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Healthcare Practitioner

The document discusses the pillars of Islamic medical ethics for healthcare practitioners. It outlines three pillars - fitra (innate human nature), aql (reason and intellect), and wahy (revelations from God) - that guide ethics. It also discusses the four principles of biomedical ethics in Islam: respect for autonomy, beneficence, non-maleficence, and justice. For each principle, it provides examples from the Quran and hadith of how they are upheld in Islamic medical ethics. The document serves to outline the philosophical and religious foundations of ethics for Muslim healthcare practitioners.

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20 views

Healthcare Practitioner

The document discusses the pillars of Islamic medical ethics for healthcare practitioners. It outlines three pillars - fitra (innate human nature), aql (reason and intellect), and wahy (revelations from God) - that guide ethics. It also discusses the four principles of biomedical ethics in Islam: respect for autonomy, beneficence, non-maleficence, and justice. For each principle, it provides examples from the Quran and hadith of how they are upheld in Islamic medical ethics. The document serves to outline the philosophical and religious foundations of ethics for Muslim healthcare practitioners.

Uploaded by

fateema.ali391
Copyright
© © All Rights Reserved
Available Formats
Download as DOCX, PDF, TXT or read online on Scribd
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RIPHAH INTERNATIONAL UNIVERISTY

Assignment Topic: Role of Islam Ethics as a Healthcare Practitioner


Submitted to: MAM ALEENA IRUM
Submitted by: Shakheela Taleeq
SAP ID: 56161

Department of Allied Health Sciences


Riphah International University
Pillars of Islamic Medical Ethics

The first pillar, Fitra:


Refers to the innate nature of a human being; encompassing the good
and the bad qualities. Across different cultures, both past and present,
humanity has common views on certain issues, which can be attributed
to human nature. In every person, there is an innate intuition that can
guide him/her to right or wrong in, at least, the basic morals. Without
having to consult any religious beliefs or laws, it is a known fact that
killing innocent human being is an abominable act.

The second pillar is “Aql” (Reason, Intellect):


That is a guide used to think critically and distinguish right from wrong.
God endowed humanity with the ability to use reason to differentiate
between right and wrong, and to discern the proper course of action.
Those who refuse to use their minds and follow their egotistic desires,
and blind themselves with self-importance follow their instincts and
hedonistic desires and deviate from the true path, becoming unable to
minimally distinguish right from wrong. To be sure, even if they know
the truth of the matter, they are inclined to follow their carnal desires
and lust for material ends and tramp over whatever remains of their
conscience. (1) In Islam, God tells people that Reason is what separates
them from the behavior of animals, and is used to keep impulses at
bay, should they arise.
The final pillar is “Wahy”:
(the revelations and guidance of God, carried by his prophets to the
people). The ‘Oneness of God’ is the doctrine that states that there is
one God, a singular divine being. In Islamic belief, revelation or
inspiration is God’s Word delivered by his chosen individuals known as
Messenger prophets. It is traditionally thought that God sends these
prophets to people who carry revelations that are used to direct their
lives. Historically, the first prophet was Adam, and the last one was
Muhammad Peace Be upon Him (PBUH). To truly understand Islamic
traditions, one must realize that this is a means of guidance toward the
true origin of humanity and the final return to God.

Four principles of Islamic Medical Ethics


Islamic medical ethics also upholds “the four principles” of biomedical
ethics proposed by Beauchamp and Childress. According to this
approach, the four general principles of biomedical ethics are:
(1) Respect for autonomy
(2) Beneficence
(3) Non-maleficence
(4) Justice.

AUTONOMY:
Autonomy literally means self-rule. The Qur’an clearly declared that
“there is no compulsion in religion”. (Quran 2:256) and that each
person has the full will to accept Islam or refuse it. The patient has the
right to be well informed to make decisions about his/her treatment.
The informed consent should be obtained with free will without
coercion. In modern Islamic bioethics, the family plays an essential role
in the decision- making process as does the patient.

BENEFICENCE:
Beneficence is so intimate to the principle of non-maleficence. The
term beneficence implies acts of mercy, kindness, charity, altruism,
love, and humanity. There are many verses in the Quran that orders
Muslims to “enjoin the right and forbid the wrong” when considering
that the true nature of man (al-fitra) is to be good.

NON-MALEFICENCE:
Non-maleficence is an essential part of morality and bioethics. If an
action results in both good and harm, it is preferable to prevent causing
harm. Furthermore, if a good outcome outweighs the harm in a
situation, the action can be completed and accepted. The Prophet
Muhammad said, “La Dharar wa la Dhirar” (There should be neither
harming nor reciprocating harm).
JUSTICE:
Justice is often regarded as being synonymous with fairness. A great
importance is paid to justice by the Holy Quran. The main purpose of
sending the prophets was to establish justice in the world. The Quran
says: “Indeed We have sent Our Messengers with clear proofs, and
revealed with them the Scripture and the Balance (justice) that
mankind may keep up justice.”(Quran 57:25). Justice is not only a
supreme virtue but also a command from God. Quran says very openly
that “God commands justice (principle of Justice), doing of good
(principle of beneficence), and giving to kith and kin, and forbids all
indecent deeds, and evil (principle of non-maleficence) and rebellion:
He instructs you that may receive admonition” (Quran 16:90).
The physician must help everyone without consideration of faith, skin
color, or social status.

REFRENCES:
Alex, Woodman, er, Albar, M. A., & Chamsi-Pasha, H. (2019, August
16). Introduction to Islamic Medical Ethics | Journal of the British Islamic Medical
Association. Www.jbima.com.

https://www.jbima.com/article/introduction-to-islamic-medical-ethics/

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