Adakah AKu Pembunuh?

tokwan_jantan

Assalamualaikum wrt. wbt.,
Katalah begini, adalah salah seorang dpd ahli keluarga kita terlantar di ICU dgn alat bantuan hayat... keadaannya koma & jika alat bantuan hayat itu dicabut... riwayat akan tamat... tapi jika alat itu tidak dicabut, dia akan terus bernyawa tapi koma... tempohnya hidupnya tidak dapat dipastikan... dalam keadaan ini, doktor minta kita buat keputusan, sama ada nak cabut atau nak teruskan!...kalau diteruskan alat bantuan hayat itu... sipesakit masih bernyawa tapi koma, terpaksa terus duduk di wad... dan ahli waris terpaksa menjaga sipesakit dan kos hospital juga semakin meningkat... persoalannya, kalau keputusan 'cabut' alat bantuan hayat diambil... adakah kita telah membunuh sipesakit?...

chique

euthanasia kot, mercy-killing

sixret

nama perbuatan ni Euthanasia atau Mercy-Killing.

Ulama Seluruh dunia sepakat tentang isu ini.

Regarding your question, following is the fatwa issued by the prominent Muslim scholar Sheikh Al-Qaradawi on this issue:


Euthanasia or Mercy Killing is the act or practice of ending the life of an individual suffering from a terminal illness or an incurable condition, through lethal injection or the suspension of extraordinary medical treatment.

This act 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.

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, Insha’ Allah (Allah willing).

It is highly stressed here that medical treatment is deemed non-obligatory by the majority of Muslim scholars and the founders of the famous schools of Islamic Jurisprudence. Rather, to them, it is permissible. Only a few number of Muslim scholars maintain that it is obligatory, as said by some followers of Imam Ahmad and Ash-Shafi`i. Also, others maintain that applying medical treatment is commendable and preferable.

Moreover, some scholars disputed 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 `Abbas in the two Sahihs that `Ata’ Ibn Abu Rabih said: Ibn `Abbas said to me: “‘May I show you a woman of Paradise?’ I said: ‘Yes.’ He said: ‘Here is this dark-complexioned woman. She came to Allah’s Messenger, peace and blessing be upon him, and said: ‘I am suffering from epilepsy and convulsive seizures make me naked; supplicate Allah for me.” Thereupon, the Prophet, peace and blessing be upon him, said: ‘You can show endurance and win entry to Paradise, but if you like, I’ll pray to Allah for your recovery.’ She said: ‘I am prepared to show endurance but I get naked due to convulsions, so supplicate Allah to spare me getting naked.’ And the Prophet, peace and blessings be upon him, did pray for her.’” (Al-Bukhari and Muslim)

These are the views of the scholars of the Ummah on treatment and medication; most of them maintain that it is permissible; some maintain that it is recommended; and a few number of them deem it obligatory. I myself agree with those who deem it obligatory in case the pain gets unbearable, and the illness is curable, by Allah’s Grace.

This is also compatible with the guidance of Prophet Muhammad, peace and blessings be upon him, who sought treatment for himself and ordered his honorable Companions to seek treatment as well; this is confirmed by Ibn Al-Qayyim in Zad Al-Ma`ad (Provision of the Hereafter).

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 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.

To conclude, the physician can practice this for the sake of the patient’s comfort and the relief of his family. Nothing is wrong in this, Insha’ Allah.

Switching off the life support:

If a patient is medically presumed dead through what is known as brain death, in the sense that he no longer has any feelings, switching off the life support may be permissible, with due consultation and care, especially when it’s clear that the life support machine becomes of no use for the already-dead patient.

sixret

Type and ruling of Euthanasia


Linguistically speaking, euthanasia refers to ‘merciful death or killing’. In scientific terminology, it means ‘facilitating the death of an incurable patient at his own pressing request presented to the treating physician.’

Indeed, facilitating death by withdrawing artificial resuscitating apparatus from the patient who is clinically regarded as “dead” due to brain damage is a permissible act if the role of the treating patient is restricted to stopping the treatment instruments only. Indeed, there are different types of euthanasia and each type has its own detailed description and rulings.

To know more about the different types of euthanasia and the Islamic rulings regarding each type, we would like to cite for you the following Fatwa issued by the European Council for Fatwa and Research:


The Council surveyed the studies presented to it regarding euthanasia and after discussing them it arrived at the following conclusions:

First: the definition of euthanasia

The word (euthanasia) is originally a Greek word and it consists of two components: the prefix ‘eu’ which means ‘good, nice, merciful, or facilitated’, and the suffix ‘tathanos’ which means death or killing. Therefore, the word ‘euthanasia’ linguistically means ‘merciful death or killing’ or ‘good’ or facilitated death’.

In the terminology of modern science the word ‘euthanasia’ means “facilitating the death of an incurable patient at his own pressing request presented to the treating physician.”

Second: The various types of euthanasia

Euthanasia comes in a number of different means:

1. Direct or deliberate euthanasia:

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.

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.

3. Indirect euthanasia:

This is done through giving the patient doses of tranquilizers or sedatives to abate the severe pain. With time the doctor will have to increase the doses to control the pain. It is a procedure preferred by therapists, but large doses may lead to difficulties in breathing and dysfunction of the cardiac muscle, which will result in death that was intended though anticipated beforehand.

4. Passive euthanasia

This is achieved by refusing to treat the patient or interrupting the treatment necessary for his survival, including the removal of the apparatus of artificial breathing from the patient in the resuscitating room when it is confirmed that his (or her) brain is dead and there is no hope of restoring his consciousness.

Third: The legal aspect of euthanasia:

Although the common medical traditions in the countries of the world and the majority of physicians still reject and strongly abhor the practice of euthanasia, and although the valid laws in most countries of the world consider the killing of a human in any way a crime punishable by law, euthanasia is being increasingly practiced in a number of European countries under the guise of misleading names that make authorities overlook it or make the courts refuse to apply the legal penalties against those who commit it. These events have almost become a daily practice in countries like Holland so much so that euthanasia has become something legalized by Dutch authorities.

Fourth: The justification offered by supporters of euthanasia

It seems that the practitioners of euthanasia depend on certain justifications, such as:

- The irreligious philosophy prevalent in the West, which measures the value of life by one’s contributions of production and creativity in and towards society. If one becomes dependant on others, it seems that it is better that one dies.

- Euthanasia would relieve the patient and free him from the suffering, agony, and pains that he cannot endure.

- Euthanasia would reduce the suffering of the patient’s relatives and friends who take care of him or her, and it would also spare the costs and economic burdens the family or the society bear. Besides, the advocates of euthanasia see that the patient has a personal right to decide his or her fate and has the right to be killed if he or she so desire.

Having considered the different legal stances Western countries take concerning euthanasia, both in approval or rejection, the Council decided the following:

1. The prohibition of direct active euthanasia and 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)

He Almighty also says,(Because
of that 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. 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 Prophetic hadith is known regarding the prohibition of suicide in general. The person who commits suicide will be tortured in the Hellfire in the same way he (or she) killed himself. If he believes that suicide is lawful, he will be a disbeliever and will abide in the Hellfire forever; otherwise, he will be severely punished.

3. It is impermissible to kill the patient for fear that his (or her) disease may transfer through contagious infection, even if he is terminally sick (such as one suffering from AIDS). It is not permissible to kill him to prevent the spread of the disease, for there are many other means to do so, such as quarantine. On the contrary, the patient must be protected as a human being and be provided with the required food and medicine till his or her life comes to its natural end.

The Prophet (peace and blessings be upon him) is reported to have said, “Allah created no disease but created something to cure it.” (Reported by Al-Bukhari and Muslim)

In another hadith narrated by al-Tirmidhi we read:

“O Allah’s Servants! Seek treatment, for Allah does not create a disease but creates a treatment for it.” In the hadith narrated by Ahmad we read: “Allah created no disease but created something to cure it. Some may know it and some may not.” So these Prophetic hadiths give us hope of discovering cures for what we term today as ‘incurable’ diseases.

Indeed, we have witnessed the discovery of cures for what people considered at one time incurable diseases. Therefore, it is impermissible to kill the carrier of the disease because it is incurable, nor on the pretext of protecting the healthy people from it.

4. As for facilitating death by withdrawing artificial resuscitating apparatus from the patient who is clinically regarded as “dead” or “practically dead” because of the damage to the brainstem or brain, with which human beings live and feel; if the action of the physician is merely stopping the treatment instruments, it will be no more than giving up the treatment, in which case his action is legal and permissible, bearing in mind that these instruments can preserve the apparent life of the patient - represented by breathing and
circulation - though the patient is actually dead, for he cannot conceive, feel or be sensitive to anything because of the damage of the source of all that, namely the brain. Keeping the patient in that state would waste vital resources and would prevent other maybe curable patients from benefiting from the instruments being occupied for the practically dead patient.

pawangBuaya

kalau si pesakit tu tak buat perkare tak elok mase sihat, baik dimatikan sahaja...
kalau pesakit ade buat tak elok tu, aku tak pasti la(piker untuk kebaikan akhirat si pesakit la)...
macam dulu arwah atok, famili pun buat macam tu jugak... sebab atok hidup pun tak leh buat ape.. nak sembahyang jauh sekali... dari die menderita dengan keluarga sentiase bersedih, dengan keadaan die yang dah tua dan sakit, arwah atok dimatikan... ni pun mase aku kecik bapak citer.. brape puluh tahun sudah berlaku...

cempakaroad

buat le solat hajat dan istihgaroh mohon ptnjuk dulu..skdr cdangan..

tokwan_jantan

kpd sixret... kesimpulannya, kita boleh mengambil keputusan untuk 'mencabut' alat bantuan hayat dpd pesakit yg 'tiada harapan lagi' ... demi meng'aman'kan pesakit dan ahli keluarga sipesakit... agama mengharuskan keputusan sebegini... dan sipelaku bukanlah 'pembunuh'...
bukan begitu?...
tapi kebanyakan kita, tak berani nak buat keputusan sebegini... kebanyakan kita, ambil keputusan serahkan kpd Allah menentukannya... apatah lagi, sipesakit itu adalah orang2 yg sangat signifikan dlm hidup kita...

nanat87

kpd sixret... kesimpulannya, kita boleh mengambil keputusan untuk 'mencabut' alat bantuan hayat dpd pesakit yg 'tiada harapan lagi' ... demi meng'aman'kan pesakit dan ahli keluarga sipesakit... agama  ...
tokwan_jantan Post at 1-2-2010 16:32

tok wan, kita tgk samada patient tu dah brain death atau belom. kalu dia koma, tp ujian2 menonjokkan masih ada tanda2 yang otak dia masih blom mati, so kita takkan cabut alat bantuan hayat tu. sbb dia masih idop n dia ada kebarangkalian utk bangun smula...

tp kalu dia mmg dh konfom brain death oleh doktor, so mmg dia sebenaqnya dah mati. dia takkan idop balik mcm sediakala pom wlopon jantung dia msih gerak. practically mmg dia dah mati pom. takkan buleh nk kembali kepd biasa pasai otak kita yg mengawal segala. kalu otak pom dah mati, so tak dak gunanya anggota bdn lein.

jantung bedegup pasai jantung tak guna isyarat dari otak. jantung kita nih special sikit pasai dia ada mekanisme sundri utk befungsi. dia bebas dr kawalan otak, tak mcm organ2 lein dlm badan. pasai tu kalu kita buat transplant jantung nih, bila dibawak keluaq dr badan pesakit pom, dia masih buleh bedegup gitu....

jadi dlm pesakit yg dah disahkan kematian otak, jantung dia bedegop pom kita akan tetap anggap dia dah mati....so mmg patot utk cabot alat bantuan hayat utk mengelakkan pembaziran kos. bg orang biasa, terutama ahli kuarga si pesakit, mmg la depa akan anggap mcm kita membunoh, tak sampai hati segala. tp kalu paham keadaan sebenaq dari segi konsep perubatan, maka kita akan sedar yg si pesakit nih sebenaqnya dah lama meninggal dunia.

mbhcsf

saya terpanggil untuk menjawab thread ini atas beberapa sebab?

apa definisi euthanasia?
euthanasia tu  macam sesuatu yg diberi  yg selalunay pesakit yg menderiat cancer semua tu laa depa tak tahan sakit jadi apa yg berlaku ialah  a) depa minta doktor tu suntik morpheine ker aper dengan anggapan bahawa mereka akan mendapat "peaceful death"

okay benda ni tricky juga laa

like  pada saya kan bila pesakit itu disahkan brain dead meaning  bahaagian brainstem dia tu dah tak berfingsi  - bhgn brainstem ni yg kawal fungsi autonomik badan ya like - degupan jantung, penelanan, pernafasan etc

so bila kawan tu dah ada brain dead kan actually dia mmg pada saya tak "bernyawa" dah yg bagi dia  nafas tu ialah VENTILATOR  nama pun ventilator  kan alat bantu pernafsan " ventilate"

so badan dia nampak "bernyawa" sebab tugas pernafasan yg otak kawal tu dah diambil alih alat bantuan tu
so

kalau saya  jadi anda

saya akan tanya pakar neurologi tu

a) dah dibuat ker ujian yg dah sahkan brain dead? ni ujian ni  well agak well adalaa depa akan cuba tengok reaction "pesakit" terhadap rangsangan sakit , depa adalaa garis panduan semua tu
b) cuba tanya doktor jap " locked in syndrome"

kalau dedua tu  clear maksudnya  a) tiada sign pun pesakit bertindakbalas atas rangsangan - then Sdr buat istiqarah yaaa

b) saudara rundinglaa nak pindahkan pesakit kat memana hospital government  yg boleh  i dunno somehow bagi support

c) just rujuk website JAKIM ker majlis fatwa kebangsaan kalau ada

wassalam.

For the time being - just be clear  dulu  a) apa depa buat untuk pastikan brain dead tu
b) clear locked in syndrome ( ni saya jer just in case)

saya bukan doktor, yaa...

hadi1978

Berdasarkan pengalaman aku, pakcik aku pun pernah koma dan nyawa dia bergantung pada alat bantuan hayat. Dalam kes pakcik aku, doktor yang bagi cadangan, lagipun kaki, badan arwah dah sejuk... Jadi dicabutkanlah alat tu, pakcik aku pun kembali ke rahmatullah...

Tapi ini kes yang koma, kalau masih hidup, tapi x tahan dengan derita, minta dimatikan, itu HARAM... BERDOSA BESAR

Acong

err...... bukankah org yg dalam keadaan camnie blh dibacakan surah yaasin?

RedDevils

Pada aku, bila dicabutkan mesin bantuan hayat(ventilator) tu, ia bukan Euthanasia.

Selalunya, bila dah ada at least 3 Consultant setuju dgn diagnosis brain death, so waris akan diberitahu tentang keadaan tersebut.

Jalan terbaik (both for patient & waris) ialah to switch off the machine.

Sebab, dlm condition brain death, all autonomic function, termasuk pernafasan dah tak boleh di regulate. Patient bernafas sebab ventilator.

Aku bagi pandangan from medical perspective.

AnitaSabrina

Have to examine case by case basis.  There has been reported cases of patients waking up from long coma.

When hubby & family was confronted with that decision (my father in-law), to pull all plugs and let natural death occur.  We, the family concurred that we will not agree to that.  The doctors respected our decision and made FIL as comfortable as possible.  As his bp dropped down to 40 he passed his last breath surrounded by his family and doctors.  

I think this was the best decision in this circumstance because no one has to carry the burden of "I killed dad."  

This is a hyper sensitive issue.  You cannot make a blanket law / ruling on euthanasia.  Btw, I studied medical law in uni and euthanasia was one of the topics we covered.  Very controversial indeed.  No religion would condone it.

aries_gurl

Type and ruling of Euthanasia


Linguistically speaking, euthanasia refers to ‘merciful death or killing’. In scientific terminology, it means ‘facilitating the death of an incurable patient at  ...
sixret Post at 1-2-2010 09:54

wwwwaaahhhh.....

seksyen323

13# RedDevils

betul tu...tgkh gak dah bape lame die koma? n adakah die dh brain death?

ummiy

mintalah petunjuk dari Yang Esa.... bayangkan sekira ianya berlaku kat kita bagaimana ye... tak kiralah dia baik ataupun jahat masa hayatnya...