Islam pays a special attention to man’s life and considers it sacred in all its aspects. Not only man’s life that is sacred, but also his dignity, and honour as well. Medical issues related to the life or death of a certain person are of critical importance, and hence Muslim scholars see that such issues are to be collectively dealt with by a group of specialized doctors.
Dr. Muzammil Siddiqi, president of the Fiqh Council of North America, states the following: Allah Almighty says: (Nor take life—which Allah has made sacred—except for just cause. And if anyone is slain wrongfully, We have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life ;for he is helped (by the law)) (Al-Israa’ 17:33).
And, (Say: Come, I will rehearse what Allah has (really) prohibited you from: join not anything as equal with Him; be good to your parents; kill not your children on a plea of want—We provide sustenance for you and for them—come not nigh to shameful deeds, whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus does He command you, that you may learn wisdom) (Al-An`am 6:151).
Islam considers human life sacred. Life is to be protected and promoted as much as possible. Since the Florida woman Terri Shiavo’s case came in the news, there is a lot of discussion on the issue of life and death. It is important for us as Muslims to understand our position and also to prepare ourselves in case we or our dear ones confront such a situation. There are a number of important questions:
1.Euthanasia or “mercy killing”: There is no provision in Islam for killing oneself or another person to reduce his/her physical or emotional pain or suffering from sickness or injury. It is the duty of the doctors, patients’ relatives, and the state to take care of the sick and to do their best to reduce the pain and suffering of the sick, but they are not allowed under any circumstances to kill the sick person. The sick person also should patiently endure the pain and should pray to Allah. Faith and patience bring both comfort and blessings in this life and in the eternal life.
If, however, a number of medical experts determine that a patient is in a terminal condition, that there is no hope for his/her recovery, and that all medications have become useless, then it permissible for them, through a collective decision, to stop the medication. Under no condition it is permissible to induce death. As long as a person is alive, it is his/her right to be fed. Medical experts and relatives should not withhold nutrition from a living person. They should do their best to provide him/her with necessary nutrition by whatever method is possible.
2. Prolonging life artificially: The Shari`ah favors life and emphasizes that life should be protected as much as possible. According to the Qur’an, (saving one life is like saving the whole humanity) (Al-Ma’idah 5:32). Thus, the Shari`ah scholars are in favour of using all methods, including artificial resuscitation to protect life.
If a patient is placed on life support and the doctors see no improvement in the patient’s health conditions, and the doctors indicate that artificial resuscitation has become useless, then with due consideration and care and by collective decision of medical experts, family members, and religious scholars, it would be permissible, to decide to switch off the life support machine and to allow nature to take its course.
3. When there is dispute, who makes the final decision? Shari`ah would prefer a consensus and collective decision in this matter. The decision should be made with compassion and by bringing all the family members together by explaining the whole situation and consequences. It is better that courts should not interfere in this matter unless there is a suspicion that, for example, the doctor belongs to an organ transplant group or the family member is interested in the inheritance or bequeathal or anyone in the team is accused of professional misconduct. It is better to err and save life rather than err and lose life.
4. Defining death: When is a person dead? Muslim medical experts have defined death in the following way: An individual is considered dead in one of the following two situations:
a. Complete irreversible cessation of respiratory and cardiovascular systems
b. Complete irreversible cessation of the functions of the brain including the brain stem. This should be confirmed by the accepted medical standards. In case of brain death, it is required to have the presence of a reliable medical specialist well experienced in the clinical diagnosis of brain and brain stem death and the various implications of such diagnosis.
5. Preparing the will: The Prophet (peace and blessings be upon him) urged all Muslims to prepare their will. It is always good to have an Islamic will. The way the situation is changing and the increasing involvement of the governments and courts in this matter make it even more urgent and necessary that we carefully think how to prepare our Islamic will, not only for the distribution of inheritance, but also for our medical treatment in case of coma or other complications (a living will) and also for our proper Islamic burial.
May Allah keep us on the right path and save us from difficulties in this life and in the life to come. Ameen.