Islamic Bioethics Research Articles

The legal politics of Islamic bioethics: drunk driving and the reconfiguration of privacy in the modern Gulf

ABSTRACT Science and technology have been long-standing dimensions of the political legitimation of monarchic, shaikhly and imperial rule in the modern Gulf. Scientific development has been supported by attendant sociotechnical imaginaries, but these imaginaries have not been without fissures or contradictions. In the modern Gulf sheikhdoms, sociotechnical imaginaries were fashioned at the intersection of local, regional, and imperial processes. A range of actors participated in these contestations, drawing on shifting cultural ideas about human frailty and progress, continuing social and economic exchanges across the Arabian Peninsula and the Indian Ocean, and varying experiences of imperial constraint and possibility. This article examines how Islamic legal actors in Qatar shaped sociotechnical contestations in the course of the twentieth century. Focusing on medical technology and the problem of drunk driving in the 1960s, I show how Islamic procedural law became connected to new regimes of expertise and modern forms of power inextricably tied to the Qatari nation-state. I suggest that the Islamic legal concepts mobilized by the ulama, which initially served to protect a space of Muslim privacy against technological anonymity and the regulatory ambitions of the modern state, became increasingly unintelligible as the expansive logics of state bureaucracy were adopted and naturalized.

The Problems of Human Embryos Genome Editing from the Position of Islam Denominations

Biomedical technology is one of the most relevant and rapidly developing branches of science. In response to the major problems of bioethics and bio-law, bioethical dilemmas emerge in society, which constrain the abuse of new technologies. Medical discoveries, on the one hand, can greatly facilitate the life of humankind, but, on the other hand, the problem of interference in human nature actualizes the most fundamental questions concerning its ontology, the boundaries of permissible transformations, the responsibility of a scientist and a specialist, applying the latest technologies, for remote and unpredictable consequences, due to the integrity and interconnectedness of various aspects of human nature. This paper presents the experience of generalizing the attitude of the main Islamic confessions and different approaches in the legislation of Islamic countries to the problem of editing the human embryo genome. Based on a review of scientific and religious literature, it is concluded that, although the Islamic world is increasingly using Western models of behavior, in matters of the permissibility of editing the human embryo genome from the point of view of Islamic bioethics, it is necessary to rely on the principles of Sharia and multidisciplinary knowledge.

Kontribusi Maqāshid al-Syarī’ah dalam Pengembangan Bioetika Islam

Advancements in medicine and biology have brought significant changes in medical practices, giving rise to new ethical issues such as surrogate motherhood and egg or sperm donation. In such cases, bioethics is essential. However, the prevailing bioethics is predominantly Western, diverging from Islamic ethical principles, thus potentially leading to different ethical conclusions. Hence, Islamic bioethics needs to be introduced and developed. One instrument used in this development is maqāshid al-Syarī’ah. This article aims to examine the contribution of maqasid al-shariah in the development of Islamic bioethics. Employing a literature review method, the article explores literature on Islamic bioethics and maqāshid al-Syarī’ah. The study's findings suggest that maqāshid can bridge Islamic principles with existing realities, enabling Islamic bioethics to address contemporary bioethical issues without compromising Islamic values.

Brain Death: The Dilemma Continues

Despite being introduced over half a century ago and having undergone multiple refinements, the debate surrounding brain death persists within the medical community. Acknowledging the premise that brain death is not synonymous with actual death[i] but rather a novel construct introduced to meet societal demands gives rise to a series of quandaries for Muslim physicians. If brain death is not acknowledged as death under Islamic law, the harvesting of organs from individuals declared brain dead would be construed as an act of homicide. Additionally, granting consent for "deceased" organ donation might be perceived as granting authorization for the cessation of one's own life in the operating theatre. Keywords: Brain Death; Islamic Death; Islamic Bioethics; Deceased Organ Donation Citation: Hussain A. Brain Death: The Dilemma Continues (Editorial). Anaesth. pain intensive care 2024;28(1):01−04; DOI: 10.35975/apic.v28i1.2386 Received: January 01, 2024; Accepted: January 10, 2024

Bioética islâmica e valores da globalização moderna: principais pontos de contato

Abstract: Islamic bioethics and modern globalization values collide as global forces permeate Muslim-majority countries, necessitating thoughtful integration to foster mutual understanding. This research explores Islamic perspectives on biomedical advances to identify areas of convergence and divergence with globalized values. Utilizing theoretical analysis, synthesis, comparison and generalization, notable findings emerged. While globalization promotes unhindered medical procedures, Islamic bioethics exhibits nuanced positions reflecting the lack of unity of Islam. Key results showed Islamic bioethics aligns with global values on some procedures, like organ transplantation and early abortion, but diverges on assisted reproduction, surrogate motherhood and active euthanasia due to moral prohibitions. Ultimately, this research highlights the importance of gradual integration that respects Islamic traditions, paired with education to increase understanding and openness to bioethical evolution. Thoughtful navigation of the intricate nexus between globalization and Islamic bioethics can enable pursuit of life-affirming medical advancement without sacrificing core values.

Islamic Bioethics in Health Technology Assessment: A Review of Key Ethical Frameworks

Health technology assessment (HTA) is a multidisciplinary process that systematically examines the clinical, economic, social, and ethical impacts of health technologies. Its main purpose is to support healthcare decision-making by providing evidence on the value of medical interventions, including drugs, devices, procedures, and organizational systems. As healthcare systems worldwide grapple with rising costs, aging populations, and rapid advances in medical innovation, HTA plays an increasingly vital role in ensuring that healthcare solutions are not only safe and effective but also economically sustainable. The evolution of Health Technology Assessment (HTA) has increasingly incorporated ethical and social considerations alongside traditional clinical outcomes. This shift acknowledges the necessity of integrating diverse cultural and moral perspectives, particularly in a globalized healthcare environment. One significant framework gaining attention is Islamic bioethics, which offers unique insights into et

Surrogacy: Between Islam and European Secularism A Comparative Study

Medical sciences have made many developments in the field of modern procreation, using modern methods that help with artificial insemination, so surrogacy or renting wombs is one of the discoveries of contemporary medical sciences. It is an alternative to carrying the fertilized egg instead of the biological mother. And here we are now in this regard on the comparative approach to surrogacy from the point of view of Islam and Western secularism about an equal and non-measurable relationship. Both are dedicated to the well-being of the mother, child and society, but the methods are not always the same. Islamic bioethics is clear in banning surrogacy by highlighting the problem of lineage and the social chaos that causes other problems. Western bioethics is relatively secular and often takes a practical approach.

Islamic Perspectives on Polygenic Testing and Selection of IVF Embryos (PGT-P) for Optimal Intelligence and Other Non-Disease-Related Socially Desirable Traits.

In recent years, the genetic testing and selection of IVF embryos, known as preimplantation genetic testing (PGT), has gained much traction in clinical assisted reproduction for preventing transmission of genetic defects. However, a more recent ethically and morally controversial development in PGT is its possible use in selecting IVF embryos for optimal intelligence quotient (IQ) and other non-disease-related socially desirable traits, such as tallness, fair complexion, athletic ability, and eye and hair colour, based on polygenic risk scores (PRS), in what is referred to as PGT-P. Artificial intelligence (AI) and machine learning-based analysis of big data sets collated from genome sequencing of specific human ethnic populations can be used to estimate an individual embryo's likelihood of developing such multifactorial traits by analysing the combination of specific genetic variants within its genome. Superficially, this technique appears compliant with Islamic principles and ethics. Because there is no modification of the human genome, there is no tampering with Allah's creation (taghyīr khalq Allah). Nevertheless, a more critical analysis based on the five maxims of Islamic jurisprudence (qawa'id fiqhiyyah) that are often utilized in discourses on Islamic bioethics, namely qaṣd (intention), yaqın̄ (certainty), ḍarar (injury), ḍarūra (necessity), and `urf (custom), would instead reveal some major ethical and moral flaws of this new medical technology in the selection of non-disease-related socially desirable traits, and its non-compliance with the spirit and essence of Islamic law (shariah). Muslim scholars, jurists, doctors, and biomedical scientists should debate this further and issue a fatwa on this new medical technology platform.

Mitochondrial Replacement Therapy: An Islamic Perspective.

Mitochondrial replacement technology (MRT) is an emerging and complex bioethical issue. This treatment aims to eliminate maternal inherited mitochondrial DNA (mtDNA) disorders. For Muslims, its introduction affects every aspect of human life, especially the five essential interests of human beings-namely, religion, life, lineage, intellect, and property. Thus, this technology must be assessed using a comprehensive and holistic approach addressing these human essential interests. Consequently, this article analyses and assesses tri-parent baby technology from the perspective of Maqasidic bioethics-that is, Islamic bioethics based on the framework of Maqasid al-Shariah. Using this analysis, this article suggests that tri-parent baby technology should not be permitted for Muslims due to the existence of third-party cell gametes which lead to lineage mixing and due to the uncertain safety of the therapy itself and because the major aim of the technology is to fulfil the affected couples interest to conceive their own genetically healthy child, not to treat and cure mtDNA disorders sufferers.

Methodological and Discursive Considerations for Islamic Bioethics Research and Writing

The past two decades have witnessed a substantial interest in Islamic bioethics research and writing. As more papers are published and a greater number of conferences are held, it is important to reflect on the concepts and concerns that frame the emerging discourse and its nascent academic literature. Accordingly, this paper begins by reflecting on the term Islamic bioethics and the motivations that spur Islamic bioethical deliberation. In so doing, it calls for paying attention to the normative and methodological implications of uniting the disparate discourses represented by the conjunctive term. To further assist consumers in distinguishing various types of Islamic bioethics research and writing, three general categories of scholarly work—Islamic bioethics, Muslim bioethics, and applied Islamic bioethics—are introduced. Next, the paper outlines several lacunae in the extant academic Islamic bioethics literature that emerge from an incomplete engagement with the foundations, elements, and nature of contemporary bioethics discourse. Finally, in order to advance the field and better engage with contemporary bioethical questions, the paper closes by underscoring the need for Islamic bioethics research and writing to become multidisciplinary and involve multilevel ethical analysis.

Muslim perspectives on palliative care in perinatal and neonatal patients: a mini-review.

Muslims comprise nearly a quarter of the worldwide population, with significant populations in the United States, Canada, and Europe. As clinicians, it is important to be familiar with Islamic religious and cultural perspectives on medical treatment, life-prolonging measures and comfort and palliative care, but historically, this has been a gap in the literature. Recently, there have been multiple papers discussing Islamic bioethics, particularly in regards to end of life care in adults; however, there has been a lack of literature discussing the Islamic perspective on issues related to neonatal and perinatal end of life care. This paper uses clinical scenarios to review key relevant principles of Islamic law, discussing the primary and secondary sources used in formulating fatawa, including the Quran, hadith, qiyas, and 'urf, and the importance of preservation of life and upholding of human dignity (karamah). Neonatal and perinatal scenarios are used to specifically explore the Islamic perspective on withholding and withdrawal of life-sustaining measures and determining what constitutes an acceptable quality of life. In some Islamic cultures the expertise of the patient's physician is given significant weight in making these judgments, and as such, families may appreciate frank assessment of the situation by the clinical team. Because of the various factors involved in issuing religious ruling, or fatwa, there is a wide spectrum of opinions on these rulings, and physicians should be aware of these differences, seek counsel and guidance from local Islamic leaders, and support families in their decision-making process.

ISLAM AND FOUR PRINCIPLES OF BIOMEDICAL ETHICS: FROM THEORY TO PRACTICE

Unfortunately, many clinicians still lack a sufficient understanding of the concepts behind the ethical structure of Islam implemented in everyday clinical circumstances, allowing them to provide care insensitive to the religion's culture. Several aspects of Islamic Biomedical ethics have been discussed. This study explores Islamic Bioethics and its tenets. The importance of appreciating and respecting Islamic Bioethics becomes clear. The nature of Islamic bioethics is also illuminated. Also, the theory of the Islamic bioethical framework for protecting human life, including how it is shaped by the Quran, the Sunnah, ijtihad, and the field as a whole, has been discussed. Islam proposes four bioethical principles: beneficence, nonmaleficence, autonomy, and justice, which are also part of the study. Finally, the relevance of an Islamic approach to bioethical issues is discussed. The Islamic faith places a premium on both preventative healthcare and the therapeutic management of illness. Treatment, genetic engineering, and abortion regulations are a few of the major life issues covered. Concerning the final stages of life, topics like suicide will be considered. Last but not least, is the Islamic perspective on exhumation and organ transplants. Keeping in mind the value of life in Islam, it is obligatory for the patient to seek proper and timely treatment. Also, it is healthcare providers' religious and ethical obligation to be very honest with their duties.

A Framework for Examining Bioethical Issues from a Sunni Perspective: Maslaha.

All religions should develop convincing responses to emerging bioethical problems stemming from medical and technological advancements. Additionally, believers need to know their faiths' interpretations of bioethical issues to be able to make medical decisions in line with their religious values. Therefore, Islamic bioethics should provide Muslims with conclusive and credible answers regarding newly rising problems in health care by revisiting the religious norms and decrees. However, the diversity in the Islamic denominations, the traditionalist aspect of the Sunni jurisprudence demanding strict compliance with the scriptural texts, the lack of unanimously accepted authority, and the limited number of academic works in Islamic bioethics (at least in English) complicate exploring new standards or rules for new ethical matters. In this view, the present paper aims to delineate two primary Islamic theological schools and propose al-Ghazali's maslaha as a general framework to analyze bioethical issues in the Sunni tradition. Maslaha allows exercising discretion in light of the protection of five fundamental values: religion, life, reason, lineage, and property. Maslaha has the potential to enable Sunni Muslims to appraise contemporary ethical questions, concerns, and dilemmas through an Islamic view and make more autonomous decisions by having religious guidelines.

The Discourse on Sexuality in Islamic Bioethics Perspective Ingrid Mattson

Recently, the issue of sexuality in Islamic bioethics has often led to discrimination on gender issues, especially against women. The model for reading religious texts influenced by patriarchal culture and the massive development of health technology are allegedly the two reasons for this problem. This article examines sexuality in the discourse of Islamic bioethics developed by Ingrid Mattson. This article is included in qualitative research with the type of literature study. The discourse on sexuality in Islamic bioethics developed by Ingrid Mattson is a material object in this research. At the same time, the formal object of this research is discourse theory. The three points described in this study include; what is the form of discourse reading religious texts about sexuality in Islamic bioethics from the perspective of Ingrid Mattson, what are the background factors, and what are the implications. As a result, Ingrid Mattson's reading of religious texts must present the historicity of each verse and consider a gender balance. The factor that causes this discourse to exist is discrimination, verses that defend women in sexuality. This discourse's implications can unravel the discrimination problem that often befalls women and children.

Normative account of Islamic bioethics in end-of-life care

ABSTRACT This article addresses the bioethical challenges raised by end-of-life care (EoLC) from the perspective of Islamic normativity. Rejecting positivist positions, it argues for the use of a flexible approach midway between a deontological conception of human life as having a sacred value that cannot be bargained over, as represented by the teachings of Abū Ḥāmid al-Ghazālī's, and one that introduces considerations of pain (alam) and pleasure (ladhdah) into ethical evaluations, as expounded by the jurist Fakhr al-Dīn al-Rāzī. Under this approach, described as “Islamic evaluator relativity,” moral agents formulate a normative position tailored to their beliefs and the circumstances of the case, in which the right course of action is expressed as a value judgement (amr ijtihādi) and the evaluator (mujtahid) is rewarded regardless of the choices they make. Keywords: Islamic bioethics, End-of-life-care, bioethics, normative ethics.

The “Four Principles” of Western Medical Bioethics and the Bioethics of Shīʿī Islam in Iran—Is the Claim of Universality by Both Justified?

The four principles of Western medical bioethics, i.e., autonomy, nonmaleficence, beneficence and justice, published by Beauchamps and Childress in their seminal ‘Principles of Biomedical Ethics’, are understood as universal. However, Non-Western governments argue that they refer to Western cultural contexts, neglecting specifics of Non-Western, for instance Islamic, civilizations. This paper addresses the claim of bioethical universality of both the West’s and Iran’s Shīʿī Islamic bioethics. We describe the historical development and the normative sources of Western and Shīʿī bioethics, i.e., common morality, the ontogeny of human morality and Shī’ī Islamic religious foundation. Both concepts support nonmaleficence and justice yet diverge with respect to beneficence, autonomy and normative justification. The Iranian screening program for ß-thalassemia major exemplifies the differences in both concepts. We conclude that nonmaleficence and justice are universal moral rules based on the ontogeny of morality. Beneficence can be characterized as a universal moral ideal. In contrast, autonomy, appreciated in the West, is neither justified by common morality nor the ontogeny of morality and has no equivalent in more communitarian-oriented societies. It thus fails to quality as a universal norm.

Human-Pig Chimeric Organ in Organ Transplantation from Islamic Bioethics Perspectives.

The use of pig derivatives in medicine is forbidden in Islamic law texts, despite the fact that certain applications offer medical advantages. Pigs can be one of the best human organ hosts; therefore, using human-pig chimeras may generate beneficial impact in organ transplantation, particularly in xenotransplantation. In Islam, medical emergencies may allow some pig-based treatments and medical procedures to be employed therapeutically. However, depending on the sort of medical use, emergency situation might differ. Using Islamic legal maxim as bioethical framework, the purpose of this study is to examine the use of pigs for the purpose of human-pig chimeric transplant from the perspective of Islamic bioethics. According to the findings, chimeric organ transplantation using pigs should only be done in emergency situations.

Do Not Resuscitate (DNR) Orders from an Islamic Perspective

In modern medicine and technologies, it is commonly accepted and recognized by the laws in western countries that patients have decision-making rights regarding the end of their lives. While people can choose medical cardiopulmonary resuscitation (CPR), some may refuse it for personal, moral, social, or religious reasons. Sometimes, when treatment is futile, it is possible to make an end-of-life decision with a recommendation from a doctor. Therefore, issues that must be addressed in both ethical and Islamic terms surround end-of-life decisions. One of these issues involves Do-NotResuscitate (DNR) orders. DNR is a decision that means treatment methods are not applied to a patient when their breathing or heart has stopped for some reason. This decision is taken either because of a testament signed by the person when they were healthy or because the doctor cannot perform any curative intervention. In this study, the status and applicability of DNR orders will be investigated from an Islamic Bioethics perspective, and fatwas will be cited to clarify the status of DNR orders in Islam. Additionally, because DNR is essentially the refusal or withholding of medical treatment, the provisions of Islam concerning seeking medical treatment and withholding treatment have been extensively researched. This study aims to demonstrate that DNR instructions are Islamically applicable in cases where treatment is unnecessary, considering classical and contemporary Islamic sources.

Ethical Deliberations on the Gene-Editing CRISPR-Cas9 Designer Babies: Islamic Perspective

The discovery of the genetic editing tool, CRISPR-Cas9, has enabled us to edit the human genome by removing or adding sections of the DNA. Scientists hope to eradicate some fatal diseases by using this technology. In short, CRISPR allows us to rewrite the code of life in contrast to discovery of the double helix where we can only read and understand our genome. Both somatic and germline editing can be done by this technology; however, they involve different ethical standpoints. The latter is controversial as it affects the reproductive cells, hence raising complex ethical dilemmas. Jennifer Doudna, a Noble prize winner in 2020, has contributed to the discovery of the CRISPR technology. She has never thought that this technology might be morally misused by others like the case of the Chinese scientist named He Jianki who produced the world's first CRISPR babies (Isaacson, 2021). Jianki's goal was to make the babies and their decedents immune to a deadly HIV virus; he knew that this announcement would be earth-shaking news that would ignite outrage among conservatives and religious scholars in the West and Islamic world alike. Heated ethical deliberations have taken place following this incident by various groups, and each group believes that they have valid arguments for their reasoning. The opponents of the CRISPR germline editing argue that this technique violates one of the most important moral principles which is autonomy. Informed consent is an important element to ensure the subject's agreement to the treatment or procedure. The effect of germline editing will extend to future generations where autonomy would be neglected in this case (Hammerstein, 2019). This is concurrent with the moral view of Francis Collins, the former director of the National Institutes of Health (NIH). Collins argued that humans should not have the hubris to fiddle with nature (Skerrett, 2015). The CRISPR supporters, on the other side, argue that it would be immoral not to choose what are the best genes for you and your child (Savulescu, 2001), especially if germline editing can alleviate human suffering. The famous philosopher who advocated this approach is Julian Savulescu, a professor in practical ethics at Oxford University. In Islamic bioethics, religious scholars make an ethical distinction between somatic and germline editing. They based their moral reasoning on two broad questions: what kind of cells will be edited, and what is the aim of editing? They legalized the use of somatic gene editing as it is confined to one person and does not affect the offspring; hence no ethical concerns arise. However, the majority of the scholars have condemned the use of germline editing and called for a temporary moratorium especially if mixing lineage is at stake (Ghaly, 2019). Following the news of the designer babies and its widespread media coverage, the International Islamic Fiqh Academy (IIFA), which represents Muslim countries and communities, convened a session in 2019 in the United Arab Emirates. They issued resolutions that corroborate the international calls to halt germline editing until further research proves its efficacy and safety. Moreover, they called to restrict the use of this technique for medical purposes and not for aesthetics or enhancement. Also, the committee stressed that human dignity should be preserved without exploitation. Therefore, more regulations are warranted (International Fiqh Academy, 2019).

The Medical and Health Humanities in the Middle East: Report on the Meeting of the 2nd International Conference on the Medical Humanities in the Middle East (online) in Doha, Qatar

The Medical and Health Humanities in the Middle East: Report on the Meeting of the 2nd International Conference on the Medical Humanities in the Middle East (online) in Doha, Qatar