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Dr.Padela recently got published in the Chest. The manuscript uses a clinical case to work through Muslim controversies over brain death and withdrawing life support Here is the link
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Latest News
Dr.Padela recently got published in the Chest. The manuscript uses a clinical case to work through Muslim controversies over brain death and withdrawing life support Here is the link
The recording for our Live Webinar on "Advancing equity for Muslim physicians in the healthcare workforce" and the policy report that stems from our research is available now at : click here
initiativemedicine

Islam, Medical Ethics, and Spiritual Care

Claremont School of Theology / Bayan Claremont Summer 2019

Course Description:

Islamic bioethics, as an academic field of inquiry, is still under construction as its content, scope and research methods are the subject of scholarly debate. Ambiguities regarding the contours of an Islamic bioethics do not stem from the lack of a moral theology outlined by scripture, nor from a dearth of ethico-legal judgments pertaining to medicine and healthcare formulated by Islamic jurists. Rather the challenge is to devise a comprehensive bioethical theory, rooted in Islamic moral theology and attentive to those juridical ethico-legal assessments, that can serve healthcare stakeholders (patients, health professionals, religious leaders, and others).  

The epistemological and lexical challenges for an “Islamic” bioethics are arguably still more profound, because notions about moral norms, the good, and the ethical are scattered across different Islamic sciences including moral theology (uṣūl al-fiqh), scholastic theology (ʿilm al-kalām), jurisprudence and law (fiqh), as well as within various genres andpractices related to moral formation and spiritual development (taṣawwuf and adab).The “Islamic” character of Islamic bioethics is thus debated. The multidisciplinary nature of bioethical inquiry also leads to a crisis of epistemology and legitimacy. It is not clear how much weight should be accorded to the reality on the ground (what is) when considering the moral ordering of society (what should be), and it is not clear which register of bioethics (clinical, political, societal) proponents of Islamic bioethics seek to establish dialogue over.Consequently, this course is a mentored reading course that introduces learnersto critical concepts in Islamic theology and law that undergird normative ethical frameworks, while also exposing the student to exemplar works within the Islamic bioethics literature. The first part of the course will focus on the theoretical aspects of the Islamic moral and ethical tradition and cover scholarly contestations regarding Islamic moral theology as they relate to an Islamic bioethics. The latter half of course will focus on the practical aspects of the emerging field by considering research methods for the field, spiritual care provision and ethical boundaries,and reviews ofpressing Islamic bioethics topics.

 

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Islam, Medical Ethics, and Spiritual Care

Mufti Nazim Khutbah

Padela Khutbah

Shkifah Khutbah

Intervention Study

Qualitative Study and Interviews

Fifty Muslim multiethnicity women (40 years old and above) were interviewed (6 focused group) and 19 in individual interviews. We found religious beliefs did informed mammography intention, which includes (1) the perceived religious duty to care for one’s health, (2) religious practices as methods of disease prevention, (3) fatalistic notions about health, and (4) comfort with gender concordant health care.

Quantitative Study and survey

240, 40 years of age or older, were surveyed (72 respondents were Arab, 71 South Asian, 59 African American, and 38 from another ethnicity). We found that positive religious coping and perceived religious discrimination in health settings significantly (negatively) affected mammogram adherence among Muslim women in Chicago.

American Cancer Society mammogram recommendations

Mammogram recommendation for women at average risk or breast cancer

  • Women between 40 and 44 have a choice to have a mammography every year.
  • Women 45 to 54 should get mammograms every year.
  • Women 55 and older can switch to a mammogram every other year, or they can choose to continue yearly mammograms.

3R model

Reframing “switch train tracks”
  • Keep the barriers belief intact but change the way one thinks about it so it is consonant with the desired health behavior
  • Normalizes the barrier belief
Reprioritize: “show them a better train”
  • Introduce a new belief and create higher valence for it than the barrier belief
  • Normalization of the barrier belief is optional
Reform: “breakdown the train carriage”
  • Negate the barrier belief by demonstrating its faults by appealing to authority structures

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