1
Q
Basis of Islamic bioethics
A
- Individuals have an obligation to seek the truth within their means and their best effort
- The role of conscience (nafs) and intent to follow Allah’s will is emphasised when discussing Muslim ethics
2
Q
Fatwa
A
- A non-binding legal opinion that may apply to individuals or a community by Mufti or an institution (e.g. Australian National Imams Council)
- Structured system involving fatwas, consultation and intention provides guidance and ease
3
Q
Importance of human life
A
- Human life, property and honour is sacred and to be protected, distinguished from the rest of creation
- All life is a gift from Allah and is thus sacred
4
Q
Seeking treatment
A
For any ailment except old age there is a remedy and the sick are obliged to seek treatment
5
Q
Perception of sickness and suffering
A
- Patience recommended when confronted with adversity
- Suffering compensates for one’s sins and elevates their spiritual degree
- Belief in Allah’s preordained destiny → people cannot interfere with this
6
Q
Lesser of two evils
A
When confronted with two evils, the lesser evil is preferred
7
Q
Abortion
A
- Related to the idea human life is sacred, potential for life is still sacred and childbearing is a blessing
- Time of ensoulment is 120 days after conception
- The womb is perceived as as a fragile vessel that carries a unique human soul, and hence deserves safeguarding and careful treatment
8
Q
Necessity and lesser of two evils in abortion
A
- Certainty should not be overridden by doubt → the survival of the mother takes precedence
- Abortion in the case of fetal demise and danger to the mother’s life is permissible at any point, as the soul is no longer believed to be present
9
Q
Schools of thought
A
Four major scholars clarified four sources of law, becoming four separate schools of thought (madhab) in Sunni Islam: Hanafi, Shafi, Maliki Hanbali
10
Q
Perceptions of pre-soul
A
- The Malikis opposed abortion altogether with the position that once fertilisation occurs it becomes impossible to interfere with the womb (strictest)
- The dominant Hanafi and Shafi position was more lenient in permitting abortion up until 120 days after conception for legitimate reasons
11
Q
Post-ensoulment
A
- After 120 days, scholars all agree unanimously that ensoulment has taken place
- Aborting the pregnancy becomes categorically forbidden, as the embryo is now a sacred human life
12
Q
Euthanasia
A
- Mercy killing to alleviate suffering is forbidden due to the sanctity of human life
- The sick have an obligation to seek treatment such as pain management, lifestyle choices and palliative care
- All steps should be taken to preserve life
13
Q
Not burdening a soul with what it can’t bear in euthanasia
A
- Opportunity to compensate for one’s past sins and reflect on conscience
- Wealthy Sydney businessman Ali Banat approached Stage 4 cancer diagnosis and established the ‘Muslims around the World’ charity
- Rather than doubting Allah’s will and taking his own life, Ali saw suffering as an opportunity to purify his soul through acts of Sadaqa (voluntary charity)
14
Q
In-vitro fertilisation
A
- Adherents must ultimately understand that procreation is the will of Allah (Qadar)
- Human life and facilitating life to come into existence is sacred
- For every ailment, infertility in this case, there is a cure
- Intention is important → must occur within a loving marriage
15
Q
Organ donation
A
- One fatwa rules that a living person may donate an organ to save another’s life as long as the donor’s life is not threatened
- Another fatwa rules that organ transplantation, from either dead or alive donors, is impermissible
- Emphasis is placed on good intentions, with many Islamic scholars permitting the practice on the basis that it is not done for financial gain or involved the harm or death of an individual
16
Q
Fatwa on organ donation
A
- The fatwa from Mufti of Australia declared in 2015 that the practice was permissible as long as the organ is donated (not sold), full consent is given, clinical death is announced and reproductive organs are not donated
- The latter is done in accordance with protection of progeny and lineage
17
Q
Sunni perspective on organ donation
A
Sunni Muslims may choose to donate organs after brainstem or circulatory death or only after the latter form of death
18
Q
Shia perspective on organ donation
A
- Shia Muslims only have the option to donate their organs after circulatory death
- Three positions put forth by jurists: e.g. Ayatulla Khamenei does allow donation, however forbids cutting of external organs, as it involves the mutilation of a corpse
12SOR1
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Decks in class (5)
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