Islamic jurisprudence addresses bioethics and medical ethics with an approach grounded in the principles of Sharia, which prioritizes the preservation of life, dignity, and welfare within the framework of Islamic teachings. Scholars use sources like the Quran, Hadith, and principles of Islamic law to navigate complex ethical issues in modern medicine. Here’s how some key bioethical principles are addressed in Islamic jurisprudence:
1. Preservation of Life (Hifz al-Nafs)

• The sanctity of life is a fundamental principle in Islam, based on the Quranic verse “And whoever saves a life, it is as if he has saved all of humanity” (Surah Al-Ma’idah, 5:32). Islamic law generally prioritizes the preservation of life, making it permissible to seek medical treatment and pursue methods that safeguard health. Preventative medicine and healthcare are encouraged, as they contribute to preserving life and well-being.

2. Principle of No Harm (La Darar wa La Dirar)

• Islamic bioethics emphasizes the prohibition of harm and the need to prevent harm wherever possible. This principle is critical in medical ethics, as it guides decisions around potentially harmful treatments, experimental procedures, and side effects. For example, if a treatment is likely to cause more harm than benefit, it may be deemed impermissible (haram).

3. Necessity (Darurah) and Exception

• The principle of darurah allows exceptions to certain prohibitions in cases of necessity. For instance, if a life-saving treatment involves an otherwise impermissible substance, it may be allowed to save a life. This principle is applied cautiously, with the understanding that necessity permits only what is minimally required to achieve the intended benefit.

4. Consent and Autonomy

• Consent is highly valued in Islamic ethics, as individuals have the right to make informed decisions about their own health. Patients must understand their treatment options and have the autonomy to choose or refuse procedures. However, autonomy is balanced with communal welfare; if a decision could harm society, Islamic law may intervene to prioritize public health (e.g., in cases of contagious diseases).

5. Prohibition of Euthanasia and Assisted Suicide

• Life is considered sacred in Islam, and the intentional ending of one’s own or another’s life is generally prohibited. Euthanasia and assisted suicide are viewed as forms of harm, violating the sanctity of life. While palliative care and pain relief are encouraged, intentionally causing death, even to relieve suffering, is not permissible. However, if life-sustaining treatment is deemed futile, it may be permissible to discontinue it, provided the goal is not to cause death but to allow a natural end to life.

6. Organ Donation and Transplantation

• Opinions on organ donation vary, but many scholars permit it if it is done with the donor’s consent, saves lives, and does not involve trade or exploitation. Islamic law generally supports organ donation as an act of charity and compassion, provided it is not commercialized. Posthumous donation is also widely accepted if the deceased or their family consents.

7. Genetic Engineering and Cloning

• Islamic ethics cautiously approaches genetic engineering, especially in cases of human cloning, which many scholars view as interfering with Allah’s natural creation. However, therapeutic uses of genetic technologies, such as gene therapy for treating genetic disorders, are often permitted if they align with Sharia principles and do not pose significant risks. Genetic modifications that prevent disease or improve health are generally viewed favorably if they serve a clear benefit and adhere to ethical guidelines.

8. Reproductive Ethics: IVF, Surrogacy, and Contraception

• Assisted reproductive technologies like IVF are generally permitted in Islam, as long as they involve only the husband and wife. Surrogacy, however, is generally not accepted by Islamic scholars, as it introduces a third party into the marital relationship. Contraception is allowed as long as both spouses agree, and it does not cause harm. Permanent methods, like sterilization, are generally discouraged unless medically necessary.

9. Stem Cell Research

• Stem cell research is typically supported when it involves adult stem cells or cells obtained ethically, as it has the potential to advance medical treatments. Embryonic stem cell research is more controversial because it involves the destruction of embryos. Scholars debate its permissibility, but some permit it within the early stages of development (before 120 days), provided it offers significant medical benefits.

10. End-of-Life Care and Palliative Care

• Islam encourages alleviating pain and suffering at the end of life through palliative care. While euthanasia is not permitted, it is acceptable to provide comfort-focused care that may indirectly shorten life if the intention is not to hasten death. Additionally, if a treatment is deemed futile, Islamic law allows discontinuing it, emphasizing a peaceful, natural end-of-life process while upholding human dignity.

Islamic jurisprudence in bioethics emphasizes compassion, preservation of life, and the responsible use of medical knowledge. These principles provide a framework that respects both the advances of modern medicine and the moral values upheld in Islam, guiding Muslims in making ethically and religiously sound healthcare decisions.