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Associations between Media Use and Executive Dysfunction among Preschool Children in Bangkok, Thailand 泰国曼谷学龄前儿童媒体使用与执行功能障碍的关系
IF 0.3 Q4 Medicine Pub Date : 2023-01-01 DOI: 10.1055/s-0043-1770099
Prakasit Wannapaschaiyong, Saruta Wattanakijthamrong, K. Kallawicha, Sureelak Sutchritpongsa
Abstract This study aims to describe the relation between media use characteristics and executive dysfunction in Thai preschoolers. Secondary data were retrieved from a cross-sectional study to compare two Thai executive functions (EFs) assessment forms. Questionnaire data from 110 caregivers of preschool children were analyzed. The research materials included a sociodemographic information form, parenting style and dimensions questionnaire, a 1-week screen time diary, and the behavior rating inventory of executive function-preschool version (BRIEF-P). Findings showed a 23.6% prevalence of executive dysfunction among Thai preschool children. Children's media use characteristics associated with global executive dysfunction included less co-viewing time with caregivers. Shorter co-viewing time was linked to a deficiency of inhibition, emotional control, and planning and organization. Meanwhile, extended viewing of low-quality content was associated with impaired working memory. However, total screen time and setting screen time limits were not associated with executive dysfunction. Co-viewing with caregivers and limiting exposure to low-quality content must be promoted to minimize the adverse effects on EF development.
摘要本研究旨在探讨泰国学龄前儿童媒介使用特征与执行功能障碍的关系。次要数据从横断面研究中检索,以比较两种泰国执行功能(EFs)评估表格。对110名学龄前儿童照顾者的问卷资料进行分析。研究材料包括社会人口学信息表、父母教养方式及维度问卷、1周屏幕时间日记、幼儿版执行功能行为评定量表(BRIEF-P)。结果显示,泰国学龄前儿童中执行功能障碍的患病率为23.6%。与整体执行功能障碍相关的儿童媒体使用特征包括与照顾者共同观看的时间较少。较短的共同观看时间与抑制、情绪控制、计划和组织能力的缺乏有关。同时,长时间观看低质量的内容与工作记忆受损有关。然而,总屏幕时间和设置屏幕时间限制与执行功能障碍无关。必须提倡与护理人员共同观看和限制低质量内容的暴露,以尽量减少对EF发展的不利影响。
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引用次数: 0
Anemia Prevalence, Characteristics, and Hematological Profile among Stunted Children Under 2 Years Old in Bandung Regency, Indonesia 印度尼西亚万隆县2岁以下发育迟缓儿童的贫血患病率、特征和血液学特征
IF 0.3 Q4 Medicine Pub Date : 2023-01-01 DOI: 10.1055/s-0043-1769483
Grace Mediana Purnami, Kania Dyatika Praba, Iif Latifah Fauziah, Mia Milanti Dewi, R. Judistiani, B. Setiabudiawan
Abstract Anemia and stunted growth are major health problems with adverse consequences for children. This study aimed to determine the prevalence, characteristics, and hematological profile of anemia among stunted children under 2 years old. A nested cross-sectional study from a child cohort was conducted in Bandung Regency, West Java, Indonesia. Two hundred twenty-two children aged 6 to 24 months were randomly selected. These children were reexamined from November 2019 to March 2020 for anthropometric measurements and hematological assessment and interviewed for relevant risk factors of stunted growth and anemia. Ninety-eight stunted children were identified and distributed into stunted and severely stunted groups (47.96 vs. 52.04%). Around 85.4% of the children came from low-income families and 31.7% were severely underweight for age. Surprisingly most of these stunted children had normal birth weight and length and were born at term (68.3, 53.7, and 85.4%). The prevalence rate of anemia among stunted children was 41.8%, they had decreased mean corpuscular volume (56%), decreased mean corpuscular hemoglobin (73%), and normochromic mean corpuscular hemoglobin concentrations (51.2%). Leucocytosis was higher than leucopenia (10 vs. 3.7%) and thrombocytosis ( n  = 15, 36%) as compared to thrombocytopenia ( n  = 5, 12%). The prevalence of anemia was high among stunted children. The characteristics of stunted children with and without anemia were similar. The fact that these stunted children had few risk factors for stunting emphasizes the need to focus on improved postnatal care to prevent faltering. Based on the hematology profile, iron deficiency anemia was suspected to be the most etiology in these cases warranting further follow-up and management.
摘要贫血和发育迟缓是主要的健康问题,对儿童有不良影响。本研究旨在确定2岁以下发育迟缓儿童贫血的患病率、特征和血液学特征。在印度尼西亚西爪哇万隆县进行了一项儿童队列的嵌套横断面研究。222名6至24个月大的儿童被随机选择。2019年11月至2020年3月,对这些儿童进行了重新检查,进行了人体测量和血液学评估,并就生长迟缓和贫血的相关风险因素进行了访谈。98名发育迟缓儿童被确定并分为发育迟缓和严重发育迟缓组(47.96%对52.04%)。约85.4%的儿童来自低收入家庭,31.7%的儿童年龄严重不足。令人惊讶的是,这些发育迟缓的儿童大多出生时体重和身长正常(68.3%、53.7%和85.4%)。发育迟缓儿童贫血的患病率为41.8%,他们的平均红细胞体积下降(56%),平均红细胞血红蛋白下降(73%),白细胞增多症高于白细胞减少症(10对3.7%)和血小板增多症(n = 15%、36%)与血小板减少症(n = 5%、12%)。发育迟缓儿童贫血的患病率很高。有贫血和没有贫血的发育迟缓儿童的特征相似。这些发育迟缓的儿童几乎没有发育迟缓的风险因素,这一事实强调了需要重点改善产后护理,以防止发育迟缓。根据血液学特征,缺铁性贫血被怀疑是这些病例的主要病因,需要进一步的随访和治疗。
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引用次数: 0
The Role of Religious Coping in Neonatal Intensive Care Unit 宗教应对在新生儿重症监护病房中的作用
IF 0.3 Q4 Medicine Pub Date : 2022-12-28 DOI: 10.1055/s-0043-1768637
H. Çaksen
Abstract The hospitalization of newborn infants causes their parents to suffer stress, depression, feelings of powerlessness, emotions of shock, worry, fear, anguish, anxiety, and loneliness interspersed with those of faith, joy, and hope. Religion may provide a framework for understanding emotional and physical suffering and can facilitate perseverance or acceptance in the face of stressors. Religious coping is a religiously framed cognitive, emotional, or behavioral response to stress that encompasses multiple modalities and goals, as well as positive and negative dimensions. Gaining meaning in life can serve many purposes, including closeness to Allah, hope, peace, connection with others, personal growth, and personal restraint. Spirituality emerges as an “intensification of human experience” from any birth, not just out of ordinary situations. The significant differences in some spiritual issues indicate the need to consider the spirituality of both parents. In this article, we reviewed the role of religious coping in the neonatal intensive care units to attract attention to the importance of religious coping for parents whose infants are hospitalized in the neonatal intensive care unit.
新生儿住院治疗使其父母承受压力、抑郁、无力感、震惊、担忧、恐惧、痛苦、焦虑、孤独等情绪,同时也夹杂着信念、喜悦和希望。宗教可以为理解情感和身体上的痛苦提供一个框架,并可以在面对压力时促进毅力或接受。宗教应对是一种以宗教为框架的对压力的认知、情感或行为反应,包括多种形式和目标,以及积极和消极的维度。获得生命的意义可以有很多目的,包括亲近真主、希望、和平、与他人的联系、个人成长和个人克制。灵性作为一种“人类经验的强化”从任何出生开始出现,而不仅仅是在普通情况下出现。在一些精神问题上的显著差异表明需要考虑父母双方的精神。在这篇文章中,我们回顾了宗教应对在新生儿重症监护病房中的作用,以引起人们对新生儿重症监护病房住院婴儿父母宗教应对的重要性的关注。
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引用次数: 0
The Outcomes of Treatment in Infants with Short Bowel Syndrome 婴儿短肠综合征的治疗结果
IF 0.3 Q4 Medicine Pub Date : 2022-12-03 DOI: 10.1055/s-0043-1764341
Q. Tran, T. T. Ngo, T. Nguyen, S. Le, Thanh Chi Ho, Thao Khac Thai, H. Tran
Abstract Objective  We reviewed 50 infant cases with short bowel syndrome (SBS) to examine the treatment outcome of SBS management in a tertiary hospital in Vietnam. Material and Methods  A case series was performed at the National Children's Hospital, Hanoi, Vietnam. A total of 50 cases with SBS were reviewed. Clinical and laboratory characteristics before and after treatment were collected. Results  The most common cause of SBS was necrotizing enterocolitis. Common clinical symptoms included watery stools, dehydration, and malnutrition. After treatment, the patient's weight, albumin, and prothrombin improved markedly. There are 72% of children with good or fair treatment results. The rate of sepsis was high (18%). There was one case with complications of catheter infection and one case of liver failure. Three children died during treatment, one died from septic shock and multiple organ failure, and two died from respiratory failure. Conclusion  This study showed promising treatment outcomes in pediatrics.
摘要目的回顾性分析越南某三级医院50例婴儿短肠综合征(SBS)的治疗效果。材料与方法在越南河内国立儿童医院进行了一系列病例研究。本文共回顾了50例SBS病例。收集治疗前后的临床和实验室特征。结果SBS最常见的病因是坏死性小肠结肠炎。常见的临床症状包括水样便、脱水和营养不良。治疗后,患者的体重、白蛋白和凝血酶原明显改善。有72%的儿童获得良好或公平的治疗结果。脓毒症发生率高(18%)。1例出现导管感染并发症,1例肝功能衰竭。三名儿童在治疗期间死亡,一名死于感染性休克和多器官衰竭,两名死于呼吸衰竭。结论本研究显示了良好的儿科治疗效果。
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引用次数: 0
Ruqyah and Its Use among Patients with Cancer Ruqyah及其在癌症患者中的应用
IF 0.3 Q4 Medicine Pub Date : 2022-11-05 DOI: 10.1055/s-0043-1764498
H. Çaksen
Abstract In this article, we reviewed ruqyah from past to present and its use among patients with cancer to attract attention to the importance of ruqyah. Ruqyah, one of the mind–body interventions among complementary and alternative medicine therapies, refers to the healing method based on the Quran and hadith through the recitation of the Quran, seeking of refuge, remembrance, and dua (supplication) that is used as a means of treating sickness and other problems, by reading ayats of the Quran, the names and attributes of Allah, or by using the duas in Arabic or in an understandable language. Ruqyah is frequently used in patients with cancer in combination with medical treatment, and many patients benefit from ruqyah practices. It is usually used to improve emotional and physical well-being, relax, cope with the disease, strengthen the immune system, increase vitality, decrease pain and stress, treat disease, accelerate the healing process, increase the duration of life, improve sleep quality, reduce side effects associated with treatment, and to be self-sufficient. Ruqyah is a complementary method for modern cancer treatment. It is not an alternative to chemotherapy and cannot directly replace medical treatment. Patients can perform ruqyah by themselves without applying to Muslim faith healers or spiritual healing centers. It can be by everyone regardless of their religion and belief. Although ruqyah has been successfully used in various social, mental, spiritual, and physical disorders for over 1,440 years, there are limited randomized controlled trials about its use in patients with cancer due to lack of cooperation between health professionals and Muslim faith healers applying ruqyah. Therefore, we suggest that health professionals develop joint projects and studies with Muslim faith healers and Islamic religion professionals on this subject. Finally, we strongly believe that ruqyah must be integrated into mainstream modern medicine as in the “Malaysia model” in both developing and developed countries.
摘要本文综述了ruqyah从过去到现在及其在癌症患者中的应用,以引起人们对ruqyah的重视。Ruqyah是补充和替代医学疗法中的一种身心干预方法,指的是基于《古兰经》和圣训的治疗方法,通过背诵古兰经、寻求庇护、纪念和祈祷,作为治疗疾病和其他问题的手段,通过阅读《古兰经的ayats、安拉的名字和属性,或者通过使用阿拉伯语或可理解的语言中的duas。Ruqyah经常用于癌症患者,并与药物治疗相结合,许多患者受益于Ruqyah实践。它通常用于改善情绪和身体健康,放松,应对疾病,增强免疫系统,增加活力,减少疼痛和压力,治疗疾病,加速愈合过程,延长寿命,提高睡眠质量,减少与治疗相关的副作用,并自给自足。Ruqyah是现代癌症治疗的一种补充方法。它不是化疗的替代品,也不能直接取代药物治疗。患者可以自己进行ruqyah,而无需向穆斯林信仰治疗师或精神治疗中心申请。它可以由每个人,无论他们的宗教和信仰如何。尽管ruqyah已成功应用于各种社会、精神、精神和身体疾病超过1440年,但由于卫生专业人员和穆斯林信仰治疗师之间缺乏合作,有关其在癌症患者中的应用的随机对照试验有限。因此,我们建议卫生专业人员与穆斯林信仰治疗师和伊斯兰宗教专业人员就这一主题开展联合项目和研究。最后,我们坚信,ruqyah必须像发展中国家和发达国家的“马来西亚模式”一样,融入主流现代医学。
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引用次数: 0
Rare Case of Biotin-Thiamine-Responsive Basal Ganglia Disease Presenting in a Neonate 新生儿罕见的生物素-硫胺素反应性基底神经节疾病
IF 0.3 Q4 Medicine Pub Date : 2022-09-29 DOI: 10.1055/s-0042-1757150
S. Bajaj, Amit Vatkar, Vaibhav Barot, Shailesh R. Barot
Biotin-thiamine-responsive basal ganglia disease (BTBGD) has three subtypes: childhood-onset classic form, adult-hood-onset Wernicke-like encephalopathy, and the much rarer early infantile form. 1 The prognosis for the former two subtypes is favorable with timely diagnosis and compliant treatment, including oral thiamine and biotin. However, the early infantile form uniformly carries a poor prognosis. 2,3 Ourcasehighlights the clinical details of a neonatediagnosed with early infantile BTBGD, the seventh to be reported in literature and the fi rst from India. 2,3 Afemale child, second borntoanonconsanguineous Asian couple, was delivered through caesarean section due to cephalopelvic disproportion. There was no history of perina-tal asphyxia. Anthropometric parameters were normal, and she had an unremarkable pedigree. The patient fi rst manifested clinically on day 16 of life with repeated ocular twitching and tonic posturing of the limbs. Examination revealed an irritable sensorium, appen-dicular hypertonia, hyperre fl exia, and bilateral extensor plantars. Preliminary investigations (serum electrolytes, blood sugar, serum calcium, septic screen, blood culture, and cerebrospinal fl uid analysis) returned normal. She
生物素-硫胺素反应性基底神经节病(BTBGD)有三种亚型:儿童期发病的经典型,成年期发病的韦尼克样脑病,以及更为罕见的早期婴儿型。1前两种亚型的预后良好,及时诊断和依从性治疗,包括口服硫胺素和生物素。然而,早期的婴儿形式通常预后较差。我们的病例强调了一名被诊断为早期婴儿BTBGD的新生儿的临床细节,这是文献中报道的第7例,也是印度的第1例。2,3女性,第二个出生在非近亲亚洲夫妇,由于头骨盆比例失调而通过剖腹产分娩。无围产期窒息史。人体测量参数正常,家谱平平。患者于出生后第16天首次临床表现为反复的眼球抽搐和四肢强直姿势。检查显示感觉激激,阑尾高张力,水肿和双侧足底伸肌。初步调查(血清电解质、血糖、血清钙、脓毒症筛查、血培养和脑脊液分析)恢复正常。她
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引用次数: 0
Dogs Bites in Children and a Spiritual View to Dogs 儿童被狗咬伤及对狗的精神看法
IF 0.3 Q4 Medicine Pub Date : 2022-09-29 DOI: 10.1055/s-0042-1757154
H. Çaksen
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引用次数: 0
Treatment Failure in Children with Cancer 儿童癌症的治疗失败
IF 0.3 Q4 Medicine Pub Date : 2022-09-29 DOI: 10.1055/s-0042-1756720
H. Çaksen
Cancer is the leading cause of death in American children older than 1 year of age. Currently, due to major drug developments and optimization in treatment protocols, 80% of pediatric cancer patients respond to therapy; however, a significant number of cases of childhood cancer have shown treatment failure.1 Treatment failure can be seen due to either serious adverse effects that limit therapy or the failure of conventional dosing to induce remission in childhood cancer.1 Herein, we evaluated the treatment failure in children with cancer from a spiritual perspective to attract attention to the spiritual dimension of treatment. Advances in medical research technologies have led to a rapid increase in the understanding of the genetics of childhood cancer in the last decade, facilitating the identification of molecular targets that can potentially be exploited for therapeutic benefits.2 Nonetheless, despite remarkable developments in drug therapy, pharmacogenomics, and pharmacogenetics research,1 we could not explain the cause of treatment failure in some children with cancer. Based on the Islamic teachings, we believe that everything cannot be explained by positivism. Allah does his actions and works in the universe through causes. Therefore, it is an unchangeable principle of Allah that the works in the universe occur through a cause. However, while the causes are trivial and simple, the results that appear outwardly from the causes are quite perfect and artistic. The wisdom behind this being so is that a person does not become obsessed with causes and not go to unbelief and ingratitude, knowing the results from the cause. Despite this, most people cannot see the mighty hand and names of Allah behind the causes, and they either fall into disbelief or worship the causes heedlessly.3 Going to a physician and using the prescribed medications are means of the recovery from the disease. Sometimes even if the appropriate drugs are used in the appropriate dosage and at the appropriate time, improvement may not be observed in the disease. In this condition, the patient cannot blame health professionals and/or drugs. Because we strongly believe that “The True Healer is the one who gives medicines their properties and creates their effects.”4 In conclusion, we believe that aside frommedical reasons, spiritual factors also play a role in the efficacy and failure of treatment in children with cancer. In the Holy Quran, it has been reported that “And when I am ill, it is He Who cures me.”5 Themonarch of the universe is one, the key to all things is with him, the authority over all things are in his hand, and everything will be resolved by his command. If you find him, you will be saved from endless indebtedness and countless fears.6
癌症是美国1岁以上儿童死亡的主要原因。目前,由于主要药物开发和治疗方案的优化,80%的癌症儿科患者对治疗有反应;然而,相当多的儿童癌症病例显示出治疗失败。1治疗失败可能是由于严重的不良反应限制了治疗或常规给药未能诱导儿童癌症病情缓解。1本文,我们从精神的角度评价癌症儿童的治疗失败,以引起人们对治疗精神层面的关注。在过去十年中,医学研究技术的进步导致对儿童癌症遗传学的理解迅速增加,有助于识别可能用于治疗的分子靶点。2尽管如此,尽管药物治疗、药物基因组学和药物遗传学研究取得了显着发展,1我们无法解释某些癌症儿童治疗失败的原因。基于伊斯兰教义,我们认为一切都不能用实证主义来解释。真主通过各种原因在宇宙中行动和工作。因此,宇宙中的工作是通过一个原因发生的,这是安拉不可改变的原则。然而,尽管原因是琐碎而简单的,但从原因中显现出来的结果是非常完美和艺术的。这背后的智慧是,一个人不会痴迷于事业,也不会因为知道事业的结果而变得不相信和忘恩负义。尽管如此,大多数人还是看不到病因背后的真主之手和名字,他们要么难以置信,要么漫不经心地崇拜病因。3去看医生并使用处方药是从疾病中康复的手段。有时,即使在适当的时间以适当的剂量使用适当的药物,也可能无法观察到疾病的改善。在这种情况下,患者不能责怪卫生专业人员和/或药物。因为我们坚信“真正的治疗师是赋予药物特性并创造其效果的人。”4总之,我们相信,除了医学原因外,精神因素也在癌症儿童治疗的效果和失败中发挥作用。在《古兰经》中,有人说:“当我生病的时候,治愈我的是他。”5宇宙的主是一体的,万物的钥匙与他同在,万物的权威掌握在他手中,一切都将由他的命令来解决。如果你找到他,你将免于无尽的负债和无数的恐惧
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引用次数: 0
An Infant with Persistent Respiratory Failure Associated with Refractory Pulmonary Hypertension: Pulmonary Interstitial Glycogenosis 顽固性肺动脉高压伴持续性呼吸衰竭的婴儿:肺间质性糖原症
IF 0.3 Q4 Medicine Pub Date : 2022-09-29 DOI: 10.1055/s-0042-1757143
Gianfranco Tomarelli, A. Donoso, Francisca Andrades, S. Montes
Pulmonary interstitial glycogenosis (PIG) is a disease of unknown etiology. It is part of the interstitial lung diseases, corresponding to the compartment of the fetal pulmonary interstitium. It typically presents within the first week of life as refractory respiratory distress with tachypnea and persistent hypoxemia, and it is not associated with glycogen deposition in other organs. Usually, there is a clinical improvement and good prognosis after steroid therapy unless there are associated conditions such as congenital heart disease, pulmonary hypertension, or genetic disorders. We report a case diagnosed by lung biopsy at 4 months of age in a male preterm born, small for gestational age infant, who developed refractory hypoxemia and pulmonary hypertension with fatal outcome. There was no response to steroids and hydroxychloroquine. He was not candidate for extracorporeal membrane oxygenation. PIG should be considered in the differential diagnosis of persistent respiratory distress and hypoxemia despite standard treatment, even after the first month of life.
肺间质糖原增多症(PIG)是一种病因不明的疾病。它是肺间质性疾病的一部分,与胎儿肺间质的隔室相对应。它通常在生命的第一周内表现为顽固性呼吸窘迫,伴有呼吸急促和持续低氧血症,与其他器官的糖原沉积无关。通常,类固醇治疗后会有临床改善和良好的预后,除非有先天性心脏病、肺动脉高压或遗传性疾病等相关疾病。我们报告了一例在4个月大时通过肺活检诊断为男性早产、小于胎龄婴儿的病例,该婴儿出现难治性低氧血症和肺动脉高压,最终导致死亡。对类固醇和羟氯喹没有反应。他不是体外膜肺氧合的候选人。尽管进行了标准治疗,但在鉴别诊断持续性呼吸窘迫和低氧血症时,即使在生命的第一个月后,也应考虑PIG。
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引用次数: 1
Abortion and Protection of Fetal Life 堕胎和胎儿生命保护
IF 0.3 Q4 Medicine Pub Date : 2022-09-29 DOI: 10.1055/s-0042-1756719
H. Çaksen
Abortion is one of themost widely discussedmedical-ethical subjects in medical, legal, philosophical, and religious literature as well as in the lay press. There is hardly a religion or country in the world that is not currently concerned about this issue.1 In the religion of Islam, abortion is the killing of the fetus in the womb or by taking it out by the material or spiritual intervention of the mother or someone else. The fetus is the child in a pregnant woman’s womb from the first day of pregnancy.2 Herein, we discuss abortion from Islamic perspective to emphasize the importance of fetal life. Life is themost important part of the universe; its greatest result; themost brilliant light; its subtlest leaven; its distilled essence; its most perfect fruit; its most elevated perfection; its finest beauty; its most beautiful adornment; the secret of its undividedness; the bond of its unity; the source of its perfections; and regarding art and nature, a most wondrous being endowedwith spirit.3 Protection of human life is one of thefivebasic principles and objectives of the religion of Islam (the other principles are the protection of generation, mind, religion, and property).4 Whoever slays a soul unless it is for manslaughter or mischief in the land, it is as though he slew all men, and whoever keeps it alive, it is as though he kept alive all men.5 Allah began the creation of man from clay. Furthermore, he made his progeny from a quintessence of despised fluid. Nevertheless, he fashioned him in due proportion and breathed into him his spirit. And he gave him (the faculties of) hearing and sight and understanding.6 The Quranic descriptions of the development of a human embryo led scholars to differentiate between an initial biological entity and the human being into which it is developed later. Some scholars interpreted these references to mean that the fetus was ensouled sometime after conception. The traditions provided further justification for this view. For this reason, all Muslim jurists forbade abortion after the fetus had been in the womb for 120 days, although the legal schools and individual scholars differed over the permissibility of abortion before this point.7 An Islamic law scholar, Karaman,2 whose fatwas are accepted and applied by most people in Türkiye, has noted the followings about this issue: Spirit is blown into the fetus when it is 40 days old. There is no relation between blowing the spirit into the fetus and being alive. Spirit does not mean giving life or animating, and it means man has a divine element (coming from Allah and attracting people to him). The fetus is alive and human before 40 days. Abortion is not permissible at any stage of pregnancy and for any reason because killing the fetusmeans killing a man, as mentioned in the Holy Quran.2 In the case of a pregnancy that threatened the mother’s life, most jurists prioritized preserving the fetus’s life if it had already acquired a soul. More recently, some thinkers
堕胎是医学、法律、哲学、宗教文献以及通俗媒体中讨论最广泛的医学伦理主题之一。目前,世界上几乎没有一个宗教或国家不关心这个问题。1在伊斯兰教中,堕胎是在子宫内杀死胎儿,或在母亲或其他人的物质或精神干预下将其取出。胎儿是孕妇从怀孕第一天起子宫里的孩子。2在这里,我们从伊斯兰的角度讨论堕胎,以强调胎儿生命的重要性。生命是宇宙中最重要的部分;其最大结果;最明亮的光;最微妙的发酵剂;其蒸馏精华;最完美的水果;其最崇高的完美;它最美丽的地方;它最美丽的装饰;其无证据性的秘密;团结的纽带;其完善的来源;关于艺术和自然,一种被赋予精神的最奇妙的存在。3保护人类生命是伊斯兰教的五大基本原则和目标之一(其他原则是保护世代、思想、宗教和财产),就好像他使所有的人都活了下来。5真主用泥土创造人。此外,他的后代是从一种被鄙视的流体中提炼出来的。尽管如此,他还是按照适当的比例塑造了他,并向他注入了他的精神。他赋予了他听觉、视觉和理解能力。6《古兰经》对人类胚胎发育的描述使学者们区分了最初的生物实体和后来发育成的人类。一些学者将这些参考解释为胎儿在受孕后的某个时候被赋予了生命。传统为这种观点提供了进一步的理由。出于这个原因,所有穆斯林法学家都禁止在胎儿在子宫内出生120天后堕胎,尽管在此之前,法律学派和个别学者对堕胎的允许性存在分歧,关于这个问题,他注意到了以下几点:胎儿40天大时,精神会被吹进胎儿体内。把精神吹进胎儿体内和活着是没有关系的。精神并不意味着赋予生命或赋予活力,它意味着人有神圣的元素(来自安拉并吸引人们)。胎儿在40天之前是活的并且是人。正如《古兰经》所述,在怀孕的任何阶段和出于任何原因,堕胎都是不允许的,因为杀死胎儿意味着杀死一个男人。2在怀孕威胁到母亲生命的情况下,大多数法学家优先考虑如果胎儿已经获得了灵魂,就保护胎儿的生命。最近,一些思想家开始提倡在这种情况下挽救母亲的生命。7卡拉曼2指出,在婴儿出生时患有疾病、残疾、畸形、智力迟钝或寿命短的情况下,堕胎也是不允许的。然而,如果一位可靠的医生知道如果继续怀孕,母亲的生命将处于危险之中,那么就可以带着胎儿来拯救母亲。如果母亲和胎儿都会死亡,胎儿应该流产,母亲也应该获救。如果只能挽救两条生命中的一条,就应该考虑母亲。2相反,如果被判处死刑的妇女怀孕了,除非她生下孩子,否则她不能被处决。被强奸的妇女堕胎是不允许的。孩子和其他人永远不会因为强奸而承担责任;孩子和母亲是无辜的。罪行、责任和惩罚属于强奸者。8土耳其宗教事务最高委员会主席法特瓦关于堕胎的观点如下
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Journal of Child Science
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