Euthanasia: An Islamic PerspectivePreviously, the medical profession only with the issue of saving lives, but it has now been forced to deal with the of subjects such as mercy killing and ending the life in which is not only an ethical and professional way but step into the realms of philosophy and religion as well. Regarding the prohibition of killing, the Qur’an prohibits unjustified killing: “And do not kill anyone whose killing Allah has forbidden, except for a just cause….” (Qur’an 17:33). Furthermore, intentional killing is highly prohibited: “And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrathand the Curse of Allah are upon him, and a great punishment is prepared for him” (Qur’an 4:93). In a similar way, self-killing is prohibited too: “And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you.” (Qur’an 4:29). The Qur’an prohibits helping conducting sinful acts: “And do not help each other in sin and aggression.” (Qur’an 5:2). It also prohibits resorting to self destruction and suicide. The Qur’an states: “And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you” (Qur’an 4:29). Killing an innocent human being is one of the major sins in Islam. The Prophet states: “The biggest of Al-Kab’ir (the great sins) are (1) to join others as partners in worshipwith Allah, (2) to murder a human being, (3) to be undutiful to one’s parents (4) and to make a false statement, or said, to give a falsewitness.” “And spend in the way of Allah and do not throw yourselves with your own hands into destruction by refraining. And do good; indeed, Allah loves the doers of good.” (Qur’an, 2:195). In light of these verses and commandments of the Qur’an, active euthanasia is always wrong and prohibited.The Qur’anic verses on prohibition of killing explicitly give clear position on main facts involved in euthanasia: This includes prohibition of killing, prohibition of helping on prohibited acts, consenting to self destruction, and suicide. Abu Hurairah narrates that The Prophet said, “He who commits suicide by throttling shall keep on throttling himself in the Hell Fire (forever) and he who commits suicide by stabbing himself shall keep on stabbing himself in the Hell-Fire.”Based on a convincing interpretation of the holy Qu’ran, does not recognize a person’s right to die voluntarily in Islam. The Islamic arguments against euthanasia can be explained in two main reasons: Life is sacred while euthanasia and suicide are not included among the reasons allowed for killing in Islam.”Do not take life, which Allah made sacred, other than in the course of justice.” Qur’an 17:33Allah the only who can decides how long each of us will live and two verses support this reason. “When their time comes they cannot delay it for a single hour nor can they bring it forward by a single hour.” Qur’an 16:61″And no person can ever die except by Allah’s leave and at an appointed term.” Qur’an 3:145According to Islamic teachings, life is a divine trust and cannot be terminated by suicide and euthanasia are explicitly forbidden”Destroy not yourselves. Surely Allah is ever merciful to you.” Qur’an 4:29 The Prophet 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 4.56.669The moment of death/ajal, is under the control of Allah and the human has no right in this matter; the human cannot and should not attempt to hasten or delay the ajal. The prohibition on life applies equally well whether for self, suicide, or others, homicide or genocide. The concepts of autonomy, freedom and individual choice does not apply here for these two reasons:life does not belong to the humantaking life will cause harm to the family and society in general.An individual’s freedom of choice is constrained by the harm it causes to others. Justifying the stance of advocates for euthanasia on the basis of other factors such as economic concerns, consideration of resources that could otherwise be utilized by other patients and death with dignity does not seem plausible because it is considered as nature of mercy killing in Islamic point of view.Human life should never be wasted except in the cases specified by shari’a and the law. This is a question that lies completely outside the scope of the medical profession. A physician should not take a part interminating the life of a patient, even if it is at his or his guardian’s request, or even if the reason is severe deformity; a hopeless, incurable disease; or severe, unbearable pain that cannot be alleviated by the usual pain killers. The physician should urge his patient to endure and remind him of the reward of those who tolerate their suffering. This particularly applies to the following cases of what is known as mercy killing:the deliberate killing of a person who voluntarily asks for his life to be endedphysician-assisted suicidethe deliberate killing of newly born infants with deformities that may or may not threaten their lives.Of course, we have to exclude the situation in which the life support equipments are switched off from a brain-dead person, aimed to use them for saving the life of a live person. As a conclusion we can say that the Islamic position is that life belongs to Allah. It is He who gives and takes away life. No human can give or take it. Muslims are against euthanasia. There are two instances, however, that could be interpreted as passive assistance in allowing a terminally ill patient to die and would be permissible by Islamic law: Administering analgesic agents that might shorten the patient’s life, with the purpose of relieving the physical pain or mental distressWithdrawing a futile treatment in the basis of informed consent (of the immediate family members who act on the professional advice of the physicians in charge of the case) allowing death to take its natural course. If a patient is medically presumed dead through what is known as brain death, switching off the life support may be permissible, with due consultation and care, especially when it is clear that the life support machine becomes of no use for the already-dead patient or in the case of organ and tissue donation for saving another persons’ life which is a routine practice in Iran and some other Muslim countries.