Embryo cloning: Difference between revisions
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'''Embryo cloning''' (in Persian: [[:fa:همزادسازی_انسان|همزادسازی انسان]]) is one type of cloning in which a human being is created by other than the usual way, through the division of human reproductive cells in a laboratory environment. | '''Embryo cloning''' (in Persian: [[:fa:همزادسازی_انسان|همزادسازی انسان]]) is one type of cloning in which a human being is created by other than the usual way, through the division of human reproductive cells in a laboratory environment. | ||
Most Sunni jurists have considered embryo cloning to be forbidden. However, only few Shia jurists have taken positions regarding the permissibility or impermissibility of embryo cloning, and have expressed differing views in this regard. Sayyid Ali Sīstānī has considered cloning to be permissible. Also, jurists such as Sayyid Mohammad-Sa‘īd Ḥakīm, Mohammad Fāḍil Lankarānī and Mohammad | Most Sunni jurists have considered embryo cloning to be forbidden. However, only few [[Shia jurists]] have taken positions regarding the permissibility or impermissibility of embryo cloning, and have expressed differing views in this regard. [[Sayyid Ali Sīstānī]] has considered cloning to be permissible. Also, jurists such as [[Sayyid Mohammad-Sa‘īd Ḥakīm]], [[Mohammad Fāḍil Lankarānī]] and [[Mohammad Mohammadi Ghaeni]] consider some types of it to be permissible and some others to be impermissible. | ||
Those jurists who believe in the permissibility of embryo cloning have cited the principle of permissibility (ibāḥa). On the other hand, among the most important reasons for the forbiddance of complete human cloning in the words of jurists, the forbiddance of changing God’s creation, disruption of the system, forbiddance of utilizing a stranger woman’s womb and the forbiddance of destroying the embryo can be mentioned. | Those jurists who believe in the permissibility of embryo cloning have cited the principle of permissibility (ibāḥa). On the other hand, among the most important reasons for the forbiddance of complete human cloning in the words of jurists, the forbiddance of changing God’s creation, disruption of the system, forbiddance of utilizing a stranger woman’s womb and the forbiddance of destroying the embryo can be mentioned. | ||
Determining the lineage of the cloned human being is among the controversial declarative rulings (aḥkām-i Vaḍ‘ī) in this issue. Some jurists consider the woman who owns the womb and some consider the woman who owns the egg as the mother of the cloned human being. Also, according to some jurists’ fatwas, the woman in whose womb the embryo develops is considered as the child’s foster mother. Sayyid Ali Sīstānī believes that as a matter of obligatory precaution (iḥtīyāṭ vājib), compromise should be reached in matters of inheritance, but in matters of maḥramīyyat (kinship), both women are considered mahram. | Determining the lineage of the cloned human being is among the controversial declarative rulings (aḥkām-i Vaḍ‘ī) in this issue. Some jurists consider the woman who owns the womb and some consider the woman who owns the egg as the mother of the cloned human being. Also, according to some jurists’ fatwas, the woman in whose womb the embryo develops is considered as the child’s foster mother. Sayyid Ali Sīstānī believes that as a matter of obligatory precaution (iḥtīyāṭ vājib), compromise should be reached in matters of inheritance, but in matters of maḥramīyyat (kinship), both women are considered mahram. | ||