“The experience of sitting with a fatally ill baby girl did not convince me of the case for assisted dying; it convinced me of the value and imperative of good end-of-life care.” (Gordon Brown)
The Terminally Ill Adults (End of Life) Bill will have its second reading in Parliament tomorrow, 29th November. This proposed legislation seeks to legalise assisted dying for adults with a terminal illness and a life expectancy of under six months. It claims to incorporate strict safeguards, including the individual’s voluntary consent, independent medical assessments, and oversight to prevent abuse. Proponents argue that it offers dignity and choice at the end of life. However, this complex issue raises profound ethical, societal, and faith-based dilemmas—questions I’ve been reflecting on since a conversation I had at the 2023 Labour Party Conference with an organisation advocating for this law.
Having researched and worked in palliative care, supporting cancer patients at the end of life and their families through one of the most difficult times imaginable, I am deeply concerned about the potential misuse of such legislation. Having also experienced the loss of both my parents—who received exceptional care in their final years, both from the NHS and through the steadfast support of my siblings—I recognise the complex dynamics at play. My concern is that this legislation could place undue pressure on vulnerable individuals, especially those lacking strong support networks, and risk exploitation or coercion during an already challenging time.
I am reminded of a nearby nursing home that my husband frequently visits to engage with residents. On one occasion, I accompanied him and encountered a range of individuals, each facing unique challenges. Some residents were entirely dependent on carers, others had family who visited sporadically—perhaps only at Christmas—and some were utterly alone, save for the occasional kindness of a neighbour. Reflecting on their circumstances, I ask myself: should these individuals be encouraged or expected to end their lives simply because of their dependence or isolation? My answer is unequivocal: no.
The Ethical Risks of Legalising Assisted Dying
Legalising assisted dying risks undermining the sanctity of life and creating a precarious situation for the most vulnerable in society—elderly, disabled, or terminally ill individuals, particularly those without a robust support system. I fear that such a law could erode societal protections for those in greatest need and exert subtle yet harmful pressure to consider ending their lives prematurely.
This legislation also represents a slippery slope. Despite assurances of “strict safeguards,” the potential for coercion, whether overt or subtle, cannot be overlooked. In a healthcare system already stretched thin, we may inadvertently normalise the idea of hastening death as a cost-saving measure or a way to reduce perceived burdens on carers or families. This, in turn, could damage the critical trust between patients, families, and healthcare professionals.
Instead of enabling assisted dying, we should focus on greater investment in palliative care and end-of-life support. A truly compassionate society does not encourage its most vulnerable members to end their lives but seeks to alleviate their suffering through holistic care.
An Islamic Perspective on Assisted Dying
As a Muslim, I find the Assisted Dying Bill deeply troubling for several reasons:
1. Sanctity of Life
In Islam, life is a sacred gift from God, and only God has the authority to give and take it. The Qur’an explicitly warns, “Do not kill yourselves, for indeed God is Most Merciful to you” (4:29). Assisted dying directly contradicts this principle, as it involves intentionally ending a life—an act viewed as interfering with divine will. Suicide is forbidden in Islam because it reflects despair in God’s mercy, and assisting in someone’s death is equated with taking a life unjustly.
2.Suffering as a Test
Islam teaches that suffering is part of life’s trials, a test of patience (sabr) and faith. Enduring such trials is seen as spiritually purifying and often rewarded in the hereafter. The Qur’an states, “And We will surely test you with something of fear and hunger and a loss of wealth and lives… but give good tidings to the patient” (2:155). To legalise assisted dying is to deny the spiritual significance of perseverance through hardship.
3. Protection of the Vulnerable
Islamic ethics emphasise safeguarding the vulnerable, including the elderly, disabled, and terminally ill. This proposed law could create societal or familial pressures on such individuals to consider ending their lives—violating the Islamic duty to protect and care for the weak.
4. Compassion and Care
Islam encourages alleviating suffering through compassionate care while preserving life. This is where palliative care plays a critical role—offering physical, emotional, and spiritual support without resorting to hastening death.
A Call for Compassionate Solutions
Rather than introducing legislation to end lives, we should focus on improving palliative care, hospice services, and mental health support for terminally ill patients and their families. A society’s humanity is reflected in how it supports its members through suffering—not in facilitating their deaths.
The primary role of healthcare professionals is to heal and provide care. Introducing assisted dying could fundamentally alter this trust. If doctors are empowered to facilitate death, would we, as vulnerable patients, still seek their help without fear? Where does this end? Might we eventually extend such laws to include mental health conditions or disabilities? Could we risk a dystopian shift akin to the Aktion T4 program of the 20th century, which targeted those deemed “unworthy of life”?
The Universal Value of Life
Regardless of one’s faith or belief system, human life has inherent dignity and worth, irrespective of health or suffering. Assisted dying has the potential to leave lasting emotional scars on families and caregivers, who may grapple with guilt or regret. It risks normalising a societal mindset that prioritises convenience over compassion.
From an Islamic perspective, the Assisted Dying Bill contradicts core principles about life’s sanctity, the purpose of suffering, and our role within God’s divine plan. On a broader ethical level, it poses grave risks to the vulnerable, undermines the foundations of medical practice, and sets us on a dangerous path where life’s value is conditional upon health or ability.
A truly compassionate society should be defined by its unwavering commitment to preserving and nurturing life, not one that facilitates the premature ending of life, particularly for the most vulnerable among us. A society that values life in all its stages, and that seeks to alleviate suffering through care, compassion, and support, rather than resorting to a legal framework that could encourage vulnerable individuals to end their lives before their time. True compassion lies in creating environments where people, especially those facing terminal illness or immense hardship, feel supported, loved, and empowered to live their remaining days with dignity, not in a society that gives them the option to leave it all behind.
“Euthanasia and assisted suicide are never acceptable acts of mercy. They always gravely exploit the suffering and desperate, extinguishing life in the name of ‘quality of life’ itself”. (Pope John Paul II)
Soulful Spaces 