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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
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
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Islamic Bioethics and End-of-Life Care

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A Practical Workshop

February 14, 2015
Islamic Center of San Gabriel Valley
North Rowland Heights,California

Workshop Overview

Hosted by the Islamic Center of Gabriel Valley in concert with The Initiative on Islam and Medicine and the MacLean Center for Medical Ethics at the University of Chicago present Islamic Bioethics and End-of-Life Care: A Practical Workshop, a one day 5 hour intensive workshop.

Upon completion of this workshop, the attendee will be able to:

  1. Identify the major sources of Islamic morality and how they relate to an “Islamic” bioethics.

  2. Differentiate between Islamic bioethics, Muslim bioethics, and applied Islamic bioethics research.

  3. Identify the major components of an Islamic theory of non-maleficence.

  4. Summarize major features of Islamic Verdicts on seeking medical treatment, brain death, and maintenance of life support

  5. Employ concepts from Islamic theology and law to effect bioethical decision-making near the end-of-life.

Continuing Medical Education (CME) credit provided by the Association of Physicians of Pakistani Descent of North America (APPNA). For more information please visit the APPNA CME event page.

Workshop Schedule

Workshop Flyer

Course Faculty

Aasim I. Padela, MD, MSc
Chairperson and Director of Initiative on Islam and Medicine

 
Khalil Abdur-Rashid
PhD Candidate at Columbia University Dean of TAQUA Seminary, TAQUA Seminary affiliated with the Islamic Association of Collin County

 

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Mufti Nazim Khutbah

Padela Khutbah

Shkifah Khutbah

Intervention Study

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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.

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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.

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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.
Chicago
Michigan
Californa

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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