Methods of Artificial Reproduction (book): Difference between revisions
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=== Claims === | === Claims === | ||
The author is of the opinion that the child born from Artificial Procreation is no different to the child born from natural pregnancy and Affiliated the | The author is of the opinion that the child born from Artificial Procreation is no different to the child born from natural pregnancy and Affiliated the Recipient (Gestational mother) and the owner of the sperm (p. 417). Also, among the various methods of Artificial Procreation, only in case if the woman’s egg is fertilized with the sperm or stem cell of a Unrelated individual man, the Artificial Procreation is not permissible. From the author's point of view, the only reason that can be cited for the Prohibition of this scenario is the Common Religious Consciousness of Muslims, and other jurisprudential evidence do not indicate its Prohibition (p. 67). It should be mentioned that the effects of a pregnancy resulting from fornication do not apply to prohibited Artificial Procreation, and the child resulting from that is considered a legitimate child (p. 14). | ||
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=== Injection of a Unrelated individual man’s sperm === | === Injection of a Unrelated individual man’s sperm === | ||
The author considers the arguments based on verses, traditions and the [[The Principle of Precaution]] for the Prohibition of Artificial Procreation using the sperm of a Unrelated individual man to be incomplete and only accepts the argument based on the Common Religious Consciousness of Muslims. In the explanation of this Common Religious Consciousness, it should be noted that pregnancy with someone other than the husband (The pre-Islamic practice of Istibḍā’ (seeking a child from a man of noble lineage)’) was common before Islam, and after Islam, it was made forbidden in the Common Religious Consciousness of Muslims, and this belief arises from the Sharia. Therefore, the belief of Muslims can indicate Prohibition of pregnancy with other than the husband (p. 67). Nonetheless, at the end of the section and in the conclusion, the author did not issue a fatwa on the Prohibition of insemination with a Unrelated individual man’s sperm, and has sufficed with obligatory precaution (p. 91). | The author considers the arguments based on verses, traditions and the [[The Principle of Precaution]] for the Prohibition of Artificial Procreation using the sperm of a Unrelated individual man to be incomplete and only accepts the argument based on the Common Religious Consciousness of Muslims. In the explanation of this Common Religious Consciousness, it should be noted that pregnancy with someone other than the husband (The pre-Islamic practice of Istibḍā’ (seeking a child from a man of noble lineage)’) was common before Islam, and after Islam, it was made forbidden in the Common Religious Consciousness of Muslims, and this belief arises from the Sharia. Therefore, the belief of Muslims can indicate Prohibition of pregnancy with other than the husband (p. 67). Nonetheless, at the end of the section and in the conclusion, the author did not issue a fatwa on the Prohibition of insemination with a Unrelated individual man’s sperm, and has sufficed with obligatory precaution (p. 91). | ||
=== Implanting the egg of the | === Implanting the egg of the Recipient (Gestational mother) === | ||
[[IVF]] is carried out after in vitro fertilization. Egg fertilization with sperm or stem cell of the husband is permissible only with the consent of both parties, and if one of the spouses does not consent, neither of them has the right to obligate the other. However, if it is done without consent, it is considered a legitimate pregnancy (p. 102). Also, if the sperm or stem cell Affiliated a Unrelated individual man, it goes under the ruling of injecting a Unrelated individual man’s sperm as mentioned above. | [[IVF]] is carried out after in vitro fertilization. Egg fertilization with sperm or stem cell of the husband is permissible only with the consent of both parties, and if one of the spouses does not consent, neither of them has the right to obligate the other. However, if it is done without consent, it is considered a legitimate pregnancy (p. 102). Also, if the sperm or stem cell Affiliated a Unrelated individual man, it goes under the ruling of injecting a Unrelated individual man’s sperm as mentioned above. | ||
== Implanting another woman’s egg == | == Implanting another woman’s egg == | ||
In this scenario, if the consent of the Egg donor, the | In this scenario, if the consent of the Egg donor, the Recipient (Gestational mother) and her husband is obtained, implantation of the egg is permissible. Also, consent of the egg owner's spouse is not necessary unless we assume that the lineage of the child Affiliated the egg owner or that the egg donation is against his rights, in which case his consent is also required (p. 114). | ||
=== Genital organ implants === | === Genital organ implants === | ||
According to the author, implantation of sex organs does not cause problems for subsequent pregnancies from the jurisprudential point of view, and if pregnancy occurs after the implantation of genital organs, it is considered a legitimate pregnancy. This ruling is not specific to men or women and includes the implantation of genitals in the body of both (p. 133). | According to the author, implantation of sex organs does not cause problems for subsequent pregnancies from the jurisprudential point of view, and if pregnancy occurs after the implantation of genital organs, it is considered a legitimate pregnancy. This ruling is not specific to men or women and includes the implantation of genitals in the body of both (p. 133). | ||