El islam ante los tratamientos de reproducción asistida: un estudio empírico sobre la relación entre ciencia y religión en Tánger y Barcelona / Islam and assisted reproduction treatments: an empirical study on the relationship between science and religion in Tangier and Barcelona

RESUMEN En las últimas décadas hubo un desarrollo significativo de técnicas de reproducción asistida que ayudaron a parejas con dificultades a tener hijos. Estas técnicas han sido bien recibidas en diferentes partes del mundo, y los países musulmanes no han sido una excepción. Desde la perspectiva teórica de la socióloga Michèle Lamont basada en las fronteras o "boundaries", en el año 2022 se realizaron entrevistas semiestructuradas a 20 profesionales de la salud y líderes de asociaciones musulmanes de Tánger y Barcelona, con el objetivo de analizar, en primer lugar, cómo actores claves musulmanes conciben la relación entre islam y ciencia y; en segundo lugar, cómo se negocia esta comprensión en el caso de los tratamientos de reproducción asistida. Se concluye sobre la complejidad de la delimitación de fronteras en las definiciones de ciencia y religión, y se destaca la importancia de centrarse en casos empíricos para comprender mejor la compleja relación entre los dos ámbitos y entender los debates bioéticos existentes.

ABSTRACT In recent decades there have been significant developments in assisted reproduction techniques, which have aided couples with difficulties in having children. These techniques have been well received in different parts of the world, and Muslim countries have been no exception. Adopting sociologist Michèle Lamont's theoretical perspective on "boundaries", semi-structured interviews were conducted with 20 health professionals and Islamic community leaders in the cities of Tangier and Barcelona during 2022. The aim of this article is twofold: first, to analyze how key actors in the Muslim community conceive of the relationship between Islam and science; second, to explain how this understanding is negotiated in relation to assisted reproduction treatments. The article concludes with a consideration of the complexities related to drawing the line between the positions of science and religion, and emphasized the importance of examining empirical cases in order to better capture the complex relationship between these two spheres and gain a deeper understanding of existing bioethical debates.

Religion and non-marital fertility: A qualitative study of the perspectives and experiences of South African Muslim women

In light of the rising number of children born outside of formal marriage, there is increasing concern about the well-being of these mothers and children, especially since they mostly come from disadvantaged populations. This study aims to determine the role religion plays in the experience of non­marital fertility. This study draws on data from ten in-depth interviews with women in Durban, South Africa. The study found that women did not anticipate the negative impact of non­marital fertility prior to experiencing their first birth. The main reason contributing to the experience of non­marital fertility was the lack of sex education.Many women believed that Islam allowed only married women to use contraceptives because unmarried women are expected to practice celibacy and their religion advocates for a two-parent household. As a result, unmarried women with children found themselves often ostracised from their community. The study recommends a comprehensive sexual education regime to address the challenges associated with non-marital fertility. (Afr J Reprod Health 2022; 26[7]: 49-58).

A review of the literature on the health benefits of Salat (Islamic prayer)

@#Introduction: Recent studies explored the association between health and religious practice/spirituality. Several studies revealed that religious commitment and spirituality are generally associated with better health outcomes. Throughout the world, millions of Muslims perform salat (prayer) regularly five times a day. Salat is not only a physical activity but involves recitations of various Quranic verses and performance of certain postural positions. Several studies showed that salat does have positive effects on health status. This review aims to investigate the effects of Islamic salat on general health. Methods: A series of searches were conducted of Medline databases published in English between 1966 and October 2020 with the following keywords: Prayer, salat, health, and Islam. Results: Several positive effects of salat on health were identified. These include: psychological, neurological, cardiovascular, and musculoskeletal effects. Conclusion: Salat is a non-pharmacological intervention and resource, and may be included in the holistic care and rehabilitation program aimed at the well-being of patients.

Decolonizando a sexualidade no islã: um diálogo com mulheres muçulmanas brasileiras / Decolonizando la sexualidad en el islam: un diálogo con mujeres musulmanas brasileñas / Decolonizing sexuality in islam: a dialogue with brazilian muslim women

Resumo Os estudos de gênero e sexualidade vêm se destacando nas pautas atuais de pesquisas realizadas em campo islâmico. Existe dentro da religião um incentivo aos prazeres que contraria a visão estereotipada da opressão e repressão da mulher muçulmana, bem como a relação problemática entre feminismo e religião que muitas acadêmicas e militantes muçulmanas vêm tentando desconstruir. A partir da etnografia realizada pelas autoras, são tecidas reflexões sobre a sexualidade no Islã a partir de uma perspectiva decolonial. Busca-se ressaltar as práticas e os sentidos que as mulheres muçulmanas brasileiras revertidas ao Islã atribuem à sexualidade, dentro dos seguintes eixos: (a) vestimenta islâmica e a fetichização da muçulmana; (b) lícito/ilícito e a capacidade de agência e protagonismo dessas mulheres; (c) conhecimento religioso e empoderamento feminino. A pesquisa permite destacar dimensões das experiências das mulheres muçulmanas que diferem da posição de subalternidade a qual são constantemente submetidas.

Resumen Los estudios de género y sexualidad se han destacado en la actual agenda de investigación llevada a cabo en el campo islámico. Dentro de la religión existe un incentivo al placer que va en contra la visión estereotipada de la opresión y represión de las mujeres musulmanas, así como de la relación problemática entre el feminismo y la religión que muchas académicas y militantes musulmanas están intentando deconstruir. A partir de la etnografía realizada por las autoras, las reflexiones sobre la sexualidad en el Islam se realizan desde una perspectiva decolonial. El artículo busca resaltar las prácticas y los significados que las mujeres musulmanas brasileñas que volvieron al Islam atribuyen a la sexualidad, dentro de los siguientes ejes: (a) vestimenta islámica y fetichización de las musulmanas; (b) lícito/ilícito y la capacidad de agencia y protagonismo de estas mujeres; (c) conocimiento religioso y empoderamiento femenino. La investigación nos permite destacar dimensiones de las vivencias de mujeres musulmanas que se diferencian de la posición subordinada a la que están constantemente sometidas.

Abstract Gender and sexuality studies are prominent topics in current research regarding the Islamic field. There is an incentive to pleasure within religion that contradicts the oppressed and repressed Muslim woman stereotype, as well as the problematic relationship between feminism and religion that many Muslim academics and militants have been trying to deconstruct. Reflections on sexuality in Islam from a decolonial perspective derives from the ethnography conducted by the authors. The article seeks to highlight the practices and meanings that Brazilian Muslim women who reverted to Islam attribute to sexuality, within the following axes: (a) Islamic clothing and the fetishization of Muslim women; (b) licit/illicit and the capacity of agency and protagonism of these women; (c) religious knowledge and women's empowerment. The research shows dimensions of the experiences of Muslim women that differ from the position of subalternity to which they are constantly submitted.

Methods of teaching in Islam and incorporating certain ideas into the teaching of the modern medical Science in India: Some thoughts and some observations

The fast progress of the Medical Science as well as introduction of newer technologies makes Teaching in Medical science challenging. It is difficult to teach the Medical students in all the aspects of medical science and produce good, well learned, treating doctors within a span of four and a half years. Introduction of non treating branches in the final MBBS, as clinical subjects, has compounded the problem. The paucity of time to teach the treating branches in the final year, has caused confusion amongst the mind of the teachers of the treating branches. In such a scenario, we thought that it is worth to look into the ancient methods of teaching, which are still relevant in today’s world. The present activities of the MCI, is confusing. The effort of re teaching the old and senior teachers, how to teach, is failing. This necessitates re-look into the past to introduce new ideas into medical education methodology. Here we look into the system of teaching followed by the Islamic faith. Islamic scholars spread the light of knowledge to the west. They were voracious observers, readers as well as energetic writers. These scholars took the wisdom of the east to the wild of the west. Although the journal publications on the subject of Islamic methodologies are sparse, the materials available are very useful in providing an insight to the teaching methods in Islam. Following the disciplined methods, the students learn without fail and spread the gist of knowledge in the society around. It is worth to look into the methods of the teaching in this one and half millennia old system and see if some input can be made into the modern methodology of teaching in the modern Medical Education delivery in India. The available literature on the subject sheds enough light to the teaching methods in Islam. Many of these steps can be incorporated in the teaching methodology in the Medical education in India. Especially introduction of the AETCOM and the faculty development program by the MCI recently, are good in intentions but has opened up new challenges and questions. This may lead to the dilution of the criteria of the teachers of the teachers as a result the damage will be deep and permanent. We discussed some important steps as well as guidelines based on the highly successful teaching methods in Islam in this article for looking to incorporate some of these methods into the MCI Medical education system. Teaching methods in Islam have survived the taste of time and Millennia. It is high time that some of the principles be looked into and utilized to improve the Medical education in India.

Identification of professionalism behaviour blueprint assessment medical students with Eastern and Islamic culture in the profession program

Background: Medical institutions have a role and responsibility in training medical students to have the knowledge and skills needed to become a reliable doctor in terms of mastering knowledge, skills in the field of medicine. One thing that is often overlooked by medical institutions is forgetting aspects of professional behaviour. Professional behaviour is indispensable in creating a new generation of doctors who have professionalism and character. For medical institutions as a starting point in professional behaviour, it is very important to be able to formulate indicators of professional behaviour for medical students. Previous research is limited to the assessment of professional behaviour that is still generally conveyed and does not relate aspects of eastern and Islamic culture. The purpose of this study is to create a blueprint assessment of professional behaviour in the profession program of medical students.Methods: This research using a qualitative approach. Data collection was conducted with semi structured interviews and conducted at the Faculty of Medicine, University of Muhammadiyah Surakarta, Pabelan, Kartasura, Central Java, Indonesia. Data analysis is done by general inductive approach.Results: This study formulated three major themes that influenced professionalism in professional students including professionalism in terms of cognitive/knowledge, skills/behavior, and attitude. Based on the results using semi structured interview, 18 items of instruments were formulated related to professionalism assessment in professional students including three cognitive assessments, seven assessment items about professionalism in terms of skills, and eight items of evaluation on professionalism in terms of attitude.Conclusions: Professionalism in Islamic and eastern culture of medical students includes cognitive abilities, skill abilities and attitudes. The instrument for evaluating the medical professionalism of Islamic and eastern culture was determined for 18 assessment items.

Creencias islámicas respecto a la muerte y análisis sobre su impacto en la donación humana / Islamic beliefs regarding death and analysis of its impact in human donation

El islam surgió a principios del siglo VII, al este de la península arábiga, cuando Mahoma, el profeta, tuvo revelaciones del arcángel Gabriel y, consecuentemente, propuso el nacimiento de este modo de vida basado en el sometimiento a la voluntad de Alá. Las creencias alrededor de esta religión han cruzado fronteras, debido a la migración voluntaria o forzosa de su comunidad, hecho que ha marcado una influencia sociocultural de gran magnitud en sus creyentes respecto a la muerte y, por ende, a la donación humana de órganos y tejidos para trasplante. Por este motivo, su estudio constituye un tema de gran interés para los profesionales de la salud, dado que hay percepciones que influyen directamente en la concepción de sus fieles. Se tiene en cuenta el cuerpo como un ente sagrado, símbolo de la integración del alma, materia, ego e intelecto con una resurrección que podría comprometer su integridad en el proceso de donación. Sin embargo, las grandes instituciones en materia de bioética islámica respaldan que prima la obligación moral de solidaridad universal que conlleva hacerle el bien al prójimo, siempre y cuando no se infrinja un daño al ser propio.

Islam is a religion that emerged in the seventh century in the east of the Arabian Peninsula when Mahoma, the prophet, had revelations of angel Gabriel and consecutively proposed the birth of this form of life that is based on submission before the will of Allah. Beliefs around this religion have crossed borders due to the voluntary or forced migration of their community, exercising a major socio-cultural influence on its believers regarding death and, therefore, human organ donation and tissues for transplantation. For this reason, its study is an issue of great interest to health professionals, since there are perceptions that have a direct impact on the conception of their faithful. The body is considered as a sacred entity, symbol of the integration of the soul, matter, ego and intellect with a resurrection that could jeopardize its integrity when donation is carried out. However, major institutions in Islamic Bioethics support that moral obligation of universal solidarity is more important, leading to do good to the neighbor, as long as it does not infringe any damage to one's own.

Knowledge and attitude towards epilepsy among students of economics in Herat, Afghanistan

Objective: We conducted a study on knowledge and attitude towards epilepsy in Afghanistan, where there is no previous report, where Islam coexist with shamanistic concepts derived from earlier beliefs and practices. Methods: A self-administered questionnaire consisting of 19 questions and 72 items, based on questions used in previous studies was distributed to students of economics at Herat University. Results: Of 515 returned questionnaires, 243 were analysed after exclusion of the insufficiently completed questionnaires. Fewer respondents in our survey than in others reported to ever heard or read of epilepsy. Spirit possession as a cause for epilepsy was held by less than 10% of our respondents. Students who marked at least one item that indicated that they viewed Islamic beliefs positively (i.e. Curse from God as a cause of epilepsy, would pray when witnessing a seizure, would recommend to see an imam to a relative with epilepsy) were reluctant to share their room with a person with epilepsy (54.3% vs. 35.4%; p < 0.001) or marry a person with epilepsy (61.2% vs. 37.0%; p < 0.001). They were more pessimistic concerning the effectiveness of treatment of epilepsy. Nevertheless they would more often recommend a relative with epilepsy to see a doctor (63.8% vs 38.6%; p < 0.001). Medical doctors, imams and traditional healers were recommended for the treatment of seizures and epilepsy by the same students, indicative of syncretic concepts and mixed attitude to epilepsy. Conclusion: This study shows that Afghan economic students have mixed modern scientific as well as shamanistic and Islamic concepts of epilepsy.

Islamic medical jurisprudence syllabus: A Review in Saudi Arabia

Introduction: The ever-increasing technological advances of Western medicine have created new ethical issues awaiting answers and response. The use of genetic therapy, organ transplant, milk-banking, end-of-life care and euthanasia are of paramount importance to the medical students and need to be addressed. Methods: A series of searches were conducted of Medline databases published in English between January 2000 and January 2017 with the following keywords: medical ethics, syllabus, Islam, jurisprudence. Results: Islamic medical jurisprudence is gaining more attention in some medical schools. However, there is still lack of an organised syllabus in many medical colleges. Conclusion: The outlines of a syllabus in Islamic medical jurisprudence including Islamic values and moral principles related to both the practice and research of medicine are explored.

Integration of Naqli and Aqli in Microbiology Teaching: Sharing the Experience

Background: In line with Universiti Sains Islam Malaysia’s (USIM) tagline ‘Exploring Islamic Science, Spearheading Knowledge’, we embarked on a new paradigm of teaching by integrating naqli components into the microbiology and immunology curriculum. The main objective of this integration was to enhance students’ appreciation towards Islam and Science, so that they would become good Muslim doctors. The naqli components were delivered through various teaching and learning techniques such as lectures, seminars, and online assignments. Methods: A total of eighty year 3 students from Faculty of Medicine and Health Sciences, USIM were involved in this study. They were exposed to the new method of teaching for the whole academic year, session 2014/ 2015. The effectiveness of this program was evaluated through questionnaires, given at the end of academic session. Outcome: More than 90% students agreed that the integration were clearly delivered, relevant to the topics at hand and enhanced their knowledge. Most students (>90%) preferred interactive lectures rather than students’ initiated method such as seminar and speaker’s corner. About two third of the students did not prefer online method. Moreover, 15.9% of them said the allotted time was insufficient and 46% agreed that there was inadequate resources in the library. Conclusions: The integration of naqli components into microbiology subject was favoured by students. However, it should be improved with allocation of more slots, upgrading of online system and increment of relevant library resources. Looking forward, we are convinced this is the way to go in producing holistic doctors equipped with necessary knowledge, both in aqli and naqli to further advance Medicine and Islam.

Atención médica y diferencia cultural. Acceso a atención médica de mujeres musulmanas en Bogotá / Medical Care and Cultural Difference. Access to Medical Care by Muslim Women in Bogota / Atendimento médico e diferença cultural. Acesso a atendimento médico de mulheres muçulmanas em Bogotá

Resumen Desde 1991 Colombia se define constitucionalmente como un país multicultural. Sin embargo, la aplicación de esta definición es aún incierta. Sobre esta base, el texto explora la relación entre diversidad cultural y acceso a servicios de salud, a partir del caso de las mujeres musulmanas en la ciudad de Bogotá, Colombia. Se plantea cómo los estilos de vida, el género y los sistemas de creencias afectan las trayectorias de cuidado y el encuentro terapéutico de personas definidas como musulmanes en los servicios de atención médica. Se desarrolló un trabajo de corte cualitativo, donde se articulan la salud pública y la antropología médica. Se encontró que el acceso a la atención médica de las mujeres musulmanas está mediado por interacciones sociales que facilitan los desencuentros médicos. De allí que la promoción de la salud y la prevención de la enfermedad requieran la comprensión e integración de la cultura como categoría mediadora en la salud pública.

Abstract Since 1991, Colombia has been defined as a multicultural country. However, the application of this definition is uncertain still. With this background, our text explores the relationship between cultural diversity and the access to health services based on the case of Muslim women in Bogota, Colombia. We propose how lifestyles, gender, and belief systems affect the path of care and the therapeutic meeting of people defined as Muslim in the health care services. We developed a qualitative work articulating public health and medical anthropology. We found that the access to medical care of Muslim women is mediated by social interactions facilitating medical disagreements. From there we surmise that health promotion and disease prevention require the understanding and integration of culture as a mediating category in public health.

Resumo Desde 1991 Colômbia é definida constitucionalmente como país multicultural. No entanto, a aplicação desta definição ainda tem incerteza. Sobre esta base, o texto explora a relação entre diversidade cultural e acesso a serviços de saúde, a partir do caso de mulheres muçulmanas na cidade de Bogotá, Colômbia. Coloca-se como os estilos de vida, o gênero e os sistemas de crenças afetam as trajetórias de cuidado e o encontro terapêutico de pessoas definidas como muçulmanos nos serviços de atenção médica. Um trabalho de tipo qualitativo onde é articulada a saúde pública e a antropologia médica foi desenvolvido. Encontrou-se que o acesso ao atendimento médico das mulheres muçulmanas está mediado por interações sociais que facilitam os desencontros médicos. Daí que a promoção da saúde e a prevenção de doença requeiram a compreensão e integração da cultura como categoria mediadora na saúde pública.

Practice and barriers of family planning: A comparison among muslim women in three main cities, viz. New York City, Tehran and Kuala Lumpur

Background: There is a lack of information on the practice of family planning among Muslim women in New York City in the United States of America (USA) [hereinafter known as “Muslim women residing in the United States” (MWRIU)], Tehran in the Islamic Republic of Iran (IRI) and Kuala Lumpur, Malaysia. The limited figures on this issue are either outdated or mere estimates. The importance of sexual and reproductive health of Muslim women is expected to have massive effects on the social and economic progress of developing countries like the IRI and Malaysia. It is also expected to have imperative impacts on the attempts to empower the MWRIU community and enhance their health status to meet the national standards. Objective: The study objective is to explore and compare the practice of family planning, namely on contraceptive use and abortion among Muslim women in 3 major cities of different countries. Methodology: A survey of 379, 377 and 380 respondents from New York City, Tehran and Kuala Lumpur respectively was conducted in 2013 using self-administered questionnaires. Results: There were significant differences in contraceptive and abortion practices across these countries (P<0.01). While a significant 86.6% of Iranian and 66.2% of the MWRIU used contraception, only 22.9% of the Malaysian women did so. For abortion, 13.6% of the MWRIU and 6.3% of the Malaysian respondents had abortion at least once; while only 22% of Iranians revealed their abortion history, totaling 32.1% of them who had abortion. Financial problems and having an unsupportive husband were among the major factors hindering their practice of healthy family planning. Conclusion: Educational campaigns should be promoted to increase the awareness on the permissibility of family planning in Islam, as well as on sexual and reproductive rights.

Muslims’ views on the permissibility of organ donation: The case of Malaysia

Background: Some argue that Malaysia’s extremely low organ donation rate is attributed to religion, specifically Islam. Testing this argument, this study asked Malaysian Muslims their views regarding various issues on organ donation and examined whether their decisions to donate organs are framed by religious beliefs. Materials and Methods: This study investigated the perspectives of Malaysian Muslims between October and December 2013 in Kuala Lumpur. Self-administered questionnaires were distributed to 900 people, with 829 responses collected (92% response rate). Respondents’ verbal consent was taken before proceeding with the survey. Results: The survey found that more than half of respondents felt that organ donation is permitted in Islam and that it is a communal responsibility. However, the same proportions were unsure on the issues of rewards for organs or on whether Islam permits the procuring of organs from brain dead patients. Conclusions: Malaysian Muslims are not against organ donation; however, encouraging organ donation requires the state to address public concerns on Islam’s views on this sensitive issue through effective policy tools to help address these gaps in Malaysian Muslims’ understanding of organ donation. The organ donation rate could improve by using Islamic scholars as ambassadors for an organ donation drive to convey the message of Malaysia’s urgent need for organ donation.

Health and healing in Islam: links and gaps with (post)modern practices.

Therapeutic interventions deal with healthy living i.e., maintenance of good health, dealing with conditions that requires special care such as child birth and healing i.e., treatment and cure of the sickness. Islam guides mankind to have ultimate faith on Allah Almighty’s approval for healthy living and healing as well as provides guidelines for cleanliness, healthy eating/drinking habits and controlled physical and mental stress. Thus, holistic view of healthy living and healing in Islam is founded both on the faith on the oneness and the almighty authority of Allah as well as physical, social, psychological factors. Revealed scriptures before Qur`an, gave equal emphasis on the same faith and factors. At the same time, different schools of thought of therapeutic interventions deal either with the physical or the metaphysical means of health and healing. This paper will discuss the links and gaps between Islamic principles and practices for health and healing and similar practices in other faith and therapeutic interventions observed in (post)modern community.

Pediatric Research Ethics: Islamic Perspectives.

Background: Children’s participation is crucial in research on childhood diseases and cases associated with childhood health. Despite the existence of many publications that address ethical issues related to the participation of children in clinical research around the world, very little has been written about these ethical issues from an Islamic perspective. Methods: In this study, we analyzed medical research on children from three Islamic resources: plural fatwas by juristic institutions, the opinions of Islamic medical organizations and individual writings. Results: Seven plural fatwas from three juristic councils could be found. Only four of them raise ethical concerns about research on children. Two documents from medical organizations were identified. Conclusion: Three different positions could be concluded from these fatwas: a total prohibition, prohibition unless and permission. Prevention any harm is a major concern in all fatwas. Guardian's consent is necessary, but more details are needed. The guidelines of Islamic Organization of Medical Sciences IOMS reflect the best available Islamic perspective about research on children.

Ethical considerations on in vitro fertilization technologies in Bangladesh.

This paper aims to address ethical issues related to the assisted reproductive technology method ‘in vitro fertilization (IVF)’ from the Islamic Shar?‘ah. This review reflects that the Islamic ethical viewpoint IVF is rational, comprehensive, and aims at the greatest good of mankind.

Toward Understanding Violence in Islam / Entendiendo la violencia en el Islam

In the context of reduced violence world-wide, as documented by Pinker (2011), Islam is an exception; i.e., it is more violent than other cultures. Can contemporary cultural psychology explain aspects of this difference? It is hypothesized that violence is more frequent in cultures that are vertical collectivist than in cultures that are horizontal individualist. The paper reviews data that are generally consistent with this hypothesis. Furthermore, most Muslims are not violent, but perhaps 1 percent do engage in jihad. What personality aspects might explain this difference? It is argued that self-deception is very common among humans and the jihadists are especially susceptible to self-deception. Religion provides important benefits but it is also often related to violence. One way to reduce aspects of Islamic violence is for the West to ridicule Islam less. The paper also provides Islam with a more realistic model of its religion.

En el contexto de reducción mundial de la violencia, tal como lo documenta Pinker (2011), el Islam es una excepción p.e., es más violento que otras culturas. ¿Es posible que la psicología cultural actual explique los aspectos de dicha diferencia? Se hipotetiza que la violencia es más frecuente en culturas que son colectivistas verticales que en culturas que son individualistas horizontales. Este trabajo revisa datos que son generalmente consistentes con la ya mencionada hipótesis. Además, la mayoría de los islámicos no son violentos, aunque tal vez el 1 por ciento de ellos sean partícipes del jihad. ¿Qué aspectos de la personalidad podrían explicar esta diferencia? Se argumenta que el auto-engaño es bastante común entre los seres humanos, y que los jihadas son especialmente susceptibles al auto-engaño. La religión provee beneficios importantes pero también es comúnmente asociada con la violencia. Una manera de reducir aspectos de la violencia islámica es que el oeste haga menos ridiculizaciones del Islam. Este trabajo también describe al Islam con un modelo más realista de su religión.

Mulheres muçulmanas que vivem no Brasil: desafios para práticas de saúde culturalmente sensíveis / Muslim women living in Brazil: challenges for culturally sensitive health practices

O objetivo do presente estudo foi compreender as percepções das diferenças culturais e religiosas de mulheres muçulmanas que residem no Brasil, empregando o método clinico-qualitativo. Foram aplicadas entrevistas semi-dirigidas a oito mulheres, incluídas na amostra segundo a técnica de bola-de-neve e fechada segundo o critério de saturação dos dados. Estes foram analisados e interpretados à luz das teorias psicossociais. As entrevistadas mostraram-se interessadas em promover visibilidade às práticas religiosas que permeiam a vida do povo muçulmano, salientando o desconhecimento do mundo ocidental sobre estas questões; disseram-se discriminadas em vários aspectos, sobretudo com relação ao uso do véu; questionaram a idéia ocidental da mulher subjugada e refutaram os rígidos padrões de beleza e saúde impostos ao universo feminino ocidental; abordaram aspectos gerais da cultura islâmica, incluindo a sexualidade, o casamento, a criação dos filhos e as suas relações com a população de um país de costumes e tradições diferentes. Ficou evidente o impacto dos acontecimentos de 11 de Setembro sobre a vida destas mulheres, fomentando medo e exclusão social. Concluímos que as entrevistadas encontraram formas conciliatórias de viver no país, sem negar sua religiosidade, convivendo com valores por vezes opostos àqueles que buscavam idealmente. Embora restrito a um grupo de muçulmanas que vivem no Brasil, os resultados apresentados sugerem que as questões levantadas não se limitam a este grupo, mas fazem parte da problemática geral de minorias étnico-religiosas. Neste sentido, esperamos contribuir para uma atenção à saúde que seja culturalmente sensível e contemple não apenas os recursos tecnológicos da moderna medicina, mas também os aspectos sócio-culturais implícitos nas relações saúde-doença, considerados fundamentais no processo de aderência ao tratamento.

The objective of this present study was to understand the perceptions of the cultural and religious differences of Muslim women who live in Brazil, employing the qualitative-clinical method. Semi-directed interviews were applied to eight women, included in the sample, according to the snow-ball technique and closed according to the criterion of the data saturation. These were analyzed and interpreted under the light of the psychosocial theories. The interviewees were interested in promoting visibility to the religious practices that permeate the life of the Muslim people, emphasizing the ignorance of the Western world about these questions; they said they were discriminated against several aspects, especially in relation to the use of the veil; they also called into question the western idea of the dominated woman and refuted the stricted standard of beauty and health imposed to the western feminine universe; they became open the general aspects of the Islamic culture, including sexuality, marriage, bringing up children and their relations with the people of a country with different traditions and habits. It was evident the impact of the events of September 11 on the life of these women, inciting fear and social exclusion. We deduced that the interviewees found conciliatory ways of living in the country without denying their religion, getting on with values that sometimes are opposite to those that they ideally looked for. Although restricted to a group of Muslim women who live in Brazil, the results that are shown suggest that the questions that were raised don´t restrict themselves to this group, but they are part of the general problematic of the ethnic-religious minorities...

Euthanasia and Physician-Assisted Suicide: A Review from Islamic Point of View

Due to globalizing trend of homogenisation of culture, changes in the health care delivery system and market economics infringing on the practice of medicine, there has been a gradual shift in the attitude of the medical community as well as the lay public towards greater acceptance of euthanasia as an option for terminally ill and dying patients. Physicians in developing countries come across situations where such issues are raised with increasing frequency. As the subject has gained worldwide prominence, we want to review this topic from Islamic perspective due to its significance in medical ethics and clinical practice.

Bases religiosa para la realización de autopsias en el judaismo y en el islam / Religious grounds in judaism and islam for performing autopsies / Baes religiosas para a realização de autópsias no judaísmo e no islamimmo

El texto estudia el desafío que la realización de exámenes post mórtem implica para las creencias religiosas en lo relativo al trato que debe darse al cuerpo humano. Se toma como ejemplo el debate que este tipo de prácticas médicas ha suscitado dentro del judaísmo y el islam. Para esto se explica la manera en la que es considerada la práctica médica dentro de la ley religiosa, Halakha en el judaísmo y Sharia en el islam; así como las disposiciones de esta respecto a la muerte y los rituales funerarios. A continuación se analizan los esfuerzos de ambas religiones por integrar los aspectos positivos de la realización de autopsias, si bien limitando su uso y extensión a circunstancias particulares. Se pretende mostrar que en la ética médica se deberían considerar aspectos tales como los valores religiosos de los pacientes. También se busca mostrar que las religiones constituyen sistemas dinámicos adaptables frente a los cambios de las sociedades contemporáneas.

This article examines the challenge post mortem examinations imply for religious beliefs with respect to how the human body should be treated. The debate practices of this type have sparked among believers of both faiths is used as an example to show how the role of medicine is regarded in Jewish and Islamic law (Halakhah and Sharia) and the respective provisions concerning death and burial rituals. The efforts of both religions to integrate the positive aspects of autopsies, while limiting their use and extension to certain specific circumstances, are analyzed as well. In doing so, the objective is to demonstrate that medical ethics should take into account issues such as the patient's religious beliefs. The authors also attempt to show that religions are dynamic systems capable of adapting to the changes in contemporary societies.

O texto estuda o desafio que a realização de exames post mortem implica para as crenças religiosas no que se refere ao tratamento que se deve dar ao corpo humano. Toma-se como exemplo o debate que esse tipo de práticas médicas provoca dentro do judaísmo e do islamismo. Para isso, explica-se a maneira na qual é considerada a prática médica dentro da lei religiosa, Halakha no judaísmo e Sharia no islamismo, assim como as disposições desta a respeito da morte e dos rituais funerários. Em seguida, analisam-se os esforços de ambas as religiões para integrar os aspectos positivos da realização de autópsias, ainda que limitando seu uso e extensão a circunstâncias particulares. Pretende-se mostrar que as religiões constituem sistemas dinâmicos adaptáveis diante das mudanças das sociedades contemporâneas.