The AMI Podcast

Shaykh Arif Abdul Hussain (Al Mahdi Institute) Since the widely publicised announcement of the birth of the first cloned mammal, Dolly the sheep, human reproductive cloning became a theoretic possibility that received a great deal of attention in both religious and secular settings. Reproductive cloning, which is the creation of a genetically identical human being, could potentially be used by infertile couples or by parents who have lost a child and want to have another child with the same genetics. However, most governmental and human rights organisations oppose cloning, contending that it is a violation of human dignity and integrity at both the individual and societal level. From a religious perspective, these ethical and societal considerations are secondary to the theological problems raised by human reproductive cloning. It is only possible to move onto the ethical issues once the theological questions have been resolved. Is reproductive cloning ‘playing God’ and does it violate the creatorship of God? Furthermore, does the cloned individual have the same status conferred to human beings in the Qurʾan as the ones who were fashioned by God? This paper delves into the nature and meaning of God as the creator in the Qurʾan considering the nuances in the Qurʾanic descriptions of God. It also discusses the nature of the human soul and the notion of the soul as pure consciousness.

Prof Mohammed Basil Altaie (University of Leeds) This article discusses the question where the Qurʾan sets a conceptual limitation on the interpretation of biological evolution of the first human creature, Adam, and presents a novel understanding for the process of biological evolution in general. The work is part of my endeavour to promote new studies in Daqīq al-Kalām which represent the Islamic approach to Natural Philosophy. The question of the creation of Adam will be discussed in two contexts, the first is what the Qurʾan precisely presents about this miraculous creation, and in the second context the general process of evolution will be discussed using of the principles of daqīq al-kalām. Due to the limitation on the size of the article to be presented in this workshop I will not be concerned with the traditional views about biological evolution, nevertheless I will focus on the how the Qurʾan presented the creation of Adam where it is explicitly shown that the special status obtained by this event centres on the divine spiritual blow which transformed a developed being into a human. The second part of this article presents a new-kalām perspective to understand evolution through the principle of re-creation which was introduced by the Mutakallimūn and was adopted by several Muslim scholars like Mulla Sadra and others. This new approach will enable Muslim scholars of philosophy of science to establish new vender in the approach to delicate questions related to Islamic SharīꜤa and Science.

Prof. Mohammed Ghaly (Hamad Bin Khalifa University, Qatar) Genetic testing is one of the ground-breaking advancements brought forth by the field of genetics, which have revolutionized biomedical sciences. This revolutionary potential has led these technological breakthroughs to become a major target for ethical reflection within both religious and secular moral traditions. From the 1990s onwards, Muslim religious scholars and biomedical scientists, with the help of transnational Islamic institutions, have been engaging in interdisciplinary deliberations on the ethical implications of genetic technologies, including genetic testing. This presentation will focus on the ethical inquiries arising from three main types of genetic testing: premarital testing, preimplantation testing, and prenatal testing. By critically examining and analysing these deliberations, the presentation aims to explore the multifaceted and interrelated aspects of genetic testing in the Islamic bioethical discourse. It will illustrate how these deliberations provide answers to the question of when (human) life begins while also revealing an underlying perception of what embryonic life actually means and when it would have sufficient moral worth to be protected.

Dr Rahim Nobahar (Shahid Beheshti University) The continuity of human generation, its strength and health are oftenemphasised in Islamic teachings. According to Islamic theology one of the aims and philosophies of prophecy is to save material and spiritual life of mankind (hifz al-nawa al-insani). In such a context every permissible measure for having a healthier linage is welcomed. In Islam having children is highly recommended and rewarded, however, with the advancement of premarital genetic testing it is possible to determine the risk of passing on a genetic disorder that would negatively impact the quality of a child’s life. Just as it is wrong to inflict pain and suffering on a living human being for no reason, it is also morally wrong to deliberately or negligently produce a generation for whom life is painful. In addition, Islamic principles emphasise a reasonable quantity of humanity coupled with strength, ability, and health. By appealing to both moral and Islamic principles it is possible to argue for societal authority to curtail the reproduction of generations with painful genetic diseases through the enforcement of legal sanctions. From another perspective, the government has responsibilities towards the well-being of its citizens. These responsibilities give the government authority to make some decisions regarding the quality and quantity of future generations. The financial and societal burden entailed in taking care of an unhealthy generation, justifies the government imposing pre-marital genetic testing. The expediency of producing a healthy and strong generation is so important that it necessitates this level of restriction on the freedom and privacy of individuals. Failing to carry out such tests can be considered a crime under certain circumstances. It seems that those who deliberately or even negligently reproduce unhealthy children can be held legally responsible by their children and liable for compensation of material and spiritual damages they have caused.

Dr Ali Fanaei, Dr Elham Farahani, Ms Arefeh Sadat Hosseininejad (Al Mahdi Institute, Mofid University) The impressive advances in science and technology in the modern world have dramatically increased the freedom of humans to make decisions and their power to control nature. Since humans are free and responsible agents, it is reasonable and meaningful to expect religion and ethics to have something to say about the way in which humans conquer nature with the help of modern science and technology. Religious and moral teachings are normative — which means religion and ethics are both action-guiding — and the more the power of humans to control nature and their scope of abilities increases, the more they will need practical guidance. One of the fields that modern science and technology have made possible for humans to control and intervene in is determining the sex of a foetus before pregnancy, which is called preimplantation genetic diagnosis (PGD). In this method, X and Y sperms are separated from each other and several embryos with different sexes are produced in a laboratory environment using the sperms. The embryo with the desired sex is then transferred to the mother's womb. This method can be used for two different purposes: One is preventing the birth of babies who suffer from disorders of sex development, and the other is choosing the sex of the baby by the parents or the government. It is clear that using this method, for whichever purpose, is important and challenging from a religious and moral point of view, regardless of the personal and social consequences resulting from it. This article attempts to first formulate the religious and moral questions regarding this issue, and then critically analyse and evaluate the answers that have been or can be provided using religious and moral arguments about the permissibility or prohibition of using this technology in determining the sex of the foetus.

Dr Khaoula Trad (University of Hamburg) This paper examines the diachronic evolution of the idea of the ensoulment in one Qurʾanic exegesis and two ḥadīth commentaries by Abū Bakr Ibn al- ʿArabī (d.543H/1148 CE). I trace the exclusion of the ensoulment of the creational formula in Aḥkām al-qurʾān. Subsequently, the idea appears for the first time in al-Qabas as a phase that juristically represents a pivotal criterion for establishing penalties. Finally, I demonstrate how in his ḥadīth commentary ‘Āriḍat al-aḥwadhī, Ibn al-ʿArabī assimilates and inserts Ibn Masʿūd’s ḥadīth and accordingly the concept of ensoulment in his embryological approach.

Mr Rizwan Virk (Arizona State University) In the twenty-first century, a new idea has arisen, The Simulation Hypothesis, about the nature of the universe as a computer simulation or a video game, which both challenges and extends existing popular belief systems, (i.e. atheism/materialism and the worldviews of various world religions). The Simulation Hypothesis also provides a bridge between an increasingly scientific and technological society which takes a materialistic view of the world, and those of faith, which tend to believe that the physical world is not all there is. Some have even called The Simulation Hypothesis a new kind of religion, though for many younger people, the simulation hypothesis is a technological and relatable path into theology using video games as the metaphor. In this paper, my goal is to provide a comparison with and parallels between, the Simulation Hypothesis, its various flavours and conclusions, and the Abrahamic religions in general, and Islam in particular. This includes passages from the Qurʾan (and the Bible), and various aspects of popular, orthodox, and Sufi Islamic theology, cosmology and metaphors used therein, including unseen entities like jinn, angels (in particular the recording angels, the kiramin kitabin), the Scroll of Deeds, the purpose and nature of the temporary world, duniya in comparison to the hereafter, the akhirah, the existence of a soul, and the final reckoning (or ḥisāb) during the Day of Judgement (Yawm al-qiyāmah).

Prof. Mustafa Mohaghegh Damad(The Academy of Sciences of Iran) Infertility has become a pressing issue in modern society, prompting the use of "artificial insemination" as a viable solution. This term refers to the process of facilitating the fusion between male sperm and female eggs, utilising medical devices or alternative methods excluding intercourse and sexual intimacy, to enhance fertility and promote conception. Artificial insemination is practiced in two forms: 1. Complete Artificial Insemination: Prepared sperm is placed directly inside a woman's reproductive tract to help with fertilization. This is subdivided into: i) Intrauterine Insemination (IUI): Sperm is placed into the uterus using a thin tube during ovulation. ii) In Vitro Fertilization (IVF): Eggs are taken from the woman's ovaries and fertilized with sperm in a laboratory. The resulting embryos are then put back into the uterus. 2. Incomplete Artificial Insemination: These methods assist with fertilization, but sperm isn't placed directly inside the woman's reproductive tract. An example is Intracytoplasmic Sperm Injection (ICSI) where a single sperm is injected into an egg in a laboratory, and then the fertilized egg is transferred to the uterus. Another example is Gamete Intrafallopian Transfer (GIFT) where eggs and sperm are collected and placed into the fallopian tubes, allowing natural fertilization to happen inside the woman's body. However, from an Islamic legal perspective, artificial insemination does not possess a historical precedent. Therefore, it is not explicitly mentioned in Islamic scripture, principles, laws, or traditions. To ascertain its permissibility within Islamic jurisprudence, Muslim jurists require specific supporting evidences or references. Some arguments have been presented in support of artificial insemination based on general jurisprudential rules, as well as narrations referring to a third party becoming pregnant by coming into contact with sperm without sexual intimacy. These instances can provide a basis for inferring the ruling for artificial insemination within the broader framework of Islamic jurisprudence.

Discussions on applied Islamic ethics related to the beginning of human life primarily focus on the moral status of the embryo, foetus, and child, as well as the developmental stages and the time elapsed between these stages that inform Islamic rulings. The moral status assigned to each developmental stage carries significant implications for contemporary medical practices such as In vitro fertilization (IVF), embryonic stem cell research, prenatal testing, and foetal surgery. This article aims to explore the ontological grounding of the embryo's moral status within Islamic ethics, concentrating on the diverse approaches presented by Sunni schools of jurisprudence and addressing the complexities arising from the intersection of religious and scientific viewpoints. Initially, the article will provide an overview of the current landscape of ethical debates surrounding the beginning of human life, emphasising the need for a comprehensive understanding of the various factors shaping the moral status of embryos in Islamic ethics. It will then define the full moral status (FMS) of the human person and outline the theoretical conceptions of moral status proposed by various Sunni schools of jurisprudence, addressing the challenges that their theories face. The article will suggest two mutually inclusive routes to FMS: (1) belonging to the human species, determined by biology and human form (takhlīq), and (2) possessing capacities or potentialities that differentiate an embryo from a human person.

Mrs Hatice Kubra Memis (University of Exeter) The question of when human life begins is a multifaceted issue that extends beyond the realm of medicine. In Islamic Law, this topic is of particular importance, particularly in cases of induced miscarriage. Islamic legal rulings concerning the foetus can be categorized into two groups: those that relate directly to the foetus, such as nasab (lineage), diya (blood money), and inheritance, and those that relate to the foetus’ influence on its mother’s life, including her waiting period (ʿidda), manumission, fasting, maintenance, and punishment. This paper examines several of the rulings that have direct relevance to the foetus and its mother, including diya (blood money), kaffāra (expiation), ʿidda (waiting period), and umm walad (mother of the child). The way fuqaha (Muslim jurists) approach miscarriages vary depending on whether the foetus has a human appearance at the time of its demise or on the opinion of four trustworthy women who are experts in their field. To understand the criteria for determining when human life begins, this study focuses on the broader context of Islamic schools, such as Sunni and Shia, and particularly on the impact of the beginning of life on four issues: diya, kaffāra, completion of the ʿidda, and the status of umm walad. These issues are critical for establishing a discussion on matters that directly impact real-life situations such as abortion, stem cell and embryo research.