Assisted dying: the Islamic view
The impermissibility of suicide
In the Quran, Allah tells us of the sacredness of human life and the inviolability of the soul. It is a core principle. Allah has explicitly forbidden taking life unjustly, and suicide is considered impermissible in all major religions. Indeed, the unlawful taking of any life is a major sin. Allah is the One who gives life, and He alone is the One who has authority to take it.
He says:
وَلَا تَقۡتُلُوۤا۟ أَنفُسَكُمۡۚ إِنَّ ٱللَّهَ كَانَ بِكُمۡ رحيماً
And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.” (An-Nisa 4:29)
In another verse, He says:
وَلَا تَقۡتُلُوا۟ ٱلنَّفۡسَ ٱلَّتِی حَرَّمَ ٱلله إِلَّا بِٱلۡحَقِّ
And do not kill the soul which Allah has forbidden, except by right. (Al-Isra 17:33)
In another verse, Allah states:
مَن قَتَلَ نَفۡسَۢا بِغَیۡرِ نَفۡسٍ أَوۡ فَسَادࣲ فِی ٱلۡأَرۡضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جميعاً وَمَنۡ أَحۡیَاهَا فَكَأَنَّمَاۤ أَحۡیَا ٱلنَّاسَ جميعاً
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. (Al-Maʾidah, 5:32)
There are numerous verses in the Quran which explicitly state that it is not permitted to kill anyone including your own self.
The Prophet (peace be upon him) also emphasised the sanctity of life, to the extent that he compared it to the most sacred symbol we have in Islam – the Kaaba itself.
Abdullah bin ‘Umar (may Allah be pleased with him) said:
عن عبد الله بن عمر رضي الله عنهما قال: رأيتُ رسولَ اللهِ صلَّى اللهُ عليهِ وسلَّمَ يَطوفُ بالكعبةِ وهوَ يقولُ:” ما أطيبَكِ وأطيبَ ريحَكِ، ما أعظمَكِ وأعظمَ حرمَتكِ، والذي نفسُ محمدٍ بيدِهِ، لحُرمةُ المؤمنِ أعظمُ حُرمةً عِندَ اللهِ مِنكِ”. ابن ماجه.
I saw the Messenger of Allah (peace be upon him) 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.’ (Ibn Majah)
Ibn Abbas (may Allah be pleased with him) said:
عن ابن عباس رضي الله عنهما قال: لما نظر رسول الله صلى الله عليه وسلم إلى الكعبة، قال: مرحبا بك من بيت، ما أعظمك، وأعظم حرمتك! وللمؤمن أعظم عند الله حرمة منك. أخرجه البيهقي في الشعب.
When the Messenger of God (peace be upon him) looked at the Kaaba, he said: Welcome O great House, how great you are, and how sacred you are! The believer has greater sanctity in the sight of Allah than you. (Al-Bayhaqi included it in Al-Shu’ab)
Indeed, one of the core purposes of the Shariah is the preservation of life. Yet, sadly, today the British parliament has voted to legalise assisted dying. Of course, we understand the immense difficulties faced by those who are terminally ill and enduring pain and agony. Such circumstances evoke deep sympathy and compassion from everyone. However, as Muslims, we turn to the Quran and Sunnah for guidance on how to address these challenges.
Allah does not place a burden on any soul greater than it can bear
Firstly we have to recognise that as Allah stated in Surat al Baqarah, He does not place any one in a situation that is beyond their capacity.
لَا یُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا مَا كَسَبَتۡ وَعَلَیۡهَا مَا ٱكۡتَسَبَت
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. (Al-Baqarah 2:286)
This verse provides reassurance that Allah, in His infinite wisdom and mercy, does not place upon us a burden greater than we can handle. For those suffering, this reminder offers hope and solace that there is meaning and purpose in enduring hardships.
Rely on Him
Moreover, in the story of Prophet Ayyub, recounted in Surat Al-Anbiya, we have the inspiring example of how to navigate serious sickness by relying on Allah and beseeching him.
وَأَیُّوبَ إِذۡ نَادَىٰ رَبَّهُۥۤ أَنِّی مَسَّنِیَ ٱلضُّرُّ وَأَنتَ أَرۡحَمُ ٱلرَّ ٰحِمِینَ
And [mention] Job, when he called to his Lord, ‘Indeed, adversity has touched me, and You are the Most Merciful of the merciful.’ (Al-Anbiya 21:83)
فَٱسۡتَجَبۡنَا لَهُۥ فَكَشَفۡنَا مَا بِهِۦ مِن ضُرّ
So We responded to him and lifted the harm which had afflicted him (Al-Anbiya 21:84)
In such scenarios we turn back to Allah, not just when we are ill but also when we are ill.
Ibn Abbas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:
تَعَرَّفْ إِلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفْكَ فِي الشِّدَّةِ. الترمذي.
Recognise and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. (Tirmidhi)
These verses teach us that it is not about physical calculations of illness and pain but there is a spiritual dimension. When the Prophet (peace be upon him) said
وَعَن أبي هُرَيْرَة وَأبي سَعِيدٍ رضي الله عنهما، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا يُصِيبُ الْمُسْلِمَ مِنْ نَصَبٍ، وَلَا وَصَبٍ، وَلَا هَمٍّ، وَلَا حَزَنٍ ، وَلَا أَذًى، وَلَا غَمٍّ حَتَّى الشَّوْكَةُ يُشَاكُهَا إِلَّا كَفَّرَ اللَّهُ بهَا من خطاياه» .متفق عليه.
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. (Bukhari)
This shows that pain deletes sins, and if you have no sins, then it elevates your status and brings you closer to Allah. Indeed Allah gives generous reward to the sick.
The impermissibility of wishing for death
The Prophet (peace be upon him) taught us how to cope when our struggles become overwhelming. He reminded us that only Allah knows what is best for us and encourages us to rely on Him completely. Even in unbearable pain, we are taught to seek strength through dua (supplication) and trust in Allah’s mercy, knowing that every hardship is an opportunity for purification and reward.:
أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ قَالَ النَّبِيُّ صلى الله عليه وسلم “ لاَ يَتَمَنَّيَن أَحَدُكُمُ الْمَوْتَ مِنْ ضُرٍّ أَصَابَهُ، فَإِنْ كَانَ لاَ بُدَّ فَاعِلاً فَلْيَقُلِ: اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي”. البخاري.
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.’(Bukhari)
Such a person should ask Allah to grant them what is best for them, as only Allah knows what lies ahead and when the best time for their death is. Life and death are solely under His control, and no one has the right to take their life into their own hands.
The punishment for hastening death
Whoever hastens their death – whether it is by a knife or medicines, will be punished in hellfire.
Thabit bin Ad-Dahhak (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said:
عَنْ ثَابِتِ بْنِ الضَّحَّاكِ، قَالَ: قَالَ النَّبِيُّ صلى الله عليه وسلم :” وَمَنْ قَتَلَ نَفْسَهُ بِشَىْءٍ عَذَّبَهُ اللَّهُ بِهِ فِي نَارِ جَهَنَّمَ ”. مسلم.
Whoever kills himself with something will be punished with it in the Hellfire. (Muslim)
Jundub bin Abdillah (may Allah be pleased with him) narrated that Allah’s Messenger (peace be upon him) said,
جُنْدُبُ بْنُ عَبْدِ اللَّه قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم:”كَانَ فِيمَنْ كَانَ قَبْلَكُمْ رَجُلٌ بِهِ جُرْحٌ، فَجَزِعَ فَأَخَذَ سِكِّينًا فَحَزَّ بِهَا يَدَهُ، فَمَا رَقَأَ الدَّمُ حَتَّى مَاتَ، قَالَ اللَّهُ تَعَالَى: بَادَرَنِي عَبْدِي بِنَفْسِهِ، حَرَّمْتُ عَلَيْهِ الْجَنَّةَ ”.البخاري.
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.’ (Bukhari)
It is forbidden to kill yourself. We have the revelation give us the divine rules that guide us what to do and what not to do, giving us direction and showing us the limits.
The caring community
The Muslim community is exemplary in how they show care to one another. This is not just a generalisation but statistics show that the Muslim community is exceptional when it comes to caring for those in need within the community. The values of being of service are highly rewarded in Islam and looking after the ill. It is our duty and the right of the sick to be taken care of.
Al-Bara’ bin `Azib (may Allah be pleased with him) reported:
عَنِ الْبَرَاءِ بْنِ عَازِبٍ ـ رضى الله عنهما ـ قَالَ أَمَرَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم: بعِيَادَةِ المَرِيضِ، واتِّبَاعِ الجِنَازَةِ، وتَشْمِيتِ العَاطِسِ، وإجَابَةِ الدَّاعِي، وإفْشَاءِ السَّلَامِ، ونَصْرِ المَظْلُومِ، وإبْرَارِ المُقْسِمِ. البخاري.
The Messenger of Allah (peace be upon him) 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 accept the invitation extended by the inviter, to spread greetings (i.e., saying As-Salamu `Alaikum), to help the oppressed and to help those who vow to fulfill it”. (Bukhari)
Therefore, Prophet Muhammad (peace be upon him) encouraged us to visit the sick, saying:
وعن علي رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: “مَا مِنْ مُسْلِمٍ يَعُودُ مُسْلِمًا غُدْوَةً إِلَّا صَلَّى عَلَيْهِ سَبْعُونَ أَلْفَ مَلَكٍ حَتَّى يُمْسِيَ، وَإِنْ عَادَهُ عَشِيَّةً إِلَّا صَلَّى عَلَيْهِ سَبْعُونَ أَلْفَ مَلَكٍ حَتَّى يُصْبِحَ، وَكَانَ لَهُ خريفٌ في الجَنَّة.”الترمذي.
When a Muslim visits a sick Muslim in the morning, seventy thousand angels pray for him until the evening. And if he visits him in the evening, seventy thousand angels pray for him until the morning, and he will have a garden in Paradise. (Tirmidhi)
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.
Islam and all major religions stress the high value afforded to all human life. Legalising euthanasia opens a floodgate that risks normalising the premature ending of life and undermining the sanctity of human existence. It sets a precedent that could lead to pressure on vulnerable individuals—such as the elderly, terminally ill, or those with disabilities—to view themselves as burdens, potentially choosing death out of guilt or societal expectations rather than genuine free will. This slippery slope could erode the foundational principles of care, compassion, and the inherent value of life that society upholds.
Changing society’s perception of what is acceptable
Legalising euthanasia is deeply concerning because it opens the floodgates to vulnerable individuals feeling pressured to end their lives. This could include the elderly, terminally ill, or those with disabilities, who may perceive themselves as burdens on their families or society. Rather than offering true freedom of choice, such a law could create an environment where choosing death becomes a socially acceptable—or even expected—option for those in distress.
Furthermore, legalising euthanasia risks initiating a profound societal shift. It sends the message that shortening someone’s life can be an acceptable solution to suffering, undermining the sanctity of life and the fundamental belief in the value of every individual, regardless of their condition. Over time, this normalisation could erode our collective sense of compassion and duty to care for the most vulnerable, replacing it with a dangerous culture of convenience and expediency. Life, in all its forms, must remain sacred and inviolable.
Commenting on the bill, Rt Hon Sir Jeremy Wright KC MP for Kenilworth and Southam made a cogent point about how a change in the law creates a shift in what is deemed acceptable and not acceptable in society. He said:
I am most concerned about the signal we send with this legislation. Signals sent by changes in the law matter. When Parliament changes the law, it provides for consequences for individuals who break the new law, but it also intends to change behaviour. Creating new criminal offences, or increasing maximum sentences to further discourage something like drink driving, is an act we hope everyone will take notice of and act differently because they recognise that Parliament, on behalf of society as a whole, is signalling its disapproval of certain actions or practices. That is an impact we hope and expect our legislation to have. So if that is true for legislation that makes unlawful what was previously lawful, why shouldn’t the same be true for legislation that makes lawful something that was previously unlawful? We are sending a signal there too – that society, through Parliament, believes that something which we used to think was unacceptable is now acceptable. In this case, that assisting someone to die is now something of which we approve. I believe that is bound to have an impact on those who, in great distress at the ends of their lives, may already be thinking that it would be better for all concerned if they were out of the way. I do not want to live in a society where anyone, even the terminally ill, can believe that their lives are not valuable and valued to their last moments, and I fear that this Bill, though it is not its intent, brings such a society closer.
Reversing this shift will be challenging, as legal changes not only reflect societal norms but also actively shape them over time. Undoing such a transformation requires addressing deeply ingrained attitudes and rebuilding a consensus around the sanctity and value of life.
Increase funding for palliative care
Rather than ushering in a law that makes dying easier, surely the government should do more to support those who are suffering, stricken with pain and fear by spending on palliative care which would make their end of life more comfortable and dignified? With proper funding, people with terminal illness would not conclude that hastening death is their only option.
We ask Allah to enable us to adhere to His commands and what pleases Him. Ameen.
Based on the Khutbah of Shaykh Haytham Tamim on 29th Nov 2024
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Shaykh Haytham Tamim
Shaykh Haytham Tamim is the founder and main teacher of the Utrujj Foundation. He has provided a leading vision for Islamic learning in the UK, which has influenced the way Islamic knowledge is disseminated. He has orchestrated the design and delivery of over 200 unique courses since Utrujj started in 2001. His extensive expertise spans over 30 years across the main Islamic jurisprudence schools of thought. He has studied with some of the foremost scholars in their expertise; he holds some of the highest Ijazahs (certificates) in Quran, Hadith (the Prophetic traditions) and Fiqh (Islamic rulings). His own gift for teaching was evident when he gave his first sermon to a large audience at the age of 17 and went on to serve as a senior lecturer of Islamic transactions and comparative jurisprudence at the Islamic University of Beirut (Shariah College). He has continued to teach; travelling around the UK, Europe and wider afield, and won the 2015 BISCA award (British Imams & Scholars Contributions & Achievements Awards) for Outstanding Contribution to Education and Teaching.
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