Sanctity Of Human Life Research Articles

Islamic Law and Human Trafficking: The Ethical and Legal Frameworks

Human trafficking represents a profound violation of human rights, prompting critical examination across both Islamic and Western legal traditions. This study compares these perspectives, identifying shared values and key distinctions, with particular emphasis on the ethical and punitive aspects of Islamic law related to exploitation. Using a normative legal research methodology, this research investigates the role of Islamic law (Sharia) in countering human trafficking, viewed as a contemporary form of slavery. Through an analysis of Sharia principles, such as the sanctity of human life and the comprehensive prohibition against exploitation, this study reveals preventive strategies embedded within Islamic jurisprudence. These strategies include the elimination of exploitation sources and the prohibition of unjust enrichment at the expense of vulnerable populations. The study further advocates for an integrated approach that addresses both the physical and moral dimensions of human protection. In conclusion, this research affirms Islamic law as a comprehensive framework that aligns with international human rights efforts, notably in its decisive opposition to human exploitation and commodification.

Adolescent autonomy to make a ‘catastrophically bad’ decision informed by religious beliefs: To respect or protect?

This article examines the Australian case law in which medical treatment has been authorised against the wishes of a Gillick competent adolescent, in circumstances where the adolescent’s decision to refuse treatment has been informed by their religious beliefs. We analyse three factors that have shaped the Australian jurisprudence – medical evidence regarding the adolescent’s prognosis and risk of death; the role of religion in adolescents’ medical treatment decision-making; and the adolescent’s own views and wishes – to expose arguably uncomfortable, value-laden judicial attempts to achieve a ‘nice balance’ between the sanctity of human life and individual autonomy. We argue for greater judicial transparency about when, if ever, an adolescent’s Gillick competence will be respected in refusal of medical treatment cases shaped by the adolescent’s faith.

Baruch Brody and the principle of justifiable homicide.

In a series of papers in the early 1970s and in his important book Abortion and the Sanctity of Human Life (1975), Baruch Brody offered what remains to this day one of the most philosophically rigorous contributions to the debate concerning the morality of abortion and the ethics of homicide more generally. In this paper I would like to critically examine Brody's argument that abortion is sometimes justifiable in some cases even when (1) one cannot claim self-defense, or (2) diminished responsibility, and (3) the abortion is a 'killing' rather than a 'not saving.' This justification, I argue, is limited to certain cases in which the life of the mother is at stake. The cautious principle which he finally formulates merits serious attention and consideration. While I find a great deal of value in Brody's discussion, I will argue that there are several difficulties with the principle of justifiable homicide he constructs. Accordingly, I will further amend and supplement his final version by offering my own alternative principle.

Euthanasia in human beings versus companion animals

This article argues in favour of voluntary active euthanasia in human beings on the grounds that we (society in general) perform euthanasia on valued companion animals when their suffering is considered great. I argue that suffering is a morally relevant criterion that should be considered in all cases (human and animal) of euthanasia. I further argue that human beings possess autonomy, a morally relevant difference to companion animals, that allows them to reason about their futures in a way that animals cannot, which gives us more reason to grant euthanasia, if requested autonomously by terminally ill patients who are experiencing extreme suffering. I consider objections around the sanctity of human life and sufficient palliation. I argue that neither of these objections give sufficient reason to deny competent human beings euthanasia if autonomously requested.

Termination of life to relieve their suffering: Malaysian Medical, Legal, and Nursing Perspectives on Euthanasia

Euthanasia, a contentious and emotionally charged subject, sparks significant public debate and attracts heightened scrutiny compared to less controversial topics. It garners widespread attention and sparks lively discussions among various stakeholders, including academics, religious scholars, politicians, doctors, lawyers, and nurses, due to its involvement in intentionally ending human lives, albeit for compassionate reasons and with the voluntary consent of the individual. The present study aims to delve into the attitudes of doctors, lawyers, and nurses toward euthanasia and its potential legalization in Malaysia. Employing a survey methodology following established quantitative research protocols, the study administered questionnaires to 719 participants to gather their perspectives and opinions on euthanasia. Participants completed the 21-item Euthanasia Attitude Scale (EAS) questionnaire. Data analysis, conducted using SPSS version 29.0, measured data variables through mean, median, and standard deviation. The study revealed a high level of reliability among the variables, with Cronbach's Alpha values of 0.857 for EAS and 0.952 for reasons regarding euthanasia legalization. Pearson's correlation results fell within the range of 0.570 to 0.642, indicating a moderate and positive relationship between the independent variables and the dependent variable. The study found that 64.3% of respondents held opposing viewson euthanasia legalization, while 35.7% believed it should be legalized. Primary reasons for opposing legalization included religious beliefs (56.9%), concerns about public corruption (56.2%), and the belief in the sanctity of human life, with no one having the authority to end it (54.9%). Among those in favour of euthanasia legalization, 52.2% viewed it as a compassionate and humane means to alleviate the suffering of terminally ill individuals. The relatively small sample size underscores the necessity for diverse input in future research on euthanasia legalization. These findings underscore the ongoing relevance and need for thorough examination, reflecting the multifaceted nature of the topic. Despite opposition to legalization, the study highlights theenduring complexity of the euthanasia debate and the necessity for diverse perspectives to navigate it effectively

Healthcare Professionals’ Perspectives on Euthanasia Legalization in Malaysia

Euthanasia remains a contentious and emotionally charged subject, drawing considerable public debate and scrutiny in research compared to less controversial topics. Its involvement in deliberately ending human lives, albeit with compassionate intentions and the individual’s voluntary consent, has sparked widespread discussions among various stakeholders including academics, religious scholars, politicians, doctors, lawyers, and nurses. The present study seeks to investigate doctors’ and nurses’ attitudes towards euthanasia and its potential legalization in Malaysia. Employing a survey methodology adhering to established quantitative research protocols, participants were administered questionnaires to gather their viewpoints on euthanasia. The research enlisted 481 respondents who completed the 21-item Euthanasia Attitude Scale (EAS) questionnaire. Analysis of the data was conducted using SPSS version 29.0, employing measures such as mean, median, and standard deviation. The study revealed a strong level of reliability among the variables, with Cronbach’s Alpha values of 0.857 for EAS and 0.952 for reasons pertaining to euthanasia legalization. Pearson’s correlation coefficients ranged from 0.570 to 0.642, indicating a moderate and positive association between independent variables and the dependent variable. Furthermore, the study highlights that 81.3% of respondents held opposing views on euthanasia legalization, while 18.7% supported its legalization. Primary reasons for opposing legalization included religious beliefs (85.6%), the sanctity of human life and the belief that it should not be subject to individual authority for termination (80.2%), concerns about potential exploitation for personal gain (76.1%), and perceptions of public corruption (72.3%). These findings underscore the ongoing relevance and necessity for comprehensive examination, reflecting the multifaceted nature of the euthanasia discourse. Despite the prevailing opposition to legalization, the study underscores the enduring complexity of the euthanasia debate and the imperative of embracing diverse perspectives for effective navigation.

신체의 자유에 대한 기본권 체계와 신체를 훼손당하지 않을 권리

The sanctity of human life and the inviolability of the human body are inherent elements. In contemporary constitutional states, these two aspects are placed at the forefront of fundamental rights, serving as the foundation for various other rights. Consequently, the constitution not only addresses the right to life and bodily integrity in the context of personal autonomy as paramount but also dedicates considerable attention to safeguarding these values throughout the course of human history. Our constitution follows suit in this regard.
 However, the current constitution lacks explicit provisions regarding the right to life and the right to bodily integrity, leading to divergent opinions on their derivation and interpretation. While some perceive the implicit inclusion of these rights in the existing constitution, differing perspectives exist on the legal basis for such inclusion. Key references include Articles 10, 12, and 37(1) of the constitution, within the systematic understanding of these provisions lies the right not to be harmed in life and body.
 While the right to life has undergone a clear evolution in terms of its protected scope throughout historical development, the right not to be harmed in the body has not garnered significant attention within the structure of the current constitution. Even the Constitutional Court, when discussing the freedom of the body, has limited its arguments to general explanations without delving into profound discourse. Consequently, the right to bodily integrity has seen modest recognition in terms of its protective value and scope, often remaining latent and inadequately scrutinized in pertinent cases. This article aims to distinguish the protection domain of the right not to be harmed in the body from the freedom of bodily activity, emphasizing its distinct sphere and highlighting its utility as a criterion for judicial review.

The Sanctity of Human Life; A Synthesis of African and the Church’s Value Perspective

The Sanctity of Human Life; A Synthesis of African and the Church’s Value Perspective

Ethics and Politics of Induced Abortion and the Sanctity of Human Life

This research work argues that induced abortion as a means of birth control is morally unacceptable. Although, the question of abortion is being considered as a means of birth control but this position not only has generated much controversy from antiquity to the postmodern era, it has also politicized many democratic societies. Proponents of induced abortion couch it in terms of gender equality and human right of women to choose or what to do in matters that their body. This too has presented us with political and ethical quandary. The problematic as conceptualized in the title is embedded in moral questions implied in these questions, among others, regarding the morality of induced abortion and the politicization of the ethical question. What makes one’s choice right or wrong? Is it one’s choice that makes an act right? Isn’t it first, that an act is judged right according to certain ethical norms that makes the action morally justified? Thus, some ethicists and pro-abortion advocates argue first, that the fetus is mere potency in the act of becoming human, and can be terminated at no moral consequence; secondly, that a woman has the right terminate the fetus as means of birth control. The researchers adopted the qualitative research design and used the expository, critical and analytic methods in the study to bring to the fore the crux of the matter. Major ethical theories are explored, critical questions raised and moral implications of exponents’ views exposed. The researchers came up with the conclusion that though human life is inviolable, even that of the unborn child. However, applying the Catholic Church’s moral teaching on the principle of double effect, the work avers that there could be extenuating circumstances, when induced abortion can be indirectly willed, such as in the case of treatment of a cancerous uterus, ectopic pregnancy, etc. Contrarily, it is the position of the researchers that politicizing abortion on the ground of the wellbeing of the couple, the human right of the pregnant woman to choose, for political capitals, or for eugenics reasons is intrinsically evil and thus acceptable. Politicizing induced abortion as a means of birth control has far reaching implications on ethics and the dignity of life. The paper strongly recommends that concerted efforts be put in place for educating married couples on the ethical implications of human sexuality. In this direction those in government should synergize with the Catholic Church’s magisterium on this issue and enact laws that protect the rights of the unborn child.

Heavenly Recommendations about Moderation towards Humanity: Imām Al-Awzā’ī as a Model

The severe crises of the Middle East have undoubtedly spawned an environment of deep-seated resentment, in which extremists’ views have flourished. Terrorist groups such as al-Qaeda and ISIS have portrayed themselves as the saviours of the Islamic Umma (nation) and the guardians of Islam. They have taken advantage of Muslim grievances as a vehicle to justify a call for violence. Moreover, they have exploited the religion through selective reading and interpretation of sacred texts, relying on the power of the literal meaning that conceals many interpretations and objectives. Their textual approach that relies on a strict adherence to the scriptures neglects Fiqh Ma’ālāt al-Af’āl (the results of actions), Fiqh al-Muwāzanāt (jurisprudence of balances), Fiqh al-Awlawīyāt (jurisprudence of priorities), and Maqasid al-Sharī’ah (higher objectives of Islamic law). Moreover, they have rejected Islamic laws and regulations regarding al-Jihād, al-Amān (safe-conduct), promoting righteousness and purging evil, rebellion against Muslim rulers, and the sanctity of human life (Al-Hmoud, 2013; Al-Ḥmad, 2022).

The sanctity of life as a sacred value.

The doctrine of the sanctity of life has traditionally been characterised as a Judeo-Christian doctrine that has it that bodily human life is an intrinsic good and that it is always impermissible to kill an innocent human. Abortion and euthanasia are often assumed to violate the doctrine. The doctrine is usually understood as being derived from religious dogma and, as such, not amenable to debate. I show that this characterisation of the doctrine is problematic in a number of ways, and I go on to rethink the doctrine. In doing so I follow in the footsteps of Ronald Dworkin, who offered a characterisation of the doctrine in his 1993 Life's Dominion, drawing on a conceptualisation of sacredness that is radically different from standard ones and not dependent on religious dogma. I'll argue that although Dworkin's efforts have much to recommend, his conceptualisation of sacredness is inadequate. Dworkin attempted to reconceptualise sacredness 'from the armchair'. Here I explain how sacred values are thought of in anthropology and psychology and argue that the sanctity of human life should be understood in the same way. I'll explain how doing so allows us to resolve a number of conceptual problems that bedevil standard characterisations of the doctrine of the sanctity of life. I'll also consider the possibility of a compromise over the sanctity of human life, and as a consequence, compromise over the permissibility of abortion and euthanasia. I'll argue that such compromise is possible, albeit difficult to achieve.

The Tremulous Resonance of Yves Bonnefoy’s Textual Présence

The Tremulous Resonance of Yves Bonnefoy’s Textual <i>Présence</i>

KILL NOT YOUR CHILDREN ON A PLEA OF WANT...

“Kill not your children for fear of want.We shall provide sustenance for them as well as for you.Verily the killing of them is a great sin.”1 Unintended pregnancies are a significant public and social health problem throughout the world and majority of these end up in an induced abortion.2 This is definitely a wake-up call for the stakeholders world­wide as this proportion is on a constant rise.3 According to a latest statistic, nearly half of all pregnancies are unintended, which in its own self, is a global crisis. Out of these, 60% end up in induced abortion and 45% of these abortions take place with unsafe techniques or in unsafe circumstances, contributing substantially to the maternal morbidity, leading to 5-13% of all maternal deaths, which represents a global failure to uphold ba­sic human rights.4 Out of these 45% unsafe abortions, 97% take place in developing countries, like Pakistan.4 According to the available literature, the proportion of unintended pregnancies in Pakistan increased from 38% to 46% in a decade’s time. The national abortion rate, however, is 50/1000 women and in one year and 623,000 women have been treated for post-abortion complications.5 The increase in the proportion of unintended preg­nancies can be attributed mainly to lack of awareness and access to the contraceptive practices, as the con­traceptive prevalence is low in Pakistan.6,7 In addition to this, various other factors are implicated including the desired family size, socioeconomic factors, and availability of appropriate healthcare services.8,9 This is why, in developing countries like Pakistan, majority of women seeking induced abortion due to unintended pregnancies are married, older, and have high parity as compared to the developed countries where more than half of the women seeking induced abortion were unmarried and young.10,11 In countries, like Pakistan, it is very difficult to ob­tain reliable data on induced abortion because most of these take place behind the closed doors due to laws and eventual penalties, according to Pakistan Penal Code.12 The majority of the statistics, related to induced abortion, are derived indirectly from the health facilities where patients having post-abortion complications are managed. These complications can range from sepsis, uterine perforation, injury to the urinary bladder and gut, renal failure and hysterectomy. But this is just the tip of the iceberg, as every woman is not lucky enough to reach a health care facility and there are chances that they end up in unreported long term morbidity, or even mortality. In addition, unsafe abortion, a prevent­able cause of maternal morbidity and mortality, has long term sequelae in the form of sub-fertility, psychological disturbances and socioeconomic consequence.5,8 In order to avoid the short and long term conse­quences, we need to have a multipronged approach to improve and expand the provision of healthcare services to reduce the incidence and complications associated with induced abortion, mostly carried out unlawfully.11 Educating men about different contracep­tive methods available, can save women from unsafe abortions. At the same time, religious scholars must be involved in creating awareness in people regarding the sanctity of human life. Policy makers and community leaders have to empower women to make decisions about family planning and contraception.4 Last but not the least, it is high time to help women avert unin­tended pregnancies ending up in induced abortions by educating, supporting and expanding the family plan­ning services. This will not only help in the reduction of maternal morbidity and mortality associated with these but will also curtail the associated costs to the families, communities and the society as a whole.12

7. The sanctity of human life in the light of the Qur’an and its application in modern times (Analytical study in the context of Pakistani society)

This article is written in the light of the Qur’anic teachings on the sanctity of human life and the application of the sanctity of human life in modern times, an analytical study in the context of Pakistani society which states that Allah Almighty has distinguished human from all creatures by wearing the crown of sanctity and dignity, so the protection of human life is the survival of society. It has also been stated that unjust bloodshed is absolutely unlawful and Haraam.That is, to destroy all humanity, doing so causes Allah’s wrath because He has forbidden unjust killing. Saving the life of one soul is tantamount to giving life to all human beings. Also the fate of the killer in Pakistani constitution and in the hereafter is also stated in this article.

Judicial Balacing of Parental Objection to Medical Treatment on the Basis of Religious Beleifs and Children Right to Life in Nigeria

Children being vulnerable, have special protection under the law through their parents or guardian who are responsible for them; and make decisions for them because they lack legal capacity. One of these decisions a parent/guardian makes is determining the religion of a child. Once the parent/guardian chooses the religion of the child, the child may become bound by its practices throughout childhood. While the right of parents to determine the religion of their children is recognised by domestic, regional and international laws, the way courts in Nigeria treat this recognition suggests that the right is not absolute. This paper adopts the doctrinal methodology in interrogating the extent to which Nigerian Courts permit the observation by a child of the religious practices of his/her parent in relation to submission to medical treatment in order to protect the child’s right to life. This paper argues that law and morality are media of social control but have their convergence and divergence. It further argues that sanctity of human life which for many forbids suicide, requires that even adults should not be allowed to object to medical treatment which refusal may result in death which can be seen as “disguised suicide.” These authors examined the Supreme Court decision in Medical Dental Practitioners Disciplinary Council v. Okonkwo and found that; Nigerian Courts recognise parent right to choose their children religion and practices however, any religious practice prejudicial to the child based on the “best interest” principle provided under the Child Right Act and its States equivalent will be jettisoned. It examines the practice in Britain and Canada and draw lessons for Nigeria. This paper recommends public enlightenment, prohibition of harmful religious beliefs such as objection to life-saving medical procedure by parents for minors as means of balancing parents/guardian right to choose their children religious beliefs and preservation of the children right to life.

The Pitfalls of the Ethical Continuum and its Application to Medical Aid in Dying

The Pitfalls of the Ethical Continuum and its Application to Medical Aid in Dying

دلائل العدل والإحسان في العقوبات الشرعية

Justice and benevolence are not merely two values, but two sublime ends to which great Islam gave special attention in rooting their rules and principles: and detailing them especially in penalties’ jurisprudence. Accordingly, this article identified and revealed a number of rules and principles with which the penalties’ jurisprudence deals a number of axes which basically revolve around defining the penalty, applying the penalty only to the offender, not applying the penalty on mere heart’s intention, making it equally applicable for all people, ensuring that all elements of the offence/crime are there, not to mention the true Islamic perspective for humans, and its regard for the sanctity of human life in protecting it and not scandalizing it.&#x0D;

Human Rights and Religion: Islam in Perspective

Though human rights exist in every religion as a concept, contemporary human rights movements blame religions for their resistance. Meanwhile, religious narratives are needed to ground normative foundations of human rights. Islam is one of the religions that give a prominent place for human rights. It recognized the dignity and the sanctity of human life long before the modern human rights movements were incepted. However, there are still confusion and misconceptions regarding the place of human rights in Islam. Therefore, the primary purpose of this paper is to show how human rights are intrinsic values of Islam and to clarify existing confusions and misconceptions. Henceforth, the paper highlighted the relationship between human rights and religion; the debates, misconceptions, and confusions surrounding human rights in Islam; and examples of fundamental rights in Islam.

Sanctity of Human Life in Bioethics

Sanctity of human life plays important role in bioethics since the beginning of human life until its natural death. Sanctity of human life does not belong exclusively to religions but also to secular bioethical debate. One of the most important meanings of sanctity of human life is that human life should not be violated, opposed or destroyed, and, positively that it should be protected, defended and preserved. Preservation of human life is central in bioethics as an ethics of life because life is the most important property of human beings.

Rights of Non-Muslim and Sanctity of Human Life: In the Light of the Era of Prophet (S.A.W) and the Righteous Caliphate Periods

غیر مسلموں کے حقوق اور انسانی جان کی حرمت : عہدِنبویﷺو خلفائےراشدین کی روشنی میں&#x0D; Islam guarantees the protection of life, property, honour, and dignity of all the members of society, regardless of their religion, colour, race or ethnicity. Sanctity of human life is the fundamental issue and Islam emphasized on it the most. Holy Quran declared the murder of a single person as the killing of all humanity. Islam always secured the rights of non-Muslims. Protecting the lives, dignity and property of non-Muslim living in an Islamic state is a duty of a Muslims in general and the Islamic State in particular. The manner in which the rights of non-Muslims were protected in the era of the Prophet (S.A.W) and the era of the Rightly Guided Caliphs is unprecedented. The Prophet (S.A.W) gave this protection constitutional and legal status through his teachings and practice. Our Holy Prophet Muhammad (S.A.W) declared that “The one who killed any Dhmmī would not get the fragrance of Paradise though its fragrance can be sensed at a distance of forty years journey”. In the era of the righteous caliphs, the rights of non-Muslims were also safeguarded. This article is a description of the rights of non-Muslims with reference to the sanctity of human life in Islam. It also throws light on the unique teachings of Islam regarding the fundamental rights of minorities in the period of the Prophet and the Rightly Guided Caliphs. A descriptive and analytical research methodology will be used in this research to obtain results and recommendations. The expected results and recommendations of the study will guide the Muslims and non-Muslims to harmonize the social set up around the globe.