Law and Ethics in Islamic Bioethics: Nonmaleficence in Islamic Paternity Regulations: with Mohammed Ghaly, “Islamic Bioethics in the Twenty-first Century”; Henk ten Have, “Global Bioethics: Transnational Experiences and Islamic Bioethics”; Amel Alghrani, “Womb Transplantation and the Interplay of Islam and the West”; Shoaib A. Rasheed and Aasim I. Padela, “The Interplay between Religious Leaders and Organ Donation among Muslims”; Aasim I. Padela, “Islamic Verdicts in Health Policy Discourse: Porcine-Based Vaccines as a Case Study”; Mohammed Ghaly, “Collective Religio-Scientific Discussions on Islam and HIV/AIDS: I. Biomedical Scientists”; Ayman Shabana, “Law and Ethics in Islamic Bioethics: Nonmaleficence in Islamic Paternity Regulations”; and Willem B. Drees, “Islam and Bioethics in the Context of ‘Religion and Science’.”
In Islamic law paternity is treated as a consequence of a licit sexual relationship. Since DNA testing makes a clear distinction between legal and biological paternity possible, it challenges the continued correlation between paternity and marriage. This article explores the foundations of paternity...
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| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Wiley-Blackwell
2013
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| Dans: |
Zygon
Année: 2013, Volume: 48, Numéro: 3, Pages: 709-731 |
| Sujets non-standardisés: | B
Islamic Ethics
B Islam B Islamic bioethics B Islamic Law B bioethical principles B Paternity B DNA testing B Nonmaleficence |
| Accès en ligne: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Résumé: | In Islamic law paternity is treated as a consequence of a licit sexual relationship. Since DNA testing makes a clear distinction between legal and biological paternity possible, it challenges the continued correlation between paternity and marriage. This article explores the foundations of paternity regulations in the Islamic ethico-legal tradition, with a particular focus on what is termed here “the licit sex principle,” and investigates the extent to which a harm-based argument can be made either by appeal to or against Islamic paternity regulations. It argues that in Islamic bioethics the definition of harm and its boundaries is a function of both: (1) identification of legal and religious rights and the extent to which these rights are violated; and (2) balancing and reconciling perceived harm against both specific principles in relation to a given issue and also the overarching objectives of Islamic law. The article is divided into three main sections addressing the Islamic legal, ethical, and bioethical dimensions of paternity. |
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| ISSN: | 1467-9744 |
| Contient: | Enthalten in: Zygon
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| Persistent identifiers: | DOI: 10.1111/zygo.12041 |