This document provides an overview of euthanasia from an Islamic perspective. It begins by defining active and passive euthanasia, noting that active euthanasia involves intentionally ending a patient's life through action, while passive euthanasia is the withdrawal of life-sustaining treatment. The document then examines Islamic views on the sanctity of life and emphasizes that Islam prohibits both active and passive euthanasia since they constitute an intentional ending of life. It highlights that Islam teaches patience and endurance during suffering and emphasizes social and family support systems for the ill.
The root word of ijtehad is “Juhd” which means “to try or strive”. It's the process in which a scholar independently strive to find answers, reasons or solutions to the problem in light of Quran and Ahadees.
Qiyaas
Sometimes they use analogy to find solutions. E.g: alcohol is forbidden. So if a thing has same effect as alcohol, it is also forbidden.
This method of analogy is called “Qiyaas”.
Modernism originated in Europe during a period when scientific discoveries called religious doctrines into question. This led some Muslims to try reconciling Islam with modernity by interpreting scripture through reason alone and allowing religion to change over time. However, this movement relies on faulty assumptions and an inconsistent methodology, judging revelation by human intellect rather than accepting divine guidance. While modernists influence many, their views contradict the Quran and hadith.
The Sunnah refers to the sayings, actions, and approvals of the Prophet Muhammad and is one of the primary sources of Sharia or Islamic law, next to the Quran. There are different classifications of Sunnah, including legal vs non-legal Sunnah and strong, weak, or forged Hadith based on transmission chains. While the Quran takes precedence, the Sunnah plays an important role in explaining and elaborating principles and rules in the Quran and providing the basis for many rulings and institutions in Islamic jurisprudence.
4-Imām Ahmad Ibn Hanbal (ra) Life, Legacy, Methodology and Fiqh jkninstitute
The contents that will be covered for this session are as follows;
Life of Imām Ahmad and his works
His knowledge on Fiqh and Hadeeth
His legal theory and methodological framework.
Contributors to the development of his school
His students
Testimony of scholars about Imām Ahmad
Analysis of some criticisms against him and detailed responses.
The document discusses the Quran, including its names, origins, structure, and methods of revelation. It provides key details such as:
- The Quran is the final revelation from God to Prophet Muhammad over 23 years, divided into 114 surahs and further into ayahs.
- It was revealed in two periods - Makkah and Madinah - covering various religious, social, and legal topics.
- Revelation occurred through several means including directly to the Prophet's heart, through the archangel Jibreel or in dreams, with the first taking place in Cave Hira.
- Tafseer (interpretation) of unclear verses can be found within the
This document provides an overview of the sources of Islamic law and jurisprudence methods. It discusses the main sources (Quran, hadith, ijma, qiyas) and additional sources (urf, masalih mursalah, istihsan, istishab). It also covers the objectives (masqasid) of Islamic law in preserving religion, life, intellect, lineage, and wealth. The document notes that Islamic rulings consider intention and remove difficulties. It concludes that the sources of Islamic law are the definitive sources, additional sources, and fiqh rules.
Introduction to the Science and Development of Usool ul-Fiqhjkninstitute
The document outlines the agenda and content for a course on Usool ul-Fiqh. It discusses the evolution of Usool ul-Fiqh from the time of the Prophet Muhammad to the early generations that followed. It covers key topics like the differences between Sharia and Fiqh, definitions of important terms, and the eras in which Usool ul-Fiqh developed, from the time of the Prophet to the companions and their successors. Group work and discussions are part of the planned course activities.
The root word of ijtehad is “Juhd” which means “to try or strive”. It's the process in which a scholar independently strive to find answers, reasons or solutions to the problem in light of Quran and Ahadees.
Qiyaas
Sometimes they use analogy to find solutions. E.g: alcohol is forbidden. So if a thing has same effect as alcohol, it is also forbidden.
This method of analogy is called “Qiyaas”.
Modernism originated in Europe during a period when scientific discoveries called religious doctrines into question. This led some Muslims to try reconciling Islam with modernity by interpreting scripture through reason alone and allowing religion to change over time. However, this movement relies on faulty assumptions and an inconsistent methodology, judging revelation by human intellect rather than accepting divine guidance. While modernists influence many, their views contradict the Quran and hadith.
The Sunnah refers to the sayings, actions, and approvals of the Prophet Muhammad and is one of the primary sources of Sharia or Islamic law, next to the Quran. There are different classifications of Sunnah, including legal vs non-legal Sunnah and strong, weak, or forged Hadith based on transmission chains. While the Quran takes precedence, the Sunnah plays an important role in explaining and elaborating principles and rules in the Quran and providing the basis for many rulings and institutions in Islamic jurisprudence.
4-Imām Ahmad Ibn Hanbal (ra) Life, Legacy, Methodology and Fiqh jkninstitute
The contents that will be covered for this session are as follows;
Life of Imām Ahmad and his works
His knowledge on Fiqh and Hadeeth
His legal theory and methodological framework.
Contributors to the development of his school
His students
Testimony of scholars about Imām Ahmad
Analysis of some criticisms against him and detailed responses.
The document discusses the Quran, including its names, origins, structure, and methods of revelation. It provides key details such as:
- The Quran is the final revelation from God to Prophet Muhammad over 23 years, divided into 114 surahs and further into ayahs.
- It was revealed in two periods - Makkah and Madinah - covering various religious, social, and legal topics.
- Revelation occurred through several means including directly to the Prophet's heart, through the archangel Jibreel or in dreams, with the first taking place in Cave Hira.
- Tafseer (interpretation) of unclear verses can be found within the
This document provides an overview of the sources of Islamic law and jurisprudence methods. It discusses the main sources (Quran, hadith, ijma, qiyas) and additional sources (urf, masalih mursalah, istihsan, istishab). It also covers the objectives (masqasid) of Islamic law in preserving religion, life, intellect, lineage, and wealth. The document notes that Islamic rulings consider intention and remove difficulties. It concludes that the sources of Islamic law are the definitive sources, additional sources, and fiqh rules.
Introduction to the Science and Development of Usool ul-Fiqhjkninstitute
The document outlines the agenda and content for a course on Usool ul-Fiqh. It discusses the evolution of Usool ul-Fiqh from the time of the Prophet Muhammad to the early generations that followed. It covers key topics like the differences between Sharia and Fiqh, definitions of important terms, and the eras in which Usool ul-Fiqh developed, from the time of the Prophet to the companions and their successors. Group work and discussions are part of the planned course activities.
The Prophet Muhammad decided to perform the Umrah pilgrimage to Mecca with 1400 companions in 628 AD. However, the Quraish tribe blocked access to the city, so the group stopped at Hudaibiyah where a treaty was agreed. Known as the Treaty of Hudaibiyah, it included provisions that Muslims would return to Medina that year, be allowed to visit Mecca the following year for three days, and that there would be no fighting for ten years. Many Muslims were unhappy with the terms, but the Prophet accepted it knowing it was Allah's will, and it proved beneficial by ending hostility and allowing many Quraish to accept Islam.
Hazrat Abu Bakr was elected as the first caliph after the death of the Prophet Muhammad. During Abu Bakr's caliphate, several false prophets arose claiming to receive revelation, including Tulaiha, Aswad Ansi, Musailamah, and Sajjah. Musailamah was a particularly dangerous false prophet from a central Arabian tribe who was killed in battle in 633 AD after gathering forces and marrying the female false prophet Sajjah.
SOCIAL JUSTICE ACCORDING TO SAYYID QUTB Abi Judeen
social justice in the eye of Syed Qutb acording to his 3 most famous books which are:
> Al-‘Adalah Al-‘Ijtima’iyyah Fi Al-Islam
> Fi Zhilalil Qur’an
> Ma’alim Fi Ath-Thariq
Imām Abu Hanifah(ra) Life, Legacy, Methodology and Fiqhjkninstitute
The document outlines an upcoming course on Imam Malik and his legal school presented by Mufti Abdul Waheed. The course will cover Imam Malik's life, works, legal theory, methodology, contributors to developing his school, students, testimony from other scholars, and analysis of some criticisms against him. It provides an agenda with timing for the sessions covering Part 1 on Imam Malik's background, Part 2 on his legal methodology, and Part 3 on misconceptions about him.
This document provides biographical details about Ammar ibn Yasir, a companion of the Prophet Muhammad. It describes how Ammar, his parents, and family embraced Islam early on and suffered great persecution from Meccan pagans, including the murder of his mother and father. It highlights Ammar's devotion, bravery, and distinguished service throughout the Prophet's life and after, including participating in battles and holding leadership roles. The document emphasizes that Ammar remained firmly devoted to Islam his entire life and was ultimately martyred, pleasing Allah.
This document discusses various aspects of culture in Islam, including dress, language, marriage, festivals, architecture, and more. It provides definitions of culture and describes how Islam prescribes certain principles for dress, such as covering the body modestly and distinguishing between genders. It also discusses how Arabic was spread through Islamic empires and notes important Islamic architectural styles and examples, including the Taj Mahal.
From an Islamic perspective, healthcare is discussed as a universal right for all human being. Numerous codes are cited from Quran and Hadith (words of the Prophet and Imams) to further clarify the subjects. Very lucid classifications are presented in each section to correlate the main course of discussions with modern healthcare basics.
Shah Waliullah was an 18th century Islamic scholar, philosopher and reformer born in India. He received a traditional Islamic education studying hadith, fiqh, tafsir and kalam. He went to Arabia for further study and while there had a vision that motivated him to reform Muslim society. When he returned to India, he established a madrasa and taught for 12 years, focusing on Quran, hadith, metaphysics and translating the Quran to Persian to spread Islamic teachings more widely. He is seen as a pioneer who advocated Islamic revival and strengthening Muslims politically and socially through education.
This presentation focuses on information about Jihad, what its origin, kinds and importance in Islam, Additionally, it also highlights the misconceptions about Jihad in today's society.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms.
3-Imām Shafi'ee (ra) Life, Legacy, Methodology and Fiqhjkninstitute
This document contains an agenda and course content for a lecture series on Imam Shafi'i's legal methodology presented by Mufti Abdul Waheed.
The agenda outlines two sessions that will cover Part 1 on Imam Shafi'i's background and early education, Part 2 on his legal methodology and sources of principles, and Part 3 on distinctions between the Shafi'i and Hanafi schools.
The course content provides biographical details on Imam Shafi'i under Part 1, including his name, teachers, students, and testimony from other scholars. Part 2 discusses his three developmental stages, systematic approach to sources, legal principles and methodology, and major works. Part 3 briefly outlines some dist
1) The Prophet Muhammad had a dream telling him to lead Muslims on a pilgrimage to Mecca, so he and 1400 companions traveled to Hudaibiya near Mecca to perform Umrah.
2) When the Quraysh of Mecca learned of the pilgrimage, they objected and tried to prevent the Muslims from entering Mecca. Negotiations then began between the Muslims and Quraysh which resulted in a 10-year truce treaty being signed at Hudaibiya.
3) Although the Muslims' main goal of entering Mecca was not achieved, the Quran refers to the Treaty of Hudaibiya as a "clear victory" and an example
The document discusses the authority and importance of the Sunnah in Islam. It provides several definitions of the term "Sunnah" from different perspectives such as linguistic, juristic (fiqhi), principles of Islamic jurisprudence (usool al-fiqh), and scholars of Islamic theology (aqeedah). The Sunnah refers to the sayings, actions, and tacit approvals of the Prophet Muhammad (peace be upon him). It is the second source of Islamic law after the Quran and its importance in understanding and practicing Islam cannot be overemphasized.
The document provides an introduction to Hadith, including:
1) Definitions of Hadith, both literal and technical, and the subject matter of Hadith, which is to obtain guidance from the Prophet Muhammad.
2) The aims and objectives of studying Hadith are to follow the guidance of the Prophet in order to be successful in this life and the next.
3) Hadith is mentioned in the Quran referring to the guidance given to the Prophet by Allah, establishing the authority of Hadith from the Quran itself.
This document is the introduction to "Al-`Umdah", a book on Islamic jurisprudence (fiqh) according to the Hanbali school. The author, Ibn Qudamah, wrote the book to summarize fiqh rulings in order to make them accessible to students of knowledge and easy to memorize. He limited the book to one opinion within the Hanbali school to avoid confusion that may arise from differing opinions. The introduction begins with praise to Allah and a testimony of faith, followed by the purpose and structure of the book.
Ali Ibn Rabban al-Tabari was a 9th century Hakim and tutor known for his medical encyclopedia Firdous al-Hikmat, considered the first comprehensive book on medical science. The book covers all branches of medical knowledge across seven parts, including the human body and diseases by body part, diet, drugs, and other topics. It provides explanatory notes and was later published with English and German institutions. While written in Arabic, he also translated it to Syriac. Al-Tabari made significant contributions across multiple fields including philosophy, mathematics, and astronomy in addition to being one of the most renowned physicians of his time.
The document discusses the types of divine revelations in Islam and defines hadith and sunnah. It explains that hadith refers to reported sayings or actions of the prophet Muhammad, while sunnah refers to the prophet's model behavior. The document also addresses criticisms of the preservation of hadith, responding that hadith were preserved through memorization, practice, and documentation during the prophet's lifetime. It provides categories of hadith authenticity and clarifies that Bukhari and Muslim do not contain all authentic hadith.
“international health organizations and nursing organizations”AFTAB H. ABBASI
This document provides information on international health organizations and nursing organizations. It describes the World Health Organization (WHO) in detail, including its establishment, vision, mission, regions, member states, functions, and major achievements. It also briefly introduces other international health organizations like the United Nations, World Food Programme, and UNICEF. For nursing organizations, it outlines the Pakistan Nurses Federation and its functions, as well as the Pakistan Nursing Council, which regulates nursing practice and education in Pakistan.
Islamic law, known as Sharia, is derived from two primary sources - the Quran and the Sunnah (traditions and sayings of the prophet Muhammad). It covers both religious and secular matters of law. There are two secondary sources - ijma, which is scholarly consensus, and qiyas, which is analogical reasoning or derivation of rulings through analogy. Sharia is interpreted by Islamic legal scholars and judges and applies different concepts of crime, justice and punishment than secular law. It has evolved over time through the work of early Muslim jurists and scholars.
Don't know what specification etc but this powerpoint is one on Muslim views on euthanasia (may not be enough or w/e but this is what I learnt) for edexcel GCSE RS/BPCC
The Prophet Muhammad decided to perform the Umrah pilgrimage to Mecca with 1400 companions in 628 AD. However, the Quraish tribe blocked access to the city, so the group stopped at Hudaibiyah where a treaty was agreed. Known as the Treaty of Hudaibiyah, it included provisions that Muslims would return to Medina that year, be allowed to visit Mecca the following year for three days, and that there would be no fighting for ten years. Many Muslims were unhappy with the terms, but the Prophet accepted it knowing it was Allah's will, and it proved beneficial by ending hostility and allowing many Quraish to accept Islam.
Hazrat Abu Bakr was elected as the first caliph after the death of the Prophet Muhammad. During Abu Bakr's caliphate, several false prophets arose claiming to receive revelation, including Tulaiha, Aswad Ansi, Musailamah, and Sajjah. Musailamah was a particularly dangerous false prophet from a central Arabian tribe who was killed in battle in 633 AD after gathering forces and marrying the female false prophet Sajjah.
SOCIAL JUSTICE ACCORDING TO SAYYID QUTB Abi Judeen
social justice in the eye of Syed Qutb acording to his 3 most famous books which are:
> Al-‘Adalah Al-‘Ijtima’iyyah Fi Al-Islam
> Fi Zhilalil Qur’an
> Ma’alim Fi Ath-Thariq
Imām Abu Hanifah(ra) Life, Legacy, Methodology and Fiqhjkninstitute
The document outlines an upcoming course on Imam Malik and his legal school presented by Mufti Abdul Waheed. The course will cover Imam Malik's life, works, legal theory, methodology, contributors to developing his school, students, testimony from other scholars, and analysis of some criticisms against him. It provides an agenda with timing for the sessions covering Part 1 on Imam Malik's background, Part 2 on his legal methodology, and Part 3 on misconceptions about him.
This document provides biographical details about Ammar ibn Yasir, a companion of the Prophet Muhammad. It describes how Ammar, his parents, and family embraced Islam early on and suffered great persecution from Meccan pagans, including the murder of his mother and father. It highlights Ammar's devotion, bravery, and distinguished service throughout the Prophet's life and after, including participating in battles and holding leadership roles. The document emphasizes that Ammar remained firmly devoted to Islam his entire life and was ultimately martyred, pleasing Allah.
This document discusses various aspects of culture in Islam, including dress, language, marriage, festivals, architecture, and more. It provides definitions of culture and describes how Islam prescribes certain principles for dress, such as covering the body modestly and distinguishing between genders. It also discusses how Arabic was spread through Islamic empires and notes important Islamic architectural styles and examples, including the Taj Mahal.
From an Islamic perspective, healthcare is discussed as a universal right for all human being. Numerous codes are cited from Quran and Hadith (words of the Prophet and Imams) to further clarify the subjects. Very lucid classifications are presented in each section to correlate the main course of discussions with modern healthcare basics.
Shah Waliullah was an 18th century Islamic scholar, philosopher and reformer born in India. He received a traditional Islamic education studying hadith, fiqh, tafsir and kalam. He went to Arabia for further study and while there had a vision that motivated him to reform Muslim society. When he returned to India, he established a madrasa and taught for 12 years, focusing on Quran, hadith, metaphysics and translating the Quran to Persian to spread Islamic teachings more widely. He is seen as a pioneer who advocated Islamic revival and strengthening Muslims politically and socially through education.
This presentation focuses on information about Jihad, what its origin, kinds and importance in Islam, Additionally, it also highlights the misconceptions about Jihad in today's society.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms.
3-Imām Shafi'ee (ra) Life, Legacy, Methodology and Fiqhjkninstitute
This document contains an agenda and course content for a lecture series on Imam Shafi'i's legal methodology presented by Mufti Abdul Waheed.
The agenda outlines two sessions that will cover Part 1 on Imam Shafi'i's background and early education, Part 2 on his legal methodology and sources of principles, and Part 3 on distinctions between the Shafi'i and Hanafi schools.
The course content provides biographical details on Imam Shafi'i under Part 1, including his name, teachers, students, and testimony from other scholars. Part 2 discusses his three developmental stages, systematic approach to sources, legal principles and methodology, and major works. Part 3 briefly outlines some dist
1) The Prophet Muhammad had a dream telling him to lead Muslims on a pilgrimage to Mecca, so he and 1400 companions traveled to Hudaibiya near Mecca to perform Umrah.
2) When the Quraysh of Mecca learned of the pilgrimage, they objected and tried to prevent the Muslims from entering Mecca. Negotiations then began between the Muslims and Quraysh which resulted in a 10-year truce treaty being signed at Hudaibiya.
3) Although the Muslims' main goal of entering Mecca was not achieved, the Quran refers to the Treaty of Hudaibiya as a "clear victory" and an example
The document discusses the authority and importance of the Sunnah in Islam. It provides several definitions of the term "Sunnah" from different perspectives such as linguistic, juristic (fiqhi), principles of Islamic jurisprudence (usool al-fiqh), and scholars of Islamic theology (aqeedah). The Sunnah refers to the sayings, actions, and tacit approvals of the Prophet Muhammad (peace be upon him). It is the second source of Islamic law after the Quran and its importance in understanding and practicing Islam cannot be overemphasized.
The document provides an introduction to Hadith, including:
1) Definitions of Hadith, both literal and technical, and the subject matter of Hadith, which is to obtain guidance from the Prophet Muhammad.
2) The aims and objectives of studying Hadith are to follow the guidance of the Prophet in order to be successful in this life and the next.
3) Hadith is mentioned in the Quran referring to the guidance given to the Prophet by Allah, establishing the authority of Hadith from the Quran itself.
This document is the introduction to "Al-`Umdah", a book on Islamic jurisprudence (fiqh) according to the Hanbali school. The author, Ibn Qudamah, wrote the book to summarize fiqh rulings in order to make them accessible to students of knowledge and easy to memorize. He limited the book to one opinion within the Hanbali school to avoid confusion that may arise from differing opinions. The introduction begins with praise to Allah and a testimony of faith, followed by the purpose and structure of the book.
Ali Ibn Rabban al-Tabari was a 9th century Hakim and tutor known for his medical encyclopedia Firdous al-Hikmat, considered the first comprehensive book on medical science. The book covers all branches of medical knowledge across seven parts, including the human body and diseases by body part, diet, drugs, and other topics. It provides explanatory notes and was later published with English and German institutions. While written in Arabic, he also translated it to Syriac. Al-Tabari made significant contributions across multiple fields including philosophy, mathematics, and astronomy in addition to being one of the most renowned physicians of his time.
The document discusses the types of divine revelations in Islam and defines hadith and sunnah. It explains that hadith refers to reported sayings or actions of the prophet Muhammad, while sunnah refers to the prophet's model behavior. The document also addresses criticisms of the preservation of hadith, responding that hadith were preserved through memorization, practice, and documentation during the prophet's lifetime. It provides categories of hadith authenticity and clarifies that Bukhari and Muslim do not contain all authentic hadith.
“international health organizations and nursing organizations”AFTAB H. ABBASI
This document provides information on international health organizations and nursing organizations. It describes the World Health Organization (WHO) in detail, including its establishment, vision, mission, regions, member states, functions, and major achievements. It also briefly introduces other international health organizations like the United Nations, World Food Programme, and UNICEF. For nursing organizations, it outlines the Pakistan Nurses Federation and its functions, as well as the Pakistan Nursing Council, which regulates nursing practice and education in Pakistan.
Islamic law, known as Sharia, is derived from two primary sources - the Quran and the Sunnah (traditions and sayings of the prophet Muhammad). It covers both religious and secular matters of law. There are two secondary sources - ijma, which is scholarly consensus, and qiyas, which is analogical reasoning or derivation of rulings through analogy. Sharia is interpreted by Islamic legal scholars and judges and applies different concepts of crime, justice and punishment than secular law. It has evolved over time through the work of early Muslim jurists and scholars.
Don't know what specification etc but this powerpoint is one on Muslim views on euthanasia (may not be enough or w/e but this is what I learnt) for edexcel GCSE RS/BPCC
This document discusses euthanasia, or mercy killing. It defines euthanasia as facilitating the death of an incurable patient at their own request. It notes that euthanasia can involve patients in a permanent vegetative state or those with a terminal illness not relying on life support. There are two types - passive euthanasia by withdrawing life support, and active euthanasia using a fatal injection. Conditions that may lead to euthanasia include being brain dead or having an irreversible terminal condition with no hope of recovery. While it may relieve pain and low quality of life, some argue euthanasia devalues human life and could be used for health care cost containment. Muslim scholars generally
This document discusses euthanasia, including its history, types, legality in different places, and religious views. It defines euthanasia as intentionally ending a life to relieve suffering and outlines types like passive vs. active and voluntary vs. involuntary. The document also summarizes several notable euthanasia cases and concludes by stating that while most religions oppose euthanasia, views vary significantly in different faiths and countries have different laws regarding its legalization.
The document discusses capital punishment and debates both sides of the issue. It provides background on capital punishment and details some of the prominent cases that received the death penalty, such as Richard Ramirez, Ted Bundy, and Timothy McVeigh. Both the pros and cons of the death penalty are outlined, including that it deters crime but is very costly. The document also examines which states allow the death penalty and which crimes may be eligible for a death penalty sentence. It concludes by asking the reader to consider their stance on capital punishment.
This document provides a historical overview of capital punishment practices around the world from ancient times to present day. It describes some of the earliest death penalty laws and methods of execution, including beheading and stoning referenced in Hammurabi's Code and ancient Egypt. Various cultures are discussed such as the Greeks, Romans, Mongols, during the Dark Ages and Colonial Era. Famous execution methods like the guillotine, electric chair, gas chamber, firing squad, and lethal injection are summarized. It also mentions the UN's resolution calling for a moratorium on the death penalty and debates around reforming penal systems.
Capital punishment, also known as the death penalty, is the execution of criminals convicted of capital crimes by the state. It has been used throughout history as punishment for serious offenses like murder. While many nations have abolished it, some still practice capital punishment for certain crimes. There are moral, practical, and legal arguments both for and against its use. Supporters argue it deters serious crimes and ensures justice, while opponents argue it is an unreliable and inhumane violation of a basic right to life. The morality of the practice is widely debated around issues of fairness, error, and the sanctity of human life.
This document provides information about euthanasia from a religious studies perspective. It defines euthanasia and the two main types: voluntary and involuntary. It discusses Christian, Muslim, and non-religious views on euthanasia. Two case studies are presented: Dianne Pretty, who appealed courts to allow her husband to help her die, and Tony Bland, who was in a persistent vegetative state and his family petitioned to withdraw life support. Christian views are that all life comes from God and is sacred, so taking life would be wrong. However, alleviating suffering is acceptable. Muslims are totally opposed as only Allah can determine life and death. Non-religious arguments for and against are also
Texas executed Marvin Wilson, a 54-year-old man, despite claims that he was mentally disabled. Executing mentally disabled individuals is controversial and prohibited by some interpretations of the US Constitution. Wilson's execution has reignited the debate around applying the death penalty to those with mental impairments.
The document discusses the history and types of euthanasia, as well as its legal status in various countries. It notes that euthanasia originated from ancient Greece, meaning "good death", and was allowed then if the person no longer cared for their life. There are three types of euthanasia: active vs passive, voluntary/non-voluntary/involuntary, and assisted vs unassisted. The Netherlands was the first country to legalize euthanasia, while India only allows passive euthanasia and debates including the right to die under the right to life. Attitudes towards and laws around euthanasia vary in other countries discussed like the US, Pakistan, and China.
The document discusses capital punishment and the death penalty. It provides information on how capital punishment is a legal process where a person is put to death by the state as punishment for a crime. It notes that currently 58 nations actively practice capital punishment, while 140 countries have abolished it. It discusses arguments for and against the death penalty, including retribution, deterrence, incapacitation, closure for victims' families, and the possibility of wrongful convictions. It also summarizes Islam's views on capital punishment and the crimes for which it can be administered under Islamic law.
Capital punishment has existed since ancient times. It was brought to America in 1608. Support reached a low in 1966 amidst changes to capital punishment laws and procedures in the 20th century. Proponents argue it deters crime, saves lives, and provides closure for families. However, others argue it is more costly than life imprisonment, risks executing innocent people, and fails to allow for rehabilitation. Both sides present compelling arguments on this complex issue.
The document discusses arguments for and against the death penalty in the United States. It notes that the US is one of few countries that still uses capital punishment and executes more people than nations like China, Iran, and Saudi Arabia. Arguments against the death penalty include that it is applied arbitrarily and in a racially discriminatory manner, amounts to cruel and unusual punishment, and violates international human rights laws. The document also discusses the high financial costs of the death penalty compared to life imprisonment without parole.
Colonoscopy is a procedure, where specialist physicians conduct examination of the interior lining of the patient’s large intestine called colon or rectum. Contact us to know more.
This document contains information about performance evaluation methods for a recreation specialist, including examples of evaluation criteria, performance review phrases, and top performance appraisal methods. The top 12 performance appraisal methods described are: management by objectives, critical incident method, behaviorally anchored rating scales, behavioral observation scales, 360 degree appraisal, and checklist and weighted checklist methods. Evaluation criteria include administration, knowledge, communication, teamwork, decision-making, and customer service. Sample positive and negative review phrases are provided for various criteria like attitude, creativity, problem-solving, and interpersonal skills.
The document discusses what was learned from creating a media production project. The author learned how to use WordPress for blogging, Final Cut Pro X for video editing, and techniques like camera angles, title sequences, editing copyright-free music and sound effects. They also learned how to use a DSLR camera manually and the importance of storyboards. Reflecting on a preliminary task, the author learned that sound quality, appropriate shot types, and following the 180-degree rule are important for clarity and understanding. Maintaining prop placement between shots was also a lesson learned.
The document discusses a CEIA SDM project at Dubai Airports to network passenger and staff security screening metal detectors in various airport areas and integrate them with a server for data collection and reporting. It outlines the scope of work including networking devices, configuring ports and settings, renaming devices, and making all devices online to generate reports on passenger counts, alarm counts, and random alarm statistics. It then lists the project motivators and some CEIA metal detector models before showing screenshots of online status monitors and a priority-based SDM progress report.
The message contains no text or details to summarize. There is no information provided in the given document to create a meaningful 3 sentence summary. The single word "MESSAGE" does not provide any essential high-level information that could be summarized.
Euthanasia is the act or practice of killing or permitting the death of hopelessly sick or injured
individuals in a relatively painless way for reasons of mercy, i.e. euthanasia is the termination of
a very sick person's life in order to relieve them of their suffering. The term ‘euthanasia’ is
derived from the Greek word “euthanatos” which means easy death. It is also defined as 'Any
action or omission intended to end the life of a patient on the grounds that his or her life is not
worth living.'
The Western civilization, emphasizing health, accepted the inevitable end of even the strongest and healthiest individuals. The objective of this study is to demonstrate the shifting perspectives on euthanasia held by western thinkers throughout the course of our culture’s history. It will expand on the fact that there was no consensus on the question of euthanasia in this society. Instead, they had many different beliefs, some of which were diametrically opposed to one another, somewhat unlike our own community now. In this study, it will focus mainly on how different western philosophers have viewed euthanasia at other moments in history. For the sake of brevity, it will provide a broad outline of some fundamental philosophical intellectuals whose work has the potential to elevate western culture and morality. Rubel Islam "Euthanasia: Western Perspectives" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-7 | Issue-1 , February 2023, URL: https://www.ijtsrd.com/papers/ijtsrd53837.pdf Paper URL: https://www.ijtsrd.com/humanities-and-the-arts/philosophy/53837/euthanasia-western-perspectives/rubel-islam
An Interpretative Study Of Physicians’ Perception Of Spirituality With Specia...iosrjce
This document presents the results of a qualitative study exploring physicians' perceptions of spirituality and obstacles to integrating spirituality into Iran's medical care system. In-depth interviews were conducted with 20 physicians from Shiraz University of Medical Sciences. The analysis identified 3 types of spirituality perceptions among physicians: 1) religion-based spirituality, 2) transcendental spirituality, and 3) horizontal spirituality. Five main obstacles to integrating spirituality were also identified: 1) lack of common spirituality discourse, 2) time constraints due to high patient volumes, 3) doubts about political motivations, 4) biomedical education focusing on science, and 5) lack of training in humanities. The study provides insights into how spirit
Personal Experiences Learning Discussion.pdfsdfghj21
The document discusses euthanasia and physician-assisted suicide from several perspectives. It defines key terms, provides a brief historical overview of the practices, and outlines various viewpoints including those of medical professionals and religious groups. While most major medical associations oppose active euthanasia and physician-assisted suicide, some individuals believe patients should have the right to die with dignity if terminally ill and suffering.
By Paul J. HoehnerThroughout the land, arising from the throngTawnaDelatorrejs
By Paul J. Hoehner
Throughout the land, arising from the throngs of converts to bioethics awareness, there can be heard a mantra, “...beneficence…autonomy…justice…” It is this ritual incantation in the face of biomedical dilemmas that beckons our inquiry (Clouser & Gert, 1990, p. 219).
Ethics as a theological discipline is the auxiliary science in which an answer is sought in the Word of God to the questions of the goodness of human conduct. As a special elucidation of the doctrine of sanctification it is reflection on how far the Word of God proclaimed and accepted in Christian preaching effects a definite claiming of man. (Barth, 1981, p. 3)
Essential Questions
· What are the four elements of a Christian worldview and how do they influence a Christian approach to medicine, healing, and medical ethics?
· What are the four principles of medical ethics and how are they defined? How can a Christian appropriately use these four principles?
· What is meant by specifying, balancing, and weighing the principles? How does a Christian worldview influence how one defines and uses each of these four principles?
· What is the four-boxes approach to organizing an ethical case study? What is the difference and the relationship between the four-boxes approach, and the four principles of medical ethics?
· What are the four ethical topics that compose the four-boxes approach and what questions does each topic entail? How does the four-boxes approach help solve ethical dilemmas in a case study?
Introduction
Biomedical ethics, or bioethics, is a subfield of ethics concerned with the ethics of medicine and the ethical issues involving the life sciences, particularly those raised by modern technologies, such as stem cell research and cloning. The term medical ethics is closely related to biomedical ethics but is primarily focused on ethical issues raised in the practice of medicine and medical research, such as abortion, euthanasia, and medical treatment decisions (World Medical Association, 2015).
Because the terms biomedical ethics and medical ethics are closely related and involve a great deal of overlapping subject area, they will be used interchangeably to avoid confusion. The study of biomedical ethics and medical ethics presents some of the most complex and controversial challenges in applied ethics. The complexities of dealing with individual patients and the intricacies of modern health care, coupled with the rapid advances being made in medical science, present formidable challenges. For many health care workers, clinical ethical dilemmas will often challenge their own settled positions, especially if they have not taken the opportunity to reflect critically on their own moral presuppositions and how their own intuitive ethical positions may be justified.
When one encounters the many ways the world and even portions of the Christian church respond to ethical issues, it is easy to be tempted to think there are no right or wrong answers. The complexity o ...
Americans Attitudes Toward Euthanasia and Physician-Assisted Suicide, 1936-2...Karla Long
This article summarizes research on Americans' attitudes toward euthanasia and physician-assisted suicide from 1936 to 2002. Public opinion polls over this period found that Americans consistently support having the freedom to end one's life with or without a physician's help when quality of life is significantly diminished. However, existing policies conflict with these views. The article reviews definitions, religious perspectives, historical context, factors influencing public opinion like medical advances and political events, previous research findings, and implications for social workers assisting clients with end-of-life decisions.
Medical decisions in end of-life situations and the ethical implications of t...Sergiu Cojocari
This document discusses medical decision making at the end of life in Europe. It begins by defining key terminology like medical decisions, end of life, and quality of life. It then describes two traditions in healthcare - Hippocratic and Aesculapian models - and reviews current decision making processes. Next, it examines how European cultural and religious values influence these decisions. Finally, it analyzes ethical implications, including issues around patient autonomy, family involvement, and effectiveness versus costs of end of life treatments. The document aims to clarify concepts and promote critical thinking around medical decisions at life's end.
Euthanasia refers to ending a life painlessly and can be voluntary or involuntary. It has been debated whether to legalize voluntary euthanasia when a person requests it due to suffering from an incurable disease. Religions like Christianity generally oppose euthanasia due to beliefs that only God can end a life, though views vary on withholding treatment from those near death.
This document discusses the debate around active and passive euthanasia. It defines active euthanasia as taking specific steps to end a patient's life, such as a lethal injection, while passive euthanasia is withdrawing medical treatment to cause death. The document argues that both voluntary and involuntary active euthanasia should be legalized to end suffering, though others believe it violates ethical and religious principles. It examines viewpoints from philosophers on both sides of the debate.
Writing an essay on euthanasia requires navigating complex ethical, legal, and medical issues. It involves understanding the historical, cultural, and medical aspects of deliberately ending a life to relieve suffering. Crafting a balanced perspective that respects diverse views on topics like the right to die versus the sanctity of life is challenging. The essay must also address how views have evolved legally in different countries and present accurate information on medical facets like palliative care and terminal illness definitions. Strong writing skills and comprehensive research are needed to offer a well-reasoned, informed perspective on this contentious issue.
DIRECTIONS What do the four parts of the Christian Biblical Na.docxlynettearnold46882
DIRECTIONS
What do the four parts of the Christian Biblical Narrative (i.e., creation, fall, redemption, and restoration) say about the nature of God and of reality in relation to the reality of sickness and disease? From where would one find comfort and hope in the light of illness according to this narrative? Explain in detail each part of the narrative above and analyze the implications.
Biomedical Ethics in The Christian Narrative
Introduction
The reality of religious pluralism (the view that there are many different religions with different teachings) does not logically imply any sort of religious relativism (the view that there is no such thing as truth, or that everything is a matter of opinion). There are genuine distinctions between religions and worldviews. Given this fact, it is imperative that one be tolerant of differences and engage civilly with those of different religions or worldviews. It might be tempting to think that one is being tolerant or civil by simply rolling all religions into one sort of generic "spirituality" and to claim that all religions are essentially the same. But this is simply false. Once again, there are genuine and important differences among religions; these differences are meaningful to the followers of a particular faith. To simply talk of some sort of a generic "spirituality," while maybe properly descriptive of some, does not accurately describe most of the religious people in the world. Furthermore, this terminology often reduces religion to a mere personal or cultural preference, and it ignores the distinctions and particularity of each. The point is that such a reductionism is not respectful of patients. It should also be noted that atheism or secularism are not simply default or perfectly objective (or supposedly scientific) starting positions, while religious perspectives are somehow hopelessly biased. Every religion or worldview brings with it a set of assumptions about the nature of reality; whether or not a particular view should be favored depends upon whether or not it is considered true and explains well one's experience of reality.
Biomedical Ethics
Bioethics is a subfield of ethics that concerns the ethics of medicine and ethical issues in the life sciences raised by the advance of technology. The issues dealt with tend to be complex and controversial (i.e., abortion, stem cell research, euthanasia, etc.). In addition, bieothics usually also involves questions of public policy and social justice. As such, the complexities of bioethical discussion in a pluralistic society are compounded. There have been several different approaches to bioethical questions put forth that have to do with the theory behind ethical decision making. Three positions have been prominent in the discussion principalism (also known as the four principle approach), virtue ethics, and casuistry. For this lecture, it will be useful to outline principalism and to describe the general contours of a Christian app.
Euthanasiafrom Gale Encyclopedia of Nursing and Allied HealthD.docxhumphrieskalyn
Euthanasia
from Gale Encyclopedia of Nursing and Allied Health
Definition
Euthanasia is the act of putting a person (or animal) to death painlessly, or allowing a person (or animal) to die by withholding medical treatment in cases of incurable disease. The word “euthanasia” comes from two Greek words that mean “good death.” Euthanasia is sometimes called “mercy killing.”
Description
Terms and categories
It is important to distinguish euthanasia from “assisted suicide,” which is sometimes used loosely as a synonym for euthanasia. Assisted suicide, which is often called “self-deliverance” in Britain, refers to a person's bringing about his or her own death with the help of another person. When the other person is a physician, the act is called “doctor-assisted suicide.” As of 2017, assisted suicide was permitted by law in California, Colorado, Washington, D.C., Montana, Oregon, Vermont, and Washington. Oregon legalized assisted suicide in 1994. The other states that permitted assisted suicide had passed laws between 2008 and 2016. Laws prohibited the practice in 37 states, three states prohibited it by common law, and four states did not specify.
Euthanasia strictly speaking means that a physician or other person is the one who performs the last act that causes death; in other words, the physician or other person kills the patient. For example, if a physician injects a patient with a lethal overdose of a pain-killing medication, he or she is performing euthanasia. If the physician leaves the patient with a loaded syringe and the patient injects himself or herself with it, the act is an assisted suicide. Euthanasia of animals is a common practice in veterinary medicine. Euthanasia of humans is illegal throughout the United States, prohibited as a type of homicide.
Euthanasia is usually categorized as either active or passive, and as either voluntary or involuntary. The first set of categories refers to the means of ending life, and the second set of categories refers to the agent of the decision. Active euthanasia involves putting a patient to death for merciful reasons. Passive euthanasia involves withholding medical care, or not doing something to prevent death. In voluntary euthanasia, the patient is the one who wishes to die and has usually requested either active or passive euthanasia. In involuntary euthanasia, someone else makes the decision to terminate the patient's life, usually because the patient is in a coma or otherwise unable to make an informed request to die.
Another important term to understand is the socalled doctrine of double effect. This is a legal term that has been underscored by the United States Supreme Court in one of its decisions. The doctrine of double effect states that a medical treatment intended to relieve pain that incidentally hastens the patient's death is still appropriate and legally acceptable. In other words, a doctor who gives a dying patient high doses of morphine to prevent pain, knowing that such high.
Original Articles and ReviewsThe Psychology of Euthanasia.docxvannagoforth
Original Articles and Reviews
The Psychology of Euthanasia
Why There Are No Easy Answers
Miguel Ricou1,2 and Tony Wainwright3
1Faculty of Medicine, University of Porto, Porto, Portugal
2Department of Psychology and Education, Portucalense University, Porto, Portugal
3Department of Psychology, University of Exeter, UK
Abstract: Voluntary euthanasia has been legalized in several countries and associated with this development there has been much discussion
concerning the relationship between the ethical principle of autonomy and the respect for human life. Psychological science should make a
significant contribution to understanding how polarizing positions may be taken in such debates. However, little has been written concerning
the implications of this research for the euthanasia debate and about the contributions of psychology. In the same way, very little is written
about the psychologist’s role in countries where voluntary euthanasia or assisted suicide is legalized. We take as a starting assumption that
there are no solutions that will meet everyone’s wishes or needs, but that an understanding of psychological ideas, can assist in developing
strategies that may help people with opposing views come to some agreement. In our view, it is fundamental to a fruitful analysis, to leave
aside a polarized approach and to understand that an eventual answer to the question of how we approach voluntary euthanasia will only be
achieved after the hard process of carefully considering the consequences of having either legalized voluntary euthanasia or its prohibition, in
the context of a psychological understanding.
Keywords: euthanasia, suffering, psychology, ethics, decision-making
Voluntary euthanasia has been legalized in several coun-
tries,1 and in others it is being considered. This trend
toward legalization has led to much debate concerning
competing ethical principles (Youngner & Arnold, 2016).
As an example, in Portugal, where discussion about legisla-
tion has been in progress for some time, the head of Portu-
gal’s national nurses association alleged that euthanasia is
already being carried out, despite it currently being illegal
(https://www.bioedge.org/bioethics/nurse-ignites-debate-
over-euthanasia-in-portugal/11783) and this provoked
intense debate and criminal investigations into the medical
staff concerned.
There are clearly very strong feelings involved here, but
our contention is that there is no right or wrong answer. In
discussing the issues arising from ethics at the end of life, as
in the case of voluntary euthanasia2 or assisted suicide, our
contention is that taking an absolutist position – that there is
a “right or wrong” answer – will not be helpful. We intend
to outline the boundaries between the values or principles
that are in contention and to develop some ideas about
how these may be, at least partially, reconciled, using psy-
chological ideas as our framework.
When we consider the decision to end our life, either ...
Original Articles and ReviewsThe Psychology of Euthanasia.docxjacksnathalie
Original Articles and Reviews
The Psychology of Euthanasia
Why There Are No Easy Answers
Miguel Ricou1,2 and Tony Wainwright3
1Faculty of Medicine, University of Porto, Porto, Portugal
2Department of Psychology and Education, Portucalense University, Porto, Portugal
3Department of Psychology, University of Exeter, UK
Abstract: Voluntary euthanasia has been legalized in several countries and associated with this development there has been much discussion
concerning the relationship between the ethical principle of autonomy and the respect for human life. Psychological science should make a
significant contribution to understanding how polarizing positions may be taken in such debates. However, little has been written concerning
the implications of this research for the euthanasia debate and about the contributions of psychology. In the same way, very little is written
about the psychologist’s role in countries where voluntary euthanasia or assisted suicide is legalized. We take as a starting assumption that
there are no solutions that will meet everyone’s wishes or needs, but that an understanding of psychological ideas, can assist in developing
strategies that may help people with opposing views come to some agreement. In our view, it is fundamental to a fruitful analysis, to leave
aside a polarized approach and to understand that an eventual answer to the question of how we approach voluntary euthanasia will only be
achieved after the hard process of carefully considering the consequences of having either legalized voluntary euthanasia or its prohibition, in
the context of a psychological understanding.
Keywords: euthanasia, suffering, psychology, ethics, decision-making
Voluntary euthanasia has been legalized in several coun-
tries,1 and in others it is being considered. This trend
toward legalization has led to much debate concerning
competing ethical principles (Youngner & Arnold, 2016).
As an example, in Portugal, where discussion about legisla-
tion has been in progress for some time, the head of Portu-
gal’s national nurses association alleged that euthanasia is
already being carried out, despite it currently being illegal
(https://www.bioedge.org/bioethics/nurse-ignites-debate-
over-euthanasia-in-portugal/11783) and this provoked
intense debate and criminal investigations into the medical
staff concerned.
There are clearly very strong feelings involved here, but
our contention is that there is no right or wrong answer. In
discussing the issues arising from ethics at the end of life, as
in the case of voluntary euthanasia2 or assisted suicide, our
contention is that taking an absolutist position – that there is
a “right or wrong” answer – will not be helpful. We intend
to outline the boundaries between the values or principles
that are in contention and to develop some ideas about
how these may be, at least partially, reconciled, using psy-
chological ideas as our framework.
When we consider the decision to end our life, either.
Similar to Euthanasia: An Islamic Perspective (15)
An Islamic approach from its theological sources to
address the spiritual pain related to palliative care of
terminally ill patients can be established on attaining a
spiritual stage of soul or spirit termed as reassured soul.
The attainment of such stage is based on hope of the
patient to receive mercy and forgiveness of God. And the
way of attainment of hope is possible by doing the
repentance, praying, and patience. In combating the pain
and suffering, the patient is supposed to understand that
the life in its reality is a test and facing such a test is
possible by two ways, one is patient centric by building
patience within to endure the suffering and second is
seeking help from God by praying. For the spiritual wellbeing, the patient should understand that his suffering is
in fact expiation for his sins. On the other hand, the
visitors and caregivers of patients have certain
responsibilities that contribute to enhancing of the
spiritual well-being of the patient, including comforting
them by giving hope to the patients and at the same time
praying for their recovery. These all elements enhance
the spiritual well-being of patients and help in
prevention of suffering by spiritual means.
Abstract
Objective This research aims at the constructing a basic perspective on critical thinking in line with
Islamic principles with a brief explanation of such principles.
Methodology This study uses exegetical methods, by studying the relevant parts of the religious
texts and systemizing the information in a critical way.
Research findings The research demonstrates that the principles for constructing an Islamic critical
thinking perspective are found in the primary sources of Islam. The knowledge ( ;العلمal-'ilm) makes
the core of Islamic critical thinking, and means of such knowledge are the revelation (;الوحي
al-wahy), the use of senses ( ;الحواسal-hawas), intellect (reason and heart, ;العقل و القلبal-aql wa
al-qalb), historical experience or testimony ( ;السياحة اوالشهادةal-siyahah aw al-shidah), and
meditating on the natural and physical world ( ;الكونal-kaun). There are other means such as
prophetic dreams ( ;الرؤيا الصادقةal-ruya al-sadiqah), insight ( ;الفراسةal-firasah), illumination (;المكاشفة
al-mukashafah), and inspiration (; الالهامal-ilham), though they are dismissed to account for any
scholarly opinion or position and thus they remain non-binding according to Shariah. However, they
can be a gift of a genius mind that is extraordinarily critical, helping such minds in understanding
and creativity. Critical thinking includes using many human faculties and the Quran frequently
emphasizes contemplation ;التفكرal-tafakur), reflection ( ;التدبرat-tadabbur), understanding ;التفقه
at-tafaqquh), and reasoning ( ;التعقلat-taakul); and these concepts are the foundations of critical
thinking which could be developed and elaborated in many ways.
Applications The need of having an Islamic construction of critical thinking is because of the
special worldview of Islam and its conception of knowledge which treats revelation ( ;الوحيal-wahy)
as the primary source of belief and knowledge. The findings of the study can be useful in fashioning
a basic curriculum for critical thinking for Islamic educational institutions.
This study demonstrates that there is a need of addressing
neighborhood relationships in contemporary times. And in this regard,
a position from Islam is considered in which neighborly relationships
are based on Quranic ethical virtue ihsan i.e., doing good to others.
The word neighbor in the Quran and Hadith is a general term that is
not discriminatory. It includes Muslims and non-Muslims. This
insight is very useful for building relationships in multicultural and
multireligious communities for harmony and peace. To locate a
neighbor, though there are jurisprudential opinions, leaving it to its
customary use is preferred in this study. The neighborhood rights and
duties are given in detail. And it is also demonstrated that those
prophetic narrations in which harming neighbors or committing sins
against them is considered as the consequence of the absence of faith
in fact show the disgust of such sinful acts; therefore, a sinful Muslim
is not considered as a non-believer. The harm is especially illustrated with infringing the privacy of
a neighbor. It has been shown that Ihsan includes ethically both non-maleficence and beneficence.
Most of the prophetic traditions can be classified under these two categories. In addition to this, it is
also shown that the neighborhood relations in Islam also include the Golden Rule which is allencompassing and in principle exhaustive.
HUMAN HEART (QALB) IN ISLAMIC ETHICS : A PRESEPECTIVE FROM THE QURAN AND SUNNAHMohammad Manzoor Malik
There is a broad discussion concerning the importance of
the self (QDIDV) in Islamic ethics. This discussion is based
upon the primary sources of Islam, the scripture, and
Sunnah. However, the idea of the human heart (4DOE) is
not so widely discussed, which is considered integral to
the self. This idea needs further exploration concerning
its relationship to ethics. Ethics is an essential part of the
Islamic worldview, and the measure of authentic, ethical
behavior is intentionality which is an attribute of the heart.
The Islamic sources assert that the ethical agent must
SRVVHVVDµVRXQGKHDUW¶WKDWLVIUHHRIYLFHVDQGZKLFK by
belief, ,PDQ, provides strength and motivation for good
actions. Therefore, proper ethical behavior emanates
from the heart. The critical point is that intentionality as
the property of the heart matters in Islamic ethics because
ethical accountability is ultimately before God in Islam.
Therefore, a Muslim is responsible for safeguarding
his heart from temptations and vices. The hearts can
experience sickness and hardness through repeatedly
sinning. Therefore, a Muslim should keep his heart clean
from vices. In ethical decision-making, the heart’s purity
will lead to good actions and better understanding. The
heart has intellectual and cognitive powers that can help
make ethical decisions.
Mercy is central to the very identity of Islam, yet this is not
often recognized by theologians and scholars. This paper
will demonstrate that the idea of mercy is important as a
prelude to the understanding of Islam and an interpretation
of its teachings. This important role of mercy is evident in
Islam’s primary sources – the Quran and the Sunnah – and
is not contingent on political, social, or historical contexts.
It is well recognized that the proper comprehension of
Islam hinges on grasping the attributes of God, his divine
message, and the character of his messenger. But what is
often overlooked is that these aspects are fundamentally
rooted in mercy. Islam encourages its followers to cultivate
merciful virtues. It emphasizes that the compassionate
nature of the faith should always precede the understanding
and interpretation of its teachings. As a result, Muslims
are encouraged to nurture a compassionate self, foster
a benevolent mindset and approach, and anchor their
religious obedience in the spirit of mercy. While followers
of Islam are responsible for upholding this ethos, external
observers too should try to view the religion fairly based
upon this recognition of the centrality of mercy.
This document provides an abstract for a PhD thesis submitted by Mohammad Manzoor Malik to the Graduate School of Philosophy and Religion at Assumption University in Thailand in 2008. The thesis provides a critical analysis of James Rachels's defense of active euthanasia. It argues that Rachels's position is conceptually, theoretically, practically, and normatively unjustifiable. The abstract outlines that the thesis criticizes Rachels's conceptual framework, arguments against the traditional doctrine on euthanasia, and arguments in favor of active euthanasia. It also criticizes Rachels's proposal to legalize active euthanasia. The researcher aims to show that Rachels's defense of active e
Religious believers claim their religions are peaceful and genuine believers
are peacekeepers and peacemakers. In substantiating justification to their claim, they
very often refer to religious scriptures. Yet, on the contrary, their claim is confronted
by an opposite claim: many wars were fought and are being fought in the name of religion;
and a great deal of violence can be ascribed to the religious believers. In addition,
religious scriptures and history of religions do attest, to a certain extent, permissibility
of using physical offence or defence. As a result, a question arises: Is the violence
credited to religious believers, due to religions? Or is it because of certain secular
causes in which religious texts get invoked very often? In responding to the question,
the study relied on the theoretical criticism and justification. The study argued that
religions, considering their historical inception, are fundamentally aimed at attaining
holistic peace for their immediate subjects and subsequent followers, both spiritually and physically. The study by referring to major religions of the world generally and Islam
particularly, argued that in contributing to build global peace, religious believers
can plausibly turn to primary peaceful intentions of the religions, if they are provided
with a feasible atmosphere.
ISLAMIC PERCEPTIONS OF MEDICATION WITH SPECIAL REFERENCE TO ORDINARY AND EXTR...Mohammad Manzoor Malik
This study attempts an exposition of different perceptions of obligation to medical
treatment that have emerged from the Islamic theological understanding and how they contribute
to diversity of options and flexibility in clinical practice. Particularly, an attempt is made to
formulate an Islamic perspective on ordinary and extraordinary means of medical treatment. This
distinction is of practical significance in clinical practice, and its right understanding is also
important to public funded healthcare authorities, guardians of the patients, health and life
insurance institutions, and employers who provide health care coverage to their employees. Not
only these parties, but also lawyers and justice administration functionaries such as public
prosecutors and judges are in need of understanding this distinction to deal with relevant
litigations. The distinction could be made regarding terminally ill patients and non-terminally ill
patients separately. The essential factors that matter in making the distinction between ordinary
and extraordinary means of treatment are: (1) patient capacity (2) expert advice, and (3) nature of
medication. Regarding terminally ill patients, medical treatment can become extraordinary
because of (1) patient capacity and (2) nature of medication. In both these case the deciding
condition applies: the expert advice taken from a group of physicians. In regards to non- terminally
ill patients, extraordinary medical treatment includes three cases: (1) treatment that is known to be
useless and futile, (2) treatment that endangers the life or cause more harm than what it removes,
and (3) useful treatment, but the patient is unable to bear the cost.
Ethical Hazards of Modern, Advanced Medical Technology in Promoting Euthanasi...Mohammad Manzoor Malik
Proponents of active euthanasia argue that in cases where the modern, advanced
medical technology has prolonged death of many miserable terminally ill patients,
active euthanasia can put end to their suffering; hence active euthanasia should be
permissible. Against this line of thought, the researcher argues that much of the
suffering which terminally ill patients go through occurs because of the
misapplication of the advanced medical technology. Therefore, mishandled,
mistreated, or over-treated patients become alleged subjects of debate on active
euthanasia. It may be argued that consensus on permitting active euthanasia has
remained so far impossible because of ethical, cultural, and religious reasons, yet
there is possibility of attaining consensus on the appropriate use and employment
of advanced medical technology. This research argues that to avoid any legal and
moral risks which may emerge from the inappropriate employment of the advanced
medical technology to terminally ill patients, it is important to make the very
initiation of advanced medical treatment in regard to the terminally ill patients
subject to moral and legal analysis. This paper has basically two arguments: moral
and preventive law arguments, and their links with Islamic perspective, leading
eventually, to the Islamic perspective on the issue so as to suggest an ethically
sound and rationally valid alternative.
Rachels argues that there is no moral difference between killing and letting die. He uses a hypothetical example of Smith drowning a child for inheritance and Jones letting the same child die to argue that intentions do not determine morality. Rachels believes the distinction between active and passive euthanasia is invalid and that if passive euthanasia is allowed, active should be too. However, the paper argues that the distinction is relevant to euthanasia and medicine, and that equating letting die with killing misrepresents medical treatment decisions. It concludes that relating the killing/letting die distinction to bioethics and euthanasia is unjustified.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise boosts blood flow, releases endorphins, and promotes changes in the brain which help regulate emotions and stress levels.
James Rachels’s Defense of Active Euthanasia: A Critical & Normative StudyMohammad Manzoor Malik
This document is a thesis submitted by Mohammad Manzoor Malik for the degree of Doctor of Philosophy in Philosophy from Assumption University in Thailand in 2008. The thesis examines James Rachels's defense of active euthanasia through a critical and normative analysis. The thesis has four chapters. Chapter one introduces the topic, outlines Rachels's position on euthanasia, and explains the significance and scope of the research. Chapter two provides an exposition of Rachels's conceptual framework and arguments regarding euthanasia. Chapter three constitutes a critique of Rachels's conceptual framework, arguments against the traditional view of euthanasia, and arguments in favor of active euthanasia. Chapter
Heritage of Islamic Ethics and Contemporary Issues: A Call for RelevantizationMohammad Manzoor Malik
This study addresses the subject of Islamic ethics from definitional and disciplinary
perspectives. It highlights the need for relevantization of Islamic ethics to
contemporary issues in a systematic manner which, in turn, calls for development of Islamic ethics
as a complete discipline with ability to meet all types of challenges: conceptual, practical,
normative, applicative, etc. Regarding the definitional issue, different from and more expansive
than the traditional understanding of al-ākhlāq, the researcher argues that a proper definition of
ethics should include ethically relevant habits, character, and behavior in its subject matter. As
an academic discipline of paramount, practical significance, Islamic ethics should adequately
address metaethical, normative, and applicative aspects of the subject. In terms of metaethics,
Islamic ethics is derived from revealed knowledge; whereas, principles of Islamic jurisprudence
(usËl al-fīqh) offers the best available methodology for the discipline in meeting demands of
normativity and application. Regarding the nature of the subject of Islamic ethics, the researcher
argues that understanding Islamic ethics as virtue ethics is unjustifiable reduction because a
careful study of the subject from its sources would prove that Islamic ethics is rather an
integrated field comprising of virtues ethics, divine command theory, duty-based ethics, etc.
Therefore, Islamic ethics should be developed, taught, and learned as a whole composite of
above-mentioned elements.
Western Intellectual Insights for Muslim Policy Makers on Religion Based EconomyMohammad Manzoor Malik
The subject of relationship between religion and
economy raises many issues. It touches the originality of
religion and economy and their nature of relationship including
their independence and dependence. Western scholarship on
the subject has useful insights for the Muslim policy makers on
religion based economy. This research undertakes Marx and
Weber’s thought on the subject and relates the issue with the
current reality in industrialized countries such as Singapore.
The findings show that Marx is a reductionist and Weber’s
thesis highlights the independent role of religion in fostering
economy although he remains pessimistic regarding its
religiosity. The more plausible view is that though religion is an
independent variable, yet there is interdependence between
religion and economy. The economical modalities influence
religious life in many ways. This challenge calls Muslim policy
makers for a continuous intellectual effort in making creative
contributions in making religion based economy possible.
Basavarajeeyam is an important text for ayurvedic physician belonging to andhra pradehs. It is a popular compendium in various parts of our country as well as in andhra pradesh. The content of the text was presented in sanskrit and telugu language (Bilingual). One of the most famous book in ayurvedic pharmaceutics and therapeutics. This book contains 25 chapters called as prakaranas. Many rasaoushadis were explained, pioneer of dhatu druti, nadi pareeksha, mutra pareeksha etc. Belongs to the period of 15-16 century. New diseases like upadamsha, phiranga rogas are explained.
NVBDCP.pptx Nation vector borne disease control programSapna Thakur
NVBDCP was launched in 2003-2004 . Vector-Borne Disease: Disease that results from an infection transmitted to humans and other animals by blood-feeding arthropods, such as mosquitoes, ticks, and fleas. Examples of vector-borne diseases include Dengue fever, West Nile Virus, Lyme disease, and malaria.
These simplified slides by Dr. Sidra Arshad present an overview of the non-respiratory functions of the respiratory tract.
Learning objectives:
1. Enlist the non-respiratory functions of the respiratory tract
2. Briefly explain how these functions are carried out
3. Discuss the significance of dead space
4. Differentiate between minute ventilation and alveolar ventilation
5. Describe the cough and sneeze reflexes
Study Resources:
1. Chapter 39, Guyton and Hall Textbook of Medical Physiology, 14th edition
2. Chapter 34, Ganong’s Review of Medical Physiology, 26th edition
3. Chapter 17, Human Physiology by Lauralee Sherwood, 9th edition
4. Non-respiratory functions of the lungs https://academic.oup.com/bjaed/article/13/3/98/278874
- Video recording of this lecture in English language: https://youtu.be/kqbnxVAZs-0
- Video recording of this lecture in Arabic language: https://youtu.be/SINlygW1Mpc
- Link to download the book free: https://nephrotube.blogspot.com/p/nephrotube-nephrology-books.html
- Link to NephroTube website: www.NephroTube.com
- Link to NephroTube social media accounts: https://nephrotube.blogspot.com/p/join-nephrotube-on-social-media.html
Integrating Ayurveda into Parkinson’s Management: A Holistic ApproachAyurveda ForAll
Explore the benefits of combining Ayurveda with conventional Parkinson's treatments. Learn how a holistic approach can manage symptoms, enhance well-being, and balance body energies. Discover the steps to safely integrate Ayurvedic practices into your Parkinson’s care plan, including expert guidance on diet, herbal remedies, and lifestyle modifications.
share - Lions, tigers, AI and health misinformation, oh my!.pptxTina Purnat
• Pitfalls and pivots needed to use AI effectively in public health
• Evidence-based strategies to address health misinformation effectively
• Building trust with communities online and offline
• Equipping health professionals to address questions, concerns and health misinformation
• Assessing risk and mitigating harm from adverse health narratives in communities, health workforce and health system
micro teaching on communication m.sc nursing.pdfAnurag Sharma
Microteaching is a unique model of practice teaching. It is a viable instrument for the. desired change in the teaching behavior or the behavior potential which, in specified types of real. classroom situations, tends to facilitate the achievement of specified types of objectives.
Recomendações da OMS sobre cuidados maternos e neonatais para uma experiência pós-natal positiva.
Em consonância com os ODS – Objetivos do Desenvolvimento Sustentável e a Estratégia Global para a Saúde das Mulheres, Crianças e Adolescentes, e aplicando uma abordagem baseada nos direitos humanos, os esforços de cuidados pós-natais devem expandir-se para além da cobertura e da simples sobrevivência, de modo a incluir cuidados de qualidade.
Estas diretrizes visam melhorar a qualidade dos cuidados pós-natais essenciais e de rotina prestados às mulheres e aos recém-nascidos, com o objetivo final de melhorar a saúde e o bem-estar materno e neonatal.
Uma “experiência pós-natal positiva” é um resultado importante para todas as mulheres que dão à luz e para os seus recém-nascidos, estabelecendo as bases para a melhoria da saúde e do bem-estar a curto e longo prazo. Uma experiência pós-natal positiva é definida como aquela em que as mulheres, pessoas que gestam, os recém-nascidos, os casais, os pais, os cuidadores e as famílias recebem informação consistente, garantia e apoio de profissionais de saúde motivados; e onde um sistema de saúde flexível e com recursos reconheça as necessidades das mulheres e dos bebês e respeite o seu contexto cultural.
Estas diretrizes consolidadas apresentam algumas recomendações novas e já bem fundamentadas sobre cuidados pós-natais de rotina para mulheres e neonatos que recebem cuidados no pós-parto em unidades de saúde ou na comunidade, independentemente dos recursos disponíveis.
É fornecido um conjunto abrangente de recomendações para cuidados durante o período puerperal, com ênfase nos cuidados essenciais que todas as mulheres e recém-nascidos devem receber, e com a devida atenção à qualidade dos cuidados; isto é, a entrega e a experiência do cuidado recebido. Estas diretrizes atualizam e ampliam as recomendações da OMS de 2014 sobre cuidados pós-natais da mãe e do recém-nascido e complementam as atuais diretrizes da OMS sobre a gestão de complicações pós-natais.
O estabelecimento da amamentação e o manejo das principais intercorrências é contemplada.
Recomendamos muito.
Vamos discutir essas recomendações no nosso curso de pós-graduação em Aleitamento no Instituto Ciclos.
Esta publicação só está disponível em inglês até o momento.
Prof. Marcus Renato de Carvalho
www.agostodourado.com
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1. Chapter 11
Euthanasia: An Islamic Perspective
Mohammad Manzoor Malik
Introduction
Euthanasia is one of the significant bioethical issues that has grown
in complexity over time because of unprecedented developments
in medicine, biotechnology, palliative care, and advanced medical
technology. The issue is ethical and legal; new and old. To address
this issue from the perspective of Islam, responses have emerged
from various sections such as organizations of Muslim doctors,
independent writers, fatwÉs, and above all from the Islamic
jurisprudential bodies and Islamic medical code. œ”:In this chapter,
euthanasia and its types are explained. Active euthanasia is explained
with related issues which come under it and ethical guidance from
the main sources of Islamic jurisprudence is taken to understand
Islamic ethical position on the issue. In a similar way, passive
euthanasia is explained and the issues which come under it are
explained and a detailed discourse is given in understanding the
issues and how Islamic approach to medical treatment solves these
issues.
Euthanasia: Explanation
Euthanasia, commonly known as mercy killing, is one of the pressing
bioethical issues that has grown in complexity over the past few
decades because of unprecedented developments in medicine,
biotechnology, palliative care, and advanced medical technology.
Euthanasia is both a new and an old issue. It is new because of its
understanding, forms, types and the relevant legal and ethical
discourse. Moreover, it is the modern advanced medical technology
that has brought this issue under extensive focus of philosophers,
Draft Copy
2. Mohammad Manzoor Malik
230
academics, physicians, jurists, human rights activists and religious
authorities.
Availability of advanced medical technology has generated
various new moral issues such as abortion, cloning, and euthanasia,
therefore, a new area of study has developed in ethics called bioethics
or biomedical ethics. Keeping people alive against their wishes by
using life sustaining machines, e.g., in coma and persistent vegetative
state, is among the significant bioethical issues. In cases like this,
the use of medical technology raises questions about the moral
appropriateness of sustaining life versus taking life or allowing
someone to die. On the other hand, euthanasia is old because it
postulates similar arguments that are historically documented on
the subject of suicide and are very much present in philosophy and
religion.
Therefore, historical account of the debate regarding the end of
life issues has remained dominantly on the subject of suicide; and
euthanasia has been considered most of the time as a part of it.
Seeking a clear separation between them is, indeed, a recent
development. It is mainly because of legal and ethical implications
of these issues which have made a meaningful separation between
them. It is because ethical and legal implications of euthanasia are
far more reaching than suicide. These differences are present in
Islamic jurisprudential works on the issue of suicide (intiÍÉr) and
homicide (qatl), where essential differences are made between
suicide, assisted suicide, and homicide. The delineations between
them are mainly made to recommend different penalties for different
cases. In Islamic perspective the difference between euthanasia and
suicide could be made both on legal and ethical grounds. This is
because it is prohibited for a person to do self killing (suicide),
whereas in euthanasia it would be prohibited for both who seeks
self-killing as well as who assists such a person in committing
suicide. On the other hand, there are factors which make suicide
and euthanasia similar such as wishing death and ending a life. The
quality of life and its intrinsic value or sanctity remain central in the
arguments and debates on both euthanasia and suicide. Both these
issues share many common threads which bring suicide and
euthanasia on parallel, if not completely, nevertheless, partially. That
is why, in widespread account of the issue in written works, the
3. Euthanasia:An Islamic Perspective
231
distinction between suicide and euthanasia is mostly considered
irrelevant. The main thought has been that “Indeed, to justify either
one, suicide or mercy killing, is to justify the other”.1
However, the late Twentieth Century represents a classifying
trend on the end of life issues. Suicide and euthanasia debate breaks
into two separate discourses. Both these subjects became separate
along with their subject matter and arguments; although there is an
unavoidable overlap between them. The nature of euthanasia
becomes special because it touches the medical profession and debate
over rights of patients and duties of clinicians. Thus, euthanasia
widely becomes interdisciplinary and subject of legal and moral
approval and disapproval in various countries. Following this further,
then what is euthanasia?
Euthanasia etymologically comes from two Greek words, eu,
well, and thanatos, death, so it means a good or easy death.2
In the
course of time, the meaning of the term gained the connotation of
‘mercy killing’. Therefore, the common synonym for euthanasia in
both lay and professional vocabularies has been mercy killing.3
In
Arabic works on euthanasia, the term has been mostly rendered as
qatal al-raÍmah. Merriam-Webster’s dictionary defines euthanasia
as “an easy and painless death, or, an act or method of causing
death painlessly so as to end suffering: advocated by some as a way
to deal with victims of incurable disease.”4
Similarly, the Euthanasia
Society of America, founded in 1938, defines euthanasia as the
“termination of human life by painless means for the purpose of
ending severe physical suffering”.5
The American Medical
Association’s Council on Ethical and Judicial Affairs (1992) defines
the term as follows: “Euthanasia is commonly defined as the act of
bringing about the death of a hopelessly ill and suffering person in
a relatively quick and painless way for reasons of mercy.”6
However, there are two different uses of the term “euthanasia.”
“The first is sometimes called the narrow construal of euthanasia.
In this view, euthanasia is equivalent to mercy killing. Thus, if a
physician injects a patient with a drug with the intent to kill the
patient, that would be an act of euthanasia; but if the physician
withholds some extraordinary and excessively burdensome treatment
from a patient and allows the patient to die in a natural way, that
does not count as an example of euthanasia”7
. The second view,
4. Mohammad Manzoor Malik
232
sometimes called the broad construal of euthanasia, includes within
the definition of euthanasia both mercy killing and cessation of
extraordinary medical treatment, i.e. active euthanasia and passive
euthanasia. Active euthanasia or euthanasia by action, also called
mercy killing or positive euthanasia, is intentionally causing a
person’s death by performing an action such as by giving a lethal
injection. Passive euthanasia or euthanasia by omission, also called
negative euthanasia, is the withholding or withdrawing the
unnecessary and extraordinary medical treatment. Active euthanasia
is rendered as qatl al-raÍmah al-ÊjÉbÊ and passive euthanasia is
rendered as qatl al-raÍmah al-silbÊ.
The above given definitions are not without problems and
limitations. Lack of clarity and use of the term euthanasia in a diverse
sense has made much of the debate “frustrating and sterile.”8
this is
because, there are still many definitions and clash of views at the
conceptual level of adequately defining the terms used in the debate.
Unfortunately the above definitions have crept up in Islamic
works on bioethical issues. Responses from Islamic scholars in
addressing the issue of euthanasia have remained overshadowed
by these categories which come from the Western bioethics. The
reason is quite historical, because bioethics as a discipline started
long ago in the Western countries, especially in the United States,
and issues like euthanasia also appeared in the Western world. The
reason may be linked with economical development and advent of
health care technology. Islamic guidance on ethical matters related
to medicine do date quite far back in history and even in classics of
Islamic jurisprudential works there is guidance on bioethical matters;
however, in a disciplined and systematic way the serious response
to modern bioethical issues was given quite late in fatwa literature,
medical codes, and jurisprudential conferences. Therefore, Islamic
writings predominantly deliberate on euthanasia by using the same
categories as set by the Western bioethics. It would be clearer in the
subsequent parts of this chapter that passive euthanasia should not
include some of the issues which are frequently discussed under it
in widely distributed literature. Therefore, an analysis of euthanasia
by making its two types, active and passive euthanasia, clear seems
important before moving to normative deliberations.
5. Euthanasia:An Islamic Perspective
233
Active Euthanasia and Physician-Assisted Suicide
Active euthanasia is narrow construal of euthanasia. This form of
euthanasia is bluntly euthanasia because it clearly states intentional
death of a terminally patient by action. To be technically correct,
active euthanasia excludes suicide, assisted suicide, and physician
assisted suicide.
Suicide is self-killing. Assisted suicide is when someone provides
an individual with information, guidance, and means to take his or
her own life with the intention that it will be used for this purpose.
Likewise, when it is a doctor who helps another person to kill himself
or herself it is called physician-assisted suicide. However, there is a
sharp difference between euthanasia and physician assisted suicide.
The AMA’s Council on Ethical and Judicial Affairs (1992) states as
follows:
Euthanasia and assisted suicide differ in the degree of
physician participation. Euthanasia entails a physician
performing the immediate life ending action (e.g.,
administering a lethal injection). Assisted suicide occurs
when a physician facilitates a patient’s death by providing
the necessary means and/or information to enable the patient
to perform the life-ending act (e.g., the physician provides
sleeping pills and information about the lethal dose, while
aware that the patient may commit suicide).9
Therefore, the definition of active euthanasia is: Physician’s act
that causes a terminally ill person’s death intentionally for the reasons
of mercy. The analysis of the definition is as follows:
Person X commits euthanasia on Person Y if
i. X takes the life of Y
ii. Y is suffering from a disease or injury from which Y is
not expected to recover
iii. X takes Y’s life either by X’s consent
iv. the action of X’s taking Y’s life is intentional
In a very precise sense, active euthanasia is voluntary as per its
use in the current debate on the issue. However, there are three
types of euthanasia and the difference between them is mainly based
6. Mohammad Manzoor Malik
234
on nature of patient’s consent. Three types of active euthanasia are:
voluntary, involuntary, and non-voluntary euthanasia.
Voluntary euthanasia occurs whenever a competent,
informed patient autonomously requests it. Non-voluntary
euthanasia occurs whenever a person is incapable of forming
a judgment or expressing a wish in the matter (e.g., a defective
newborn or a comatose adult). Involuntary euthanasia occurs
when the person expresses a wish to live but is nevertheless
killed or allowed to die.10
In Islamic literature and works on bioethics, definitions which
clearly try to make definitional content clearer are those given in
The International Islamic Code for Medical and Health Ethics. The
code has defined mercy killing and what it includes in article sixty-
one as follows:
A physician should not take an active part in terminating the
life of a patient…This particularly applies to the following
cases of what is known as mercy killing:
a. the deliberate killing of a person who voluntarily asks for
his life to be ended,
b. physician-assisted suicide, and
c. the deliberate killing of newly born infants with deformities
that may or may not threaten their lives.11
From the study of the above code it appears that as long as
intentional killing of a terminally patient is involved in any life ending
issue that would be euthanasia (mercy killing) whether the intentional
killing is directly killing a patient or assisting a patient to kill himself.
.Therefore, any physician, whether directly killing as in active
euthanasia or indirectly killing as in physician-assisted suicide, is
committing to an immoral and illegal act. The aforementioned
definition in the code is a physician-oriented definition which gives
an ethical guideline to a physician; however, it does not locate the
position of the patient and his ethical position in the issue. The
definition is a broader definition of mercy killing. It is inclusive; it
includes voluntary active euthanasia, non-voluntary euthanasia,
involuntary euthanasia and physician-assisted suicide. This definition
is based on prohibition of killing. However, a clear demarcation
between active euthanasia, physician-assisted suicide and non-
7. Euthanasia:An Islamic Perspective
235
voluntary euthanasia becomes important when the cases are not
just matter of ethical discussion, but have legal implications as well.
Legal implications of these cases will vary on Islamic jurisprudential
guidelines, and any breach of the code needs substantive laws and
penal codes which cannot be formulated without making the cases
conceptually and essentially distinct. For making those differences
and distinctions, Islamic jurisprudential books contain enough rules
and substance, mostly under chapters written on homicide.
In short, mercy killing is ethically wrong and it comes under
the broader guidelines of the Qur’Én and Sunnah which are against
killing innocent beings and against participating or collaborating in
doing sin (ithm). The Qur’Én states: “And do not help each other in
sin (ithm) and aggression.” (5:2). Therefore, the debate on what
constitutes active euthanasia remains irrelevant to seeking Islamic
ethical guideline on how a physician should perform his
responsibilities while dealing with terminally ill patients. Therefore
every act on the part of physician which involves killing of
terminally ill patient, or any assistance or guidance in killing of
terminally ill patient is ethically prohibited in Islam. Therefore the
following relevant forms are prohibited: (1) voluntary active
euthanasia (2) involuntary active euthanasia (3) non-voluntary
euthanasia, and (4) physician-assisted suicide. This prohibition of
killing or mercy killing is based on the conception of life and its
sanctity in Islam.
Islamic Approach to Life and Its Sanctity
Islam teaches that human beings are created for a higher purpose in
this world as vicegerent (al-khalÊfah) (2: 30-31) and Allah has given
human beings respect by giving them control and power over many
things (22:65). Muslims are required to have ÊmÉn (Faith) and with
ÊmÉn they are advised to have virtue of Îabr (patience and endurance)
(2:153). However, in taking the journey of life forward, human
beings face many kinds of challenges, suffering, problems and tests
and a true Muslim in face of all these issues, is supposed to have
virtue of Îabr. The Qur’Én states:
But give glad tidings to those who patiently persevere. Those
who say, when afflicted with calamity, ‘ToAllah we belong,
and to Him is our return.’ They are those on whom descend
8. Mohammad Manzoor Malik
236
blessings from their Lord, and mercy. They are the ones who
receive guidance. (2:155-157).
In addition, in facing difficulties, suffering, and hardship, a
believer is not supposed to become hopeless, but should keep hope
because it is not the death which is the final destiny of human beings
, it is the Hereafter (Ókhirah) for which a believer should live. In
addition to these important elements of Islamic worldview, Islam
provides a cohesive social system and set of rules which keeps
community of believers in warm relationships with each other, thus
providing an atmosphere in which individuals are morally,
emotionally and even physically supported. Regarding elderly
parents, the Qur’Én states:
And your Lord has decreed that you shall not worship except
Him and honour your parents. For as long as they live, one of
them or both of them, you shall not speak harshly to them or
mistreat them; you shall speak to them amicably. And lower
for them the wings of humility and kindness and say: My
Lord, have mercy on them for they brought me up from infancy
(17:23-24).
In taking care of ill people, Islam provides a support system in
the form of family in which duties of maintenance and compassion
and kindness are to be maintained. If these notions were understood,
a Muslim would never contemplate committing suicide. Adhering
to these principles provides a suitable psychological support to those
who suffer with ailments and terminal illness. Researchers have shown
that mostly those patients have thought of suicide and euthanasia
who are depressed and their isolation amounts to a greater degree to
their suicidal ideation.
The Qur’Én is very clear on prohibition of killing. The Qur’Én
says: “And do not kill yourselves (nor kill one another). Surely,
Allah is Most Merciful to you” (Qur’Én, 4:29); furthermore, “And
do not kill anyone whose killing Allah has forbidden” (Qur’Én,
17:33). These verses explicitly prohibit suicide, euthanasia, and other
types of homicide. In regards to euthanasia, the verses prohibit killing
by clinicians. Moreover, the Qur’Én also prohibits consenting to one’s
own destruction and it could be related to those terminally ill patients
who give consent to mercy killing. The Qur’Én states: “And spend
9. Euthanasia:An Islamic Perspective
237
in the Cause of Allah and do not throw yourselves into destruction,
and do good. Truly, Allah loves the good-doers” (Qur’Én, 2:195).
In light of these verses and commandments of the Qur’Én, active
euthanasia is always wrong and prohibited.
The Qur’Énic verses on prohibition of killing explicitly give clear
position on main facts involved in euthanasia: This includes
prohibition of killing, prohibition of helping on prohibited acts,
consenting to self destruction, and suicide. The similar themes are
well supported by Sunnah.
Regarding the prohibition of killing, the Qur’Én prohibits
unjustified killing: “And do not kill anyone whose killing Allah has
forbidden, except for a just cause….” (17:33). Furthermore,
intentional killing is highly prohibited: “And whoever kills a believer
intentionally, his recompense is Hell to abide therein, and the Wrath
and the Curse of Allah are upon him, and a great punishment is
prepared for him” (4:93). In a similar way, self-killing is prohibited
too: “And do not kill yourselves (nor kill one another). Surely, Allah
is Most Merciful to you.” (4:29). In a similar way, the Qur’Én
prohibits helping conducting sinful acts: And do not help each other
in sin and aggression. (5:2). It also prohibits resorting to self
destruction and suicide. The Qur’Én states: “And do not kill
yourselves (nor kill one another). Surely, Allah is Most Merciful to
you” (4:29). Killing an innocent human being is one of the major
sins in Islam. The tradition of the Prophet states: “The biggest of
Al-KabÉ’ir (the great sins) are (1) to join others as partners in worship
with Allah, (2) to murder a human being, (3) to be undutiful to one’s
parents (4) and to make a false statement, or said, to give a false
witness.”12
AbË Hurayrah narrates that The Prophet said, “He who
commits suicide by throttling shall keep on throttling himself in the
Hell Fire (forever) and he who commits suicide by stabbing himself
shall keep on stabbing himself in the Hell-Fire.”13
FatwÉ and Codes: On the Prohibition of Active Euthanasia
Muslim fatwÉs and decrees have unanimously prohibited active
euthanasia. This is because active euthanasia explicitly is about
intentional killing and physician-assisted suicide is suicide; and
intentional killing and suicide both are prohibited by the explicit
injunctions of the Qur’Én and Sunnah. Therefore, Islamic medical
10. Mohammad Manzoor Malik
238
code and statements of various medical groups and large number of
fatwÉs have unanimously voiced against the permissibility of active
euthanasia and physician assisted suicide. For example, The
International Islamic Code for Medical and Health Ethics makes
clear prohibition of active euthanasia and physician-assisted suicide
in article sixty-one as follows:
Human life is sacred, and it should never be wasted except in
the cases specified by shari’a and the law. This is a question
that lies completely outside the scope of the medical
profession. A physician should not take an active part in
terminating the life of a patient, even if it is at his or his
guardian’s request, and even if the reason is severe deformity;
a hopeless, incurable disease; or severe, unbearable pain that
cannot be alleviated by the usual pain killers. The physician
should urge his patient to endure and remind him of the
reward of those who tolerate their suffering. This particularly
applies to the following cases of what is known as mercy
killing: a. the deliberate killing of a person who voluntarily
asks for his life to be ended, b. physician-assisted suicide,
and c. the deliberate killing of newly born infants with
deformities that may or may not threaten their lives.14
In a similar way, Muslim scholars have very categorically voiced
against active euthanasia and physician-assisted suicide. For
example, Shaykh YËsuf Al-QaraÌÉwÊ, makes the following statement:
“This act [euthanasia] is Islamically forbidden for it encompasses a
positive role on the part of the physician to end the life of the patient
and hasten his death via lethal injection, electric shock, a sharp
weapon or any other way. This is an act of killing, and, killing is a
major sin and thus forbidden in Islam, the religion of pure mercy”.15
Likewise, Ali Goma while responding to the question: “What is the
ruling in Islam for euthanasia, meaning: where the patient asks the
doctor to terminate his life because of excruciating pain or disability;
or where the doctor himself decides that it is better for the patient to
die than to live disabled or in pain?” he responds by stating that
“…euthanasia in its two forms described in the question is not
permissible. It is considered a grave sin as attested in a mass of
Prophetic reports. It is incumbent upon physicians to know that there
is no obedience to other people in a matter that constitutes
disobedience to Allah. Whenever a patient asks this of them, they
11. Euthanasia:An Islamic Perspective
239
must not accede, nor [are they to] kill another person without
right…As for a physician terminating the life of a patient for a reason
he personally deems justifiable: it is the unlawful taking of human
life...”16
Passive Euthanasia
Passive euthanasia or euthanasia by omission, also called negative
euthanasia, is the withholding or withdrawing unnecessary and
extraordinary medical treatment from a terminally ill patient and
allowing the patient to die. There are arguments which do not treat
passive euthanasia as euthanasia. Passive euthanasia is a complex
category which can mean a variety of acts; some could be categorized
as euthanasia and some do not mean euthanasia. Therefore, outright
rejection or permission of passive euthanasia would be misguiding
without making it clear what it is and how different cases under it
could be categorized. Passive euthanasia as described in major
literature on the issue includes:
a. Withdrawing medical treatment from terminally ill patients
b. Withholding medical treatment from terminally ill patients
c. Pain medication that may hasten death of a terminally ill
patient as a side effect
d. Discontinuing life support system such as ventilators
e. Starvation, and dehydration of a terminally ill patient by
discontinuing food
f. Refusing medical treatment by terminally ill patients
g. Do Not Resuscitate (DNR)
Passive euthanasia as explained above does not mean one single
notion but a variety of options a physician and patient face in handling
treatment. The issue is directly concerned with the Islamic approach
to medication. Since it is unanimously held that passive euthanasia
is not about failing to implement medical treatment to recoverable
patients, but those patients who die due to underlying diseases; the
question arises when and in what circumstances it is permissible to
withhold, withdraw, refuse, and induce pain medication that will
suppress the pain and as an unintended consequence in result may
hasten the death. Furthermore, is it permissible to let a patient starve
to death by discontinuing feeding tube and hydration? When is it
12. Mohammad Manzoor Malik
240
permissible for a patient to refuse medical treatment? And when is
“Do Not Resuscitate” (DNR) permissible? Therefore, solutions to
these issues are possible only when a well-conceived understanding
of Islamic approach to medication is formulated.
Islamic Stance on Medical Treatment
Islamic guidance on medical treatment is based on the basic sources
of Islam: the Qur’Én and Sunnah. Furthermore, maxims of Islamic
jurisprudence (al-qawɑid al-fiqhiyyah) which are drawn on these
sources have wider applicability in the issues which come under
passive euthanasia.
The Qur’Én clearly provides injunctions and commandments
which prohibit killing; whereas Sunnah as a collection of traditions
of the Prophet Muhammad (may peace be upon him) are
comprehensive in providing an Islamic approach to medication.
Sunnah includes various traditions which are helpful in formulating
an Islamic approach to medication in general and to unavailing
medicinal treatment in a particular way. Among these traditions are
those which encourage medical treatment such as Imam Ahmad
narrated that Usamah ibn Shurayk said:
I was with Prophet Muhammad Sallallaho Alaihe Wasallam
when the Bedouins came to him and said, ‘O’ Messenger of
Allah, should we seek medicine? He said, ‘Yes, O’ slaves of
Allah seek medicine, for Allah has not Created a disease
except that He Has Created its cure, except for one illness.’
They said. ‘And what is that?’ He said, Old age.17
It is narrated in the Masnad (by Imam Ahmad) and the Sunan of
al-TirmidhÊ and Ibn MÉjah) that AbË Khuzamah said: I said, ‘O
Messenger of Allah, the Ruqyah (divine remedies – Islamic
supplication formula) that we use, the medicine we take and the
prevention we seek, does all this change Allah’s Appointed destiny?
He said, ‘They are in fact a part of Allah’s Appointed destiny.”
Furthermore, AbË Hurayrah narrates: The Prophet said, “There is
no disease that Allah has created, except that He also has created its
treatment.”18
On the other hand, there are traditions which allow refusal of
medication such as narration of ‘Ói’shah (may Allah be pleased with
13. Euthanasia:An Islamic Perspective
241
her) where she relates about an incident before the demise of the
Prophet (peace and blessings of Allah be upon him). She states:
“We put medicine in one side of his mouth, but he started waving
us not to insert the medicine into his mouth. We said: He dislikes
the medicine as a patient usually does. But when he came to his
senses he said: Did I not forbid you to put medicine (by force) in
the side of my mouth….”19
Moreover, some scholars dispute over
which is better for the patient: treatment or showing endurance.
Some, who maintain that showing endurance is far better, base their
judgment on the narration of Ibn ‘AbbÉs AtÉ’ ibn AbÊ RabÊÍ said:
Ibn ‘AbbÉs said to me:
May I show you a woman of Paradise? I said:Yes. He said: Here
is this dark-complexioned woman. She came toAllah’sApostle
(may peace be upon him) and said: I am suffering from falling
sicknessandIbecomenaked;supplicateAllahforme,whereupon
he (the Holy Prophet) said: Show endurance as you can do and
there would be Paradise for you and, if you desire, I supplicate
Allah that He may cure you. She said: I am prepared to show
endurance (but the unbearable trouble is) that I become naked,
so supplicateAllah that He should not let me become naked, so
he supplicated for her.20
On the basis of above traditions, the discourse on Islamic
position on medication has been the subject of Islamic jurists since
very early times. The majority of scholars (×anafÊ and MÉlikÊ) said
that medical treatment is mubÉÍ (permitted). The ShÉfi‘Ês, and al-
QÉÌÊ, Ibn ‘AqÊl and Ibn al-JawzÊ among the ×anbalÊs, said that it is
mustaÍabb (recommended). For the ShÉfi‘Ê’s, treatment is
mustaÍabb when there is no certainty that it will be beneficial, but
when treatment is certain to be beneficial (such as putting a dressing
on a wound), then it is wÉjib or obligatory. In summary, therefore,
seeking a treatment or cure is not obligatory according to the
scholars, unless – according to some – it will definitely be of
benefit. Ali Baar, after discussing many opinions of fuqhÉ’ on the
status and scope of medication in Islam, concludes that there is no
doubt that a patient has a choice in having and not having medication
in some special situations. Even withholding medication is better
for the patient and his guardians when medicine is doubtful in
providing benefit or there is dominant guess that it will be useless
14. Mohammad Manzoor Malik
242
and its harm becomes clear. For example, when cancer has taken
hold of all the body in such a case the dominant guess is that
medication by surgery – rays or drugs will not be helpful but may
just increase pain; and expenses will become burdensome.21
In addition to above, there are also some maxims of Islamic
jurisprudence (al-qawɑid al-fiqhiyyah) which are applicable to the
cases which come under passive euthanasia. Among these principles
is (al-UmËr bi-maqÉÎidihÉ) which means “Matters shall be judged
by their objectives” or “Acts are judged by the intention behind
them”. Though there are many other principles which could be related
to the cases of euthanasia.
However, the aforementioned principle is without dispute
applicable to almost all moral actions. This principle is well founded
on the sound tradition of the Prophet in which he states: “Actions
are but by intention and each person will have but that which he
intended.”22
Since, in legal matters, intentionality does not play as a
deciding factor, it could only be of any benefit if “ignorance of
fact” is proved which could show intentionality behind acts.
However, in Islam, intentionality has a major role in judging action
in terms of sin and non-sin and in many cases related to passive
euthanasia right intentionality is required on the part of the physician
and the patient. For example, if pain medication is applied to a
terminally ill patient, which controls his pain but also as an
unintended consequence hastens death, in such a matter it basically
depends on the intention of both the doctor and patient whether
they in fact intend to hasten the death or just want to control the
overwhelming pain.
Issues under Passive Euthanasia
Taking a comprehensive view of the traditions of the Prophet
Muhammad (may peace be upon him) and the opinions of jurists
based on such traditions, it seems that Islam encourages medication;
however, when medication is seemingly useless, refusing, withholding,
withdrawing and discontinuing such medication is allowed. This view
is gaining more favour in writings and research on the issue. For
example, Islamic Code of Medical Ethics which was endorsed by the
1st International Conference on Islamic Medicine held in Kuwait
1981gives the following guidance on the issue:
15. Euthanasia:An Islamic Perspective
243
In his/her defense of life, however, the doctor is well-advised
to realize his limit, and never to transgress it .If it is
scientifically certain that life cannot be restored, then it is
futile to diligently keep the patient in a vegetative state by
heroic measures, or to preserve the patient by deep freezing
or other artificial methods. It is the process of life, the doctor
aims to maintain and not the process of dying. In any case,
the doctor shall not take a positive measure to terminate the
patient’s life! 23
The similar view is expressed by many Muslim scholars in
statements and fatwÉs. For example, Sheikh YËsuf al-QaraÌÉwÊ,
while taking different opinions of Islamic scholars on medication in
consideration, formulates the following position regarding the issue
of euthanasia. He initially makes the following statement which
demonstrates the prohibition of euthanasia:
This act [euthanasia] is Islamically forbidden for it
encompasses a positive role on the part of the physician to
end the life of the patient and hasten his death via lethal
injection, electric shock, a sharp weapon or any other way.
This is an act of killing, and, killing is a major sin and thus
forbidden in Islam, the religion of pure mercy.24
However, just after stating the prohibition of active euthanasia,
Sheikh al-QaraÌÉwÊ makes the following statement on permissibility
of suspension of treatment:
As for the suspension of medical treatment via preventing
the patient from his due medication which is, from a medical
perspective, thought to be useless, this is permissible and
sometimes it is even recommended. Thus, the physician can
do this for the sake of the patient’s comfort and the relief of
his family. Nothing is wrong in this, InshÉ’ Allah (Allah
willing).25
He further comments on withholding and withdrawing of the
treatment and makes it distinct from mercy killing as follows:
But in cases when sickness gets out of hand, and recovery
happens to be tied to miracle, in addition to ever-increasing
pain, no one can say treatment then is obligatory or even
recommended. Thus, the physician’s act of stopping
16. Mohammad Manzoor Malik
244
medication, which happens to be of no use, in this case may
be justified, as it helps in mitigating some negative effects
of medications, and it enhances death. But it’s different from
the controversial “Mercy Killing” as it does not imply a
positive action on the part of the physician; rather, it is some
sort of leaving what is not obligatory or recommended, and
thus entails no responsibility.26
In a similar way while explaining the importance of medication
in Islam juristic opinions on the issue, Sheikh Muhammed Salih Al-
Munajjid while responding to the question: “If a person was dying
from a terminal illness, and treatment offered was unlikely to benefit
(although a remote possibility that it could help), does the person
have to take the treatment? As the treatment has many bad side-
effects, and the person may not want to suffer them? In general,
does have a Muslim have to take medicine for illnesses, or is it
optional?” makes the following statement:
Since in the situation described in the question there is no
certainty that treatment will be of benefit, and indeed it is
likely to cause suffering to the patient, then there is nothing
at all wrong with not giving the treatment. The patient should
not forget to put his trust inAllah and seek refuge in Him, for
the gates of Heaven are open to those who call on Allah. He
may also seek treatment (ruqya) by reciting Qur’aan, such as
reading al-Faatihah, al-Falaq and al-Naas over himself. This
will benefit him psychologically and physically, as well as
bringing him reward. Allah is the Healer and there is no
healer but He. 27
Regarding withholding medical treatment from terminally ill
patients, Standing Committee for Academic Research and Issuing
fatwÉs with attestations of Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah
ibn Baaz and Shaykh ‘Abd al-Razzaaq ‘Afeefi allowed “Do Not
Resuscitate” (DNR) in the following cases: (1) If the sick person
has been taken to hospital and is dead. (2) If the patient’s condition
is not fit for resuscitation according to the opinion of three trustworthy
specialist doctors. (3) If the patient’s sickness is chronic and
untreatable, and death is inevitable according to the testimony of
three trustworthy specialist doctors. (4) If the patient is incapacitated,
or is in a persistent vegetative state and chronically ill, or in the case
17. Euthanasia:An Islamic Perspective
245
of cancer in its advanced stages, or chronic heart and lung disease,
with repeated stoppages of the heart and lungs, and three trustworthy
specialist doctors have determined that. (5) If there is any indication
in the patient of brain injury that cannot be treated according to the
reports of three trustworthy specialist doctors.(6) If reviving the heart
and lungs is of no benefit and not appropriate because of a certain
situation according to the opinion of three trustworthy specialist
doctors.28
In a consistent manner with the above decree, Ali Goma
furthermore makes his opinion on removing life support system and
allows it if the patient’s recovery is not possible; however, in ordinary
use of the life support system to enhance respiration he does not
allow removal of such support system. He makes the following
statement:
Islamic law does permit the removal of the medical
equipment utilized to keep a person alive when it is no longer
hoped that such a person will be cured and no progress is
being made in the attempt to restore their health—due to
being “clinically dead”—only when physicians advise to
do so. If, however, the equipment has another purpose, like
the removal of fluid to improve respiratory health, it is not
permissible to deactivate them. This is different, though,
from what is called “euthanasia” wherein the sick person …
is still living and their life is not dependent upon the life
preserving equipment...29
In agreement with the above fatwa, Muzammil Siddiqi of the
Fiqh Council of North America makes a clear statement on the issue,
he states:
If, however, a number of medical experts determine that a
patient is in a terminal condition and there is no hope for
his/her recovery, then it could be permissible for them to
stop the medication. If the patient is on life support, it may
be permissible, with due consultation and care, to decide to
switch off the life support machine and let the nature take its
own time. Under no condition it is permissible to induce
death to a patient.30
In like manner, Islamic Medical Association of North America
(IMANA) makes statement that supports discontinuing life support
18. Mohammad Manzoor Malik
246
in a vegetative state; however, the statement does not allow
withholding nutrition and hydration. The following statement is as
follows:
IMANA believes that when death becomes inevitable, as
determined by physicians taking care of terminally ill
patients, the patient should be allowed to die without
unnecessary procedures. While the patient is still alive, all
ongoing medical treatments can be continued. IMANA does
not believe in prolonging misery on mechanical life support
in a vegetative state.All of the procedures of mechanical life
support are temporary measures. When a team of physicians,
including critical care specialists have determined, no further
or new attempt should be made to sustain artificial support.
Even in this state, the patient should be treated with full
respect, comfort measures and pain control. No attempt
should be made to withhold nutrition and hydration. In such
cases, if and when the feeding tube has been withdrawn it
may not be reinserted. The patient should be allowed to die
peacefully and comfortably. No attempt should be made to
enhance the dying process in patients on life support. Suicide
and Euthanasia are prohibited in Islam (Qur’Én, 17:33).31
A very well codified position on the issue is present in The Islamic
Code of Medical Ethics, issued by the First International Conference
on Islamic Medicine held in Kuwait, in 1981. In its Article Sixty-
Two, the code states that “the following cases are examples of what
is not covered by the term “mercy killing”:
a. the termination of a treatment when its continuation is
confirmed, by the medical committee concerned, to be
useless, and this includes artificial respirators, in as much as
allowed by existing laws and regulations; b. declining to
begin a treatment that is confirmed to be useless; and c. The
intensified administration of a strong medication to stop a
severe pain, although it is known that this medication might
ultimately end the patient’s life. 32
On the issue of discontinuing life support system from those
patients who are laid on it, a clearer position is found in the resolutions
of Council of Islamic Jurisprudence about when such support system
can be withdrawn or discontinued. In its third session held in Amman,
19. Euthanasia:An Islamic Perspective
247
Jordan, on 8-13 Safar 1407 AH/11-16 October 1986 CE, the Council
of Islamic Jurisprudence (Majma‘ al-Fiqh al-IslÉmÊ), Organization
of the Islamic Conference, after the presentation of all points of
view on the topic of life support machines and listening to detailed
explanations from specialist doctors decided the following: “When
all his [patient’s] brain functions cease completely and specialist,
experienced doctors determine that this is irreversible and necrosis
has begun to occur in the brain. In this condition it is permissible to
discontinue the life supportive system from the patient even when
some of the patient’s organs like the heart are kept functional by
artificial means”.33
Again, the Council of Islamic Jurisprudence
(Majma‘ al-Fiqh al-IslÉmÊ) restated its position on the issue during
its 10th session on 24/2/1408 AH as follows:
In the case of a patient whose body has been hooked up to
life support, it is permissible to remove it if all his brain
functions have ceased completely, and a committee of three
specialist, experienced doctors have determined that this
cessation of function is irreversible, even if the heart and
breathing are still working mechanically with the help of
the machine.
The above mentioned discourse, which is basically founded on
traditions of the Prophet and their understanding by Islamic jurists
and its further materialization into medical codes, resolutions, and
fatwa literature, help in resolving major issues which come under
passive euthanasia. Thus, it seems permissible on the part of a
terminally ill patient to refuse medical treatment when he is sure
that the medication is useless and futile. It also seems permissible to
do pain medication if such medication may hasten death as a side
effect. However, regarding discontinuing artificial life support
system, a careful permissible way seems when life depends mainly
on such system; in the strict sense when brain functions have ceased
completely and its cessation of function is irreversible. Furthermore,
initiating life support to dying people is prohibited. However, it is
not permissible to discontinue food and hydration.
Conclusion
Euthanasia as described and explained in Islamic literature on the
bioethical issues remains divided between its two types: active and
20. Mohammad Manzoor Malik
248
passive euthanasia. However, active euthanasia includes physician-
assisted suicide as well. On the basis of the Qur’Én, Sunnah, Islamic
medical code, and fatwÉs, active euthanasia is prohibited. The
impermissibility of active euthanasia and physician-assisted suicide
is mainly based on the prohibition of killing an innocent person on
which Islamic sources are explicitly clear. To enumerate, the following
relevant forms are prohibited: (1) voluntary active euthanasia (2)
involuntary active euthanasia (3) non-voluntary euthanasia, and (4)
physician-assisted suicide. Therefore, any physician, whether directly
killing as in active euthanasia or indirectly killing as in physician-
assisted suicide, is committing to an immoral and illegal act.
Regarding the second type of euthanasia, called passive euthanasia,
because of its complexity and lack of preciseness, the issues which
could be grouped under it are withholding, withdrawing, and refusing
medical treatment; Do Not Resuscitate (DNR); discontinuing life
support system; starvation and dehydration; and pain medication
that may hasten death as a side effect. These issues are addressed
based on the Qur’Én and Sunnah in Islamic medical codes, resolutions
of Muslim jurists, and fatwa literature. In light of these sources, it
seems permissible on the part of a terminally ill patient to refuse
medical treatment when he is sure that the medication is useless and
futile. It also seems permissible to do pain medication if pain is
overwhelming and hastening death as a side effect is an unintended
consequence. However, regarding discontinuing artificial life support
system a careful permissible way seems when life depends mainly
on such system; in the strict sense when brain functions have ceased
completely and its cessation of function is irreversible. Furthermore,
initiating life support to dying people is prohibited because it will
prolong process of dying and cause misery. However, it is not
permissible to discontinue food and water.
Endnotes
1 Joseph Fletcher, “Sanctity of Life Versus Quality of Life,” in Euthanasia :
The Moral Issues, ed. Robert M. Baird and Stuart E. Rosenbaum (Buffalo,
N.Y.: Prometheus Books, 1989), 91.
2 Robert M. Baird and Stuart E. Rosenbaum, Euthanasia : The Moral Issues,
Contemporary Issues in Philosophy (Buffalo, N.Y.: Prometheus Books,
1989), 9.
21. Euthanasia:An Islamic Perspective
249
3 C. Everett Koop, “The Right to Die: The Moral Dilemmas,” in Euthanasia :
The Moral Issues, ed. Robert M. Baird and Stuart E. Rosenbaum (Buffalo,
N.Y.: Prometheus Books, 1989a), 69.
4 “Euthanasia,” in Merriam-Webster Online Dictionary (2008).
5 S.J. John A. Hardon, “Moral Theology,” accessed September 3, 2011, http://
w w w. t h e r e a l p r e s e n c e . o r g / a r c h i v e s / M o r a l _ T h e o l o g y /
Moral_Theology_004.htm.
6
American Medical Association Council on Ethical and Judicial Affairs,
“Decisions near the End of Life,” Journal of the American Medical
Association 267, no. 16 (1992): 2230.
7 James Porter Moreland and Norman L. Geisler, The Life and Death Debate:
Moral Issues of Our Time (N.p.: Westport,CT. Publication Praeger, 1990),
64.
8 Margaret Otlowski, Voluntary Euthanasia and the Common Law
(Oxford: Clarendon Press, 1997), 16-17.
9 American Medical Association Council on Ethical and Judicial Affairs,
“Decisions near the End of Life,”2231.
10 Moreland and Geisler, The Life and Death Debate: Moral Issues of Our
Time, 65.
11 The International Islamic Code for Medical and Health Ethics Medical
Behavior and Physician Rights and Duties Social Issues (N.p.: n.p. 1981).
12 Al-BukhÉrÊ, ØaÍÊÍ al-BukhÉrÊ, trans. Muhammad Muhsin Khan, 83:10,
accessed August 20, 2011, http://www.searchtruth.com/hadith_books.php.
13 Al-BukhÉrÊ, ØaÍÊÍ al-BukhÉrÊ, 23:446.
14 The International Islamic Code for Medical and Health Ethics (N.p.: n.p.
n.d.).
15 Yusuf Al-Qaradawi, “Islam’s Stance on Euthanasia,” N.d. http://
www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-
Ask_Scholar/FatwaE/FatwaE&cid=1119503544774.
16 Goma, Ali. “Ethics of Euthanasia” accessed September 2, 2011, http://
www.islamopediaonline.org/fatwa/egypts-darul-ifta-euthanasia.
17 AbË DÉwËd, Sunan AbÊ DÉwËd, trans. Ahmad Hasan, 28:3846; accessed
August 3, 2011, http://www.searchtruth.com/hadith_books.php#abudawud.
18 Al-BukhÉrÊ, ØaÍÊÍ al-BukhÉrÊ, 71:582).
19 Ibid., 71:610.
20 Al-BukhÉrÊ, ØaÍÊÍ al-BukhÉrÊ, 70:555.
22. Mohammad Manzoor Malik
250
21 Muhammad ibnAlÊ al-BÉr, AÍkÉm al-TadÉwÊ (Jiddah: DÉr al-ManÉr, 1416h),
43.
22Al-BukhÉrÊ, ØaÍÊÍ al-BukhÉrÊ, 1:1.
23 The International Islamic Code for Medical and Health Ethics (N.p.: n.p.
n.d.).
24 Al-Qaradawi, “Islam’s Stance on Euthanasia,”N.d. http://
www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-
Ask_Scholar/FatwaE/FatwaE&cid=1119503544774.
25 Al-Qaradawi, “Islam’s Stance on Euthanasia,” N.d.
26Al-Qaradawi, “Islam’s Stance” .
27 Sheikh Muhammed Salih Al-Munajjid, “Ruling on Medical Treatment,”
N.d. http://www.islamqa.com/en/ref/2438.
28 Standing Committee for Academic Research and Issuing Fatwas, Fataawa
al-Lajnah Al-Daa’imah (25/80) (N.p.: n.p. n.d.).
29 Goma, “Ethics of Euthanasia.”
30 Muzammil Siddiqi, “Is Euthanasia Allowed in Islam?, accessed September
1, 2011, http://www.e-infad.my/FMS_en/index.php?option=com_fatwa
&task=viewlink&link_id=2304&Itemid=59.
31IMANA Ethics Committee, “Islamic Medical Ethics: The Imana Perspective,”
Journal of Islamic Medical Association 37 (July 2005): 33-42.
32 The International Islamic Code for Medical and Health Ethics (N.p.: n.p.
n.d.).
33 Majma’ al-Fiqh al-IslÉmÊ, “Life Supportive System,” Majallat Majma’ al-
Fiqh 2, no. 3: 807.