ISSN 0976-2612, Online ISSN 2278–599X, Vol-7, Special Issue-Number4-June, 2016, pp896-906
http://www.bipublication.com
Review Report
A Monotheistic Look at Medical Ethics
Amir Ahmad Shojaei1 and Sarah Akbarzadeh2
1Medical ethics Specialist. Tehran University of
Medical Sciences Faculty of Medical Ethics.
E-mail: dramirahmadsh@yahoo.com 2
Master's degree in Educational Psychology. Phone: 09123064515., Email: s12081a@gmail.com
ABSTRACT:
Introduction: Medical ethics in a reductive look can be handed to physician’s ethics and then call a physician who adheres to medical ethics attributed to the moral virtues. Moral virtues are counted to be about one hundred and fifty in the teachings of Shiite most of which are not related to the practice of medicine but nearly eighty virtues are linked to the to the practice of medicine. This number is too much to be handled in a paper and analyzed by verses and hadiths. Therefore, we should take two steps:
- limit therapeutic virtues - analyze therapeutic virtues METHODOLOGY:
Factor analysis method was used and therapeutic virtues were limited to thirteen virtues. Then library study and focus group discussions were used to analyze the selected therapeutic virtues.
Results: believe and practice the virtues emphasized in the teachings of Shiite leads to a monotheistic look to the practice of medicine and provides physicians with a different and transcendental worldview.This insight that stood upon the teachings of the Qur'an and hadiths by Imams (AS) first knows the practice of medicine a divine relation and then shows the communication between a physician and others. The current paper analyzes the divine relation of the physician and its impact to the practice of medicine.
The practical conclusions is that if we consider medical ethics practice based on virtue, and define and interpret virtues based on the teachings of Shiite, then we will get to a monotheistic view in the practice of medicine that distinguishes Shiite medical ethics monotheistic feature and the secular one, and helps to link between faith and morals.
Keywords: Medical ethics, Ethical physicians, Moral virtues, Shiites ethics.
INTRODUCTION:
The current paper analogizes virtues of medical ethics in the practice with a Shiite perspective. Shiite approach sees moral teachings as the most important factor for happiness. The Holy Prophet (PBUH) said: “Verily; I've chosen to complement the moral virtues”. Ali (AS) knows ethic as the guide of survival and success, and the means to the relationship between God and people. Many traditions emphasize the importance of ethics and advised gaining virtues and avoiding vices. Muslims are recommended to have nearly two
hundred virtues in religious books and texts, especially Shiites1.
Interpretation of ethics as virtues has a long history in moral teachings. Today, when we speak of the morality of a person, the meaning of moral is virtuous behavior or mood against violent
behavior and vices. Accordingly some
ethics as "it is a lasting good conduct of soul created by an appropriate action without the need for intellectual view. The sensual qualities of what was fast fading are called present and what was slow is called lasting good conduct, therefore, lasting good conduct is a sensual quality and character of the mood .3 thus, given the importance of the ethics of the medical profession and the moral virtues in practice, the current paper aims to express moral virtues in practice in the light of the Qur'an and Shi'ite traditions and In other words, in this article we are trying to use the research system on Quranic teachings and Shiite traditions change morality to ethics.4 In this view, the classification criteria for ethical behavior are religion and reason[5]5. In the other words, one way to deal with medical ethics is addressing the virtues of physicians which provide a virtue-oriented attitude .6 So if we classify should and should not in the field of medicine based on religious teachings, we can provide more precise definitions of physician professional virtues.
Methodology:
The current paper is a qualitative research composed of two methods:
1- Factor analysis
2- Literature review and group discussion
1- The factor analysis:
In this part of the study one hundred and fifty virtue was extracted relying on theoretical basics, books, and experts opinions.Then, the one hundred and fifty were removed, integrated and categorizes as important and unimportant through formed focus groups. In this section, four different FGDS sessions were held attended by seven experts from the fields of medicine, psychology, ethics and theology. Experts were selected by convenience sampling method.The results of the discussions led to removed and integrated a number of factors and as a result, the number of fifty virtue that all members agreed to be removed were removed. The output of the meetings was 80 virtuous. Then, a questionnaire was prepared to
measure fitness of 80 traits (such virtues) with physicians, for concepts validation of 80 virtues and whether they are accurate and valid or not. At this point, 80 items were designed for virtue and again was given to experts and content validity of the questionnaire (accuracy) was measured. Experts removed 24 unclear or inconsistent or duplicate items.Thus, the questionnaire was formed based on 56 items. The questionnaire was given to 200 physicians and patients referred to medical centers and pharmacies in Tehran.The study population consisted of patients, their companions and physicians referred to three pharmacies and three medical centers in the three squares in the center of Tehran in the fall of 2014. The reason to select these three squares was the availability as well as a variety of physicians in centers. Access to physicians with different specialties was reason to select these medical centers. The reason to select pharmacies was access to the patients and the normal population statistics. In the second phase two researchers accompanied principal investigator to collect sample. Entry criteria for the study population included:
1- Minimum education of Bachelor degree, to be familiar with the research
2- At least twenty- to seventy years of age. Only from the perspective of mental and physical capabilities to fill up the questionnaire
3- Good physical and mental conditions to fill up the questionnaire
4- Allocate enough time to fill up the questionnaire
5- Expressed satisfaction and willingly acceptance
analyzed to obtain the construct validity (virtues) and the validity. Factor analysis was used to test validity and 56 virtues items were loaded in13 factors.
Cronbach's alpha coefficient was calculated for validation. This coefficient shows the questionnaire measuring stability. It also measures stability, consistency, homogeneity and accuracy. It should be higher than .7 to be significant, that was .88 for the virtues reflecting the good validity of the tool designed. The sample size should be suitable for factor analysis, so KMO coefficient was used in this test and the result of KMO=.764 at p0/001 showed that the sample size is
sufficient for analysis.
2- Literature review and discussion:
This includes library research and focused group’s discussion. First, the library research was conducted during which scientific resources in the field of Shiite teachings and in connection with medical ethics has been recognized to be discussed and analyzed in meetings on medical practice.
Quran and Hadiths documents related to the virtues in medical practice have been recognized, extracted and categorized and then given to a seven specialist’s team to be analyzed.The research team members are two physicians, a specialist in medical ethics,two specialists in Islamic Shiites teachings, an educational psychologist and a clinical psychologist. The research team was selected from a convenient population. The research team were informed of the research objectives and provided with all relevant documentation of the Quran and Hadith as well as justification by the host about the project. Thirteen sessions of focused group discussion was held.This means a focus group discussion were conducted for every virtue and its analysis in relation to the scope of practice. The entire conversation sessions was audio recorded with the audience informed and was written by the researcher and participants corrected the texts later. And finally, the result was confirmed as that of the discussion section of
this paper. In the end, the result of this research that is to obtain a monolithic view on medical practice was extracted by the performer and confirmed by the research team.
It is noteworthy that to avoid prolongation only a handful of related verses are provided in the discussion of article.
Findings:
The main virtues of physicians in the health sector: 1) Acquiring knowledge; 2. Honesty; 3) Trust in God; 4) Confidentiality; 5) Good morals; 6) Consultation; 7) Benevolence; 8) Modesty; 9) Order; 10) Sincerity; 11) to fulfill the promise; 12) Decency; 13) Trustworthiness
a) A brief sample Quranic verses related to the virtues of the physicians in the field of practice:
1- Acquiring knowledge
Imam Sadiq (AS) says: no community can do without three you to take refuge in the world and the hereafter, and if lacks these would be like a fly on the windy air: supreme Faqih, benevolent ruler, and skilled physician7. It is clear that the main factor leading to physician skills and confident is the knowledge.
the person who set him on learning on the path of the heaven”10.
2- Honesty in the physician and patient relations
Honesty has been repeatedly advised in the Quran and traditions of the Infallible Imams (AS). There are many traditions blame lies, including: a man asked the Prophet (PBUH) teach me a good trait to attain the good of the world and the hereafter. He said do not tell lie11But the physician and the patient's health care providers have the right to tell lie and or not to say all the truth needs pondering, as telling the truth and or all the truth may cause irritation. Therefore, we need to know the borders between truth and lies in Sharia to be able to explain the relations between therapist and patient. This can be analyzed in the light of the Qur'an and hadith despite measures by intellectuals. First, we confine ourselves only to a hadith to look for the difference between the holy legislator with the moralists and logicians. Imam Sadiq (AS) says, "speech is of three kinds: truth, lie, and reconciliation between people, (the narrator) says he was asked: What is reconciliation between people ?“ his majesty replied: This means that in this case because telling lies is permitted in case of reconciliation between people intentions and motives.12 Criteria of truth and falsity are clarified in other traditions. Ghurar Hikam wa Durar al-Kalim book quotes from Imam Ali (AS): the truth speech is in agreements with the state of divine and the lie dissipates speech.13
3- Physician trust in God:
Imam Ali (AS) said that there is a trait, anyone acts upon is stronger than the people, he was asked: what trait? He replied: trust in God in every matter .14
“and in allah should the believers trust”15. “allah loves those who trust”16.
“allah is sufficient for whosoever puts his trust in him17. ”
It is the firm belief of Islam that treatment and healing is at the hands of the Almighty God, but physicians are means by whom receive healing, and of course it makes no difference to be a
Muslim or non-Muslim physician.
Imam Sadiq (AS) was asked if a Muslim can be treated by a Jew or a Christian, he said the healing is at Verily Allah18.
4- Confidentiality
Confidentiality is of the most important elements of creating trust between physician and patient, and we cannot hope proper physician-patient relations in the absence of it. Confidentiality is highly recommended ethic in Islamic traditions. Imam Sajjad (AS) know irritability, and lack of confidentiality as two bad traits. Imam Sadiq (AS) calls two characteristics which, if violated , all are wasted, as patience and confidentiality. Imam Ali (AS) also insists people on confidentiality and prevents them from revealing secrets in many traditions and accounted secrecy as a good policy19.
5- Good morality
The Holy Prophet (PBUH) says: goodness and good morality
is finest and best things in the Hereafter, and one of the most heavy things on the scale of the action, and bad mood corrupt and destroy the acts although perfection achieved in other things that he will be in hell; and also: good mood is an ornamentals for the good mood people, as ornamental ring in the finger of the owner.20
6- Consultation
expertise23. And it is the decent behavior that if the person you consulted with suggested something you disagree do not accuse him because people have a variety of opinion and thank him since he has provided you with his idea with goodwill and thank God and thank him and wait until you find an opportunity to seek his response if he will consult you"24.
7- Benevolence
To serve the people is valued with great reward in the teachings of the Quran and the prophet children culture. Even in traditions, helping others is of a higher reward compared to some recommended acts of worship such as Hajj or Umrah. But let us not forget that any service to others cannot be put to good account, as he says:
Imam Jafar Sadiq (AS) said: Everyone
accompanies people but does not wish them good has betrayed God and the Prophet25. It is clear from this narrative that benevolence is required to serve others and no one can expect to be rewarded only for working for others.
8- Modesty
The Holy Quran says: “the worshipers of the merciful are those who walk humbly on the earth, and when the ignorant address them say: 'peace.”26The Prophet (PBUH) says: Verily Allah has inspired me to be humble towards each other to nobody be bold and no one oppresses the other27. Imam Sadiq (AS) said: No one is arrogance unless feels humiliation and he would not expect to be remembered by goodness. He also said: there is no ignorance more harmful that arrogance and said the caution is good; therefore Imam Reza (AS) practical recommendations can be the basis for physician’s behavior. Imam Reza (AS) was asked: What is modesty? He said treat people the same respect that you expect to be treated with.28
9- Order
Imam Kazem "AS" states: try to divide your time into four parts, "a part for prayer with God, a part for the daily life routines, a part to connect with your brothers and friends who show you your flaws with sincerity, and a part for permissible
pleasures, and it is the part to give you the ability for the other three .29
10- Sincerity
Imam Ali (AS) says: Sincere worshiping is that a man only hoping the Lord that not fear only his sin and also: sincerity in practice is the fruit of knowledge and the act of sincerity is the strength of certainty .30
11- To fulfill the promise
Imam Ali (AS) says: "He who asked something to do is free (he is free to accept or refuse) until he promises to do (he will not be free and have to keep his promise).31
Imam Sadiq (AS) says: Whoever believes in Allah and the Last Day should keep their promise; and also said that there are three qualities that in whom he is a hypocrite although fast and pray: When someone tells lie and who promises and do not keep it and who betray when he was trusted32.
12- Decency
In this article decency is interpreted as modesty and chastity, chastity of eyes, ears, tongue and touch. The Prophet (PBUH) says: look at (the strangers) is a poisonous sharp beam of devil33. And all eyes are crying in the Day of Judgment but three eyes: eyes shed a tear from the fear of God, eyes closed to look at the strangers, and the eye awake in God's path (and safeguarding the honor of Islam) at night34. And: the bravest people are one who overcomes his desires35. According to the traditions of the Infallible Imams peace be upon him the purity of look causes God making a person's traits good and calm his heart and increase their faith36.
13- Trustworthiness
Much is said about the importance of trustworthiness. And reject all know that Trustworthiness and trust and honest. The Holy Quran on the trustworthiness reads: “believers, do not betray allah and the messenger, nor knowingly betray your trust.37”. And the Prophet (PBUH) on the impact of trustworthiness says: My Ummah is always in good condition until they don betray each other and pay loans38.
To trust someone means respecting him so trustworthiness is respecting human pure emotion. Imam Sajjad (AS) said that if my father killer gives me a sword to take care of with which has killed my father, I will return it39.
DISCUSSION AND CONCLUSION:
Limiting the virtues of physicians in relation to the scope of application can be easily providing them with recommendations to adhere to in their practice. Moreover, the Quran and Hadith based analysis of attributes provides a monotheistic look at the physician-patient communication that is distinctive feature of Shiite and secular ethics.The results of the discussion of the virtues associated with each are as follows:
Acquiring knowledge
Should the science and medical knowledge be updated or clinicians can rely on what they have learnt as medicine students or should always be looking to study science? The dramatic production rate in the world's medical knowledge is such that develops at least a few times during the useful life of a physician's practice, but does knowledge of the physicians grow at the same rate?
Unfortunately, many Iranian physicians lose the opportunity of learning due to various engagements and not only do not have the chance to add to their knowledge but their knowledge and scientific skills decline over time. The tradition emphasis is on the physicians knowledge and skills and not their titles. The physicians disadvantage is a pretext for the pharmaceutical and medical device companies to introduce and drugs and their equipment in a short time and provide the justification for the purchase and prescription. This may impose exorbitant costs to patients and the medical community due to scientific ignorance of the medical staff.
Honesty
The verses and hadiths indicated that the criteria are God satisfaction, so the compliance of words and deeds satisfies God and whenever they in conflict, the God's satisfaction are considered. If someone was in a condition that was not possible
to detect the sake of God, he should consult experts and scholars. Therefore, while Shiite physician is required to always practice with honesty in speech and behavior and is not guilty if hides a fact from the patient for his interest of reducing the pain and anxiety or hope.
Trust in God
Trust in God is the distinction between Shiite medical ethics and secular principles. In Islamic culture, it is believed that God is the absolute ruler of the universe. If a person is able to do something, God will set for it before it is done, if a physician treat patients, it is certainly the God will that is fulfilled and treatment of course, is the wisdom of God. Therefore, the physician-patient relation from the monolithic look is largely related to trust in God.
Confidentiality
The importance of confidentiality in the medical profession is so obvious that this ethical principle is part of the duties of physicians and therapists. Good morals
Occasionally, some physicians wrongly assume kindness and gentleness in work contrary to seriousness and think that they cannot make patients understand their medical instructions if treat them with good mood. They think that patients will not comply with good character so hung seriousness bad mood together.
is the strict orders of verses and traditions and physicians need to understand the principles of behavior and speech act.
Consultation
Consultation is a good trait not only will help physician’s credits but also provides better results for patients. Some physicians mistakenly think that if ask help to obtain counseled others; patients will be suspicious about their expertise. However, consultation is highly valued on Shiite teachings so no one will ever regret doing it and physician should seek advice the soon they feel in need provided that patients do not feel inconvenience. Benevolence
A glance at verses and traditions on benevolence indicates some components helping their application, they briefly include:
Motivation to serve the people should be to serve the God
Done sincerely
Be charitable with good intention
Not to be to gain wealth and fame
Not to assist in sin
Is not associated with reproach and injury Such a service that has always been emphasized is of the value, but the question is what the limitations are. Here the question arises whether serving non-Muslim were involved? In other words, according to Islam, is service everywhere and to everyone admired and praised or is it admired to serve Muslims in Islamic society? To answer this question two holy traditions also argue that perfectly expressed the truth.
The documents quoted Imam Reza (AS) said that the Messenger of Allah (PBUH) said: the roots wisdom, after the belief in God, is friendship with the people, and help every person, good or evil40. Imam Ali (PBUH) also said, "Do good things for all people and, indeed, nothing For God equals by virtue of good deeds." According to the traditions, serving people is not limited. So, in terms of Islam, serving all people and human kind is appropriated and in Islam benevolence is not limited to the only Muslim believer but human beings are included. Therefore, in the medical
profession we will not let the difference between patients and practice fairly.
Modesty
Medical science may lead to some loss of modesty in physician characteristics. In short, these characteristics include:
Being accepted in medicine is a little trickier than other disciplines
Medicine is generally longer than other disciplines
Studying medicine is generally harder than other disciplines
Medicine is generally requires more
accountability than other disciplines
medicine is generally associated with more stress than other disciplines
Physicians generally have a high IQ
Physicians generally receive more about sympathy and criticism by the patient and his entourage
physicians are different from students in other disciplines by carrying the tile of Dr. from the beginning of their study
These make medical staff different from other community characters and provide natural vanity and pride for the profession practitioners.
Some physicians wrongly believe that arrogance is the need for physicians' job and helps them maintain social status. But reading of the following tradition will eliminate the idea, Imam Sadiq (AS) says: No one is proud except whom that feels humiliation, and also said, he who arrogant would not expect to be called good41. Order
Some physician’s irregularities in faces patients with consequences of irregularities, for example, they are late for office or clinic and unfortunately it has become the norm in Iran.Some physicians visit hospitalized patients with irregularities, sometimes early in morning, sometimes late at night, sometimes at noon and... as if they can disturb the patient at rest and all sorts of irregularities.
immorality, while this is very bad and the established order in the patient-physician relation is clearly a sign of respect for the rights of patients.
Sincerity
This means that therapists should be sincere and with devotion.The Shiite physician ultimate goal is to satisfy God and cares for patients' health. These Physicians who lovingly pay attention to treat patients are worshiping God in very move. Sincerity action prevents conflicts of interest in medical practice i.e. that religious physicians refuses accepting some suggestions that may change his mind about the decision on patient safety, and do not prefer any goal to the health of the patient. On the other hand, sincerity in medical practice responsibility areas worth a lot lest run management and responsibility for their own sake and not the sake of God.
To fulfill the promise
to fulfill the promise in the physician-patient relation is important because physicians are not present on time in physicians' offices and clinics and patients linger in addition to the irregularities. To observe Medical oath that is to fulfill the promise and everything is in affidavit should be understood as a covenant with God and all patients and should never be broken. Another example is the pledge of loyalty to the insurance contract and avoiding violation of norms as well as contracts that are signed by physicians and medical centers. The Prophet (PBUH) that says: “Anyone who does not adhere to their pledges is not faithful religious” helps to understand the importance to fulfill the promise. 42
Decency
Physicians allowed having a physical exam, of course, to the extent necessary legally and customarily. But this permission sometimes leads to unethical abuse and illegitimate relations, and we should not forget that physicians if not at the expense of virtue and religious orders practice and their tradition of modesty may ignore the possibility of sin and have many sinful acts and it is likely to fall into the trap of the devil and
witchcraft, especially sometimes with patients with the intention of misleading.Thus the immoral relationship begins, sometimes by the physician and sometimes by the patients, but there is no difference because in the end will lead to the ugliest affairs. Of course, no matter the affair is started by physician or patient; it seems avoidable by decency of look.
Trustworthiness
Explaining the traditions about trustworthiness we conclude that:
Trustworthiness has no limits
Trustworthiness is mandatory for
everyone even the Prophet (PBUH) and knows no exception
Trustworthiness is a core value that does not deny
Trustworthiness does not depend on the quantity and quality of the trusted issue
Trustworthiness does not depend on the trustee
Breach of trust, indeed a betrayal of God Trustworthiness in practice sector includes:
Patients in hospitals are entrusted to us
Students in hospitals entrusted to us
Facilities at our disposal, including administrative facilities and equipment, entrusted to us
our patients profiles entrusted to us Challenges and conflicts of trustworthiness
Healthcare workers ranging from
administrative staff and practioners have to believe that hospitalized patients entrusted to them.
So, one of the reasons that patients should be respected and provided with the maximum care in hospitals is that staff shall be diligent in maintaining the trustworthiness in the best possible way. And what a great assurance to patients and their companions at hospital admission will be a note that patients are entrusted by God to us and we care for them with great efforts.
they have, including equipments and tools. Imam Ali (AS) said: I swear a moment before the death of the Prophet (PBUH), I heard him three times saying that Ali! Give the good and bad their loan, little or much, even yarn and needles43.
A monolithic look at the patient- physician relation:
We can conclude, based on the ancient definitions, morality can be defined as moral habits and habits of the virtues everyone knew that they were virtuous. In other words, moral person is one who serves the virtues and the practice of virtues is a character:
According to this study, aforementioned factors indicate Shiite ethical monotheism that is distinctive feature between Shiite ethics and secular medical ethics and should not be overlooked by Shiite physicians. In monolithic view physicians are responsible to treat patients of any religion or belief, and practice is not only limited to human relation but also spiritual values are governed that mainly include:
Monotheistic look to treatment makes practice process a practical worship despite the humanistic act and gives excellence reward to the physician
Monotheistic look to treatment makes patients who believe in Islam more hopeful to treatment.
Monotheistic look to treatment puts
spiritual and metaphysical impact on patients and the treatment of him.
Monotheistic look to treatment prevent physicians’ vanity and pride and therefore keeps them away from arrogance44.
Monotheistic look to treatment give
patients and physicians hope and confidence in treatment of patients with incurable diseases.
Monotheistic look to treatment will be grounds for ethical behavior of physicians and bind them to human Islamic relations with patients. In other words strength morality among physicians.
In an overview of the patient - physician relations there one of the following modes:
- A person who is the source of material
benefits to the physician
- A person who is a source of education and
skills acquisition to the physician
- A person who is wasting the physician
time and peace
- A person who needs the physician help - A person who is a non-material personal
interest to the physician
- A person who is God blessing
There are merely the three last views mentioned above that are not in conflict with medical ethics and are based on the teachings of Shiite. The last view is the only monotheistic look in practice. Above views can be analyzed as follows:
Profits: the attitude is very shaky and easily leads to immoral behavior. Tragically, physicians known affected patients as source of income and try and benefit as much as possible sometimes with inappropriate prescriptions and sometimes are faced with a conflict of interest between profits and health problem and in short, this view is far from the realm of ethics.
A person who is a source of education and skill enhancement of physician that of course, this view is quite far from morality and if the patient was not a test sample and referred for the second time they have little incentive to practice.
A person who is wasting the physician time and peace that unfortunately this view dominates in clinics that some physicians' fees are paid by the hour Shifts with required or mandatory shifts, such as physicians shift who are academic staff or some duty physicians in the military and
A person who is in need of a physician that in fact, this view is unethical; human dignity of a patients shall not be destroyed to a point that lead to the supremacy of physicians and lead to pride and vanity and selfishness of physician.
in this category. The person is God blessing and this is an Islamic ideological look that provides an ideological patient-physician relation beyond all stated above, and physician practices medicine for the sake of God and seek to obey God's command and then sets other relations upon.In this transcendent view not only there is a staunch in all sincerity for physicians but also the dignity of patients grace gone up to God’s tool as a hadith of Imam Reza (AS) says:Indigent faithful brother who he goes to him to meet his needs is God blessing that has sent to him45. In this transcendent view of the patient is the God's blessing and the physician does not know them to supply a source of profit but find himself an instrument for the benefit of patients and does not differentiate between patients and provides health services in the field of justice.
In Shia school of ethical monotheism practitioners take pride to serve people and without any material and individual concerns. Undoubtedly, in this system, they spare sublime effort to help patients and do not differentiate between public benefit. Physicians and nurses if know themselves as serving people never feel egoistic neither arrogant nor profiteering. in some medical centers, some of the personnel on call, especially at night, are involved with prayers and do not seriously care for patients' needs or refuse many functions and assign them to patients companions and or encourage them to hire personal nurse. Physicians in monotheistic view first know devotion and they know that no point should prioritize the sake of God and then try to care for patients' health to please God. They stay away from conflicts of interest and apparent interests are of the lesser important compared to spiritual and divine benefits.
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