Embryo cloning: Difference between revisions
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'''1.Forbiddance of changing God’s creation''' | '''1.Forbiddance of changing God’s creation''' | ||
Similar to human cloning which has been considered as modification of God’s creation and forbidden <ref>Subḥānī, Istiftā’āt, vol. 2, p. 256</ref>, this probability has been raised that embryo cloning is also forbidden because of the forbiddance of changing God’s creation. In explanation of this argument, it has been said that in | Similar to human cloning which has been considered as modification of God’s creation and forbidden <ref>Subḥānī, Istiftā’āt, vol. 2, p. 256</ref>, this probability has been raised that embryo cloning is also forbidden because of the forbiddance of changing God’s creation. In explanation of this argument, it has been said that in [[Quran 4:119]], changing God’s creation is introduced as a satanic act, and on the other hand, human and embryo cloning are of the instances of changing God’s creation; therefore, this act is haram <ref>Mu’min, Shabīhsāzī, pp. 51–52</ref>. | ||
Mohammad Mu’min considers this argument very weak and believes that based on interpretive hadiths <ref>See for instance: Baḥrānī, al-Burhān, vol. 2, p. 175</ref>, this verse refers to changing God’s religion and introducing false beliefs into it. However, what occurs in the stages of embryo cloning is similar to planting the seeds of plants and trees, all of which are done by the want and will of God <ref>Mu’min, Shabīhsāzī, p. 52</ref>. | Mohammad Mu’min considers this argument very weak and believes that based on interpretive hadiths <ref>See for instance: Baḥrānī, al-Burhān, vol. 2, p. 175</ref>, this verse refers to changing God’s religion and introducing false beliefs into it. However, what occurs in the stages of embryo cloning is similar to planting the seeds of plants and trees, all of which are done by the want and will of God <ref>Mu’min, Shabīhsāzī, p. 52</ref>. | ||
'''2.Disruption of the system''' | '''2.Disruption of the system''' | ||
According to Javād Tabrīzī and Ja‘far Subḥānī, human cloning leads to disruption in the system, and for this reason, human cloning is forbidden based on the primary ruling <ref> Tabrīzī, Ṣirāṭ al-Najāt, vol. 7, p. 230; Subḥānī, Istiftā’āt, vol. 2, p. 256</ref>. Although in the words of scholars, this argument has been raised only about human cloning, but | According to [[Javād Tabrīzī]] and [[Ja‘far Subḥānī]], human cloning leads to disruption in the system, and for this reason, human cloning is forbidden based on the primary ruling <ref> Tabrīzī, Ṣirāṭ al-Najāt, vol. 7, p. 230; Subḥānī, Istiftā’āt, vol. 2, p. 256</ref>. Although in the words of scholars, this argument has been raised only about human cloning, but [[Mohammad Mohammadi Ghaeni|Ghaeni]] believes that this argument applies to embryo cloning as well <ref> Mohammadī Qā’īnī, al-Mabsūṭ fī Fiqh al-Masā’il al-Mu‘āṣirah (al-Masā’il al-Ṭibbīyyah), vol. 2, p. 288</ref>. In the explanation of this argument, it has been said that embryo cloning ultimately leads to the cessation of implementation of certain rulings; because, due to the inability to distinguish individuals from one another, the enforcement of legal punishments (ḥudūd) would become impossible <ref>Ibid, p. 289</ref>. Therefore, embryo cloning causes chaos in the society; because errors may arise in the identification of criminals, or the criminals may never be identified <ref>Ḥā’irī, Shabīhsāzī-yi Insān, p. 36; Javāhirī, Buḥūth fī al-Fiqh al-Mu‘āṣir, vol. 2, p. 302</ref>. | ||
In response to this argument, it has been said that disruption in the system occurs only when embryo cloning is done on a large scale, and this argument does not imply the forbiddance of embryo cloning in limited cases. Also, some researchers have objected to the minor premise of this argument, believing that embryo cloning does not lead to a one hundred percent correspondence between individuals, and so it never leads to chaos <ref>Mohammadī Qā’īnī, al-Mabsūṭ fī Fiqh al-Masā’il al-Mu‘āṣirah (al-Masā’il al-Ṭibbīyyah), vol. 2, p. 289.</ref>. | In response to this argument, it has been said that disruption in the system occurs only when embryo cloning is done on a large scale, and this argument does not imply the forbiddance of embryo cloning in limited cases. Also, some researchers have objected to the minor premise of this argument, believing that embryo cloning does not lead to a one hundred percent correspondence between individuals, and so it never leads to chaos <ref>Mohammadī Qā’īnī, al-Mabsūṭ fī Fiqh al-Masā’il al-Mu‘āṣirah (al-Masā’il al-Ṭibbīyyah), vol. 2, p. 289.</ref>. | ||
'''3.The forbiddance of implanting the embryo in the womb of a woman other than the wife''' | '''3.The forbiddance of implanting the embryo in the womb of a woman other than the wife''' | ||
It might be said that embryo cloning should only be done regarding the legitimate wife; because, based on the hadith narrated by Ali ibn Sālim from Imam Ṣādiq (AS) <ref> Javāhirī, Taqsīm-i Janīnī va Shabīhsāzī, p. 108; Islāmī, Shabīhsāzī-yi Insānī az Dīdgāh-i Shī‘i: Barrisī-yi Chahār Dīdgāh, p. 64; Mohammadī Qā’inī, al-Mabsūṭ fī Fiqh al-Masā’il al-Mu‘āṣirah (al-Masā’il al-Ṭibbīyyah), vol. 2, p. 289</ref>, it is forbidden to insert a man’s sperm (through other than adultery) into the womb of a stranger (non-mahram) woman <ref> Kulaynī, al-Kāfī, vol. 5, p. 541</ref>. Mohammad Mu’min has cited verses such as | It might be said that embryo cloning should only be done regarding the legitimate wife; because, based on the hadith narrated by Ali ibn Sālim from Imam Ṣādiq (AS) <ref> Javāhirī, Taqsīm-i Janīnī va Shabīhsāzī, p. 108; Islāmī, Shabīhsāzī-yi Insānī az Dīdgāh-i Shī‘i: Barrisī-yi Chahār Dīdgāh, p. 64; Mohammadī Qā’inī, al-Mabsūṭ fī Fiqh al-Masā’il al-Mu‘āṣirah (al-Masā’il al-Ṭibbīyyah), vol. 2, p. 289</ref>, it is forbidden to insert a man’s sperm (through other than adultery) into the womb of a stranger (non-mahram) woman <ref> Kulaynī, al-Kāfī, vol. 5, p. 541</ref>. [[Mohammad Mu’min]] has cited verses such as [[Quran 24:31]] to explain this argument. Based on this verse, women should protect their private parts from being utilized by strangers, and placing a stranger (non-Mahram) man’s cell into the womb and egg of a non-mahram woman is of the clear instances of utilization by strangers <ref>Javāhirī, Taqsīm-i Sillūlī va Shabīhsāzī, p. 87</ref>. Mohammad Mohammadi Ghaeni even believes that based on the general meaning of this verse, implanting the cloned embryo is forbidden, not only in the womb of a stranger woman, but also in the womb of the wife who owns the ovule. This is because [[Quran 24:31]] only introduces intercourse and childbearing through the normal way as permissible, and forbids the other cases <ref>Mu’min, Shabīhsāzī, pp. 53–54</ref>. | ||
However, Mohammad Mu’min and Ḥasan Javāhirī have considered this a weak argument. Ḥasan Javāhirī believes that it is insufficient to argue based on Ali ibn Sālim’s hadith alone. He holds that the expression “man’s sperm,” mentioned in the hadith, refers to semen and does not include a fertilized ovule <ref> Mohammadī Qā’inī, al-Mabsūṭ fī Fiqh al-Masā’il al-Mu‘āṣirah (al-Masā’il al-Ṭibbīyyah), vol. 2, pp. 287–300</ref>. Also, Mohammad Mu’min has explained that the contents of this hadith pertain specifically to sexual utilization and do not include cases such as cultivating cells in a woman’s womb <ref>Javāhirī, Taqsīm-i Sillūlī va Shabīhsāzī, p. 88</ref>. Also, although Mohammadī Qā’īnī considers the cultivation of cloned cells to be prohibited in all wombs, he believes that if scientific advancements make it possible to cultivate cloned cells in laboratory tubes, there would be no problem with doing so <ref>Mu’min, Shabīhsāzī, pp. 54-55</ref>. | |||
However, [[Mohammad Mu’min]] and [[Ḥasan Javāhirī]] have considered this a weak argument. Ḥasan Javāhirī believes that it is insufficient to argue based on Ali ibn Sālim’s hadith alone. He holds that the expression “man’s sperm,” mentioned in the hadith, refers to semen and does not include a fertilized ovule <ref> Mohammadī Qā’inī, al-Mabsūṭ fī Fiqh al-Masā’il al-Mu‘āṣirah (al-Masā’il al-Ṭibbīyyah), vol. 2, pp. 287–300</ref>. Also, Mohammad Mu’min has explained that the contents of this hadith pertain specifically to sexual utilization and do not include cases such as cultivating cells in a woman’s womb <ref>Javāhirī, Taqsīm-i Sillūlī va Shabīhsāzī, p. 88</ref>. Also, although Mohammadī Qā’īnī considers the cultivation of cloned cells to be prohibited in all wombs, he believes that if scientific advancements make it possible to cultivate cloned cells in laboratory tubes, there would be no problem with doing so <ref>Mu’min, Shabīhsāzī, pp. 54-55</ref>. | |||
'''4.The forbiddance of destroying embryos''' | '''4.The forbiddance of destroying embryos''' | ||
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Among the reasons that specifically imply the forbiddance of embryo cloning is the argument that cites hadiths (such as Rufā‘ah’s valid (ṣaḥīḥah) hadith <ref>Mohammadī Qā’inī, al-Mabsūṭ fī Fiqh al-Masā’il al-Mu‘āṣirah (al-Masā’il al-Ṭibbīyyah), vol. 2, p. 292</ref> and Isḥāq ibn ‘Ammār’s authentic (mūthiqah) hadith <ref>Kulaynī, al-Kāfī, vol. 3, p. 108</ref>) based on which destroying an embryo or removing it from the womb is forbidden. Since the success of the cloning procedure is not definite and there is the possibility that not all cells may reach completion, its forbiddance is proven <ref>Sheikh Ṣadūq, Man lā Yaḥḍuruh al-Faqīh, vol. 4, p. 171</ref>. Mohammad Mu’min believes that this argument is not enough to prove the forbiddance of embryo cloning. He believes that this argument can be used to understand the forbiddance of destroying embryos. However, if, as a result of scientific advancements, none of the embryos gets destroyed, then no reason shall remain for the forbiddance of embryo cloning <ref>Ḥā’irī, Shabīhsāzī-yi Insān, pp. 36–38</ref>. | Among the reasons that specifically imply the forbiddance of embryo cloning is the argument that cites hadiths (such as Rufā‘ah’s valid (ṣaḥīḥah) hadith <ref>Mohammadī Qā’inī, al-Mabsūṭ fī Fiqh al-Masā’il al-Mu‘āṣirah (al-Masā’il al-Ṭibbīyyah), vol. 2, p. 292</ref> and Isḥāq ibn ‘Ammār’s authentic (mūthiqah) hadith <ref>Kulaynī, al-Kāfī, vol. 3, p. 108</ref>) based on which destroying an embryo or removing it from the womb is forbidden. Since the success of the cloning procedure is not definite and there is the possibility that not all cells may reach completion, its forbiddance is proven <ref>Sheikh Ṣadūq, Man lā Yaḥḍuruh al-Faqīh, vol. 4, p. 171</ref>. Mohammad Mu’min believes that this argument is not enough to prove the forbiddance of embryo cloning. He believes that this argument can be used to understand the forbiddance of destroying embryos. However, if, as a result of scientific advancements, none of the embryos gets destroyed, then no reason shall remain for the forbiddance of embryo cloning <ref>Ḥā’irī, Shabīhsāzī-yi Insān, pp. 36–38</ref>. | ||
===The reasons provided by Sunni Jurists against embryo cloning=== | ===The reasons provided by Sunni Jurists against embryo cloning=== | ||
* Opposition to | * Opposition to [[Quran 17:70]]: Based on this verse, God has honored human beings. Utilizing this method in human reproduction, however, has made it difficult to distinguish individuals and is therefore incompatible with honoring human beings <ref>Mu’min, Shabīhsāzī, p. 87</ref>. As it has been said, it is necessary to honor man from the very first moment of the formation of the embryo and it is not possible to separate a part of its body from it <ref>A group of authors, al-Fiqh al-Ṭibbī, p. 171</ref>. | ||
* Forbiddance of harming the mother or the primary cell: Embryo cloning and separating the primary cell and converting it into numerous embryos may harm the mother or the first embryo; while it is forbidden to harm them <ref>Abulbaṣal, ‘Amalīyyāt al-Tansīl, p. 657</ref>. | * Forbiddance of harming the mother or the primary cell: Embryo cloning and separating the primary cell and converting it into numerous embryos may harm the mother or the first embryo; while it is forbidden to harm them <ref>Abulbaṣal, ‘Amalīyyāt al-Tansīl, p. 657</ref>. | ||
* Contrariness to the tradition of distinguishing individuals: Cloned human beings are totally similar to one another; while the tradition that rules over existence is that human beings should vary in their characteristics and creation <ref>Ibid, p. 658</ref>. | * Contrariness to the tradition of distinguishing individuals: Cloned human beings are totally similar to one another; while the tradition that rules over existence is that human beings should vary in their characteristics and creation <ref>Ibid, p. 658</ref>. | ||