A study of the Arguments and Jurisprudential Rulings on Artificial Insemination From the Perspectives of Imamiya and Sunni Jurisprudence (Book): Difference between revisions
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===Shia jurisprudence=== | ===Shia jurisprudence=== | ||
The author of the book presents two reasons for permitting the use of a second wife's or a concubine's womb for artificial insemination from the perspective of Shia jurisprudence: 1) the narration of Ali ibn Salim <ref>Hurr Amili, Wasail Al-Shi'a, Vol. 14, p. 239.</ref>, and 2) the application of the principle of absolution. Additionally, the author references Qurʾan 23:7 to argue against this practice. For artificial insemination using a surrogate womb, the author cites one justification for its permissibility, which is the principle of permissibility and rational and religious absolution. Conversely, five arguments are provided against its permissibility: 1) the narration of Abu Ishaq ibn Ammar <ref>Hurr Amili, Wasail Al-Shi'a, Vol. 18, p. 468.</ref>, 2) the narration of Ali ibn Salim, 3) the '''Precaution (‘‘Iḥtiyāṭ’’)''' of preserving private parts, 4) the incomplete nature of maternal elements and the mixing of lineage, and 5) the inhuman and degrading nature of this act (pp. 52-58). | The author of the book presents two reasons for permitting the use of a second wife's or a concubine's womb for artificial insemination from the perspective of Shia jurisprudence: 1) the narration of Ali ibn Salim <ref>Hurr Amili, Wasail Al-Shi'a, Vol. 14, p. 239.</ref>, and 2) the application of the principle of absolution. Additionally, the author references Qurʾan 23:7 to argue against this practice. For artificial insemination using a surrogate womb, the author cites one justification for its permissibility, which is the principle of permissibility and rational and religious absolution. Conversely, five arguments are provided against its permissibility: 1) the narration of Abu Ishaq ibn Ammar <ref>Hurr Amili, Wasail Al-Shi'a, Vol. 18, p. 468.</ref>, 2) the narration of Ali ibn Salim, 3) the '''Precaution (‘‘Iḥtiyāṭ’’)''' of preserving private parts, 4) the incomplete nature of maternal elements and the mixing of lineage, and 5) the inhuman and degrading nature of this act (pp. 52-58). | ||
According to the author, Shia jurists hold varying opinions regarding artificial insemination through surrogacy. Some jurists, such as '''Mohammad Fazel Lankarani''' and '''Mirza Javad Tabrizi''', categorically deem this practice impermissible. Conversely, others, including ''' | According to the author, Shia jurists hold varying opinions regarding artificial insemination through surrogacy. Some jurists, such as '''Mohammad Fazel Lankarani''' and '''Mirza Javad Tabrizi''', categorically deem this practice impermissible. Conversely, others, including '''[[Sayyid Ruhollah Musavi Khomeini]]''' and [[Naser Makarem Shirazi]], permit the use of a surrogate womb for artificial insemination only if the embryo is transferred to a second wife or a concubine. In this context, Mohammad Mo'men Qomi considers both scenarios permissible (pp. 65-67). | ||
===Sunni jurisprudence=== | ===Sunni jurisprudence=== | ||