The ethics of organ donation, donation after circulatory determination of death, and xenotransplantation from an Islamic perspective

Padela, Aasim I.; Duivenbode, Rosie

doi:10.1111/xen.12421

Cited by 40 publications

(33 citation statements)

References 51 publications

(96 reference statements)

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“…The prohibition to violate the bodily integrity of the dead is traditional for Islam as well but Resolution No. 26 (1/4) on Organ Transplantation of a Living or Deceased Person in 1988 (adopted at the 4 th session of the Council of the Islamic Fiqh Academy) also permitted post-mortem removal (Ebrahim, 2000;Khubulava, 2016;Oliver et al, 2011), although the representatives of different schools of this religion express far different opinion on this issue (Messina, 2015;Padela & Duivenbode, 2018). Judaism is characterized by the greatest difficulty http: //dx.doi.org/ https://dx.doi.org/10.15405/epsbs.2019.03.02.1 Corresponding Author: O.P.…”

Section: Resultsmentioning

confidence: 99%

Rationale For Religious Denominations In Russia To Participate In Organ Donation Promotion

Решетников¹,

Романов²,

Abaeva³

et al. 2019

The European Proceedings of Social and Behavioural Sciences

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Section: Resultsmentioning

confidence: 99%

Rationale For Religious Denominations In Russia To Participate In Organ Donation Promotion

Решетников¹,

Романов²,

Abaeva³

et al. 2019

The European Proceedings of Social and Behavioural Sciences

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“…These scholarly debates can be grouped into 3 broad positions. 25 The first ethicolegal position is that organ donation/transplantation is categorically impermissible, because it violates the sanctity and dignity of the body (h . urma and karāma).…”

Section: Discussionmentioning

confidence: 99%

A Mosque-Based Qualitative Study on American Muslim Women’s Organ Donation Beliefs

2020

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Introduction: Detailed studies on the associations between religious beliefs and organ donation attitudes among religious minorities remain wanting. Although Muslims appear to have low rates of support for donation, how these behaviors relate to religious frameworks requires further investigation. Methods: We sought to explore the relationship between religious beliefs (Islam) and organ donation attitudes through focus groups with 43 Muslim women from 5 Chicago-area mosques. Purposive selection of mosques generated near-equal representation of Arabs, South Asians, and African Americans, as well as diversity in education and income. Using the theory of planned behavior as our conceptual framework, we expanded the traditional normative domain to include religiously informed beliefs. Findings: We found that the relationship between religious beliefs and Muslim attitudes toward organ donation is more complex than commonly perceived. Regarding the Islamic ethicolegal permissibility of organ donation, participants expressed a range of normative beliefs. Furthermore, participants voiced concerns beyond religious permissibility, including anxieties over modesty violations during the donation process, as well as concerns about purported black market organ trade and medical risks to donors. Discussion: Given that participants raised religious, societal, and biomedical concerns regarding organ donation, our findings suggest that effective educational programs should involve nuanced curricula that teach to the plurality of Islamic ethicolegal opinions and discuss transplantation processes within the United States.

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“…The initial item pool was deductively generated from an extensive analysis of Islamic rulings on organ donation. 15,16 These ethicolegal judgments can be grouped into 3 broad positions: organ donation is either a meritorious or permissible act based on it serving a general public interest (mas . lah .…”

Section: Phase 1: Development Of the Ik-lod Scalementioning

confidence: 99%

The Development and Validation of the Islamic Knowledge of Living Organ Donation Knowledge Scale for Measuring Organ Donation Knowledge Among Muslim Communities

2020

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Introduction: Studies around the world demonstrate that Muslim attitudes toward organ donation are closely tied to religion, but also that Muslim publics suffer from a lack of detailed knowledge about the Islamic perspectives on organ donation. Consequently, organ donation professionals and stakeholders are increasingly addressing knowledge gaps in the Muslim community through educational interventions. Yet, a measurement of Islamic knowledge of organ donation, and thereby the efficacy of such education, is not available. Research Question: To present the development and psychometric evaluation of the Islamic Knowledge of Living Organ Donation scale, designed to measure knowledge of the Islamic ethicolegal stances, and their underlying rationale, regarding living organ donation. Methods: Items were developed based on a review of Islamic juridical perspectives on organ donation, addressed knowledge gaps pervading Muslim communities, and pilot tested. The scale was statistically validated and psychometrically analyzed with a sample of 158 mosque-going Muslims in the United States. Results: The 9-item Islamic Knowledge of Living Organ Donation scale was found to be reliable (Cronbach α: 0.86), unidimensional, independent of religiosity, and predictive of social attitudes toward organ donation. Discussion: The survey can be used to validly assess Islamic knowledge of living organ donation among Muslim communities in research, educational, and clinical settings.

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The ethics of organ donation, donation after circulatory determination of death, and xenotransplantation from an Islamic perspective

Cited by 40 publications

References 51 publications

Rationale For Religious Denominations In Russia To Participate In Organ Donation Promotion

Rationale For Religious Denominations In Russia To Participate In Organ Donation Promotion

A Mosque-Based Qualitative Study on American Muslim Women’s Organ Donation Beliefs

The Development and Validation of the Islamic Knowledge of Living Organ Donation Knowledge Scale for Measuring Organ Donation Knowledge Among Muslim Communities

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