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Islamic Bioethical Positions on Organ Donation and Transplantation: Stressing Rigor and Caution in Fatwa Reviews.伊斯兰教关于器官捐赠与移植的生物伦理立场:强调法特瓦审查中的严谨性与谨慎性。
Transplant Direct. 2020 Jul 17;6(8):e586. doi: 10.1097/TXD.0000000000001023. eCollection 2020 Aug.
2
Preferences and Experiences of Muslim Patients and Their Families in Muslim-Majority Countries for End-of-Life Care: A Systematic Review and Thematic Analysis.穆斯林占多数国家的穆斯林患者及其家属对临终关怀的偏好和体验:系统评价和主题分析。
J Pain Symptom Manage. 2020 Dec;60(6):1223-1238.e4. doi: 10.1016/j.jpainsymman.2020.06.032. Epub 2020 Jul 10.
3
Allocating Medical Resources in the Time of Covid-19. Reply.新冠疫情期间的医疗资源分配。回复。
N Engl J Med. 2020 May 28;382(22):e79. doi: 10.1056/NEJMc2009666. Epub 2020 Apr 28.
4
When can Muslims withdraw or withhold life support? A narrative review of Islamic juridical rulings.穆斯林何时可以撤销或停止维持生命的支持?对伊斯兰教法裁决的叙述性综述。
Glob Bioeth. 2020 Mar 22;31(1):29-46. doi: 10.1080/11287462.2020.1736243. eCollection 2020.
5
Covid-19: Can France's ethical support units help doctors make challenging decisions?新冠疫情:法国的伦理支持单位能帮助医生做出艰难决策吗?
BMJ. 2020 Apr 2;369:m1291. doi: 10.1136/bmj.m1291.
6
Critical care at the end of life: balancing technology with compassion and agreeing when to stop.生命终末期的重症监护:在技术与同情之间取得平衡,并在何时停止治疗达成一致。
Br J Anaesth. 2017 Dec 1;119(suppl_1):i85-i89. doi: 10.1093/bja/aex324.
7
Ethical Dilemmas at the End of Life: Islamic Perspective.生命末期的伦理困境:伊斯兰教视角
J Relig Health. 2017 Apr;56(2):400-410. doi: 10.1007/s10943-016-0181-3.
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Islamic bioethics: between sacred law, lived experiences, and state authority.伊斯兰生物伦理学:神圣律法、生活经验与国家权威之间的关系。
Theor Med Bioeth. 2013 Apr;34(2):65-80. doi: 10.1007/s11017-013-9249-1.
9
The problem with futility.徒劳的问题。
N Engl J Med. 1992 Jun 4;326(23):1560-4. doi: 10.1056/NEJM199206043262310.

《死非荣事:重症监护病房中穆斯林对死亡的接受》述评。

Death Be Not Proud: A Commentary on Muslim Acceptance of Death in the Intensive Care Unit.

机构信息

Institute of Population Health Sciences, Barts and The London School of Medicine and Dentistry, Queen Mary University of London, Yvonne Carter Building, 58 Turner Street, London, E1 2AB, UK.

Ihsan Institute of Islamic Studies, Birmingham, UK.

出版信息

J Relig Health. 2022 Dec;61(6):4913-4922. doi: 10.1007/s10943-021-01458-5. Epub 2021 Nov 12.

DOI:10.1007/s10943-021-01458-5
PMID:34767137
原文链接:https://pmc.ncbi.nlm.nih.gov/articles/PMC8586641/
Abstract

Technologies used in medicine have meant that treatments can keep people biologically alive but often fail to provide meaningful recovery and quality of life. Many of those from the Islamic faith have relied on these technologies for recovery on religious grounds, even when it may be against clinical advice. This commentary seeks to challenge this notion among many Muslims and suggests there is a psycho-spiritual motivation within the Islamic tradition in not pursuing intensive care treatment that is deemed futile by clinicians. A wish to embrace death in these situations should be expressed to loved ones, and the dying person's loved ones should be encouraged to embrace death, in order to minimise harm from disagreements between clinical staff and family.

摘要

医学技术意味着治疗可以使人在生理上保持存活,但往往无法提供有意义的康复和生活质量。许多有伊斯兰教信仰的人出于宗教原因依赖这些技术来恢复健康,即使这可能违背临床建议。本评论旨在挑战许多穆斯林的这种观念,并表明在伊斯兰教传统中存在一种心理-精神上的动机,即不追求被临床医生认为无效的重症监护治疗。在这种情况下,应该向亲人表达对死亡的接受意愿,并且应该鼓励临终者的亲人接受死亡,以减少临床工作人员和家属之间意见分歧造成的伤害。