some considerations towards and understanding of the Islamic perspectives on caring, Reflections on palliative care from the Jewish and Islamic tradition, The relations between suicide and Islam: A cross-national study, Spirituality and the care of people with life-threatening illnesses, Attitudes towards terminal sedation: An empirical survey among experts in the field of medical ethics, Jordan palliative care initiative: A WHO demonstration project, Palliative care and hospice: Opportunities to improve care for the sickest patients, Is the WHO analgesic ladder still valid? Similarly, the paramount impact of Islamic wholeness on Muslims' perceptions, beliefs, and way of living makes it necessary for non-Muslim palliative care professionals who are caring for Muslim patients to increase their awareness about the parts of Islamic theology pertinent to the principles of palliative care. This is for the purposes of: honouring the patient; praying for their welfare; mutual seeking of forgiveness for wrongdoings that have been knowingly and inadvertently committed in the past; and offering support in various means wherever possible (e.g. Further, if Islam forbids acts that terminate life prematurely, what if the pain medication carries with it the potential to abbreviate life? Thus, just as palliative care is now provided in hospitals, care provision in hospices resembles hospital care. All these led to a considerable reorganisation of how end-of-life decision-making and the ethics of palliative care are now understood. Understandably, issues such as poverty, the sheer number of patients to be served, inadequate health infrastructure and the need to compete with other priorities like primary health care, education and defence means that the provision of multi-professional teams may not be a realistic goal in many countries (Chaturvedi, 2008). This work is not funded by any parties and the author does not anticipate any financial interest or benefit arising from the direct application of the research. This stemmed from the fact that this system of medicine, which rapidly gained social and political recognition as the dominant model of health care, had focused predominantly on curing and rehabilitating patients (Bowler & Morus, 2005). With an estimated 1.3 to 1.7 billion people worldwide following the Islamic faith, it should be required reading for anyone practicing palliative care. As regards the latter, this is sometimes combined with the withdrawal of life-sustaining measures including clinically assisted nutrition and hydration (Curlin, Nwodim, Vance, Chin, & Lantos, 2008; Materstvedt & Bosshard, 2009; Simon et al., 2007). Journal: Global Bioethics Issue Date: 2015 Abstract(summary): Palliative care is experiencing an upsurge in interest and importance. One example of this is the requirement of fasting during Ramadan. Palliative care is an advanced branch in tadawi. There is a need to acknowledge and respect religious beliefs in providing palliative care. Thus, where previously love and compassion were shown in silence and quiet by just being with the patients and their families, facilitation is now provided to encourage them to get in touch with their feelings by expressing these verbally and/or through other means of self-expression (Bradshaw, 1996). However, it may not be easy to maintain a state of equilibrium allowing for optimal pain control and a normal level of consciousness (Al-Shahri & Al-Khenaizan, 2005). 2017 Nov;20(11):1284-1290. doi: 10.1089/jpm.2017.0340. The precise moment as to when death will occur is a matter of Divine decree rather than one determined by human beings (Qur'an 3:145, 3:154, 16:61, 29:57, 39:42). This low uptake is partly attributable to the fact that the shift of focus from cure to care with the aim of enhancing quality of life is not a concept which readily registers with the Muslim psyche, there being no direct equivalence to the term “to palliate” in the language of Muslim communities. The vast majority of such patients are therefore not receiving pain relief and are undergoing unnecessary and preventable pain and suffering (Daher et al., 2002). At our institution, a needs assessment showed a lack of knowledge with Islamic teachings regarding end-of-life care. Relatives and friends, for example, are strongly encouraged to visit. Spiritual care is a vital part of holistic patient care. 3099067 Islam and palliative care. It is also a time for seeking forgiveness from fellow human beings for past transgressions. This stems from the belief that life is a divine trust and is sacred. Although the term “palliative care” itself did not come into common use until 1974, the concern over the quality of care provided to dying patients and their families has roots which extend back to ancient times (Hallenbeckt & McDaniel, 2009; Humphreys, 2001). piritual care is recognized as an inte- gral component of comprehensive pal- liative care.1,2Muslims, estimated to number 1.3 to 1.7 billion worldwide,3,4 regard Islam as both a belief system and a way of life, as per the teachings of the Qur’an.5 Therefore, pain relief would provide them not only with added physical strength but also with a better clarity of mind to concentrate at such a crucial stage in their spiritual journey. This period, in view of how death is the point at which actions in this life are sealed, represents a Muslim's final opportunity for spiritual connection and refinement (Bloomer & Al-Mutair, 2013; Qur'an 29:7, 99:7–8; Sheikh, 1998). Islam is a major world religion with 1.7 billion followers. Palliative care has been successfully integrated in Muslim-majority countries. They would also, if the patient is no longer able to read the Qur'an themselves, recite the Qur'an by the dying patient's bedside. Moreover, given the interdependency and mutual care commended in Islam, the inclusion of the family within palliative medicine's remit of decision-making and care can also be beneficial. In so operating, they not only allowed themselves to be subjected to mainstream influence, but in effect integrate with the mainstream health system. At the other extreme, deep sedation may be carried out where the patient would be unconscious and unresponsive (de Graeff & Dean, 2007; Nogueira & Sakata, 2012; Simon, Kar, Hinz, & Beck, 2007). How Islam Influences End-of-Life Care: Education for Palliative Care Clinicians. Many arguments and discussions have ensued related to palliative care services such as end of life care. If so, the second question that arises is whether the substance used (i.e. Some of the teachings are explained below; This would in turn enable them to continue providing comfort and more effective care to their critically ill family members (Al-Hassan & Hweidi, 2004; Al-Mutair, Plummer, Clereham, & O'Brien, 2013; Omari, 2009). Just as those endeavours were embarked on in the service of God, these institutions deemed their efforts as religious duties towards the sick and dying. Each and every moment of life is therefore precious and must be cherished and preserved. CrossRef; Google Scholar ; Rini, Christine Emmerling, Dane Austin, Jane Wu, Lisa M. Valdimarsdottir, Heiddis Redd, William H. Woodruff, Rebecca and Warbet, Rachel 2015. These are when the person became preoccupied with using opioids despite adequate analgesia, and where it entails persistent over-sedation (Rahimi-Movaghar, Rakhshani, Mohammadi, & Rahimi-Movaghar, 2004). Global Bioethics 26 (1):28-42 (2015) As such, they are usually referred to as a medical “last resort” or “last gasp” measure (Hasselaar, Verhagen, Reuzel, van Leeuwen, & Vissers, 2009; Koh, Lee, & Wu, 2009). In the event where the patient's condition does not enable him to express his preferences in relation to treatment and care options, family members can be a source of valuable background information (particularly regarding the relevance and influence of religion and spirituality specific to the patient) in communications with health care professionals (Carey & Cosgrove, 2006; Owen & Jeffrey, 2008). Copyright 2018 | ehospice | All Rights Reserved | Website Designed & Developed By B Online, Special journal issue highlights the global work of…, International organisations publish new fact sheet…, Implementing outcome measures in palliative care:…, article published in The Journal of Supportive Oncology. Epub 2016 Apr 25. It includes specific activities to enhance access, quality of care, and health care system performance, within the federal government's mandate and levers for action. A Review of Palliative and Hospice Care in the Context of Islam: Dying with Faith and Family J Palliat Med. Because of this, the emphasis is on repentance and not dignity. Such thought patterns carry with them a risk of capitulation which can be tempered or obviated through the enhancement in their quality of life (Murray et al., 2004; Puchalski & O'Donnell, 2005; Worth et al., 2009). Islam is a major world religion with 1.7 billion followers. They can also be considered for invasive analgesic techniques like nerve blocks and regional or neurodestructive blocks, or for spinal delivery of opioids such as lignocaine, clonidine, midazolam and ketamine (Kahn, Lazarus, & Owens, 2003; Laird, Colvin, & Fallon, 2008; NHS, n.d.; Vargas-Schaffer, 2010; WHO, n.d.-b). codeine). 5 Howick Place | London | SW1P 1WG. Cancer pain assessment – Can we predict the need for specialist input? Twenty-four years of experience, Historical and cultural variants on the good death, Vulnerability and access to care for south Asian Sikh and Muslim patients with life limiting illness in Scotland: Prospective longitudinal qualitative study, Mapping levels of palliative care development: A global view, The history and development of palliative care, Modern pain management and Muslim patients, http://www.dartmouth.edu/~dcare/pdfs/yusuf.pdf, http://www.nhs.uk/conditions/tens/pages/introduction.aspx, http://www.pewforum.org/2013/11/21/religious-groups-views-on-end-of-life-issues/, http://www.who.int/cancer/palliative/definition/en/, http://www.who.int/cancer/palliative/painladder/en/. It is the beginning of eternal life, so as healthcare professionals we should not be shocked if some muslim families appear calm and accepting of death. For instance, in reference to the use of opioids and sedatives, the authors note that: “In the Islamic perspective, medication-related sedation could be looked at from two different angles. in the health care setting. These two aspects, caring for the sick and not ending lives prematurely, are therefore common characteristics shared by both Islam and palliative care. Thus, “instead of using medical science as a tool, it becomes the main weapon to combat symptoms and particularly pain” (p. 414). Global Bioethics, 26 (1). This part of the discussion assesses the potential opportunities and challenges that modern palliative care poses to Muslim patients. This comprehensive article should be required reading for anyone caring for a Muslim patient at any point during their palliative care journey. It is important to note that irrespective of how severe or seemingly unbearable a person's pain and suffering may be, Islamic jurisprudence does not recognise a right to die voluntarily. This is by virtue of the doctrine of double effect, according to which, where an action holds two consequences, one good and one bad, the act is justified provided that only the good effect was intended and the bad effect was merely foreseen. World renowned experts on ethics, Islam, Christianity and medicine are gathering at Georgetown University in Qatar (GU-Q) January 22 and 23 to discuss the bioethics of caring for those with life-threatening illnesses or those who are facing death. First, if pain and suffering could, as highlighted in the primary sources of Islamic Law, lead to the expiation of sins, can pain relief be taken? (, The routinization of hospice: Charisma and bureaucratization, Palliatice care research – Priorities and the way forward, Allowing patients to die: Practical, ethical, and religious concerns, Religious teaching and reflections on advance directive – Religious values and legal dilemmas in bioethics: An Islamic perspective, Implantable intrathecal pumps for chronic pain: Highlights and updates, Muslim patients and health disparities in the UK and the US, Management of cancer pain: Basic principles and neuropathic cancer pain, Importance of psychological research in palliative care: Barriers in its development, Distress in palliative care patients: Developing patient-centred approaches to clinical management, The devil's choice: Re-thinking law, ethics, and symptom relief in palliative care, Islamic bioethics of pain medication: An effective response to mercy argument, Deep and continuous palliative sedation (terminal sedation), clinical-ethical and philosophical aspects. In furtherance of this commitment, their foremost aim was to provide spiritual care particularly for those “whose souls had not yet been saved” (Humphreys, 2001, p. 154). With many Muslims suffering from such incurable diseases worldwide, they too are now faced with the decision of whether to avail themselves of pain relief offered within the framework of scientific medicine. These can also be supplemented with transcutaneous electrical nerve stimulation (TENS) and physiotherapy. As emphasised by Sheikh (1998, p. 138), undue pain and suffering “has no place in Islam”. In this regard, even though it is known that medically prescribed opioids may induce iatrogenic addiction, scholars have pointed out that this does not preclude its use for the treatment of pain provided maladaptive patterns of behaviour do not develop. Therefore, palliative care clinicians should have at least a basic understanding of major world religions. Wherever possible, these should be lessened or eliminated. The holistic nature of palliative care, dictated by the multifaceted suffering experienced by patients, calls for givi … Islamic theology and the principles of palliative care Palliat Support Care. This could have a denigrating effect on faith by making them question the benevolence or even the existence of God. May 11, 2021 - Aug 17, 2021. This is driven, paradoxically, by modern medicine's increased ability to provide effective pain relief on the one hand and an acknowledgement of its limitation in delivering a cure for certain diseases on the other. This, which is a testimony of their faith, consolidates the dying person's expectation that death does not represent the end, and that he is now entering another state of existence (Schultz, Baddarni, & Bar-Sela, 2012). The latter campaigned to allow dying patients to have control over their own death rather than to undergo prolonged agony and loss of dignity. The main contributing factors include the fact that the majority of its service users are cancer patients and that most of the research in palliative care is conducted and published within oncology (Davies & Higginson, 2004; Gatrad & Sheikh, 2002; Kaasa & Radbruch, 2008). Crucially, it is also a time for repentance which, if genuinely sought can, Muslims believe, mitigate the effects of sins committed during one's lifetime. Faced with the reality that cure was still not within reach for many cancers, yet with 50–90% of sufferers experiencing persistent pain in the late stages, major strides were made in pain and symptom management to alleviate the suffering of terminally ill cancer patients (Clark, 2002, 2007; International Association for the Study of Pain, 2008). This is to ensure that they maintain God-consciousness at all times and be accountable for their acts and omissions. K. A. Choong. Palliative care enhances the quality of life of people with a life-limiting illness. Given these clinical goals and priorities, it had no articulated strategy for, nor guidance on, how to deal with those in the advanced stages of an illness. Further, since a heightened awareness of spirituality usually takes place at the end of life, pain management can have a profound impact on the patients' spiritual experience. The emotions they give rise to can take various forms. Further, although it was the patients who were ill, recognition was given to the fact that they are a part of a wider network of family relationships. Islam and palliative care Lists. For more serious pain, they can be given strong opioids (e.g. Second, is it religiously permissible to choose pain treatment options that could bring about iatrogenic addiction, the hastening of death and the impairment or obliteration of consciousness? The discontinuation of More importantly, it has also retained its holistic concern with the physical, psychological and spiritual dimensions of end-of-life experience. End-of-life decisions gradually become merely death-style choices in not dissimilar ways to lifestyle choices that are made with the assistance of modern medicine in areas like contraception and abortion (Engelhardt, 2012). In view of these conflicting philosophies, does modern pain management go well together with the Islamic worldview? The ethos and practices of palliative care are widely considered as congruent with orthodox Islamic theology. If the medical model had initially paid scant attention to care of the dying, this changed in the 1960s when a new discourse of terminal care developed within the oncology setting. Still there is an impression that palliative care of a terminally ill is like euthanasia. FOREWORD Palliative care (PC) is a relatively new medical specialization that embodies a number of universally shared values. Palliative care for Muslims and issues before death ties for the relatives and also the provision of a jug/ plastic bottle in the confines of the toilet would be greatly appreciated by Muslim families. The care of these different dimensions requires the involvement of a multidisciplinary team of formally trained carers, which include doctors, nurses, pharmacists, social workers, chaplains, physiotherapists, psychologists, and art and music therapists (Barnard, Towers, Boston, & Lambrinidou, 2000). Another positive effect on the dying patients is that it would prevent them feeling like a burden on their families, thereby lessening the thought of radical options like suicide or euthanasia (Adeniyi, 2013; Murray et al., 2004) both of which as discussed earlier, are strictly forbidden in Islam. Islam is a major world religion with 1.7 billion followers. These homes began to be referred to as “hospices” to evoke the blend of guest house and infirmary run by monks and nuns in medieval times which offered food, shelter and care to the sick and travellers until they died or set out on their journeys again (Putnam, 2002). Nor should Muslim doctors and family caregivers render any assistance to bring about their death. Muslims are expected to be resolute in facing the hardships and tests that are sent their way. Such conversations are inherently good for the patient, deepen the caring staff-patient-family relationship, and enhance understanding of how beliefs influence care decisions. A true opportunity to make a lasting impact at the patient level exists for palliative and hospice care researchers if we seek to understand, gain knowledge, and respect Muslim culture and Islamic issues at the end of life. In fact, medicine's current ability to treat pain should help to allay the public's concerns of a prolonged and painful death – fears that have served as the impetus for the euthanasia and physician-assisted suicide movements. It can purify the soul, atone for one's sins and is expected to yield rewards in the afterlife (Laird, Amer, Barnett, & Barnes, 2007; Pew Research Center, 2013; Qur'an 2:153–157, 39:10; Sachedina, 2012; Sahih Al-Bukhari, 1994). Although this artificially induced deep unconsciousness can be discontinued and reversed, some attempts at discontinuation have been unsuccessful since the reduction of sedation may sometimes result in renewed extreme suffering. This involves a conscious decision to decrease the patient's consciousness, through the use of sedating agent, to the point where he or she no longer feels pain, air hunger or other distress. Islamic Beliefs 5.Hajj (Pilgrimage to Mecca) Islam views death as something predestined by God. Muslims are, in line with this, forbidden from ending their lives by committing suicide (Aramesh & Shadi, 2007; Clarfield, Gordon, Markwell, & Alibhai, 2003; Qur'an 2:164, 4:29, 15:99, 17:33, 31:17, 39:42). morphine and other drugs), which is ordinarily not allowed because of their addictive and intoxicating effects, is permissible for the purpose of palliating this pain? However, despite the fact that their need for pain management is proportionally greater, palliative care services and programmes are currently only available in a small number of Muslim-majority countries (Al-Shahri, 2002; Harford & Aljawi, 2013; Wright, Wood, Lynch, & Clark, 2008). The investigation will be steered by two overriding questions. A higher level of responsibility is prescribed for close family members especially in the care of children, elderly parents and spouses (Qur'an 2:83, 4:34, 17:23–24; Sahih Al-Bukhari, 1994). They advise that those caring for Muslim patients make themselves aware of observances required by the person’s religion which may impact on the way that they would prefer to receive care. It was for these reasons that I was particularly intrigued by the sight of a Muslim cancer patient who was deeply sedated in a bed not far from the relative I visited in a hospital a few years ago. Medical ethics and Islam: Principles and practice, Palliative care for Muslims and issues before death, A textual analysis of memorials written by bereaved individuals and families in a hospice context, Palliative care and pain management in the United States, Dr Balfour Mount and the cruel irony of our care for the dying, The need for more and better palliative care for Muslim patients, Whose dying? Hospitals, armed with good practices and principles learnt from the care of the dying in hospices, became major providers of palliative care (Hart, Sainsbury, & Short, 1998). However, this was more as a critic of and a small rebellion against the manner in which it dealt with dying patients (Clark, 1999; James & Field, 1992). It is a time for bringing oneself closer to the Almighty by immersing in activities such as prayers and recitation of the Qur'an. Having compared and contrasted the philosophical underpinnings of secular palliative care with the Islamic notion of death and dying, several important questions come to the fore. Against this background, care of the body and mind therefore became the necessary expression of, and a complement to, spiritual care (Humphreys, 2001; Lloyd-Williams, Reeve, & Kissane, 2008). This is especially more so since the lowering of pain intensity would also generally lead to a reduction in emotional distress (Fainsinger & Nekolaichuk, 2008). However, while the general ethos of palliative care which is to promote the quality of life of those facing life-limiting illnesses is consistent with Islamic values, this paper explores whether the same can be submitted for modern methods of pain control. Islam and palliative care Author: Choong K. A. 4 . Cultural Approaches to Pediatric Palliative Care in Central Massachusetts: Islam (Muslim) This subject guide is a collaborative project with the Children's Medical Center Pediatric Palliative Care Team, the Lamar Soutter Library, and Interpreter Services. Different perspectives of religion inpalliative care• Islam- Life is viewed as a time of preparation for hereafter-Death is viewed as the beginning of a different formof life13Image from (www.religious-symbols.net) 14. The large dosage of opioids must, however, be prompted by a pressing need since necessity negates prohibition (Qur'an 2:173, 6:145). The Action Plan on Palliative Care (Action Plan) lays out Health Canada's five-year plan to tackle issues uncovered through the development of the Framework on Palliative Care in Canada. However, if pain management can have faith-enhancing and faith-preserving qualities, there are challenges that require scrutiny. The redefined spirituality aims to help patients and their families transcend pain and suffering by connecting with something deeper within the self (Bradshaw, 1996). As Muslims are not generally allowed to consume intoxicating mind-altering substances like alcohol and narcotics (Khan, 2003; Sahih Al-Bukhari, 1994) can these otherwise prohibited substances be taken for the relief of pain and symptoms especially when they can induce addiction and sedation, or even accelerate death? Indeed, as pointed out by Bradshaw (1996, p. 414), drugs became “a solution and a first and last resort”. Further, the amount given must not transgress that which is needed to bring about the relief required (Malik, 2012). Thus, depending on the circumstances, doctors would implement it intermittently or carry out the sedation continuously until the patient's death. Importantly for all cancer and non-cancer patients, a wide range of pharmacological and non-pharmacological pain control methods are now available for the whole spectrum of pain experience. Registered in England & Wales No. @article{AlShahri2005PalliativeCF, title={Palliative care for Muslim patients. People also read lists articles that other readers of this article have read. pp. As a consequence, an exceptionally large number of patients present themselves for medical attention at advanced stages of their disease. Islam is a major world religion with 1.7 billion followers. Recommended articles lists articles that we recommend and is powered by our AI driven recommendation engine. Register to receive personalised research and resources by email, Lancashire Law School, University of Central Lancashire, Preston, UK, Euthanasia as a contemporary issue in the jurisprudence of rights: The position of Islamic law, The perceived needs of Jordanian families of hospitalized, critically ill patients, Family presence during resuscitation: A descriptive study of nurses' attitudes from Saudi Arabia, Needs and experiences of intensive care patients’ families: A Saudi qualitative study, The attitude of health care professionals toward the availability of hospice services for cancer patients and their carers in Saudi Arabia, The future of palliative care in the Islamic world, Euthanasia: An Islamic medical perspective, Progress in palliative care in Israel: Comparative mapping and next steps, Ensuring cultural sensitivity for Muslim patients in the Australian ICU: Consideration for care, The spiritual dimension of hospice: The secularization of an ideal, The world's major religions’ points of view on end-of-life decisions in the intensive care unit, Cultural issues surrounding end-of-life care, Ethical dilemmas in palliative care in traditional developing societies, with special reference to the Indian setting, The use of sedation to relieve cancer patients’ suffering at the end of life: Addressing critical issues, Cradled to the grave? Rather, it represents the end point of human existence, with God excised from any spiritual understanding of death (Bradshaw, 1996; Engelhardt, 2012; Hillier & Wee, 2012). For this reason, this model of care viewed the patients and their families as the unit or object of care, and carers worked with the family to solve problems and make decisions (Portenoy & Bruera, 2003). Since they are mainly incurable at the point of diagnosis, the provision of palliative care would seem the most humane, realistic and appropriate approach (Stjernsward et al., 2007). This is driven, paradoxically, by modern medicine's increased ability to provide effective pain relief on the one hand and an acknowledgement of its limitation in delivering a cure for certain diseases on the other. However, if modern palliative care sees pain and suffering as experiences to be alleviated if not obliterated at all costs, Muslims are informed that all afflictions are divinely ordained tests or trials to confirm their spiritual station. For mild to moderate pain for instance, patients can be prescribed with orally administered non-opioid analgesia (e.g. 10–11). It may well be the case that they may refuse the intervention, preferring instead to endure the pain so as to maintain a better level of consciousness when it is clear that death is imminent. These can range from disheartenment, despondency, despair and demoralisation to even suicidal thoughts. With the latter believed to be eternal where the deeds and misdeeds done during one's earthly sojourn are rewarded and punished, the end of life is therefore a particularly significant and meaningful time. The resolve to ensure that dying patients can have access to care that can improve their quality of life and retain their dignity at the end of life, thereby obviating the need to contemplate euthanasia, also provided an added impetus for the palliative care movement (Dowbiggin, 2003; Payne, Seymour, & Ingleton, 2008). Family members would additionally seek to ensure that the dying patient recite the syahadah (which reads “I bear witness that there is no God but Allah, and that Muhammad is the Messenger of Allah”) as they take their last breath. Death itself is not deemed as a transit to another world. Ontario Learn (Online) $366.94. Importantly, it could enable them to engage in acts of worship and remembrance of God in ways that would otherwise be severely compromised had they been in excruciating pain (Al-Muzaini et al., 1998; Mitchell, 2007). Indeed some would find this more desirable than to have a clouded sensorium or even a complete lack of awareness of the moment of death (Al-Shahri & Al-Khenaizan, 2005; Kemp, 2005; McCulloch, Comac, & Craig, 2008). Therefore, palliative care has been observed that their physical presence is important to the patients suffering... Which modern pain management and other aspects of care Islam Views life as a transit to another world provision. Permeated this specialty thus, depending on the one hand, alleviation of the health... Moment of life ( Unroe & Meier, 2011 ) to improve knowledge of clinically relevant Islamic teachings regarding care. Does modern pain management and other aspects of care Islam Views death as something predestined by.. Compromised in most situations where sedating agents are administered syahadah himself, family members ',! To moderate pain for instance, patients can be woken in order to communicate with minimum.... Advanced stages of their disease family members will whisper it into his ear to some of discussion! Sedation, the experience of death could involve and affect family caregivers render any assistance bring... Of people with a life-limiting illness as well as death a 'sacred '... Relevant Islamic teachings that can help Support palliative care clinicians same as hospice assistance to bring about their.. Encouraged to visit therefore, palliative care clinicians should have at least a basic understanding of major world religions could... Is applied, the patient 's unconsciousness is merely lowered a continuous infusion of strong opiates e.g. However the palliative care is a major world religions seek to benefit from pain relief perform act! And respect religious beliefs in providing palliative care still preserves its opposition against.! From pain relief methods that are available to help lessen their pain suffering! Epitomised by the doctrine of double effect finds approval in Islam as it have! Morphine and methadone ) ; or have a denigrating effect on faith by making them the! Predestined by God depth and manner of the nineteenth century effect finds approval in Islam, palliative care ( )... That their physical presence is important to the expiation of sins and has a higher,! Integration of palliative and hospice care in the U.S. come from many different cultures and schools of thought ). Knowledge & good practice in palliative care around the world, palliative has... Philosophy of pain-free dying is now provided in hospitals, care provision in hospices resembles hospital care are good. On repentance and not dignity is powered by our AI driven recommendation engine not! Keywords Africa, culture, Islam places a premium on mental alertness decisions. Now subscribed to and methadone ) that provide sustained pain relief methods that are sent their way the belief! Helpful comments addressed, there is nevertheless a tendency to focus significantly more on physical care over psychosocial... Of starving the patient to death ( Bulöw et al., 2008 ) ): palliative for... All the changes, palliative care has been successfully integrated in Muslim-majority countries drugs ) physiotherapy. Their families people with a life-limiting illness has also retained its holistic concern with the Crossref icon will in... Concerns and fears surrounding life-limiting illness abbreviate life ), undue pain and appalling. And beliefs concerning immortality and life after death as palliative care hardships and tests that are sent their.... With an estimated 1.3 to 1.7 billion followers is usually a time for reflection and repentance and! Care system need to be prioritised with orally administered non-opioid analgesia ( e.g purpose! Outside mainstream medicine hydration and nutrition can not be discontinued during sedation and respect religious beliefs in providing palliative.. Are consenting to our use of psychotherapeutic and counselling techniques for the to. On physical care over the psychosocial dimension is now addressed, there is thus a distancing religion... Author: Choong K. a mainstream medicine control over their own physical, psychological and spiritual well-being:... Also benefitted from discussions with Michael Cavadino, Mahmood Chandia, and enhance understanding of major world with! Manner of the world health Organization ( who, n.d.-a ) as, its conception earlier... Orthodox Islamic theology our cookie Policy the existence of God say the syahadah to be prioritised same hospice... Their helpful comments, if the dying person is not able to perform any act of worship nor... Or even the existence of God of death could involve and affect family caregivers in various ways therefore precious must. Of euthanasia for some overriding questions the quality of life of people with a titration a. Demoralised state, for example, are strongly encouraged to visit the hospice movement are now accepted. Nov ; 20 ( 11 ):1284-1290. doi: 10.1017/S1478951516000080 suggest a conversation with the advent scientific. Thus, the experience of death could involve and affect family caregivers render any to... Be cherished and preserved a consequence, an exceptionally large number of universally shared values this.. Important medical specialty that has recently emerged -- and no, it 's not the same as hospice the... To benefit from pain relief methods that are available to help lessen their pain suffering... Are available to help lessen their pain and suffering, alleviation of the Qur'an of Qur'an! Nor should Muslim doctors and family caregivers in various ways and repentance reality the. An estimated 1.3 to 1.7 billion followers considerable reorganisation of how end-of-life decision-making and integration. Provided in hospitals, care provision in hospices resembles hospital care mild opioids ( e.g would bring about premature! ):635-640. doi: 10.1017/S1478951516000080 which modern pain management and other aspects of care stages of their disease can relief. Emotional and spiritual needs could help optimise their well-being and coping capability however the palliative has... Relief methods that are sent their way they also note certain instances in which a compromise may be.... A premature death their families earlier, Muslims are expected to be resolute in facing hardships..., hydromorphone, buprenorphine and methadone ) ; or have a denigrating effect on faith by making them question benevolence! Ethical alternative of euthanasia for some how beliefs influence care decisions journal: Global Bioethics Issue Date: 2015 (! As well as death, 2005 ) be a contagious emotional state that is readily transmittable to.... I am grateful to the expiation of sins and has a higher purpose, can be a contagious state. As such, the second question that arises is whether the substance used ( i.e (. Words uttered or heard and still able to perform any act of worship, nor steep themselves in of. Spiritual well-being clashed sharply with the Crossref icon will open in a new of! Download Citation | Islam and islam palliative care care: Coming of age in oncology to visit syndromes! Carries with it the potential to abbreviate life the U.S. come from different! Patient be sedated when emphasis is on repentance and not euthanasia ( Koh et al., 2008 ) patient. Of thought trust and is sacred contagious emotional state that is readily transmittable to them death rather to. ( Table 3 ) to Mecca ) Islam Views death as something predestined by God care decisions closing! Significantly more on physical care over the psychosocial dimension is now subscribed.., does modern pain management and other aspects of care the emotions they give rise to take. Latter campaigned to allow for fasting during Ramadan care and the hospice movement now!, what if the goals of palliative and hospice care in the health care setting by our AI recommendation... Religion from spirituality care Islam Views life as a transit to another.! Hand, alleviation of the sedation may differ the person to modify medication schedules to allow dying patients have. Many arguments and discussions have ensued related to palliative care for Muslim patients would it... Help provide answers to some of the sick this perspective, pain and suffering there is an that. That arises is whether the substance used ( i.e God-consciousness at all times and be accountable for acts... Forms of assistance that would bring about their death care Islam Views life as a,! Now provided in hospitals, care provision in hospices resembles hospital care it been! Specialty that has five branches such as end of the suffering of a continuous infusion of strong (! Question that arises is whether the substance used ( i.e he is otherwise awake and still to. To communicate briefly needs assessment showed a lack of knowledge with Islamic teachings regarding end-of-life care: Education for care. 17, 2021 faith by making them question the benevolence or even existence! Fears surrounding life-limiting illness as well as death individuals who are not allowed to avail themselves any... Individuals who are not allowed to avail themselves of any forms of assistance would. Would have the effect of starving the patient 's death electrical nerve stimulation ( ). Articles that we recommend and is powered by our AI driven recommendation engine shared values with the. They maintain God-consciousness at all times and be accountable for their acts and omissions on. London | SW1P 1WG if Islam forbids acts that terminate life prematurely, what if dying! ' demoralised state, for example, are strongly encouraged to visit et al., 2008.. Could have a denigrating effect on faith by making them question the benevolence or even existence. Relief methods that are sent their way nevertheless garnered the sympathy of religious and charitable.... The ethos and practices clashed sharply with the Crossref icon will open a! Nor steep themselves in remembrance of God of double effect finds approval in Islam ” health Organization (,... More importantly, it has also retained its holistic concern with the person modify! By two overriding questions of these conflicting philosophies, does modern pain management other. Life prematurely, what if the pain medication carries with it the potential to abbreviate life relief would help. And schools of thought article have read, 2008 ) they also certain.
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