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Q905: Is euthanasia allowed?

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Question:

My grandfather had a severe heart attack a month ago. He underwent triple bypass surgery and after he became a little bit better. However, recently his health has started to deteriorate. He is on a respirator so he is not really breathing on his own. The machines are basically breathing for him most of the time. When he does breath on his own, he takes deep breaths that seem painful for him. He has been in the hospital, sedated and under anaesthesia most of the time, for about a month. Today I just found out that he has gangrene in his toes so they may need to amputate his hands and feet. My dad who is also a physician is not ready to let him pass on. I feel so bad seeing my grandfather in so much pain and suffering. I don’t know how my family and I should handle this situation, Islamically. If you can give some advice to us, that would help. Is it Islamically acceptable to end my grandfather’s suffering by removing the machines, and letting him pass on.

——

Answer:
In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Before issuing a verdict with regards to your query, hereunder are previous answers on the different types of euthanasia and their rulings according to Shari’ah (Prepared by Ml. Ashhad bin Said-Student of Iftaa and Student of Medicine):

1). The various types of euthanasia

Euthanasia comes in a number of different means:

1. Direct or deliberate euthanasia:
Active euthanasia, an act of commission, is taking some action that leads to death like a fatal injection. Passive euthanasia, an act of omission, is letting a person die by taking no action to maintain life.

This is done through giving the patient a lethal dose of curare or barbiturates or other derivatives of cyanide with the intention of killing. This has three cases:

a. The voluntary case, when the process is carried out at the pressing request of the patient who desires to die while he is fully conscious, or according to an already written testament.

b. The involuntary case, which is the case of a sane unconscious adult patient. The action to end his life is taken on the decision of the physician who thinks that killing him is for his or her own good, or according to the decision of the patient’s guardian or relatives who think that killing is in his or her best interests.

c. In the involuntary case where the patient is incapable of reasoning, whether a child or insane, the action is taken according to a decision made by the treating physician.

The prohibition of direct active euthanasia, the prohibition of suicide and assisting in bringing it about, for according to the Shari`ah killing a patient suffering from a terminal illness is not permissible for the physician, the patient’s family, or the patient himself. The patient, whatever his illness, and however sick he (or she) is, shall not be killed because of desperation and loss of hope in recovery or to prevent the transfer of the patient’s disease to others, and whoever commits the act of killing will be a deliberate killer.

The Qur’an confirms without a shadow of a doubt that homicide is absolutely forbidden, as Allah Almighty says:
(And take not life, which Allah has made sacred, except by way of justice and law.)
(Al-An`am 6: 151)
We ordained for the Children of Israel that if anyone killed a person not in retaliation of murder or for spreading mischief in the land—it would be as if he killed all mankind.)
(Al-Ma`idah 5: 32)

2. Assisted suicide:
In this case the patient ends his (or her) life by himself according to instructions given to him by another person that provides him with the information and devices that help him to die. It is unlawful for the patient to kill himself (or herself) and it is unlawful for somebody else to kill him (or her) even if he is given leave to kill him. The former case will be suicide and the latter will be aggression against the other by killing him, for his permission does not render the unlawful act lawful. The patient does not posses his own soul to permit somebody else to take it.

The Verdict: In light of the above mentioned, if it is determined by medical experts that your grandfather is terminally ill and there is absolutely no hope for his recovery and/or survival, then it will only be permissible to resort to passive euthanasia, i.e. to stop the medication or remove the machines and let nature take its own time.

وفي الكيسانيات في الجراحات المخوفة والقروح العظيمة والحصاة الواقعة في المثانة ونحوها إن قيل قد ينجو وقد يموت أو ينجو ولا يموت يعالج وإن قيل لا ينجو أصلا لا يداوى بل يترك كذا في الظهيرية .
(Al-Fatawa al-Hindiyyah, 5/360, Rashidiyyah)
If however, after consultation with medical experts, it is determined that there is a possibility for recovery, then it will not be permissible to abstain from such treatment which is vital for the survival of the person. It will be the duty of the doctors and the family of the sick person to ensure that they do everything possible to ease his pain and assist him in every way possible.

We ask Allah Ta’ala to make it easy for your grandfather and your family.

And Allah knows best
Wassalamu Alaikum

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