1. Pew Research Center, “Mapping the Global Muslim Population,” Mapping the Global Muslim Population, October 7, 2009, https://www.pewforum.org/2009/10/07/mapping-the-global-muslim-population/.
2. The term bioethics has many different definitions, but is a broad field of study that encompasses the ethical, social, and legal issues that arise in the life sciences and biomedicine. Bioethics discourses thus occur within many different settings including the hospital, the home, on public media and within legislative bodies. As a field bioethics is expansive and can be considered to contain several subfields including clinical medical ethics (or medical ethics for short) which focuses on issues arising at the level of the patient, family, and doctor during the course of healthcare decision-making. The focus of this paper will be on medical ethics as the realm of application for frameworks based on the higher objectives of Islamic law. See also Yacoub Ahmed, Abdassamad Clarke, and Abdel Aziz, The Fiqh of Medicine: Responses in Islamic Jurisprudence to Development in Medical Science (London: Ta-Ha, 2001); Abdulaziz Abdulhussein Sachedina, Islamic Biomedical Ethics: Principles and Application (New York: Oxford University Press, 2009); Mohammed Ali Al-Bar and Hassan Chamsi-Pasha, Contemporary Bioethics (Cham: Springer International Publishing, 2015); Alireza Bagheri and Khalid Abdulla Al- Ali, Islamic Bioethics: Current Issues and Challenges (London: World Scientific Publishing Europe Ltd., 2018); Aasim I. Padela, and Ebrahim Moosa, Medicine and Shariah: A Dialogue in Islamic Bioethics (Notre Dame: University of Notre Dame Press, 2020).
3. Morgan Clarke, Thomas Eich, and Jenny Schreiber, “The Social Politics of Islamic Bioethics,” Die Welt Des Islams 55, no. 3–4 November 2015): 265–77; Aasim I. Padela, “Islamic Bioethics: Between Sacred Law, Lived Experiences, and State Authority,” Theoretical Medicine and Bioethics 34, no. 2 (April 2013): 65–80; Mohammed Ghaly, “Islamic Bioethics: The Inevitable Interplay of ‘Texts’ and ‘Contexts’: Editorial,”Bioethics 28, no. 2 (February 2014): ii–v; Alireza Bagheri, “Islamic Bioethics,” Asian Bioethics Review 3, no. 4 (2011): 313–15.
4. Aasim I. Padela, Hasan Shanawani, and Ahsan Arozullah, "Medical Experts & Islamic Scholars Deliberating over Brain Death: Gaps in the Applied Islamic Bioethics Discourse," The Muslim World 101, no. 1 (2011): 53-72
5. Aasim I. Padela, Ahsan Arozullah, and Ebrahim Moosa, "Brain Death in Islamic Ethico-Legal Deliberation: Challenges for Applied Islamic Bioethics," Bioethics 27, no. 3 (March 2013): 132-39