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PubMed1993

The Islamic dialogue with African traditional religion: divination and health care.

In rural Africa delivering better health care is more complicated than simply offering good medical services; it must also take into account peoples' religious orientation and beliefs. Here the non-material causes of illness are at least as important as the biological or material and, in many places, one can only determine the exact nature of the problem and its corresponding remedy after the fact, through a process involving divination and sacrifice. In northern Ghana, by adapting to traditional methods of divination, Islam is gradually introducing a future perspective and expanding the possibilities of preventative action. By so doing it is bringing about a religio-epistemological transformation that is, among other things, helping people to understand and make better use of Western bio-medicine and primary health care programs. The author argues for a similar adaptation and dialogue between African traditional beliefs and Western medical institutions.

Culture↗

PubMed2004

Islamic perspective on human cloning and stem cell research.

Recent advances in the field of cloning and stem cell research have introduced new hope for treatment of serious diseases. But this promise has been accompanied by enormous questions. Currently, cloning is a matter of public discussion. It is rare that a field of science causes debate and challenge not only among scientists but also among ethicists, religious scholars, governments, and politicians. One important concern is religious arguments. Various religions have different attitudes toward the morality of these subjects; even within a particular religious tradition there is a diversity of opinions. The following article briefly reviews Islamic perspectives about reproductive/therapeutic cloning and stem cell research. The majority of Muslim jurists distinguish between reproductive and therapeutic cloning. The moral status of the human embryo, the most sensitive and disputed point in this debate, is also discussed according to Holy Quran teachings.

Cloning, Organism↗

PubMed1999

Caring for the Islamic patient.

The delivery of culturally sensitive care by perioperative nurses is an essential element of patient advocacy. To provide culturally astute care, nurses must familiarize themselves with the world's religious and ethnic groups. Islam is a worldwide religion and, like all religions, is practiced along a spectrum ranging from very conservative and traditional practices to the more liberal and contemporary ones. A person may accept some, all, or none, of the principles discussed in this manuscript. Additionally, the patient's country of origin plays an integral role in the planning of culturally competent care.

Adult↗

PubMed1991

The influence of Islamic views on public attitudes towards kidney transplant donation in a Saudi Arabian community.

Public attitudes towards organ donation during life and at death were examined in a randomised survey of 850 individuals, both male and female, in a representative Saudi Arabian community in Riyadh. Demographic categories accounted were age, sex, marital status, cultural and ethnic background, educational level and occupation. Of the sampled population 87% were native Saudi and the mean age was 30.7 years. Students and teachers made up the largest occupational groups and only 8.1% were illiterate. Although only 10.1% of all subjects had signed a kidney donor card, a further 42.6% expressed willingness to do so. Acceptance of organ donation at death was highest amongst males and in the age group below 30 years (P less than 0.05). There was no differential effect of the various demographic sub-groups in willingness for kidney donation during life. Sixty-five per cent were ready to donate to a close relative and 9.3% were even prepared to do so to a non-related recipient. The Islamic view supporting concepts of transplantation provided the strongest positive influence for organ donation both during life and at death. Dread of mutilation and the fear that pre-consent may adversely affect treatment after serious injury proved potent negative influences.

Adult↗

PubMed1999

Turban pin aspiration; a potential risk for young Islamic girls.

A turban is a kind of headcover, worn for religious intentions. In Islamic countries, girls start to wear a turban with the onset of puberty. Turban pins (headscarf needles) are used for attaching the layers of turban to each other in order to keep it in a steady position around the head. Aspiration of these pins is investigated in accordance with age groups, pin characteristics and treatment. From 1987 through 1998, 63 girls were admitted to our department with turban pin aspiration. All patients were healthy prior to aspiration. The median age was 14 years. Foreign bodies were removed, either by rigid bronchoscopy (n = 57), flexible bronchoscopy (n = 2), laryngoscopy (n = 3) or thoracotomy (n = 1). Repeated bronchoscopy rate was 8% (n = 5) and we had no mortality. This recently recognized aspiration hazard can be minimized by using adhesive bands or snap fasteners, instead of pins, when wearing a turban.

Adolescent↗

PubMed1986

Development of Trichobilharzia australis Blair & Islam, 1983 in the snail, Lymnaea lessoni Deshayes and in an experimental definitive host, the Muscovy duck.

The development of Trichobilharzia australis Blair & Islam, 1983 in the intermediate host, Lymnaea lessoni Deshayes and in experimental definitive hosts, Muscovy ducks is described. 24 hours after entry into the snail, miracidia had lost their cilia, epidermal plates and lateral processes and became young mother sporocysts. They were located in the tissues of the head-foot organ of the snail and were oval in cross section but still retained the shape of a miracidium, and measured 0.058-0.066 X 0.041-0.049 mm. From the seventh day onward young mother sporocysts were tubular, thin-walled, irregular in shape and were in the tissues of the lung and kidney of the snail. On the 24th day mature mother sporocysts and young daughter sporocysts were found in the digestive gland. Between the 24th and 29th day mature daughter sporocysts with fully developed cercariae ready to emerge, or already emerged, could be seen in the digestive gland of the snail. Cercariae emerged from the snail from the 29th to 46th day after exposure at 25 degrees +/- 1 degree C. The prepatent period of T. australis in the Muscovy ducks was 22 to 42 days after the beginning of exposure to cercariae.

Animals↗

PubMed2002

Equity and resource allocation in health care: dialogue between Islam and Christianity.

Inequities in health and health care are one of the greatest challenges facing the international community today. This problem raises serious questions for health care planners, politicians and ethicists alike. The major world religions can play an important role in this discussion. Therefore, interreligious dialogue on this topic between ethicists and health care professionals is of increasing relevance and urgency. This article gives an overview on the positions of Islam and Christianity on equity and the distribution of resources in health care. It has been written in close collaboration and constant dialogue between the two authors coming from the two religions. Although there is no specific concept for the modern term equity in either of the two religions, several areas of agreement have been identified: All human beings share the same values and status, which constitutes the basis for an equitable distribution of rights and benefits. Special provisions need to be made for the most needy and disadvantaged. The obligation to provide equitable health services extends beyond national and religious boundaries. Several areas require intensified research and further dialogue: the relationship between the individual and the community in terms of rights and responsibilities, how to operationalize the moral duty to decrease global inequalities in health, and the understanding and interpretation of human rights in regard to social services.

Christianity↗

PubMed2002

Culturally competent care: emphasis on understanding the people of Afghanistan, Afghanistan Americans, and Islamic culture and religion.

Since the attacks in New York and Washington, DC, in September 2001, increased racial and religious animosity has left Arabs, other Middle Easterners, Muslims, and those who bear physical resemblance to members of these groups, fearful. This article provides information about the people of Afghanistan, Afghanistan Americans, and Islamic culture and religion, which can greatly assist the nurse who is confronted with persons from diverse cultures during the provision of care. The Giger & Davidhizar Transcultural Assessment Model was first published in the International Nursing Review in 1990. This model is now used worldwide and provides an assessment model to assist in understanding cultural phenomena and individuals from different cultures.

Afghanistan↗

PubMed2003

Ethical issues in end-of-life geriatric care: the approach of three monotheistic religions-Judaism, Catholicism, and Islam.

Ethical dilemmas pervade modern geriatric medicine. What is considered right or wrong will differ depending on, among other things, the patient's religion. The three Abrahamic monotheistic religions, Judaism, Christianity (its Catholic variant), and Islam all have carefully considered positions on medical ethics. Although much is held in common, there are significant differences. The authors present three clinical cases, each of which presents ethical dilemmas typical of geriatric care, especially at the end of life. On the basis of these scenarios, the normative ethical position of each religion is compared and contrasted. It is hoped that this approach will offer the geriatrician a useful approach to treating patients in an increasingly multicultural society.

Aged↗

PubMed2002

Providing culturally sensitive care to the childbearing Islamic family.

Current health care policy mandates that the unique health needs of various cultures be met and barriers to health care minimized. Birth occurs in the context of culture and religion, and an understanding of culture and religious beliefs are important for health care providers who are challenged to provide culturally sensitive care to diverse populations. This article provides a broad background discussion of Islam for the non-Muslim. A discussion of the care of the Muslim family during the childbearing process, highlighting specific issues related to modesty and privacy, female traditional dress and covering, dietary requirements, and newborn care, are provided. Part 2 in the series will present unique risk factors, health care beliefs, breast-feeding practices, issues related to end-of-life decisions and withdrawal of support, and death rituals that may be unique to Muslim families.

Attitude of Health Personnel↗

PubMed2006

Turban pin aspiration: non-asphyxiating tracheobronchial foreign body in young islamic women.

BACKGROUND: Foreign body aspiration is rare in adults. However, in recent years, the aspiration of pins which are used for securing turbans (headscarves) is seen frequently in young women. The aim of this article was to review 105 patients who were admitted to our hospital for turban pin aspiration. METHODS: Chest X-rays were used for diagnosis. Various methods of treatment were performed: laryngoscopy in 6 patients, flexible fiberoptic bronchoscopy in 16, rigid bronchoscopy in 93, and thoracotomy in one patient, while in the other patient the turban pin was spontaneously expectorated. RESULTS: Localization of the pin in the right bronchial system was common (52%). In 6 patients, turban pins located in the larynx were extracted successfully by direct laryngoscopy. Turban pins were successfully removed with a flexible fiberoptic bronchoscope in 4 patients of the 16 (25%) and by rigid bronchoscope in 93 patients of 94 (99%). The average time until discharge was 18 hours and there was no mortality. CONCLUSIONS: Turban pin aspiration is common in Islamic populations and treatment usually requires bronchoscopic procedures. In order to minimize turban pin aspiration frequency, we recommend that turbans should be secured by traditional fastening methods or with an apparatus which cannot be aspirated.

Adolescent↗

PubMed2006

Suicide and islam.

Much of the research on suicidal behavior in Muslim countries has been simple descriptive studies of samples of completed and attempted suicides. Despite this, and despite the possible under-reporting of suicidal behavior in countries where such behavior is illegal, suicide rates do appear to be lower in Muslims than in those of other religions, even in countries which have populations belonging to several religious groups. Rates of attempted suicide, on the other hand, do not appear to be lower in Muslims as compared to non-Muslims. Research into this topic has been quite poor, failing to take into account the ethnic background and the Islamic sect to which the suicidal subjects belonged. Reasons for the low rate of completed suicide in Muslims are reviewed, including differences in values and socio-economic status.

Africa↗

PubMed2003

The politics of grief and continuing bonds with the dead: the cases of Maoist China and Wahhabi Islam.

The article is a contribution to a cross-cultural theory of grief. It examines the relationship between individual/family continuing bonds with the dead and cultural narratives that legitimize political power. The dead are collective representations (Dirkheim) that mediate the larger culture to individuals and to smaller communities and that reinforce social solidarity and identity. The political question is which collective--family, community, church, party, nation--owns the dead and controls the rituals by which bonds with the dead are maintained or relinquished? The article discusses one historical condition: times of rapid change in power arrangements. Bonds with the dead have a power in individual, family, or tribal life that can threaten the narrative that legitimizes the new political power holders. Ancestor rituals that support identity as a family or tribal member are surpressed and replaced by allegiance to collective representations of the new political order. Two historical examples are given: China under Chairman Mao and the Wahhabi reform in Arabic Islam.

China↗

PubMed2000

The practice of surgery in Islamic lands: myth and reality.

This paper analyses evidence for the practice of surgery, as opposed to its theory, in the Islamic Middle East at the end of the first millennium. The inclusion in formal Arabic medical treatises of complex or invasive surgical procedures is compared with the lack of evidence for their actual performance, as well as with statements to the effect that such techniques were unknown at that time or should be avoided. Areas in which there is greater evidence of the practice of surgery-such as the removal of superficial growths and the treatment of eye diseases-are also discussed. In particular, the paper focuses upon treatises by 'Abū al-Qāsim al-Zahrāwī (known to the Europeans as Albucasus), Abū Bakr Muhammad ibn Zakarīyā' al-Rāzī (Rhazes), 'Alī ibn al-'Abbās al-Majūsī (Haly Abbas) and Ibn Sīnā (Avicenna).

General Surgery↗

PubMed2001

Medical ethics and Islam: principles and practice.

A minimum level of cultural awareness is a necessary prerequisite for the delivery of care that is culturally sensitive. In this paper we simplify and highlight certain key teachings in Islamic medical ethics and explore their applications. We hope that the insights gained will aid clinicians to better understand their Muslim patients and deliver care that pays due respect to their beliefs.

Child↗

PubMed2002

The role of the church in developing the law: an Islamic response.

The concept of Hisba in Muslim law has been used by members of certain Islamic groups to impose, through the courts, limitations on freedom of expression. In so doing they sought to circumvent the right of parliament to legislate on matters of personal freedom. This device is now restricted by the Egyptian authorities.

Abortion, Legal↗

PubMed2003

Eastern Turkistan Islamic Movement: a case study of a new terrorist organization in China.

The Eastern Turkistan Islamic Movement (ETIM) was designated a terrorist organization by Afghanistan, Kyrgyzstan, China, the United States, and the United Nations in 2002. However, no systematic studies have been published on the new terrorist organization in Xinjiang, China. Using a case-study approach and interviews, this article attempts to provide information in terms of its historical evaluation, related religious and ethnic issues, organizational agenda, activities, and role in the current international terrorist network. This article argues that better international cooperation and the improvement of social and religious policies will help curtail activities of the ETIM.

Afghanistan↗

PubMed2005

The effects of Islam and traditional practices on women's health and reproduction.

The aim of this study was to investigate the effects of Islam as a religion and culture on Turkish women's health. The study included 138 household members residing in the territory of three primary health care centers in Turkey: Güzelbahçe, Fahrettin Altay and Esentepe. Data were collected by means of a questionnaire prepared by a multidisciplinary team that included specialists from the departments of public health, psychiatric nursing and sociology. We found that the women's health behavior changed from traditional to rational as education levels increased, and that religious and traditional attitudes and behaviors were predominant in the countryside, especially practices related to pregnancy, delivery, the postpartum period, induced abortion and family planning. One of the most important prerequisites for the improvement of women's health is that nurses should know the religious practices and culture of the society for which they provide care, so that their efforts to protect and improve women's health will be effective.

Abortion, Induced↗