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Background: This study investigates the decisions on marriage, pregnancy, abortion and spacing of children among Muslim women (MW) residing in the United States, Iran and Malaysia to explore the occurrences as well as socio-demographic characteristics associated with the likelihood of making an independent decision regarding sexual and reproductive health rights. Methods: A total of 1140 MW in Washington, D.C. (the United States), Tehran (Iran) and Kuala Lumpur (Malaysia) participated in this study, and the number of respondents were equally distributed across the three cities. To examine the occurrences of sexual and reproductive rights violation, we report the descriptive statistics from the responses given by MW in these cities. Results: On the decision to solemnize marriage, 84.5 per cent of MW in Malaysia reported that the marriage decision is made jointly with their husbands, but this figure stands at only 30 per cent in Iran and 47.9 per cent in the United States. More than 80 per cent and 72 per cent of MW in Malaysia and Iran, respectively, make decisions on pregnancy, abortion and spacing of children jointly with their husbands. Conclusions: Policymakers should promote jointly made (made by wife and husband together) decisions among Muslims, which accords with Islamic teachings and is considered as good practice among Muslims. [ABSTRACT FROM AUTHOR]

Background: There is a lack of information on the practice of family planning among Muslim women in New York City in the United States of America (USA) [hereinafter known as "Muslim women residing in the United States" (MWRIU)], Tehran in the Islamic Republic of Iran (IRI) and Kuala Lumpur, Malaysia. The limited figures on this issue are either outdated or mere estimates. The importance of sexual and reproductive health of Muslim women is expected to have massive effects on the social and economic progress of developing countries like the IRI and Malaysia. It is also expected to have imperative impacts on the attempts to empower the MWRIU community and enhance their health status to meet the national standards. Objective: The study objective is to explore and compare the practice of family planning, namely on contraceptive use and abortion among Muslim women in 3 major cities of different countries. Methodology: A survey of 379, 377 and 380 respondents from New York City, Tehran and Kuala Lumpur respectively was conducted in 2013 using self-administered questionnaires. Results: There were significant differences in contraceptive and abortion practices across these countries (P<0.01). While a significant 86.6% of Iranian and 66.2% of the MWRIU used contraception, only 22.9% of the Malaysian women did so. For abortion, 13.6% of the MWRIU and 6.3% of the Malaysian respondents had abortion at least once; while only 22% of Iranians revealed their abortion history, totaling 32.1% of them who had abortion. Financial problems and having an unsupportive husband were among the major factors hindering their practice of healthy family planning. Conclusion: Educational campaigns should be promoted to increase the awareness on the permissibility of family planning in Islam, as well as on sexual and reproductive rights. [ABSTRACT FROM AUTHOR]

Background: Some argue that Malaysia's extremely low organ donation rate is attributed to religion, specifically Islam. Testing this argument, this study asked Malaysian Muslims their views regarding various issues on organ donation and examined whether their decisions to donate organs are framed by religious beliefs. Materials and Methods: This study investigated the perspectives of Malaysian Muslims between October and December 2013 in Kuala Lumpur. Self-administered questionnaires were distributed to 900 people, with 829 responses collected (92% response rate). Respondents' verbal consent was taken before proceeding with the survey. Results: The survey found that more than half of respondents felt that organ donation is permitted in Islam and that it is a communal responsibility. However, the same proportions were unsure on the issues of rewards for organs or on whether Islam permits the procuring of organs from brain dead patients. Conclusions: Malaysian Muslims are not against organ donation; however, encouraging organ donation requires the state to address public concerns on Islam's views on this sensitive issue through effective policy tools to help address these gaps in Malaysian Muslims' understanding of organ donation. The organ donation rate could improve by using Islamic scholars as ambassadors for an organ donation drive to convey the message of Malaysia's urgent need for organ donation. [ABSTRACT FROM AUTHOR]