Global Bioethics 26 (1):28-42 (2015) 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 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). I am grateful to the participants of the conference for their helpful comments. 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). It is a time for bringing oneself closer to the Almighty by immersing in activities such as prayers and recitation of the Qur'an. There is nevertheless a tendency to focus significantly more on physical care over the psychosocial and spiritual aspects of care. Recommended articles lists articles that we recommend and is powered by our AI driven recommendation engine. This would help imbue their terminally ill relative with peace, serenity and a sense of closeness with the Almighty (Bloomer & Al-Mutair, 2013). It is also a time for seeking forgiveness from fellow human beings for past transgressions. 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. 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). Muslim religious scholars have given various opinions regarding Action Plan on Palliative Care. 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). Recognised in the West today as a distinct and important medical specialty, its conception and earlier development nevertheless took place outside mainstream medicine. We use cookies to improve your website experience. The “medical good death” is consequently one where: they are fully aware of their prognosis and make their own choices as regards their care in the last days and months, and doctors manage a pain-controlled dying with dignity (Hart et al., 1998; Walter, 2003). This article has also benefitted from discussions with Michael Cavadino, Mahmood Chandia, and Paola Dey. One example of this is the requirement of fasting during Ramadan. to judgment before God), Muslims seek reward from the Almighty for enduring the pain and suffering and are mindful of the significance of death as the door to eternal life. codeine). 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. 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. On physical care over the psychosocial dimension is now subscribed to ( Abrahm 2005. 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