Number of times cited according to CrossRef:

Afshan Mohiuddin, Mehrunisha Suleman, Shoaib Rasheed, Aasim I. Padela, When can Muslims withdraw or withhold life support? A narrative review of Islamic juridical rulings, Global Bioethics, 10.1080/11287462.2020.1736243, 31, 1, (29-46),

Mikail Aktas, Gurch Randhawa, Joe Brierley, Children, organ donation, and Islam: A report of an engagement day of Islamic scholars, young Muslims and pediatric transplant and donation professionals, Pediatric Transplantation, 10.1111/petr.13677, 24, 3,

Aasim I. Padela, Katherine Klima, Rosie Duivenbode, Producing Parenthood: Islamic Bioethical Perspectives & Normative Implications, The New Bioethics, 10.1080/20502877.2020.1729575, (1-21),

Mikail Aktas, Gurch Randhawa, Joe Brierley, Children, organ donation and Islam, Archives of Disease in Childhood, 10.1136/archdischild-2019-317022, 105, 4, (415-415),

Aasim I. Padela, Omar Qureshi, Islamic Perspectives on Clinical Intervention Near the End of Life: We Can but Must We?, Death and Dying, 10.1007/978-3-030-19300-3_13, (201-225),

Aasim I. Padela, Rosie Duivenbode, The ethics of organ donation, donation after circulatory determination of death, and xenotransplantation from an Islamic perspective, Xenotransplantation, 10.1111/xen.12421, 25, 3, (1-12),

Lysha Michelle Laurens Acevedo, Isabella Lince Rivera, Angélica María Pérez, Sebastian Jiménez Sánchez, Alexa Kunzel Gallo, María Alejandra Lastra Santiago, Creencias islámicas respecto a la muerte y análisis sobre su impacto en la donación humana, Universitas Médica, 10.11144/Javeriana.umed59-4.isla, 59, 4, (1-6),

Chaïma Ahaddour, Stef Van den Branden, Bert Broeckaert, Between quality of life and hope. Attitudes and beliefs of Muslim women toward withholding and withdrawing life-sustaining treatments, Medicine, Health Care and Philosophy, 10.1007/s11019-017-9808-8, 21, 3, (347-361),

Aasim I. Padela, Omar Qureshi, Islamic perspectives on clinical intervention near the end-of-life: We can but must we?, Medicine, Health Care and Philosophy, 10.1007/s11019-016-9729-y, 20, 4, (545-559),

Omar Qureshi, Aasim I. Padela, WHEN MUST A PATIENT SEEK HEALTHCARE? BRINGING THE PERSPECTIVES OF ISLAMIC JURISTS AND CLINICIANS INTO DIALOGUE, Zygon®, 10.1111/zygo.12273, 51, 3, (592-625),

Andrew C. Miller, Opinions on the Legitimacy of Brain Death Among Sunni and Shi’a Scholars, Journal of Religion and Health, 10.1007/s10943-015-0157-8, 55, 2, (394-402),

Mohammed Ali Al-Bar, Hassan Chamsi-Pasha, Mohammed Ali Al-Bar, Hassan Chamsi-Pasha, Brain Death, Contemporary Bioethics, 10.1007/978-3-319-18428-9, (227-242),

Aasim Padela, Afshan Mohiuddin, Islamic Goals for Clinical Treatment at the End of Life: The Concept of Accountability Before God ( Taklīf ) Remains Useful: Response to Open Peer Commentaries on “Ethical Obligations and Clinical Goals in End-of-Life Care: Deriving a Quality-of-Life Construct Based on the Islamic Concept of Accountability Before God ( Taklīf )” , The American Journal of Bioethics, 10.1080/15265161.2015.983353, 15, 1, (W1-W8),

Susan M Setta, Sam D Shemie, An explanation and analysis of how world religions formulate their ethical decisions on withdrawing treatment and determining death, Philosophy, Ethics, and Humanities in Medicine, 10.1186/s13010-015-0025-x, 10, 1,

Aasim Padela, Afshan Mohiuddin, Ethical Obligations and Clinical Goals in End-of-Life Care: Deriving a Quality-of-Life Construct Based on the Islamic Concept of Accountability Before God ( Taklīf ) , The American Journal of Bioethics, 10.1080/15265161.2014.974769, 15, 1, (3-13),

Andrew C. Miller, Amna Ziad-Miller, Elamin M. Elamin, Brain Death and Islam, Chest, 10.1378/chest.14-0130, 146, 4, (1092-1101),

Mohamed Y Rady, Joseph L Verheijde, The moral code in Islam and organ donation in Western countries: reinterpreting religious scriptures to meet utilitarian medical objectives, Philosophy, Ethics, and Humanities in Medicine, 10.1186/1747-5341-9-11, 9, 1, (11),

Ayman Shabana, Bioethics in Islamic Thought, Religion Compass, 10.1111/rec3.12137, 8, 11, (337-346),

G. K. Shapiro, Abortion law in Muslim-majority countries: an overview of the Islamic discourse with policy implications, Health Policy and Planning, 10.1093/heapol/czt040, 29, 4, (483-494),

Ahsan M. Arozullah, Mohammed Amin Kholwadia, Wilāyah (authority and governance) and its implications for Islamic bioethics: a Sunni Māturīdi perspective, Theoretical Medicine and Bioethics, 10.1007/s11017-013-9247-3, 34, 2, (95-104),

Aasim I. Padela, Islamic bioethics: between sacred law, lived experiences, and state authority, Theoretical Medicine and Bioethics, 10.1007/s11017-013-9249-1, 34, 2, (65-80),

Mohamed Y. Rady, Joseph L. Verheijde, Brain-Dead Patients are not Cadavers: The Need to Revise the Definition of Death in Muslim Communities, HEC Forum, 10.1007/s10730-012-9196-7, 25, 1, (25-45),

Adnan Sharif, Organ Donation and Islam—Challenges and Opportunities, Transplantation Journal, 10.1097/TP.0b013e31825f4474, 94, 5, (442-446),

Ebrahim Moosa, Translating Neuroethics: Reflections from Muslim Ethics, Science and Engineering Ethics, 10.1007/s11948-012-9392-5, 18, 3, (519-528),

Richard Arbour, Hanan Mesfer Saad AlGhamdi, Linda Peters, Islam, Brain Death, and Transplantation, AACN Advanced Critical Care, 10.1097/NCI.0b013e3182683b1e, 23, 4, (381-394),

Mohamed Y. Rady, Joan L. McGregor, Joseph L. Verheijde, Mass media campaigns and organ donation: managing conflicting messages and interests, Medicine, Health Care and Philosophy, 10.1007/s11019-011-9359-3, 15, 2, (229-241),