Dr Md Sanwar Siraj1
1Centre for Medical Ethics and Law, Faculty of Law and LKS Faculty of Medicine, Medical Ethics and Humanities Unit, School of Clinical Medicine, LKS Faculty of Medicine, The University of Hong Kong, Hong Kong, Hong Kong SAR
Biography:
Dr Md Sanwar SIRAJ is currently a Post-Doctoral Fellow at the Centre for Medical Ethics and Law of the Faculty of Law and LKS Faculty of Medicine and is hosted by the Medical Ethics and Humanities Unit at the School of Clinical Medicine, LKS Faculty of Medicine, The University of Hong Kong. He received his Ph.D. from the City University of Hong Kong, focusing on medical law and ethics, particularly in living organ donation for transplantation. Sanwar also completed Post-Doctoral training in organ donation law and ethics issues in Switzerland. His current scholarship focuses on health laws and ethics, particularly organ donation and decision-making issues for patients with end-of-life care. Sanwar also has a broad vision of getting involved in the clinical ethics committee and teaching health law and ethics to, among others, health law and medical students.
Abstract:
The main focus of this study is to explore Islamic ethical objections to the legalization of medically assisted suicide (MAS) and active euthanasia in contemporary Muslim-majority regions. While moral requirements such as the prohibition of murder hold universal validity, the issue of MAS and active euthanasia falls outside these universal requirements. Health laws on these matters should consider the prevailing moral cultures in specific regions, such as the Islamic culture in contemporary Muslim regions of Bangladesh. By “region” this study refers to a jurisdiction where the majority adhere to a mainstream moral culture. This does not imply that all regions within a country maintain the same mainstream moral culture. For instance, while Islam is the mainstream moral culture in most regions of Bangladesh, Tribal in the Hill Districts follow Buddhism as their main moral culture. Individuals within a specific mainstream moral culture hold distinct moral perspectives on MAS and active euthanasia, aligning with their respective mainstream moral cultures, such as Islam in many regions of Bangladesh. Therefore, they should have the authority to determine health laws regarding these issues. Islamic law such as the Quran and Sunnah strongly prohibit MAS and active euthanasia, even if the patient voluntarily requests it, emphasizing the sanctity of life and the duty to save lives. Consequently, policies should not permit MAS and active euthanasia as a legal practice in the mainstream culture of Muslim-majority regions. However, when it comes to the treatment of non-Muslim individuals in majority Muslim regions, they should be free to follow their own religious beliefs and main cultures regarding MAS and active euthanasia, without restriction by Islamic law.
Presentation slides PDF – Click here