The BBSI’s View on the Assisted Dying Bill: The Islamic Perspective

Sections to report:

1. Sanctity of life in Islam
2. Compassion for suffering
3. Fatawa sections
   • Impermissibility of suicide
   • Specifically, Euthanasia
     • Rationale
4. Responses from other faith groups
5. Muslim community dimensions
   • Spiritual framing (get papers on this)
   • Family support systems

Introduction

The British Board of Scholars and Imams (BBSI) is pleased to present this report on Islamic perspectives regarding the Assisted Dying Bill currently under consideration in the United Kingdom. This report aims to provide an in-depth analysis of the religious, ethical, and social dimensions from an Islamic viewpoint, thereby reflecting the concerns and principles of the British Muslim community.

As the nation considers and debates the Assisted Dying Bill for the upcoming parliamentary reading, it is imperative to ensure that the perspectives of the British Muslim community are meaningful heard and considered. The sanctity of life is a foundational tenet in Islamic ethics, alongside intense care and service for those who suffer. By elucidating the Islamic legal perspectives held by British Muslims, the BBSI seeks to inform legislators, policymakers, and the wider public, fostering a better understanding of the moral implications of the Bill.

This document is part of the broader commitment of the BBSI to engage with contemporary societal challenges in a manner that upholds the integrity of Islamic teachings while promoting the common good within a pluralistic society. It is our hope that this report will serve as a valuable resource for those tasked with evaluating the complexities of the Assisted Dying Bill and its potential impact on the multifaceted fabric of British society.

The Sanctity of Life in Islam

In Islam, the sanctity of life is a fundamental and immutable principle that has been strongly expressed in the Qur’an, Hadith, and the writings of countless scholars. All life, human, animal and plant are granted great value, only being violable in a slender number of instances.

The Qur’an, in Surah Al-Ma’idah (5:32), states:

“Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely.”

Similarly, Surah Al-Isra (17:33) states:

“And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly – We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].”

These verses stress the high value afforded to all human life, and detailing the exceptional and highly regulated cases in which life may be taken.

Several teachings of the Holy Prophet (peace be upon him) echo the same regard for human life:

It was narrated that ‘Abdullah bin ‘Amr said: “I saw the Messenger of Allah (ﷺ) circumambulating the Ka’bah and saying: ‘How good you are and how good your fragrance; how great you are and how great your sanctity. By the One in Whose Hand is the soul of Muhammad, the sanctity of the believer is greater before Allah than your sanctity, his blood and his wealth, and to think anything but good of him.’” (Sunan Ibn Majah, 3932 – Da’if)

Additionally:

Narrated Jundub: Allah’s Messenger (ﷺ) said, “Amongst the nations before you there was a man who got a wound, and growing impatient (with its pain), he took a knife and cut his hand with it and the blood did not stop till he died. Allah said, ‘My Slave hurried to bring death upon himself so I have forbidden him (to enter) Paradise.’ “ (Sahih Bukhari, 3463)

As well as underscoring the value of human life, this hadith – more directly relevant to our subject matter – also clearly prohibits suicide.

The above are but a few references to the sanctity of life in Islam, which collectively affirm that the preservation of life is a divine imperative, only to voided in limited and highly regulated circumstances. Suicide, and by extension, assisted dying would fall foul of this. We will later discuss the Islamic legal positions in more detail.

Compassion for Suffering in Islam

Alongside understanding Islam’s unequivocal and unambiguous regard for the sanctity of life, and subsequently it is clear prohibition on suicide and euthanasia, it is important to also understand the powerful regard Islam has for those who suffer, whether by poverty, illness or otherwise. By considering this, we can arrive at a holistic understanding as to how Islam approaches end of life care and terminal illness.

Islam acknowledges trials, tribulations, and difficulty as an essential part of the human sacrifice. Alongside this acknowledge, Islam provides a powerful set of spiritual concepts and teachings which enable us to navigate such occurrences through understanding them as conduits for purification and growing closer to Allah.

The Qur’an states in Surah Al-Baqarah (2:286):

“Allah does not burden a soul beyond that it can bear. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned.”

This verse highlights the belief that there nothing from the dictates of the religion which Allah has tasked us with that we cannot achieve. This empowers Muslims by assuring them that they are fundamentally capable of obeying Allah, even in instances of great pain and difficulty such as in terminal illness.

Moreover, the story of Prophet Ayyub (Job) in Surah Al-Anbiya (21:83) is a profound example as to how we can navigate grave sickness by relying on Allah and beseeching him.

“And [mention] Job, when he called to his Lord, ‘Indeed, adversity has touched me, and You are the Most Merciful of the merciful.’”

Beyond enduring illness, Islam regards sickness as something which spiritually elevates someone and causes their sins to be forgiven. The Prophet Muhammad, peace be upon him, said:

“No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” (Sahih Bukhari 5641)

Islam also contours Muslim communities to be orientated around caring and supporting each other, especially those who are sick. For example:

Al-Bara’ bin `Azib reported: Messenger of Allah (ﷺ) has ordered us to visit the sick, to follow the funeral (of a dead believer), respond to the sneezer (i.e., by saying to him: Yarhamuk-Allah after he says: Al-hamdu lillah), to help those who vow to fulfill it, to help the oppressed, to accept the invitation extended by the inviter; and to promote greetings (i.e., saying As-Salamu `Alaikum). (Riyad al-Saliheen, 894)

The impact of such teachings is clear on British Muslim communities. The latest census data shows the extent of caring responsibilities undertaken by British Muslims; 410,000 British Muslims look after family homes and 290,000 British Muslims are unpaid carers. Plentiful academic studies also demonstrate the positive psychological impact of Islamic beliefs, as well as the strength of support groups.

In summary, Islam has a very strong spiritual infrastructure which it provides to those who suffer. Compassionate and caring cognitive frames are provided for those who suffer from illnesses, alongside strong encouragement towards caring and supporting the unwell.

Islamic Legal Perspectives

The BBSI specialises in the provision of Islamic legal perspectives on a variety of contemporary issues. These perspectives are essential for policy makers to consider; they reflect the sensibilities of British Muslims, as well as a meaningful moral position for lawmakers to consider.

Unequivocally, euthanasia is prohibited in Islam. This stems from Islam’s high regard for the sanctity of human life, viewing life ultimately as a gift from Allah, and even instances of suffering are regarded in a spirit of optimism.

This section will detail a series of legal topics relevant to euthanasia.

The Impermissibility of Wishing for Death

In instances of great suffering, wishing for death is prohibited for Muslims. This is based on the Holy Prophet’s (peace be upon him) clear prohibition of this:

“None of you should wish for death because of a calamity that has afflicted him. If he must do something, he should say: ‘O Allah, keep me alive as long as life is better for me, and cause me to die if death is better for me.’” (Sahih Bukhari 5671)

This ruling conveys the depth of trust for Allah’s decree, and ultimately the positive view of life in Islam.

The Impermissibility of Suicide

One of the highest objectives of Islam is the preservation of human life. Across the entirety of Islam’s legal injunctions, one of the most prevalent stated objectives is to preserve human life. Based upon the high regard for the sanctity of life in Islam, suicide is prohibited in strong terms. This is based on explicit injunctions in Revelatory texts:

“And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.” (Surah An-Nisa 4:29)

This verse underscores that life is a divine trust, and taking one’s own life is seen as a violation of this trust. The Prophet Muhammad (peace be upon him) reinforced this principle:

“Whoever kills himself with something will be punished with it in the Hellfire.” (Sahih Muslim 109)

This is true even in cases of extreme pain and difficulty:

Allah’s Messenger (ﷺ) said, “Amongst the nations before you there was a man who got a wound, and growing impatient (with its pain), he took a knife and cut his hand with it and the blood did not stop till he died. Allah said, ‘My Slave hurried to bring death upon himself so I have forbidden him (to enter) Paradise.’ “ (Sahih Bukhari, 3463)

The Impermissibility of Euthanasia

Based on the above, Islamic scholars are clear and unanimous that euthanasia is prohibited in Islam.  Islamic scholarship has always hosted a wide range of differences of opinions. Even with such a strong tradition of diversity, it is important to note that suicide, and therefore euthanasia, has no differences of opinion on it. This is unambiguously prohibited in Islam.

Moreover, some scholars regard euthanasia is tantamount to murder on the part of the one who assists or carries out the act of euthanasia.

An important nuance here is that volitional withdrawal of treatment to allow an individual to die naturally is not considered suicide. In the context of terminal illnesses, sometimes patients opt not to take up treatments that are unlikely to work or have severe side-effects. Deciding not to take up such treatment is considered permissible.

Alternative Perspectives and Arguments Against Euthanasia

The debate over assisted dying encompasses a spectrum of perspectives from various faith traditions and secular viewpoints. The BBSI joins the chorus of voices expressing opposition to assisted dying, including a variety of faith groups as well as some secular perspectives.

Christian Perspectives

The Catholic Church has maintained a firm stance against assisted dying, emphasising the sanctity of life and the moral imperative to preserve it. Catholic leaders argue that legalizing euthanasia undermines human dignity and could lead to societal pressures on vulnerable individuals to end their lives prematurely.

Similarly, the Church of England opposes assisted dying, citing concerns about the potential for abuse and the moral implications of sanctioning the intentional ending of life. In October 2024, the Archbishop of Canterbury, along with other faith leaders, issued a joint statement expressing their opposition to proposed assisted dying legislation, emphasising the importance of palliative care and support for the terminally ill.

Jewish Perspectives

Orthodox Judaism strictly prohibits assisted suicide, viewing life as a divine gift that only God has the authority to take away. The Conservative movement largely aligns with Orthodox Judaism in emphasizing the sacredness of life. While there is some openness to discussions on patient autonomy, leading scholars and rabbinical authorities in this tradition underscore that direct participation in ending life violates Halakha. Reform Judaism acknowledges patient autonomy and compassion in end-of-life care. However, formal acceptance of assisted suicide remains limited, as many Reform Jewish leaders still uphold the principle that life should be protected.

Secular and Humanist Perspectives

Secular and humanist viewpoints stress individual autonomy and the right to choose one’s end-of-life options. Advocates argue that assisted dying allows for a dignified death and the alleviation of unnecessary suffering. However, some secular thinkers caution against legalization, arguing that it could lead to a devaluation of life and societal pressures on vulnerable populations.

Medical and Ethical Considerations

The British Medical Association (BMA) has engaged in extensive discussions on the topic, outlining arguments both for and against physician-assisted dying. Proponents within the medical community cite respect for patient autonomy and the relief of suffering as key reasons for support. Opponents raise concerns about the potential for coercion, the integrity of the doctor-patient relationship, and the adequacy of palliative care alternatives. The BMA’s comprehensive overview of these arguments reflects the complexity of the issue within the medical profession.

Conclusion

This publication summarises and presents Islamic legal perspectives, as well as surrounding spiritual dimensions on assisted dying. Islam is unequivocal in its prohibition on suicide, and assisted dying. The BBSI holds strongly to this position. We underscore Islam’s deep care and consideration for those who suffer from illnesses. This compassion does not grant us the right to end the great gift of life. Indeed, the entire Islamic legal code heavily revolves around preserving human life.

This publication is a contribution to the debate on Assisted Dying in the UK. The Islamic legal perspectives presented add a vital moral component to this debate, one which is held by British Muslims. We strongly urge policy makers to consider the sanctity of life, and we warn against legalising it.