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assignment about policy that not applicable in Saudi Arbia why its not? in the future ?prcpactive toward ? I already finish of most of work but i need it to be more orignized and more information under subtitles also new subtitles 1- need of index page 2- need of abstract 3- need of more information under subtitles ( Euthanasia in Saudi Arabia, Perspectives toward Euthanasia , Future Direction to Euthanasia) 4- also new subtitles beside that i mention 5- more in Conclusion 6- follow APA7 style 7- page should not be less then 10 without reference and cover page 8- don’t forgot citation and References
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College of Applied Medical Sciences
Nursing Department
MSN 703: GLOBAL HEALTH, DIVERSITY, & POLITICAL ISSUES
ACADEMIC YEAR 2023-2024 1st Sem
HEALTH POLICY ISSUES
(Euthanasia)
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1 MSN 703: GLOBAL HEALTH, DIVERSITY, & POLITICAL ISSUES
Interdiction:
There are many challenges in life that you must overcome, but some of them are
particularly difficult, such as deciding whether to take your own or another person’s life.
Euthanasia is the intentional taking of a person’s life at their expressed desire, usually to end their
pain or suffering from a terminal condition. Depending on the patient’s consent, it can be classified
as passive euthanasia and active euthanasia be like voluntary, non-voluntary, or involuntary.
(Ezekiel &Emanuel 2016). Voluntary case those in which the patient is mentally competent and
requests euthanasia. Involuntary euthanasia occurs when the patient is mentally competent but did
not request euthanasia( Maas, P 1992). Nonvoluntary euthanasia refers to cases when the patient
is not competent in mental health and could not request euthanasia. passive euthanasia refers to
terminating potentially life-sustaining treatments by withholding or, not administration of a
medical intervention to end a patient’s life (Deliens L 2003) The globe over, passive euthanasia is
widely acceptable. Nearly every nation forbids active involuntary euthanasia. The majority of
nations consider active voluntary euthanasia to be criminal homicide, which carries a 14-year
prison sentence as a penalty. While active involuntary euthanasia is permitted in some nations,
including Belgium, the Netherlands, and Luxembourg (Ebrahimi 2012). Some nations only
provide palliative care to patients beside choose the option to terminate their lives if their illness
cannot be cured and they are in excruciating agony. The patient’s family may also elect to end their
patient’s life if they are in coma or have brain death.
History of Euthanasia
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MSN 703: GLOBAL HEALTH, DIVERSITY, & POLITICAL ISSUES
Before Christianity, attitudes toward infanticide, active euthanasia, and suicide tended to
be lenient in ancient Greece and Rome. Pagan physicians probably frequently performed abortions
as well as both voluntary and involuntary mercy killings in the ancient Greek and Roman cultures
since many of them lacked a convincingly defined belief in the inherent dignity of every individual
human life. Few ancient Greek or Roman physicians adhered strictly to the Hippocratic Oath,
which forbade doctors from prescribing “a deadly drug to anyone, not even if asked,” or from
advising such a course of action. Many people in classical antiquity preferred quick death to
excruciating pain, and doctors agreed by frequently giving their patients the poisons they wanted.
Euthanasia in Saudi Arabia :
Even for a patient who is terminally sick, ending a person’s life or helping to do so is
prohibited in the Kingdom of Saudi Arabia (KSA). and a minimum of 10 years in prison is the
minimum sentence for violators. The Shari’a law criminalizes euthanasia in any kind (Alqahtani
2018). Saudi Arabia is a Muslim nation, and Islam is practiced there primarily. As a result, the
fundamental principles of Islam serve as the framework for the legal system in use in the nation.
Saudi Arabia’s constitution reflects the predominance of Islamic fundamental principles.
Islam and Euthanasia:
With Islamic ethics and law killing a person who requests to end his life due to suffering
from great pain through euthanasia is forbidden and inconsistent. Euthanasia is a taboo subject as
it is prohibited by the Islamic jurisprudence. the justification of the Qur’an and Sunnah. Islam
teaches that a life is given by Allah and that it cannot be taken without His consent.
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MSN 703: GLOBAL HEALTH, DIVERSITY, & POLITICAL ISSUES
(Aramesh2007). Islamic law fervently defends the sanctity of life, which is evident from numerous
verses (Aayeh) of the Qur’an like ‘‘If you should raise your hand against me to kill me, I shall not
raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds’’ [Surah Al-Ma’idah,
5: 28] The Qur’an also mentions that the Muslims would experience ongoing adversity and
difficulties and commands them to have patience during these times. as ‘‘You will surely be tested
in your possessions and in yourselves. And you will surely hear from those who were given the
Scrip- ture before you and from those who associate others with Allah much abuse. But if you are
patient and fear Allah indeed, that is of the matters [worthy] of determination’’ [Surat A’li’Imran,
3: 186]. Also, Prophet Mohammed, peace be upon him (PBUH), said: ‘Whoever kills himself
either by stabbing himself, or ingesting poisonous substances or throwing from the highest, he will
be punished by Allah’ (Hadith: Bukhari 76:90). Islam is a peaceful faith that emphasizes kindness
to the seventh neighbor and compassion for animals before considering human beings. Muslims
ought to take care of their bodies since they are gifts from Allah. Islam respects people’s ability to
think critically about God’s creation and to express gratitude for it, hence it forbids self- or othermurder. Muslims should not give up hope when they fall ill because they believe in Allah’s mercy..
However, in some cases the Islamic code of medical ethics (Code of Conduct 1981), A team of
medical experts or a medical committee involved in the management of such a patient may decide
to stop a patient’s treatment if they are satisfied that continuing the treatment would be futile or
pointless.” Additionally, it adds that individuals whose conditions have been deemed ineffective
by the medical committee “should not begin treatment. (Pasha H 2017). Withholding therapy is
acceptable when it would be fruitless and death would result anyway ( Madadin et al 2020)
Euthanasia, Autonomy and Dignity:
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MSN 703: GLOBAL HEALTH, DIVERSITY, & POLITICAL ISSUES
A person’s capacity to pursue their own values and interests is referred to as autonomy
(Tucker 2014) Autonomies patients have the freedom to decide what kind of medical care they
want to get. This has substantial implications for both the right to knowledge and the right to a
second opinion. Patients have the option to undergo diagnostic procedures or surgical procedures,
as well as the creation of medical advisory boards as necessary under these kinds of conditions.
Patients today in both rich and developing nations have the potential to demand nearly anything
based on their financial situation and social situations (Annas 2016). Patients are allowed to
establish the limits of their own life and death under the accepted idea of autonomy. Even though
these borders are simple, they could also come off as whirred and lacking in focus. Doctors should
respect these borders rather than reject them, so long as they are not badly crossed. The right of
terminally ill patients to end the unbearable suffering they experience in their final phases of life
is compromised and waived when they are unable to consent to euthanasia (Trappe 2017). Patients
who feel as though they are nearing the end of their lives and who endure pain without being able
to alleviate it tend to no longer be worth living for. Living on in such circumstances is no longer
the most important thing for many patients. One of the driving forces behind euthanasia seems to
be a fear of losing control, along with the loss of dignity and the financial burden that goes along
with it (Pardon et al 2012). Dignity is the significance and worth that a somebody possesses and
that inspires others to respect them or inspires them to respect themselves. People frequently argue
that since they have the right to a dignified life, they also have the right to a dignified death. Some
medical illnesses are just so excruciatingly painful and needlessly protracted that the ability of the
medical community to provide palliative care to lessen suffering is exceeded, although the
sufferers lose the majority of their dignity as a result of unrelenting terminal pain. Additionally,
modern medical research and practice can extend human life in ways that have never been done
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MSN 703: GLOBAL HEALTH, DIVERSITY, & POLITICAL ISSUES
before. It might be a prolonging that all too frequently entails a concurrent prolongation of needless
agony. ( Niekerk 2016).
Perspectives toward Euthanasia:
There are several perspectives that are grouped by people, cultures, and nations. Some
people believe that everyone has the right to live their own life and to end their suffering when
they are ill. Some people oppose it. Regardless of the situation, willful homicide is wrong because
every life is sacrosanct. Euthanasia is either legal or illegal in several nations. Euthanasia is
permitted in some countries, including the Netherlands and Belgium, but only under certain
circumstances. It’s still illegal in some places. The societal and governmental perspectives are
reflected in these legal systems. There are various viewpoints held within the medical community
as well. While some medical professionals believe that euthanasia is a compassionate way to end
patients’ suffering, others think it goes against the basic idea of life preservation.
Future Direction to Euthanasia:
the terms of criminal law. Although they differ regarding euthanasia between mitigating
circumstances of punishment and harsher punishment, they outlaw this killing. But as palliative
care progresses, there seems to be a growing call for legislation to permit assisted suicide in some
circumstances. However, it seems obvious that over time, at least passive euthanasia will become
legal in most nations when one considers the developments of the last few decades. The rise of
chronic illnesses, longer life expectancies, and the development of life-saving treatments and
technology will soon present a significant challenge to the health care systems (Phatak 2020).
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Conclusion:
In my opinion, certain nations may consider euthanasia as a plan if they have resource
limitations or population growth. Because they will act with the patient’s agreement, they will
believe that it will be a good option to advance their interests while respecting human dignity and
autonomy. Although palliative care has its place, after a while people in some war-torn and
impoverished nations will turn to euthanasia as a last resort. However, in my home country of
Saudi Arabia, even as the patient’s condition worsens in the future, this strategy won’t be used if
the government adheres to Islamic law.
References
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MSN 703: GLOBAL HEALTH, DIVERSITY, & POLITICAL ISSUES
Sameer, A. S. (2020). Knowledge, awareness and attitude of health profession students of KSAUHS
towards
euthanasia. Ethics,
Medicine
and
Public
Health, 14,
100522.
https://doi.org/10.1016/j.jemep.2020.100522
Phatak, Shantanu & Phatak, Ajay. (2020). Euthanasia: Past, Present and Future. JOURNAL OF CLINICAL
AND DIAGNOSTIC RESEARCH. 14. 10.7860/JCDR/2020/46210.14217.
Alqahtani F. Medical liability law to ban euthanasia, human cloning; 2018 [Accessed on 12th Jan, 2020]
http://www. saudigazette.com.sa/article/526653 .
ordaan DW. Human dignity and the future of the voluntary active euthanasia
debate in South Africa. S Afr Med J. 2017;107(5):383-85.
Chamsi-Pasha H and Albar MA. Withdrawing or with- holding treatment. Int J Hum Health Sci 2017; 1:
59–64
Trappe HJ. Ethics in intensive care and euthanasia : With respect to inactivating defibrillators at the end of
life in terminally ill patients. Med Klin Intensivmed Notfmed. 2017; 112(3): 214-221.
Annas GJ, Mariner WK. (Public) Health and Human Rights in Practice. J Health Polit Policy Law. 2016;
41(1): 129-139.
Annadurai, K., Danasekaran, R., & Mani, G. (2014). ‘Euthanasia: right to die with dignity’. Journal of family
medicine and primary care, 3(4), 477–478. https://doi.org/10.4103/2249-4863.148161
Regional
Review
Committees
for
Physician-Assisted
Death. Annual
Reports
See www.euthanasiecommissie.nl/de-commissie/documenten/
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MSN 703: GLOBAL HEALTH, DIVERSITY, & POLITICAL ISSUES
2002-2014.
Pardon K, Deschepper R, Vander Stichele R, et al. Expressed wishes and incidence of euthanasia in
advanced lung cancer patients. Eur Respir J. 2012; 40(4): 949-956.
Ebrahimi N. The ethics of euthanasia. Aust Med Stud J. 2012;3:73–5.
Aramesh K and Shadi H. An Islamic perspective on euthanasia. Am J Bioeth 2007; 7, W4–6.
Oliver D. A perspective on euthanasia. Br J Cancer. 2006 Oct 23;95(8):953-4. doi: 10.1038/sj.bjc.6603365.
PMID: 17047642; PMCID: PMC2360694.
Deliens, L., & van der Wal, G. (2003). The euthanasia law in Belgium and the Netherlands. Lancet
(London, England), 362(9391), 1239–1240. https://doi-org.sdl.idm.oclc.org/10.1016/S01406736(03)14520-5
Dowbiggin, I. R. (2003). Merciful end: The Euthanasia Movement in modern america. Oxford University
Press.
van der Maas, P. J., van Delden, J. J., & Pijnenborg, L. (1992). Euthanasia and other medical decisions
concerning the end of life. An investigation performed upon request of the Commission of Inquiry
into the Medical Practice concerning Euthanasia. Health policy (Amsterdam, Netherlands), 21(12), vi–262.
Faya. (n.d.). What is autonomy and why does it matter?. I Family. https://www.ifamilystudy.eu/what-isautonomy-and-why-does-it-matter/
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