Volume 20, Number 78 (May 2010)                   J Mazandaran Univ Med Sci 2010, 20(78): 83-95 | Back to browse issues page


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Âfzali M. Human Dignity and Euthanasia in Islamic Ethics. J Mazandaran Univ Med Sci. 2010; 20 (78) :83-95
URL: http://jmums.mazums.ac.ir/article-1-629-en.html

Abstract:   (7718 Views)
Dignity is a very important issue of Ëthics and most of theologian and materialist-scholars have talked about its importance in human life. Ït also has a fundamental role in Ïslamic ethics and law. The general concept of dignity, in the Ïslamic sources, is a special type of Being, that has proven the most complete evidence for God who has the highest degree, but the pure, Being. Then in the next rank has proven for Beings (creatures). Human dignity is a kind of spiritual perfection that originally related to the soul, and indicates the value of human existence. But the body as an instrument of the soul can get any dignity. Man, in the Quran, has the two types of dignity, inherent and acquired. The inherent dignity is due to his superiority over other creatures that God has bestowed upon him. Âcquired dignity is staying away-by voluntary efforts-from evil and to gain virtue. Ôn the other hand, nowadays, “Ëuthanasia” is also one of the most important issues in medical ethics that has raised with itself many questions, especially in the field of religion and law. The word, Ëuthanasia, means “an easy and-painless death” but in medical knowledge, it means “Âct or method of causing death painlessly, so as to end suffering: advocated by some as a way to deal with persons dying of incurable, painful diseases. Ôur goal in this paper, considering that both euthanasia and human dignity are discussed in ethics, is to answer this question:, What is the relationship between dignity and” Ëuthanasia from the perspective of Ïslamic ethicsω Âre they compatible, or notω “Ëuthanasia” actually, is a kind of killing (homicide), and sympathetically is not compatible with "human dignity” which emphasized in Ïslamic morality. Because, bad act with good intention, will not become good as good intentions need to have good acts. Therefore, based on the initial rules and regulations of the Ïslamic ethics, it is not permissible and there is no adequate reason to leave this sentence.
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