Editing Bioethics (section)

=== Islamic bioethics ===
Bioethics in the realm of Islam differs from Western bioethics, but they share some similar perspectives viewpoints as well. Western bioethics is focused on rights, especially individual rights. Islamic bioethics focuses more on religious duties and obligations, such as seeking treatment and preserving life.<ref>{{cite journal | vauthors = Chamsi-Pasha H, Albar MA | title = Western and Islamic bioethics: How close is the gap? | journal = Avicenna Journal of Medicine | volume = 3 | issue = 1 | pages = 8–14 | date = January 2013 | pmid = 23984261 | pmc = 3752859 | doi = 10.4103/2231-0770.112788 | doi-access = free }}</ref> Islamic bioethics is heavily influenced and connected to the teachings of the [[Quran|Qur'an]] as well as the teachings of [[Muhammad]]. These influences essentially make it an extension of Shariah or Islamic Law. In Islamic bioethics, passages from the Qur'an are often used to validate various medical practices. For example, a passage from the Qur'an states "whosoever killeth a human being&nbsp;... it shall be as if he had killed all humankind, and whosoever saveth the life of one, it shall be as if he saved the life of all humankind." This excerpt can be used to encourage using medicine and medical practices to save lives, but can also be looked at as a protest against euthanasia and assisted suicide. A high value and worth are placed on human life in Islam, and in turn, human life is deeply valued in the practice of Islamic bioethics as well. Muslims believe all human life, even one of poor quality, needs to be given appreciation and must be cared for and conserved.<ref>{{cite journal | vauthors = Shomali MA | title = Islamic bioethics: a general scheme | journal = Journal of Medical Ethics and History of Medicine | volume = 1 | pages = 1 | date = 2008 | pmid = 23908711 | pmc = 3713653 }}</ref>

The Islamic education on sensible problems associated to existence in normal and human lifestyles in unique can be sought in Islamic bioethics. As we will see later, due to the fact of interconnectedness of the Islamic regulation and the Islamic ethics, the Islamic bioethics has to reflect on consideration on necessities of the Islamic regulation (Shari‘ah) in addition to ethical considerations.

To react to new technological and medical advancements, informed Islamic jurists regularly will hold conferences to discuss new bioethical issues and come to an agreement on where they stand on the issue from an Islamic perspective. This allows Islamic bioethics to stay pliable and responsive to new advancements in medicine.<ref name="pmid11202669">{{cite journal | vauthors = Daar AS, al Khitamy AB | title = Bioethics for clinicians: 21. Islamic bioethics | journal = CMAJ | volume = 164 | issue = 1 | pages = 60–63 | date = January 2001 | pmid = 11202669 | pmc = 80636 | url = http://www.cmaj.ca/content/164/1/60.long | quote = Whosoever killeth a human being … it shall be as if he had killed all humankind, and whosoever saveth the life of one, it shall be as if he saved the life of all humankind. }}</ref> The standpoints taken by Islamic jurists on bioethical issues are not always unanimous decisions and at times may differ. There is much diversity among Muslims varying from country to country, and the different degrees to which they adhere by Shariah.<ref>{{cite journal| vauthors = Bagheri A |date=December 2014|title=Priority Setting in Islamic Bioethics: Top 10 Bioethical Challenges in Islamic Countries |journal=Asian Bioethics Review|volume=6|issue=4|pages=391–401|doi=10.1353/asb.2014.0031|s2cid=144977787}}</ref> Differences and disagreements in regards to jurisprudence, theology, and ethics between the two main branches of Islam, Sunni, and Shia, lead to differences in the methods and ways in which Islamic bioethics is practiced throughout the Islamic world.<ref>{{cite journal| vauthors = Aramesh K |date=December 2009 |title=Iran's Experience on Religious Bioethics: An Overview |url=https://muse.jhu.edu/article/416359/summary |journal=Asian Bioethics Review |volume=1 |pages=318–328 }}</ref> An area where there is a lack of consensus is brain death. The Organization of Islamic Conferences Islamic Fiqh Academy (OIC-IFA) holds the view that brain death is equivalent to cardiopulmonary death, and acknowledges brain death in an individual as the individual being deceased. On the contrary, the Islamic Organization of Medical Sciences (IOMS) states that brain death is an "intermediate state between life and death" and does not acknowledge a brain dead individual as being deceased.<ref name=":0">{{cite journal | vauthors = Padela AI, Arozullah A, Moosa E | title = Brain death in Islamic ethico-legal deliberation: challenges for applied Islamic bioethics | journal = Bioethics | volume = 27 | issue = 3 | pages = 132–139 | date = March 2013 | pmid = 22150919 | doi = 10.1111/j.1467-8519.2011.01935.x | s2cid = 15869323 }}</ref>

Islamic bioethicists look to the Qur'an and religious leaders regarding their outlook on reproduction and abortion. It is firmly believed that the reproduction of a human child can only be proper and legitimate via marriage. This does not mean that a child can only be reproduced via sexual intercourse between a married couple, but that the only proper and legitimate way to have a child is when it is an act between husband and wife. It is okay for a married couple to have a child artificially and from techniques using modern biotechnology as opposed to sexual intercourse, but to do this out of the context of marriage would be deemed immoral.

Islamic bioethics is strongly against abortion and strictly prohibits it. The IOMS states that "from the moment a zygote settles inside a woman's body, it deserves a unanimously recognized degree of respect." Abortion may only be permitted in unique situations where it is considered to be the "lesser evil".<ref name=":0" />

Islamic bioethics may be used to find advice on practical matters relating to life in general and human life in particular. As we will see later, Islamic bioethics must take into account both moral concerns and the requirements of the Islamic law (Shari'ah) due to the interdependence of Islamic law and Islamic ethics. In order to avoid making a mistake, everything must be thoroughly examined, first against moral criteria and then against legal ones. It appears that many writers on Islamic bioethics have failed to distinguish between the two.

Despite the fact that Islamic law and morality are completely in agreement with one another, they may have distinct prescriptions because of their diverse ends and objectives. One distinction, for instance, is that Islamic ethics seeks to teach those with higher desires how to become more perfect and closer to God, but Islamic law seeks to decrease criteria for perfection or pleasure in both realms that are doable for the average or even lower than average.

So whatever is deemed essential or required by Islamic law is undoubtedly viewed the same way by Islamic ethics. However, there may be situations where something is not against Islamic law but is nonetheless condemned by Islamic ethics. Or there can be circumstances that, while not required by Islamic law, are essential from an ethical standpoint. For instance, while idle conversation is not strictly forbidden by Islamic law, it is morally unacceptable since it wastes time and is detrimental to one's spiritual growth. The night prayers are another illustration (which should be performed after midnight and before dawn).

Islamic bioethics' first influences Islamic bioethics is founded on the Qur'an, the Sunnah, and reason (al-'aql), much like any other inquiry into Islam. Sunni Muslims may use terms like ijmaa' (consensus) and qiyas in place of reason (analogy). Ijmaa' and qiyas as such are not recognized by Shi'a since they are insufficient proofs on their own.<ref>{{Cite journal |last=Shomali |first=Mohamamd Ali |date=2008 |title=Islamic bioethics: a general scheme |journal=Journal of Medical Ethics and History of Medicine |volume=1 |pages=1 |issn=2008-0387 |pmc=3713653 |pmid=23908711}}</ref>