BY MOHAMMAD AIZAT JAMALUDIN

AND YUMI ZUHANIS HAS-YUN HASHIM

International Institute for Halal Research and Training ( INHART ), International Islamic University Malaysia

Such illnesses typically necessitate treatment in a specialised intensive care unit ( ICU ) where close monitoring , advanced life-supporting therapies , and interventions are available to stabilise the patient and address severe complications .

According to Nickson ( 2020 ), advances in intensive care have led to a growing cohort of chronic critical illness patients who would have otherwise succumbed to acute illness survive in a state dependent on prolonged intensive care therapies . This situation may cause a heavy burden of costs to the individual , family and society ; it requires extreme use of resources and causes considerable distress to the patient and family .

In Islam , critical illness is seen as a test of faith and a way to draw closer to Allah the Almighty , offering opportunities for patience , forgiveness , and purification from sins . Islam provides clear guidance on permissible and prohibited matters during illness , ensuring actions align with faith , such as allowing necessary ( al-dharurah ) medical treatments while prohibiting any practices that contradict Islamic beliefs .

Muslims are encouraged to seek medical treatment , make prayers , and rely on Allah ’ s will , believing that all things , including illness , are part of His divine plan . Supporting and comforting the sick is also highly valued , as it strengthens empathy and community bonds . Through these actions , illness becomes a path for spiritual growth and acceptance of Allah ’ s wisdom .

CHARACTERISTICS OF A CRITICAL ILLNESS

Common types of critical illnesses include cardiovascular emergencies such as heart attacks and life-threatening arrhythmias ; respiratory conditions such as Acute Respiratory Distress Syndrome ( ARDS ) or severe pneumonia leading to respiratory failure ; neurological crises such as large stroke or severe seizure , severe infections and sepsis such as septic shock ; and traumatic Injuries such as significant injuries from accidents or fall often involving multiple body system .

Three possible outcomes could occur following an acute illness , namely recovery ( complete or incomplete ), death during the acute illness or progression

to persistent or chronic critical illness ( Nickson , 2020 ). The key characteristics of critical illness may include :

• Life-threatening nature : Critical illnesses are conditions that , if untreated , have a high risk of death or significant health deterioration . Examples include heart attacks , severe strokes , respiratory failure , and sepsis .

• Organ dysfunction or failure : These illnesses often involve one or more vital organs , such as the heart , lungs , liver , or kidneys , being impaired or failing , which requires specialised care to support organ function temporarily or permanently .

• Need for intensive treatment : Management of critical illnesses frequently involves advanced medical interventions like mechanical ventilation , dialysis , blood transfusions , and high-dose medications to stabilise the patient .

• Prolonged recovery and rehabilitation : Survivors of critical illness may require extensive rehabilitation and follow-up care due to physical and psychological impacts from both the disease and the intensive treatments involved . Critical illness management is often a collaborative , multidisciplinary effort involving physicians , nurses , pharmacists , physical therapists , and other specialists working to stabilise the patient and initiate recovery as swiftly and safely as possible .

DELICATE BALANCE

The concept of “ halalness ” in critical illness concerns the permissibility and ethical considerations of medical interventions under Islamic law ( shari ’ ah ). It involves exploring how Muslims can receive healthcare aligned with their religious values , especially in critical , life-threatening situations . It is about maintaining the delicate balance between preserving life , respecting religious beliefs , and understanding medical limitations .

For Muslims , the concept of halal extends beyond dietary restrictions , encompassing all aspects of life , including medical treatment to preserve life ( Hifz al-nafs ). ‘ Halal ’ comes from the root word hala-yahillu-hillan wa halalan , which means “ permissible ” in Arabic , and signifies actions that align with the teachings of Islam as outlined in the Quran and the Hadith ( sayings and actions of Prophet Muhammad SAW ).

In medicine , this relates to ensuring that healthcare practices respect Islamic

law , especially in critical illnesses , where complex decisions around treatments , end-of-life care , and life-sustaining measures are often involved .

MANAGEMENT OF CRITICAL ILLNESSES

When addressing critical illness and halal issues in Islam , it is important to base decisions on relevant Quranic verses and Hadith . These sources offer guidance on life preservation , the importance of intention , and the permissibility of using non-Halal means in cases of necessity . 1 . Necessity ( al-dharurah ): Islam allows exceptions in cases of extreme necessity , especially when it comes to preserving life ( Hifz al-Nafs ). The principle of dharurah is derived from the Quran , which states :

“ He has only forbidden to you dead animals , blood , the flesh of swine , and that which has been dedicated to other than Allah . But whoever is forced by necessity , neither desiring it nor transgressing its limit — there is no sin upon him . Indeed , Allah is Forgiving and Merciful .” ( Quran , Al-Baqarah , 2:173 ).

This verse highlights the permissibility of consuming otherwise forbidden substances ( such as non-halal food or medicine ) if it is necessary to save one ’ s life , as long as the person does not seek it out or enjoy it unnecessarily . 2 . Preservation of life ( Hifz al-nafs ): The preservation of human life is one of the five essential objectives of Islamic law ( Maqasid al-Shari ’ ah ). The Quran emphasises the sanctity of life and the importance of saving it :

“… whoever saves a life , it will be as if they saved all of humanity ...” ( Quran , Al-Maidah , 5:32 )

This verse underscores the immense value Islam places on saving lives , which forms the basis for allowing life-saving treatments , even if they involve nonhalal substances or methods when no alternatives are available . 3 . End-of-life decisions : End-of-life care is a sensitive area in the discussion of halalness in healthcare . Islamic teachings emphasise husn al-khatimah ( a good ending ) and the dignity of the dying process . However , critical illness often leads to difficult decisions about withdrawing life support , pain management , and managing end-of-life symptoms .

While Islam encourages seeking medical treatment , it does not support futile care , where interventions extend suffering without improving the quality of life ( Chamsi-Pasha and Albar , 2017 ). Islamic ethics often endorse the provi-