Abstract
No doubt life is sacrosanct in Islam, in whatever form it exists. By virtue of its genesis, purposefully by God, life warrants appreciation, protection, and respect. In order to understand the value of life in Islam, one must begin with understanding the essence of life that Islam espouses. The reason being, Islam par excellence could be a source of bioethical principles and develop principles embedded within Islamic tradition rather than as an instrument of justification to principlism, instrumentalist approach. Pertinent to Islamic perspective and bioethics interestingly emerges a question of abortion which has become a highly controversial issue across the globe. This article, besides epistemological concerns, explains the concept of “ensoulment” and its relevance to the question of abortion in specific. Although Islamic jurisprudence essentially proscribes termination of any form of life, the construct of ensoulment, aesthetically, adds dignity to life and elevates life beyond corporeal reality. Further, it establishes a mechanism that allows discontinuation of life contingent on diagnostic affirmations. Thereby, it lays significant foundations for women’s health and, more importantly, draws an ethical distinction between “life” and “non-life”. Such inherent conceptual prudence in Islam highlights its potential relevance to biomedical ethics.
Key-Words / Index Term
Life, Ensoulment, Bioethics, Islam, Abortion
References
[1]. A. A. “Sachedina, Islamic Biomedical Ethics: Principles and Application”, Oxford University Press, New York, pp. 1-12, 2011.
[2]. M. A. Shomali, "Islamic Bioethics: A General Scheme." Journal of Medical Ethics and History of Medicine Vol.1, 2008.
[3]. M. Hamedani, “A Study of abortion law in Islam”.1st ed., GolzarKetab, Tehran, pp. 60-67, 2016.
[4]. A. A, Hussain, “Ensoulment, and the Prohibition of Abortion in Islam”, Islam and Christian–Muslim Relations, Vol. 16, No., 3, pp. 239-250, 2005.
[5]. M. Ghaly, "Islam, Paternity, and the Beginning of Life." Journal of Religion and Science Vol. 47, No., 2, pp. 2110-253, 2014.
[6]. A. Schulman, “Bioethics, and the Question of Human Dignity”, 2008.
[7]. A. Smith, “Beyond Pro-choice Versus Pro-life: Women of Colour and Reproductive Justice”, NWSA Journal, pp. 119-140, 2005.
[8]. S. Aksoy, "Making Regulations and Drawing up Legislation in Islamic Countries under Conditions of Uncertainty with special Reference to Embryonic Stem Cell Research." Journal of Medical Ethics, Vol. 31, No., 7, pp. 399-403, 2005.
[9]. M. Ghaly, "Deliberations within the Islamic Tradition on Principle-Based Bioethics: An Enduring Task ", In Islamic Perspectives on the Principles of Biomedical Ethics: Muslim Religious Scholars And Biomedical Scientists In Face-To-Face Dialogue with Western Bioethicists, pp. 3-39, 2018.
[10]. A. Al-Matary, A. Jaffar, "Controversies and Considerations Regarding the Termination of Pregnancy for Foetal Anomalies in Islam." BMC medical ethics, Vol. 15, No.,1, pp.1-10, 2014.
[11]. H. Yusuf, “Foetus become Human?” Renovation, 2018.
[12]. K. Aramesh, "Abortion: An Islamic Ethical View." pp. 29-33, 2007.
[13]. M. Abbasi, E.S. Gooshki, “Islamic Bioethics and Secular Bioethics and Interaction between them”, Bioethics and Health Law Journal (BHL), Vol. 1, No., 1, pp. 11-18, 2007.
[14]. Boonstra, Heather. "Islam, women and family planning: A primer." The Guttmacher Report on Public Policy, Vol. 4, No. 6, pp. 4-7, 2001.