守“不伤害”和“同意”原则。所有这些术语都在法学规则中出现，并且我们得出结论，什叶派法学家认为在某些情况下并根据法学规则，这种类型的培训是允许的。
