جستجوی مقالات مرتبط با کلیدواژه « فقه پزشکی » در نشریات گروه « پزشکی »

With the epidemic of coronavirus, based on the content of some hadiths, including the famous hadith "La'Adwi", and combining and comparing it with some teachings of traditional medicine, some appearanceists declared that all diseases are non-contagion. This attitude was in opposition to modern medicine and in denial of the spread of infectious diseases, which resulted in non-observance of health issues and consequently led to the spread of the disease, increase in the costs of the health sector, and the negative view of researchers towards Islamic teachings.

The current research was carried out using reliable library sources, related articles, and the content analysis method. This inferential study aimed to investigate “disease transmission from the viewpoint of medical jurisprudence and hadith" and then adapt the findings to new medical results.

Findings of the present research revealed that the superficial attitude towards the hadiths and its teachings is harmful, and the attitude towards the hadiths in this matter, including the hadith of La'Adawi, is controversial from the point of view of many scholars. Moreover, some of its narrators are unreliable and the fact that the source of this hadith is the Prophet of Islam is questionable. In terms of implication, in addition to its conflict with the facts of human experience in the medical field, there are many analyzes for it. Assuming the acceptance of the negation of the spread of the disease in this hadith, it should be said that only the transmission of a specific infectious disease such as "Scabies" in animals that was the subject of question in the hadith was denied.

By taking into account the problems of authenticity, reliability, and the implication of the hadith concerning the non-transmission of the disease, as well as definivity of some hadiths regarding the possibility, existence, and spread of the disease, taking health care measures, quarantine, avoiding the disease, and observing social distancing during the disease outbreak is a rational, legitimate, and bligatory decision to make.

Nowadays, decellularized tissues of animals or corpses are used for the repair and regenerative medicine of many organs. One of the important issues in the use of these tissues is the legitimacy of their connection to humans. This topic is derived from secondary topics and topics that can affect many emerging activities in tissue engineering. No independent work has been done on the Sharia ruling of using decellularized tissues of some animals (whether it is halal meat or forbidden meat) and its jurisprudential dos and don'ts.

This research was carried out with a descriptive-analytical method and by using library tools and review of valid scientific and Islamic articles and books in order to obtain valid jurisprudential and Shariah views regarding decellularized tissues from animal sources and Human corpse was extracted and summarized in tissue repair.

The findings of this work show that in the license to use decellularized tissues; There is no Sharia prohibition and since evidence and rules such as; Urgency, embarrassment, shame and innocence, as well as sufficient rational evidence for the use of these types of tissues to speed up the recovery of cardiovascular, skin, orthopedic, etc. diseases, can open the way for researchers, researchers and activists in the field of treatment.

in the treatment and related stages; If there is no medicine or halal method, or if the halal method does not have the necessary effectiveness; In order to avoid any irreparable loss; Haram treatment can be replaced with halal treatment. Decellularized tissues, even if they are from forbidden meat animals, can be used in treatment due to the urgency of the rules mentioned in the text, and from the point of view of Shari'ah, its use is unimpeded

Using the capacity of jurisprudence and jurisprudential rules in the medical treatment process has been of interest for a long time, and the basis of Shia jurisprudence has been a pioneer in solving many medical and therapeutic legal problems and challenges. In this research, prepared and organized in a descriptive and analytical method, we will specifically examine examples of applying the jurisprudential rule of emergency and emergency during the medical treatment process. The results of the research in this regard confirm that the capacity of the jurisprudential rule of emergency has been used in many cases such as abortion, prescription of drugs, treatment of a patient by a non-mahram doctor, and infertility treatment, and it has been effective in solving the challenges of this field; Similarly, Dor'e jurisprudence rule has been effective and has been used in the medical responsibility of disconnecting the device from a patient suffering from brain death, the cases presented and documented in the theory of forensic medicine and the removal of responsibility from the doctor in seeking the patient's permission. As a result, the jurisprudence rules that have appeared in the rich sources of Shiite jurisprudence since long ago are still useful in many cases in the field of medicine and treatment and can be cited.

The present study tries to explain the content, scope, rules and medical applications of the rule of necessity in order to solve some of the current jurisprudential problems by examining emerging examples of the rule in medical issues.

This research has been done by the method of library studies and in a descriptive-analytical method, which has been obtained and analyzed by referring to Quranic, narrative and scientific texts.

The rule of necessity (the necessities of explaining the necessities) is one of the doctrinal rules of the texts, among which the Quranic documents include verses 173 of Surah Al-Baqarah and 145 of Surah Al-An’am. This rule has a great impact capacity in various fields of jurisprudence and law and plays a key role in solving many emerging problems and issues, but in Islamic jurisprudence has been less studied in detail.

Nowadays, the existence of personal necessities in various areas of life, especially medical issues, requires the rule of "necessity" to be further studied in order to explain the limits and criteria of its implementation and jurisprudential scholars can use this rule well when studying issues.

Developing a system using the knowledge of Fiqh and giving identity to the methods of discovering systems in the Fiqhthinking are to have been pursued by some religious thinkers such as Ayatollah Seyyed Muhammad Baqir in government and social macro-topics such as economy. The methods and patterns of processing it can be extended to other related systems with individual and social dimensions such as the health system. In other words, the most complete methods of dealing with health from the perspective of Islam, is the systematic understanding of the propositions mentioned in the religious sources. The present study was an attempt to examine the methods of inferencing in the Fiqh related to health based on the system discovery theory presented by Ayatollah Seyyed Muhammad Baqir Sadr.

In this article, considering the combination of inferential and real perceptions in the Fiqh related to health, the method of discovering the Fiqh of theories and meeting the proof condition in the Fiqh related to systems, the theoretical dimensions governing the health system were investigated from the perspective of Islamic Fiqh using a descriptive analytical approach and library studies. The authors reported no conflict of interests.

Based on the findings, it is impossible to use the Hadiths related to medicine for treatment purposes unless in the cases related to the benefits of natural products or what has been confirmed as beneficial by empirical findings.

The doubtful sources related to health have an inferential nature and aredifferent from the legitimate inferences related to other Haddith Ahad.On this basis, they should be used in an implicational system inferred from Sharia and valid religious sources by technical and interpretational validation for non-prescriptive purposes

One of the medical issues related to jurisprudence regarding to Shar’a justifiability is dissecting cadaver for medical education. Teaching and learning all sciences and techniques, including medicine, is certainly necessary for human beings. Dissection of human cadaver is an introductory course in medical education in one side and obligation to respect for Muslim dead body like the live individual is imperative on the other side. Moreover, irreverence to Muslim-whether live or dead-is forbidden-haram- in Islamic thoughts. The essential question is how it is possible to maintain both respect for Muslim dead body and meanwhile help to improve and develop medical education and related fields in Islamic community by having permission to dissect the dead body of Muslims.In the present article it is attempted to discuss and analyze the opinions of some of great religious scholars in the past and those of the contemporary religious authorities. Furthermore, Fatwa of the Supreme Iranian Leader Ayatollah Khamenei is also quoted here. In conclusion,religious scholars of Islam have emphasized the respect for Muslim dead body and have declared that non-Muslim body should be dissected in medical education.

Given that the patient is independent and has the will and if there is no prohibition or restriction from the religious point of view, he has the right to make any decision in his medical affairs, the question is whether the patient that is unconscious for a period of time is competence to make a decision in advance? In recent decades, the knowledge of modern medical ethics with a patient-centered approach and attention to autonomous importance, by devising strategies such as lifelong will and advocacy in medical affairs. The purpose is to determine the patientchr('39')s will before the patient becomes incapable of making a decision and provide it to physicians to determine the patientchr('39')s treatment process.

In this article, a library study is performed using descriptive-analytical methods.

This research with a jurisprudential and legal approach and after a brief study of the solutions proposed in medical ethics, by describing and analyzing the jurisprudential arguments and opinions of jurists proves that although the medical will is not valid and effective, but the patient is able to get a lawyer in medical affairs to determine when he is unconscious and making decisions.

The findings suggest that a person may, in the form of a solh Contract and by considering the jurisprudential and social status of the contract, regulate his medical and therapeutic matters and delegate the decision to another person for the time of anesthesia or when he lacks the ability to make decisions.

In Islamic culture, the referral of a patient to a physician is obligatory for medical treatment, and the refusal of the physician of treatment has a warranty, in addition to Forbidden. On the way of treatment, from examination to treatment, the physician has close interaction with the patient, which requires that the principles of ethics, jurisprudence and law be properly observed. By examining genuine Islamic texts, we have three principles of Pietism, Bailment, and Telling the Truth that are the basis of many of the physicianpatient interactions. Piety, the highest ethical virtue in the Holy Qur'an, and the first recommendation of Imam Ali (A.S) to doctors. Professional piety is also not achieved without individual vigilance, and a medicine that does not control one's own soul will be hurt for him.Professional piety requires that the physician be required to recognize and adhere to the lawful and divine prohibitions on how to treat and communicate with patients. The body and secret of the patient are trusted to the doctor, and the physician knows that any failure in diagnosis or treatment is a betrayal of the patient. Expression of the truth to the patient or his fellows is a doctor's duty, as the right to issue a certificate is of great importance, because today the doctor's certificate is the criterion for the judgment of the courts or various civil and social institutions.