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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Главный автор: Shabana, Ayman (Автор)
Формат: Электронный ресурс Статья
Язык:Английский
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Опубликовано: Wiley-Blackwell 2013
В: Zygon
Год: 2013, Том: 48, Выпуск: 3, Страницы: 709-731
Другие ключевые слова:B Islamic Ethics
B Islamic bioethics
B Islamic Law
B bioethical principles
B Paternity
B Ислам (мотив)
B DNA testing
B Nonmaleficence
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Итог: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.
ISSN:1467-9744
Второстепенные работы:Enthalten in: Zygon
Persistent identifiers:DOI: 10.1111/zygo.12041