1.

0 INTRODUCTION
In years suicide has attracted increasing attention as a large-scale social phenomenon.
For example, in United states at least 30000 people kill themselves every year.
Worldwide the number of completed suicides is over three quarters of a million, and ten
or twenty times that many people attempt to kill themselves. In United states an
individual is more likely to kill himself or herself than to be killed by someone else and
more likely to die of suicide than AIDS. Awareness of the problem of suicide has caused
both increased scrutiny of the phenomenon by sociologists, psychologists, and
researchers in many other disciplines, as well as increased efforts to reduce its incidence
by physicians, counselors, social workers, social planners and police. Effort to discover
the causes of suicide and to reduce its frequency have gone hand in hand; many countries
now have suicide research institutes or centers, as well as suicide prevention services
staffed by professionals and volunteers.
Suicide is an irrational desire to die. We use the term "irrational" here because no
matter how bad a person's life is, suicide is a permanent solution to what is nearly always
a temporary problem. Suicide is a symptom and sign of serious depression. Depression is
a treatable disorder, but often the treatment takes time, energy and effort on the part of the
person who's feeling depressed. Sometimes, as a person who is depressed feels the
energizing effects of an antidepressant medication, they will still feel depressed, but have
more energy. It is during this time in treatment that many people turn to suicide and
suicidal acts. Suicide's effects are tragic and felt long after the individual has taken their
own life. It is usually the second or third leading cause of death amongst teenagers, and
remains one of the top ten leading causes of death well into middle-age. A person who
dies by suicide leaves behind them a tangled confusion of family members and friends
who try to make sense of a senseless and purposeless act.

2.0 FUNDAMENTAL ETHICAL ISSUES IN SUICIDE

2.1 The social arguments concerning suicide
2.1.1 Suicide as an injury to the community
Aristotle is widely acknowledge as the originator of the view that suicide damages
society. In the Nicomacheon Ethics, he claims that the individual who destroys himself is
treating the state unjustly, and that therefore criminal sanctions against the suicide are
appropriate.
Yet it is immediately clear just how the suicide injures the community of which part he or
she is part. In this section we shall explore a number of possibilities, among them that
suicide damage society by causing for particular other individuals, especially family
members which that suicide sets a bad model, and causes additional suicides by the way
that suicide damages society by depriving it of the labor or other contribution of the
individual which suicide is an affront to society and that suicide undermines the justice
system of society, thus promoting disobedience, disorder and lawlessness. In all of these
arguments suicide is said to be wrong because it is an injury to society and all of them
might be considered support for the original Aristotelian claim.

2.1.2 Suicide as an injury to family and friends

The suicide of an individual may have serious and painful effects on his or her immediate
family and friends. It causes grief and emotional pain which may also cause other
distress, such as the economic deprivation incurred if the victim was the central supporter
of the family. It may deprive children of a parent, a spouse of conjugal companionship,
and friends, acquaintances, and fellow workers of the benefits and pleasures of
association with the victim. Some of these effects may be more severe and more
damaging than others, but in general, suicide can cause deep grief and deprivation to
family and friends.
The general argument that suicide causes injury to ones family or friends is disputed in
several classic ways. Some authors have claimed that although suicide may cause grief
and harm to ones family and friends, it no worse than desertion, and thus not and evil of
greater degree. Others have pointed out that although suicide does often cause such harm,
some people have no family or friends who would be effected by their suicide. Finally, it
is often suggested that the harm is essentially transitory. According to Landsberg remarks
that everyone dies sooner or later, and society and the family get over it. The general
answer to this social argument against suicide, then, is that although in some cases it does
not, and that typically the harm but is it occurs at all so that temporary. Thus although
suicide may produce some pain for family and friends in particular cases, it cannot on this

basis be declared generally wrong.

We can see then, that no general argument against suicide can be based on the claim that
it is invariably injurious to family and friends. They are may be strong arguments against
the moral permissibility of a specific suicide when severe grief or guilt reaction or social
ostracism for the survivors can be accurately predicted. But in many cases, especially in
societies other than the present. Western one, there may be ways of avoiding such
consequences. Where they can be avoided, they provide no argument against suicide. In
particular case the problem may seem to be one of weighing the disadvantageous
consequences to others against the advantages to the individual who chooses to end his or
her life. That the self death of an early, failing parent will not distress to adult children
whose religious beliefs prohibit suicide does not entail that the parent must refrain from
ending his or her life; we would require some further evidence that the harm to child
would outweigh the benefit to the parent. On the other hand, where a young and
physically healthy parent contemplates essentially frivolous suicide, we may be quite
ready to say that his or her obligations to small, dependent children outweigh any right to
do so.

2.1.3 Suicide as the Deprivation of an Individuals contribution to society

Although not every suicide causes harm to particular individuals among family, friends,
or immediate associates, it may still be the case that suicide does harm the society as a
whole. Among the oldest arguments of this sort arising not only from Aristotle but from
Pluto before him is that which considers the suicide to be depriving the community, state,
or social group of his or her labor or other contribution to its welfare. This argument takes
three major forms which is the simple deprivation of labor argument, a second
argument concerning the deprivation of good, it also leads to the problem of
universalization
Deprivation of Labor. Society, it is often assumed, cannot survive without the efforts and
contributions of its members and since society is a benefit to all, it must be preserved.
Each member of society, then, by virtue of his or her membership in society, has an
obligation to contribute his or her labor or other services to promote the welfare of
society. Suicide is wrong because it permanently deprives society of these contributions.
This argument, however is open to a variety of objections. Some of the oldest objections
point out that we already condone certain practices that deprive the society of an
individuals labor or contribution.

Deprivation of special Talents. Event in a society that is not highly mutually

interdependent, some individuals contribution of labor or services to the society may be
unique and non replaceable or may involve skills that are in shortage or for which
substitutions cannot easily be made

2.1.4 Utilitarian theory and suicide

The social arguments concerning suicide, both those favoring suicide and those against it,
rest on consequentialist ethical theory, of which the most fully developed version is that
known as Utilitarianism.
Utilitarianism requires that, firstly, of every action, must one ask if it is right or wrong
and secondly, the answer to the questions will always be attained by balancing
consequences, which is classic utilitarianism gives the nod to that which does the most
good or provides the greatest happiness. Utilitarianism take one of two path. The first
consider the individual, concrete action. This is called act utilitarianism, under which one
must perform the action that results in good most mood.
According to utilitarianism theory, stated simply, the moral rightness or wrongness of an
action is a function of the way in which that act affects all persons involved. If the act
produces a greater balance of happiness or utility over unhappiness or dis utility than any
other action would produce, then that is the right act to do.

2.2 Suicide and the value of life

Introduction
Moral status of suicide is evaluated according to its effect. Including its effects on others.
One might, however, assert that is simply wrong, as a matter of principle or moral law, to
destroy human life - whether the consequences are good or bad. This objection, often
termed deontological because its appeal to abstract moral principles, occurs in a number
of arguments that emphasize the value of human life.
2.2.1 The principles of the value of life

2.2.2 Modification of the principle

2.2.2.1 The value of Human Life
First, we noticed that the principle of the value of life is usually interpreted as
applying only to human life which plants and animals are not include. It is thus, to be
distinguished from vitalism, a view that assigns value to biological life per se, including
that lower animal and plant forms. There have been thinkers or traditions that have the
notion of reverence for life to include nonhuman life as well as one think of buddhism

2.2.2.2 The protection of other Life

2.2.2.3 The Quality of Life

Some who accept the quality-of-life would permit the taking of human life, whether
innocent or guilty, in cases

2.3 Religious views of suicide

2.3.1 Religious arguments against suicide
2.1.1.2 Islamic perspective views
In Islam we are guided by the verses which give the meaning of:
{Nor take lifewhich God has made sacredexcept for just cause.} (Al-Israa' 17:33) {If
anyone killed a person not in retaliation for murder (without just cause) or to spread
mischief in the land, it would be as if he killed all mankind, and if anyone saved a life, it
would be as if he saved all mankind.} (Al-Ma'idah 5:32)
So, if someone was to prevent a person from committing suicide it is as if he has saved
the life of the whole of humanity. On top of this, man cannot put himself in place of God.
That is, there are some functions which only God is permitted to do. God tells us that He
gives life and he takes life, see for example the Quran when it says what means:
{Have you not turned your gaze to one who disputed with Abraham about his Lord
because God granted him power? Abraham said, "My Lord is He Who gives life and
death."} (Al-Baqarah 2:258)
Life is given to each person for a purpose, God's purpose. We are here on earth to fulfill
that purpose. Are we free to decide when our purpose is finished and we should die? No!

This is known only to God. If we take or attempt to take our own life (suicide) we are
trying

to

perform

function

that

belongs

to

God.

Before a baby is born everything about that baby, his growth, life, livelihood, place of
birth, time and place of death, as well as everything else about him, are all known ONLY
TO GOD. For as long as we live in this world we are being tested. When we die, it is not
the end, but the beginning of a new life. We will open our eyes in a world according to
the deeds we did in this life and the Mercy of God. This new life will not be temporary.
Here, we find ourselves in different situations and we try our best to rise to the occasion
and to pass the test with the help of God. God says in the Quran what gives the meaning
of:

{Nor kill nor destroy yourselves, for surely God has been to you Most
Merciful.} (An-Nisaa' 4:29)
We should say alhamdulillah (gratefulness to God) for whatever situation we are
confronted with. If we think it is a bad situation, it could have been worse. If we think it
is a good situation, it is still a test for us. Everything is from God and we should praise
Him

often.

Thanking

Him

is

one

way

to

praise

Himalhamdulillah.

Suicide suggests despair and that the person has come to a decision that God is not
helping him. This can never be true for anyone who has purity in their intention (intention
solely for God) and sincerity of action (where the action is carried through to the best of
one's ability). God does not leave His sincere believers on their own, He is always with
us. Each one of us must strive to maintain the correct relationship with God, by prayer,
for example. We Muslims are inveterate optimists, we always believe that God can do
anything. It is we, ourselves, who do not deserve God's blessings and mercies.
There are also hadith to the effect that however a person takes their own life, that will be
a source of torment to them. Abu Hurairah (may God be pleased with him) narrated:

The Prophet (peace be upon him) said, "He who commits suicide by throttling shall keep
on throttling himself in the Hellfire (forever) and he who commits suicide by stabbing
himself
Thabit

shall
bin

keep

on

Ad-Dahhak

stabbing
(may

himself

God

be

in

pleased

the

Hellfire." (Bukhari)

with

him)

narrated:

The Prophet (peace be upon him) said, "whoever commits suicide with a piece of iron
will be punished with the same piece of iron in the Hellfire." (Bukhari)

Jundab

(may

God

be

pleased

with

him)

narrated:

The Prophet (peace be upon him) said, "A man was inflicted with wounds and he
committed suicide, and so Allah said: My slave has caused death on himself hurriedly, so
I

forbid

Paradise

for

him."

(Bukhari)

Here we can only state what Islam says about suicide as an act. Yet, we cannot always
judge a specific case of suicide because we never know what Allah knows about the state
of the doer the moment he or she commits it. A person who seems to have thrown himself
down from the balcony might have fell by accident, while we dont know it. So, we are
never to judge and we leave the final judgment of each case for the Creator, Who
definitely

knows

better.

2.1.1.2 Christianity perspective view

3.0 IDEAS OR SOLUTIONS TO OVERCOME THE ISSUES

3.1 Solutions can be implement in Malaysia
There are many ways for preventing suicide which are medication, professional help,
changes in societal views of depression and suicide, and supporting research and
prevention. If we are looking for a general purpose, day-to-day way to reduce suicide risk
among people, there many options other than inducing more feelings of guilt and
worthlessness in depressed people around us.
Dont stigmatize depression and mental illness
makesure that do not even mock or make jokes about mental illness. Learn compassion
for people whose brains are not working well. View it as what it is: a physical disease of a
body part, the brain, that impairs the very ability to fix the problem. Talk about our own
experiences with depression or other mental illness as openly is as safe for us.
Share information on contacting a trained counselor
The average person has no clue on how to respond to a depressed person, and frankly its
a huge burden to dump on an unqualified persons shoulders. Anything from a suicide
prevention hotline number to a listing of counselors in area nearly to the email address or
phone number of a professional therapist that can help. Finding a trustworthy therapist is
often too much of a challenge for someone who is depressed (partly because there are
unqualified, actively harmful therapists out there happy to take your money). If a friend
asks for help, helping them find professional help is often the best thing we can do,
especially finding ways that they can afford it since its usually incredibly expensive.
Often there are programs to provide free or cheap mental healthcare to them.

4.0 CONCLUSION
Suicide and moral rules
This paper began by detaching itself from prevalent scientific view of suicide, which
consider it an event caused by psychological, neurobiological, or social forces beyond the
control of the individual to whom they occur. Purpose of this paper was to to reassess the
underlying moral issue in suicide. After examined traditional religious answers to these
questions which is most of these arguments led only inadequately to the conclusion that
suicide is never right. The traditional, largely consequentialist social arguments against
suicide. Objection to suicide based on the value of life itself, which may have seemed the
most thoroughgoing objections to suicide, dissolve in many cases. In general, arguments
against suicide do not establish that it is wrong.

Even without answers, we can discern the form in which solution to these problem
may begin, however slowly, to be achieved. Suicide, we must remember, is form of
killing. But after observing that I already access to quite precise moral rules about killing
by developed within Western culture since its beginning. These are not rules about
suicide as such, they are rules about the killing of other human beings. These practical
moral rules regulating killing are for the most part codified in law, where statutes
distinguish among first-degree murder, second-degree murder, manslaughter and
excusable and justifiable homicide and they also preserved in custom, literature, religion,
and are reflected in our everyday moral attitudes. They determine the conceptions of what
is rights we do and do not have, and what those rights entail about the obligations of
others. Of course, the rules concerning killing coexist with and incorporate other moral
canons, such as those concerning regard for human life, respect for autonomy, and duties
to preserve the social group.

However, Im not found the conceptual distinctions or practical moral rules

concerning suicide. According to Richard Walton points out, the concept of suicide is
crude by comparison with the concept of murder; their tendency has been to treat all
suicides as uniformly wrong. Many non-western and primitive societies do have highly
developed practical moral rules regarding suicide.
My own view of underlying moral issues in suicide and the moral rules into which
viewing as non rational. At the same, I applaud the sincere effort of suicide-prevention
workers and researchers to prevent suicide that is irrationally or pathologically chosen, or
is the result of manipulation or coercion, and welcome those voices who remind us of the
value of life.