THE discovery of the double-helix structure of deoxyribonucleic acid (DNA) in 1953 by Watson and Crick was considered by many as the fourth revolution in civilisation.
This significant discovery could be regarded as the first small step that mankind made in entering the unchartered territory of the age of biotechnology.
From the perspective of science, the DNA, or better known as the gene, is the basic building block of all lives.
Since then, biotechnology and its related fields such as biomedicine, biopharmaceuticals, proteomics, agricultural biotechnology and many others have seen much progress. In the short period of 50 years, much has taken place since the discovery by Watson and Crick.
Since the genetic code is considered the basic building block of life, then it is important that Muslims do not take lightly issues pertaining to genetics. After all, the first revelation in the Quran highlights the development of the embryo in the mother’s womb. This should act as a strong reminder that matters pertaining to the life sciences should be taken seriously by Muslims.
When it comes to scientific research, man should be guided so as not to go beyond the accepted norms of society, culture and religion. While Islam encourages the quest for knowledge through scientific discoveries, it should be noted that scientists must know the ethical and religious boundaries and limits that must be observed.
Basically, this is why Islam outlines the syariah so as to ensure that we would not deviate into performing acts that are detrimental to the well-being of mankind and this fragile world that we live in.
It is important at this juncture that we take note of the purpose of the syariah (better known in its Arabic term, maqassid al-shariah). Syariah was introduced to safeguard and protect the following: religion, life, mind, progeny and property.
Three of the five purposes of the syariah – life, mind and progeny – are very much related to the life sciences. The rapid development in biotechnology would most definitely impact these three areas that are of great concern to Muslims.
In this article, the focus is on the effects of biotechnological development on the preservation of the progeny (nasab). Progeny has much to do with procreation and lineage. As many are already aware, it is lucidly clear that syariah only justifies procreation within the confines of a valid marriage.
As such, classical discussions on the aspect of preserving the progeny would converge mainly on the need to uphold the marriage institution and prohibit promiscious acts such as illicit sex (zina).
This, in essence, underlines the importance placed by Islam on the need to protect the progeny.
However, with the advent of this new and challenging era, Muslims must also be aware of other implications to the protection of the progeny that is brought about by biotechnology.
In this day and age, discussions and deliberations on nasab should not only be within the classical and traditional contexts, but must also take into account the various scientific breakthroughs that have consequences on the nasab.
These breakthroughs brought about by biotechnology are, to say the least, significant as other communities are also concerned about them. Scientists and ethicists all over the world as well as non-Muslim communities are seriously discussing and looking at bioethical issues relating to progeny.
One such issue is gene therapy which is made possible by innovations in recombinant DNA research and invitro fertilisation (IVF). These developments have brought closer the possibility of genetically- manipulating human eggs, spermatozoa and embryos.
Most definitely, if this is possible, it would have a great impact on the genetic make-up of the progeny. While many ethicists around the world are discussing the possibility for parents to create “designer babies” by pre-selecting the genes, it is important that Muslims begin to also seriously look at this matter from the Islamic perspective.
In terms of gene therapy, a thorough study needs to be done. There are two types of gene therapy, namely somatic cell gene therapy and germline gene therapy. Several countries have introduced ethical guidelines vis-a- vis gene therapy, in particular germline gene therapy.
Proponents of gene therapy argue that the reason for choosing the genes for the progeny is, among others, to ensure that no hereditary illnesses are passed on to the next generation. Opponents meanwhile argue that this method is unethical as it tampers with nature.
The question is, where does Islam stand on this matter? Definitely, if a technology alters the natural order of things as created by God, and also if a technology is detrimental to man, then it goes without saying that such a technology is prohibited.
But what if this technology could ensure that the progeny does not carry hereditary illnesses? Would that not be a technique that could be considered as an ikhtiar in Islam that is beneficial?
These questions must be looked at seriously by Muslim scholars and jurists. The time is now right for Muslims to weigh the pros and cons, as well as the benefits and risks, of gene therapy in order to provide a clear guideline from the Islamic perspective – perhaps, in terms of a decree (fatwa). This will help the Muslim public to be ready when faced with gene therapy issues.
Of course, there are many other issues brought about by the development in biotechnology that have impacts on the progeny.
Some of these issues have been discussed by Muslim scholars and jurists at great length, such as human cloning.
If steps are not taken at this infant stage to adequately prepare the Muslim community, then these biotechnological “tsunamis” will bring negative consequences to the Muslim communities as Muslims would be caught unaware.
Muslim jurists must be proactive in identifying issues and keeping abreast with new developments in technology.
As a form of proactive measure, the Institute of Islamic Understanding Malaysia (Ikim), Universiti Teknologi Mara (UiTM) and the National Biotechnology Directorate (Biotek) will be co-organising an international seminar with the theme “Genealogy and Preservation of the Progeny-Islamic Perspective” on April 27-28.
What this seminar hopes to do is to identify and discuss biotechnological issues that have great impact on the preservation of the progeny. Some of the issues to be highlighted are genetic counselling, artificial reproductive techniques as well as bio-pharmaceuticals.
The seminar will also look at the impact of biotechnological developments on preserving the progeny from the syariah, legal and socio-economic dimensions.
In 1953, Watson and Crick opened the door to the Age of Biotechnology. Now, 51 years later, Muslims must ask this question: “Are we still gazing from the outside or are we ready to enter this new age in mankind’s civilisation?”
If Muslims are still standing outside the door, then the time has come for Muslims to enter, lest be left behind yet again.
If Muslims have already entered this challenging new age, then it is crucial for Muslims to be prepared to face the barrage of challenges that biotechnology brings.