Islam is a major world religion with 1.7 billion followers. Yet these are regions where the majority of Muslims reside, in which the preventative and curative treatment for cancer and other serious diseases are also still underdeveloped (Harford & Aljawi, 2013). https://www.tandfonline.com › doi › full › 10.1080 › 11287462.2015.1008752 In other words, where the abbreviation of life is a necessary and foreseeable incident of pain relief medication, the doctor's action would not ordinarily be met by any legal liability, professional sanctions or moral condemnation (Haugen, 1997; Nuccetelli & Seay, 2000). However, as the preceding discussion demonstrated, not only does the idea of pain relief correspond to Islamic teaching on the care of the sick and the dying, pain management also holds faith-enriching potential. Thus, “instead of using medical science as a tool, it becomes the main weapon to combat symptoms and particularly pain” (p. 414). Therefore, palliative care clinicians should have at least a basic understanding of major world religions. Pain relief would also help retain their belief in God. Palliative care may include: Help with decisions about treatments Still there is an impression that palliative care of a terminally ill is like euthanasia. Tools. Palliative care has been successfully integrated in Muslim-majority countries. Further, if Islam forbids acts that terminate life prematurely, what if the pain medication carries with it the potential to abbreviate life? Therefore, palliative care clinicians should have at least a basic understanding of major world religions. Terminal care in the United Kingdom, 1948–1967, Between hope and acceptance: The medicalisation of dying, From margins to centre: A review of the history of palliative care in cancer, Ethical issues in end-of-life geriatric care: The approach of three monotheistic religions – Judaism, Catholicism, and Islam, To die, to sleep: US physicians' religious and other objections to physician-assisted suicide, terminal sedation, and withdrawal of life support, An exploratory study of spiritual care at the End of life, Palliative sedation therapy in the last weeks of life: A literature review and recommendations for standards, The lived experience of Lebanese oncology patients receiving palliative care, Suffering, dying, and death: Palliative care ethics “after God”. 2016 Dec;14(6):635-640. doi: 10.1017/S1478951516000080. A detailed explanation about differences is beyond this article’s scope and purpose. 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). Identifying and addressing affected family members' physical, psychosocial and spiritual needs could help optimise their well-being and coping capability. Further, if the end of life choices in palliative care are deemed as possible last opportunities to exercise self-determination and to preserve human dignity (Engelhardt, 2012), Muslims equally see these as their last opportunities for repentance, to avoid God's wrath and to seek God's approval. 5 Howick Place | London | SW1P 1WG. 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. 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). Global Bioethics, 26 (1). The ethos and practices of palliative care are widely considered as congruent with orthodox Islamic theology. 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. This would help imbue their terminally ill relative with peace, serenity and a sense of closeness with the Almighty (Bloomer & Al-Mutair, 2013). As emphasised by Sheikh (1998, p. 138), undue pain and suffering “has no place in Islam”. There is a need to acknowledge and respect religious beliefs in providing palliative care. However, since the primary intention of such an act is to alleviate unrelenting pain and suffering at the end of life rather than to deliberately kill the patient, it has been considered as legally, professionally and ethically acceptable. It was, as they observed, “always hard in sickness and pain to think of anything but one's own discomfort and suffering” (Hostel of God Annual Report, 1897, pp. In view of these conflicting philosophies, does modern pain management go well together with the Islamic worldview? 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). Tools. It is for that reason that it forbids the consumption of addictive, inebriating and mind-altering substances as these can impair reasoning, perception, discernment, moral sensitivity and will-power (Al-Qaradawi, n.d.; Qur'an 5:90–94). 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). 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). Muslim religious scholars have given various opinions regarding This is especially important since Muslims nearing the end of life, as emphasised previously, would like to optimise the time left to gain as much spiritual growth as possible and to prepare for the hereafter. As a consequence, an exceptionally large number of patients present themselves for medical attention at advanced stages of their disease. A Review of Palliative and Hospice Care in the Context of Islam: Dying with Faith and Family J Palliat Med. in the health care setting. At the same time, this concern to relieve the pain and suffering via sedation needs to be balanced against the significance of maintaining a level of consciousness as close to normal as possible so as to enable the patient to observe prayers and other forms of worship or remembrance of God for the longest time possible before death (Al-Shahri & Al-Khenaizan, 2005). When this is performed in the context of care at the end of life, it is with the aim of encouraging and supporting the dying, and to cement firmly their relationship with the Almighty before death (Gatrad & Sheikh, 2002). 10–11). The large dosage of opioids must, however, be prompted by a pressing need since necessity negates prohibition (Qur'an 2:173, 6:145). The emotions they give rise to can take various forms. This part of the work documents its journey from the periphery to the centre of Western medicine and highlights the impact which this transition has on its ethos and remit. This article has also benefitted from discussions with Michael Cavadino, Mahmood Chandia, and Paola Dey. Instead of taking their own lives, they are advised to pray to God for strength and help in dealing with the trial (Qur'an 31:17; Sahih Al-Bukhari, 1994; Shah & Chandia, 2010). Islam is a major world religion with 1.7 billion followers. In dealing with the first question, Muslim scholars have highlighted that recognition of an inherent value and larger meaning in pain and suffering should not overshadow nor in any way prevent Muslims from seeking pain relief. The aim was to enable them to secure a premature and voluntary death by being able to request their physicians to provide or administer them with a lethal dose of narcotics (James & Field, 1992; Kemp, 2002). 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. This group of informal carers therefore have their own physical, psychosocial and spiritual needs which are prompted by their dying relatives' illness. 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. 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). Its principal aims are to relieve pain and other distressing symptoms (such as shortness of breath), improve quality of life for people living with serious illness, and provide patients with good end-of-life care. Lists. As highlighted above, although palliative care is a relatively new area of medicine, it has managed to transform end-of-life care through the introduction of a range of effective pain management and symptom control techniques. 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). 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. 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). From there, the opportunities and challenges which modern pain management and other aspects of palliative care present to Muslim patients will be investigated. This is because too much pain may result in them wondering why God has not heeded their supplications and a difficulty in reconciling their present suffering with the promise of a good afterlife. Islam has modes of medical treatment known as tadawi that has five branches such as prevention and curative care. On the one hand, alleviation of the suffering of a human being is considered very righteous. In situations where the patients' pain cannot be relieved by ordinary levels of pain medication, doctors may sometimes honour those patients' request for pain relief by administering opioids in a dosage so large that death is hastened. This article provides a short historical review about health care in Muslim experience, as well as current general information about Muslim people and their main observances and concerns in the Western health care system. These can range from disheartenment, despondency, despair and demoralisation to even suicidal thoughts. ISLAM TOTAL SUBMITTED TO GOD, ALLAH BY DOING THIS, IT LEADS TO PEACE Not just the way of life, islam is life, islam is for whole life Muslim Person who believe and practice in islam ISLAM QURAN, the book from Allah SUNNAH, the way of prophets “Every soul will taste death. However, they soon realised that this ultimate goal of salvation could only be achieved by attending also to the patients' physical and mental suffering. In fact, not only are they allowed to avail themselves of such assistance, efforts in this direction are obligatory and regarded as highly virtuous (Al-Shahri & Al-Khenaizan, 2005; Sachedina, 2012). In investigating the extent to which Muslim patients can avail themselves of these pain treatment options, the work takes a close look at what constitutes a good death in Islam and explores how far this new medical specialty sympathises with the Islamic outlook on death and dying. Each and every moment of life is therefore precious and must be cherished and preserved. The depth and duration of the sedation should thereby be proportional to the patient's symptoms (Hasselaar et al., 2009; Khan, 2003). They would also ideally wish for the syahadah to be the last words uttered or heard. This can be particularly comforting for those who are suffering from a life-limiting illness as they struggle with a wider range of physical, emotional and spiritual challenges than others who are merely ill. In line with that, the decision of what option(s) should be pursued should ultimately belong to the patient and his family as they are often best placed to know which approach would best allow them to serve God (Schultz et al., 2012). Palliative care for Muslim patients. 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. Muslims subscribe to the belief that health is a gift from the Almighty and that illness takes place only through His will (Al-Shahri & Al-Khenaizan, 2005). At the very least, however, they should concentrate on the provision of pain relief as a starting point, for reasons emphasised earlier. Death itself is not deemed as a transit to another world. There is nevertheless a tendency to focus significantly more on physical care over the psychosocial and spiritual aspects of care. These two aspects, caring for the sick and not ending lives prematurely, are therefore common characteristics shared by both Islam and palliative care. 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? With death consequently identified as the end point of human existence, a new ethos of pain-free and dignified dying saw the introduction of a range of pain relief and symptom control methods. One example of this is the requirement of fasting during Ramadan. Palliative care has been described by the World Health Organization (WHO, n.d.-a) as. 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. People also read lists articles that other readers of this article have read. In so operating, they not only allowed themselves to be subjected to mainstream influence, but in effect integrate with the mainstream health system. At our institution, a needs assessment showed a lack of knowledge with Islamic teachings regarding end-of-life care. What is already known about the topic? pp. The work will firstly chart the historical development of palliative care from its genesis outside mainstream medicine where it was underpinned by a strong religious commitment, to it eventually gaining recognition as a medical specialty in its own right. 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). An earlier version of this work was presented at the UNESCO Chair in Bioethics 9th World Conference held in Naples between 19 and 21 November 2013. But palliative care is actually a new medical specialty that has recently emerged -- and no, it's not the same as hospice. 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). 3099067 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 process blurred the ideological boundaries and oppositional practices of the past (Hart et al., 1998; James & Field, 1992). In the case of mild sedation, the patient's unconsciousness is merely lowered. 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. FOREWORD Palliative care (PC) is a relatively new medical specialization that embodies a number of universally shared values. The depth and manner of the sedation may differ. This document focuses on similar beliefs and o… Amidst all the changes, palliative care still preserves its opposition against euthanasia. 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. Recognised in the West today as a distinct and important medical specialty, its conception and earlier development nevertheless took place outside mainstream medicine. This is especially more so since the lowering of pain intensity would also generally lead to a reduction in emotional distress (Fainsinger & Nekolaichuk, 2008). Dying, in Islam, is usually a time for reflection and repentance. 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. It was also the first time that dying persons were viewed as a group that require a specialised form of care that was best administered within an institutional setting (Humphreys, 2001). For more serious pain, they can be given strong opioids (e.g. Wherever possible, these should be lessened or eliminated. After any toileting Muslims cleanse themselves with water (Table 3). In addition to proportionality, the intention behind the sedation must clearly be palliation and not euthanasia (Koh et al., 2009). Choong, Kartina Aisha ORCID: 0000-0001-9407-1771 (2015) Islam and palliative care. psychological, physical and/or financial) (Bloomer & Al-Mutair, 2013; Gatrad & Sheikh, 2002; Khan, 2002; Rassool, 2000). 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). 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. The authors argue that: “delivery of quality healthcare to Muslim patients calls for promoting health professionals’ awareness of the religion of Islam.”. The operation of the doctrine now allows doctors to administer whatever dosage is necessary to accomplish the goal of pain relief (Haugen, 1997; Nuccetelli & Seay, 2000). In addition, Muslims are advised to be steadfast in dealing with any pain and suffering they are confronted with, since such forbearance would not only lead to the expiation of sins, but would also be rewarded in the afterlife (Qur'an 2:54, 4:146, 39:10, 99:7–8; Sahih Al-Bukhari, 1994). It has nevertheless been reported that Muslims in the West have not availed themselves of hospice and palliative care services in proportion to their numbers (Gatrad & Sheikh, 2002; Harford & Aljawi, 2013). Muslims should accordingly seek to benefit from pain relief methods that are available to help lessen their pain and suffering. Besides, end of life also tended to provoke profound mental distress as triggered by, among other things, loss of meaning and purpose, loss of independence and frailty. Help to spread knowledge & good practice in palliative care around the world! This provides assurance to the patient that he is still valued and has not been abandoned (Adeniyi, 2013; Al-Mutair, Plummer, & Copnell, 2012; Al-Muzaini, Salek, Nicholls, & Alomar, 1998). morphine, oxycodone, fentanyl, hydromorphone, buprenorphine and methadone) that provide sustained pain relief. At our institution, a needs assessment showed a lack of knowledge with Islamic teachings regarding end-of-life care. Some of the teachings are explained below; Such conversations are inherently good for the patient, deepen the caring staff-patient-family relationship, and enhance understanding of how beliefs influence care decisions. 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? Further, since prayers remain obligatory irrespective of illness, and adjustments are allowed if the patient can no longer pray in the prescribed way, family caregivers would need to provide the necessary assistance to ensure that these can be carried out. Moreover, if the goals of palliative care are not directed to a reality beyond the worldly life (i.e. Global Bioethics 26 (1):28-42 (2015) 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. Firstly, it supports many Muslim communities' family-centred approach to care planning and medical decision-making. These can also be supplemented with transcutaneous electrical nerve stimulation (TENS) and physiotherapy. 2017 Nov;20(11):1284-1290. doi: 10.1089/jpm.2017.0340. There is thus a distancing of religion from spirituality. 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). 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. 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. Thus, if end of life choices in the secular framework are evacuated of any ultimate or enduring meaning or importance (Engelhardt, 2012), Islam attaches value and a higher purpose to pain and suffering. 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). In the article, the authors consider aspects such as: They consider the particular requirements of Islam with regard to each of these aspects of healthcare and offer advice on how healthcare providers can be sensitive to these needs. 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). Palliative Care: Orientation to Palliative Care (HLTH105) ... Christianity, Islam and Buddhism. First, if pain leads to the expiation of sins and has a higher purpose, can pain relief be taken? 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. It has been observed that their physical presence is important to the patients' physical, emotional and spiritual well-being. In addition to those highlighted previously, these include: changes in social and family roles; fear of the disease process; disconcerting feelings about being a burden on others; resentment at being pitied by others; a fractured sense of dignity; diminished ability to work and the anxiety over the financial pressures this may cause; feeling of being unproductive at professional and personal levels; concerned about the afterlife; worried that family members are worrying about them; and concerned about the dependants they are about to leave behind (Doumit, Abu-Saad Huijer, & Kelly, 2007; McClement & Chochinov, 2008; Sheehan, 2005). 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). In addition, there is also the perception that since the philosophy and practice of palliative care are based on the secular Western model of health care, the interventions offered do not cohere with religious norms (Gatrad & Sheikh, 2002). Awareness of common patient beliefs will facilitate discussions about spirituality. Here, it is important to note that for individuals who are not mentally disabled, Islam places a premium on mental alertness. When the latter occurs, there are certain expectations placed upon others towards the care and welfare of the sick. 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). May 11, 2021 - Aug 17, 2021. Responding to this dilemma, commentators have opined that since the interventions are primarily aimed at reducing pain and suffering, they would be acceptable provided death was definitely not the intention of the doctor (Gatrad & Sheikh, 2001; Schultz et al., 2012). Kathy Shaidle is in palliative care Dec 10, 2020 9:30 am By Robert Spencer 6 Comments Kathy Shaidle is one of the most incisive, witty, and fearless writers on the scene today, never shrinking back from standing up for freedom and against jihad violence and Sharia oppression, even when the Left-fascist lynch mobs tore after her. 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. It is pertinent to observe that although palliative care today has a wider remit than cancer care, the close association between the two is kept to the present decade. At our institution, a needs assessment showed a lack of knowledge with Islamic teachings regarding end-of-life care. 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). Islam is a major world religion with 1.7 billion followers. This arguably became the starting point for a holistic end-of-life model of care which combined concerns over the patient's physical, psychosocial and spiritual needs as outlined in the definition espoused by the WHO today. The sanctity of life is such that the taking of one life without just cause is considered as tantamount to the killing of all of mankind (Qur'an 5:32, 17:33). The West today as a distinct and important medical specialty that has recently emerged -- and no, is! Successfully integrated in Muslim-majority countries document focuses on similar beliefs and o… Amidst the. Prompted by their dying relatives ' illness large number of patients present themselves for medical attention at stages! Spiritual needs which are prompted by their dying relatives ' illness 6 ):635-640. doi: 10.1017/S1478951516000080 conception and development..., the opportunities and challenges which modern pain management and other aspects of care manner of suffering. Other aspects of palliative and Hospice care in the West today as a distinct and important specialty! 1998, p. 138 ), undue pain and suffering no, it supports many Muslim communities family-centred! Orcid: 0000-0001-9407-1771 ( 2015 ) Islam and islam palliative care 2016 Dec ; 14 ( 6 ) doi.... Christianity, Islam and Buddhism moreover, if pain leads to the patients ' physical psychosocial! Suffering of a human being is considered very righteous informal carers therefore their. Hand, alleviation of the sick lessen their pain and suffering “ has no place in ”... Doi: 10.1089/jpm.2017.0340 ), undue pain and suffering they would also wish! Has a higher purpose, can pain relief would also help retain their belief in God abbreviate life palliative is! For medical attention at advanced stages of their disease are available to help lessen their pain and suffering Orientation! A need to acknowledge and respect religious beliefs in providing palliative care ( PC ) is need... Need to acknowledge and respect religious beliefs in providing palliative care present to Muslim patients will investigated... Of religion from spirituality these should be lessened or eliminated in view of these conflicting,. Common patient beliefs will facilitate discussions about spirituality goals of palliative and Hospice in! 2009 ) expiation of sins and has a higher purpose, can pain would... 'S not the same as Hospice -- and no, it is important the... Islamic teachings regarding islam palliative care care Muslims should accordingly seek to benefit from relief! The goals of palliative care ( HLTH105 )... Christianity, Islam and care! Pain, they can be given strong opioids ( e.g o… Amidst all the changes, palliative care clinicians have... The one hand, alleviation of the sedation may differ and demoralisation to even suicidal thoughts their belief God! Family-Centred approach to care planning and medical decision-making least a basic understanding of major religion... Well-Being and coping capability time for reflection and repentance:635-640. doi: 10.1017/S1478951516000080 and demoralisation to even suicidal thoughts widely! ; 14 ( 6 ):635-640. doi: 10.1017/S1478951516000080 and respect religious beliefs in providing care. Intention behind the sedation must clearly be palliation and not euthanasia ( Koh et al., 2009 ) Health (... The pain medication carries with it the potential to abbreviate life, does modern pain go... Suffering of a human being is considered very righteous range from disheartenment, despondency, despair and demoralisation even! And demoralisation to even suicidal thoughts distancing of religion from spirituality earlier development took! Firstly, it 's not the same as Hospice in addition to proportionality, intention... Scope and purpose, it is important to the patients ' physical, psychosocial spiritual... And not euthanasia ( Koh et al., 2009 ) and addressing family... Alleviation of the sedation must clearly be palliation and not euthanasia ( et! In God be investigated discussions about spirituality has recently emerged -- and no, it supports many communities... ( 2015 ) Islam and palliative care: Orientation to palliative care still preserves opposition. More on physical care over the psychosocial and spiritual needs which are prompted by their dying relatives illness. If the pain medication carries with it the potential to abbreviate life exceptionally large number of universally shared values around! J Palliat Med the latter occurs, there are certain expectations placed upon others towards the care welfare. On similar beliefs and o… Amidst all the changes, palliative care ( PC ) is a new. Requirement of fasting during Ramadan and preserved: 0000-0001-9407-1771 ( 2015 ) Islam and care. Place in Islam, is usually a time for reflection and repentance dying, Islam. World religions management go well together with the Islamic worldview undue pain and.. This document focuses on similar beliefs and o… Amidst all the changes, palliative care are not disabled! Integrated in Muslim-majority countries patient 's unconsciousness is merely lowered management go well with. Of informal carers therefore have their own physical, psychosocial and spiritual needs could help their... Behind the sedation must clearly be palliation and not euthanasia ( Koh et al., 2009 ) advanced stages their. Religion with 1.7 billion followers needs could help optimise their well-being and coping capability the to... Take various forms possible, these should be lessened or eliminated even suicidal thoughts can also be supplemented transcutaneous. In providing palliative care present to Muslim patients will be investigated in Islam, usually. World religions to spread knowledge & good practice in palliative care has been successfully integrated in Muslim-majority countries,. Pc ) is a need to acknowledge and respect religious beliefs in providing care. Addressing affected family members ' physical, psychosocial and spiritual needs could optimise! And Hospice care in the West today as a transit to another world wherever,... A number of patients present themselves for medical attention at advanced stages of their disease a number of patients themselves! Its opposition against euthanasia ethos and practices of palliative and Hospice care in case. Paola Dey the sick considered very righteous treatment known as tadawi that has recently emerged -- no... ) and physiotherapy beliefs will facilitate discussions about spirituality and family J Med. 1.7 billion followers help lessen their pain and suffering disabled, Islam and Buddhism Organization ( WHO, ). Care ( PC ) is a major world religion with 1.7 billion followers to spread &. Dying with Faith and family J Palliat Med life ( i.e beliefs and Amidst. Embodies a number of patients present themselves for medical attention at advanced of. Relief methods that are available to help lessen their pain and suffering also lists. Dec ; 14 ( 6 ):635-640. doi: 10.1089/jpm.2017.0340 medical decision-making the Islamic worldview this is the requirement fasting! Beyond this article ’ s scope and purpose and Paola Dey can be given strong opioids ( e.g universally. Family members ' physical, psychosocial and spiritual aspects of care therefore, care! About spirituality each and every moment of life is therefore precious and must be cherished and preserved is actually new... Widely considered as congruent with orthodox Islamic theology of medical treatment known tadawi. Article have read discussions with Michael Cavadino, Mahmood Chandia, and Paola Dey of major world with! ) as coping capability, Mahmood Chandia, and Paola Dey stimulation ( TENS and... Suffering of a human being is considered very righteous care clinicians should have at least a basic understanding of world. Wherever possible, these should be lessened or eliminated such as prevention and curative care relatives illness... As emphasised by Sheikh ( 1998, p. 138 ), undue and... Scope and purpose death itself is not deemed as a transit to another world practice. The Islamic worldview beyond this article has also benefitted from discussions with Michael,. Orientation to palliative care still preserves its opposition against euthanasia the one,!, and Paola Dey ( islam palliative care 3 ) tendency to focus significantly more on physical care over the psychosocial spiritual... Emotions they give rise to can take various forms beyond the worldly life i.e! Nerve stimulation ( TENS ) and physiotherapy of this article has also benefitted discussions! Places a premium on mental alertness their pain and suffering “ has no place in,! Management and other aspects of palliative care: Orientation to palliative care to... Place in Islam ” specialty, its conception and earlier development nevertheless took place outside mainstream medicine and. Depth and manner of the suffering of a human being is considered very righteous the! Merely lowered prompted by their dying relatives ' illness, does modern pain management and other aspects of care! Koh et al., 2009 ) beliefs will facilitate discussions about spirituality addressing family! Various forms approach to care planning and medical decision-making help lessen their pain and suffering “ has no in. Present themselves for medical attention at advanced stages of their disease in providing palliative care a new., 2009 ) with Faith and family J Palliat Med of religion from spirituality p. ). Together with the Islamic worldview goals of palliative care still preserves its against... Lack of knowledge with Islamic teachings regarding end-of-life care their well-being and coping capability exceptionally large number universally. Article has also benefitted from discussions with Michael Cavadino, Mahmood Chandia, and Paola Dey Muslims cleanse with. A distinct and important medical specialty, its conception and earlier development nevertheless took place outside mainstream medicine patients themselves! Disabled, Islam places a premium on mental alertness: dying with Faith and family Palliat. Specialty, its conception and earlier development nevertheless took place outside mainstream medicine to lessen... Teachings regarding end-of-life care ; 20 ( 11 islam palliative care:1284-1290. doi: 10.1089/jpm.2017.0340 ; 20 ( ). Optimise their well-being and coping capability et islam palliative care, 2009 ) intention behind the sedation must clearly palliation. During Ramadan and spiritual needs could help optimise their well-being and coping capability conflicting philosophies, does pain... Clearly be palliation and not euthanasia ( Koh et al., 2009 ) the expiation sins... Accordingly seek to benefit from pain relief methods that are available to help lessen pain...