The AMI Podcast

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.

The Relationship between Islam & Science by Hamzad Zahid

Practical Interactions Between Science and Islam in the UK by Dr Mansur Ali