ONE of the significance of the first revelation is the very accurate information on embryology.
This is an important indication to Muslims that science and technology, in particular the life sciences, make up a crucial area that cannot simply be ignored.
As we progress over time, more and more areas of knowledge are being exposed to man, where something that might have been thought of as impossible before is today very possible and very common.
One such “impossibility” is the area of biotechnology which has catapulted mankind into a new era known as the age of biotechnology. While George Mendel in the 19th century was credited with establishing the field of genetics, it was not until 1953 when James Dewey Watson and Francis Harry Compton Crick suggested the double helix structure of the deoxyribonucleic acid (DNA) that genetics really took a quantum leap in terms of research and development.
Much progress has been made since then – some of which were welcomed and embraced by man without disagreement while others caused great controversy.
Developments in areas such as genetic modification of organisms, reproductive cloning, gene therapy, eugenics and others have invited much debate and dispute throughout the world.
It may be apt at this juncture to remember that all knowledge obtained by mankind through research and development is in actual effect a gift from God.
If God does not will for mankind to obtain a particular knowledge, it will not exist.
Only when God wills for a particular knowledge to be made known to mankind will that knowledge be obtained.
For Muslims, this is an important reminder because every piece of knowledge that is made known to mankind is actually a sign from God for us to remember that He is all-powerful and most benevolent.
The age of biotechnology has in fact shown signs of the Almighty that could be found in our own selves.
For those who think, these signs are very significant because they could strengthen one’s belief and faith in God.
The question now is how best should people utilise the knowledge, in particular biotechnology, for the betterment of mankind?
It is crucial in this day and age that mankind is not led astray and transgress the natural order of the world as set forth by God.
All of us should be aware of the limits of science and technology so that we avoid destroying the world and ourselves along with it.
We are reminded in verse 41 of Surah al-Rum where God says: ” Mischief has appeared on land and sea because of the evil that the hands of men have earned, that (God) may give them a taste of some of their deeds: in order that they may turn back (from evil). ”
Islamic law, or the syariah, provides a framework of ultimate reality and ethical guidelines which Muslim scholars have derived from divine revelation.
The general principles of the syariah are derived from a system of reasoning known as istislah which focuses on the common good of mankind.
This system of thought, in turn, is part of a broader field of study known as usul al-fiqh or the study of the sources of fiqh .
Analysis of the general principles of the syariah through the use of intellectual effort, known as ijtihad, gives meaning to the specific directives and also provides guidance on all aspects of Muslim life in the variable contexts of time and place.
Ijtihad is especially important in light of advancements in science and technology.
These advancements are not mentioned in the Quran specifically but there are general principles that could be obtained from the Quran as well as the Prophet Muhammad’s Sunnah that could be used as guidelines for today’s Muslims.
The syariah, in essence, gives living expression to interpreting and applying the injunctions of the Quran and the Prophet’s guidance.
The development of an integrated and adaptable legal system which focuses on what is best for mankind as a whole is one of the most outstanding achievements of Muslim jurists.
The methodology of Islamic jurisprudence asserts that any ruling in fiqh has meaning only to the extent that we can understand its rationale or higher purpose.
There are five goals of syariah ( maqasid al-syariah ), namely preservation of religion, life, intellect, progeny
and property.
Three of the goals – life, mind and progeny – are very much related to life sciences.
The rapid development in biotechnology would most definitely affect these three areas that are of great concern to Muslims.
As an illustration, let us look at the effects of biotechnological development on the preservation of progeny ( nasab ).
Progeny has much to do with procreation and lineage. It is lucidly clear that Islamic syariah only justifies procreation within the confines of a valid marriage.
Classical discussions on the preservation of progeny would converge mainly on the need to uphold the marriage institution and prohibit promiscuous acts such as illicit sex.
This, in essence, underlines the importance placed by Islam on the need to protect progeny.
However, with the advent of this new and challenging era, Muslims must be aware of other implications to the protection of progeny that is brought about by biotechnology.
Discussions and deliberations on progeny should not only be within the classical and traditional contexts but must
also take into account the various scientific breakthroughs that have consequences on it.
These breakthroughs brought about by biotechnology are significant as other communities are also concerned about them.
Scientists and ethicists all around the world as well as non-Muslim communities are seriously discussing bioethical
issues related to progeny.
The question is where does Islam stand on bioethical issues? If a particular technology alters the natural order of
things as created by God and is detrimental to man, it is prohibited. However, what if this technology could, for instance, ensure that 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 biotechnology vis-a-vis the preservation of progeny, to provide clear guidelines from the Islamic perspective – perhaps, in terms
of a decree ( fatwa ).
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 people as they would be caught unawares.
Muslim jurists must be proactive in identifying issues and keeping abreast of new developments in technology so that they could address them effectively.
Discussions must be regularly conducted with scientists and technologists to come up with clear and reasoned Islamic perspectives on these matters.
For instance, it is now possible for couples who are facing difficulties in having children to try new sophisticated methods which have proven to be quite successful.
These artificial reproductive techniques include in-vitro fertilisation, zygote intrafallopian transfer, gamette intrafallopian transfer, intracytoplasmic sperm injection and embryo transfer.
These techniques, some of which are controversial, have provided hope for barren couples to have children of their own.
Without doubt, these techniques will continue to be refined and new techniques would be introduced with each progress made. Therefore, it is imperative that the community, particularly the Muslim community, be aware of the advancements made in the area of artificial reproductive techniques so that all pros and cons as well as benefits and liabilities could be considered carefully.
Muslim scholars and jurists should always be proactive in following the advancements made in artificial reproductive techniques so that they could provide the much-needed guidelines for Muslims to follow.
In actuality, the notions of gene and hereditary traits are not new to Islam.
We can note that even during the early days of Islam, these ideas had already come into being, although the scientific evidence was yet to be established.
The following hadith is perhaps a classic example that is often quoted: ” A man from the tribe of Fazarah came to
see the Prophet and said, ‘My wife gave birth to a black boy.’ Then the Prophet asked, ‘Do you have camels?’ He said, ‘Yes.’
The Prophet asked back, ‘What colour are they?’
He answered, ‘They are reddish in colour’.
The Prophet asked, ‘Are any of them grey in colour?’
He said, ‘Yes, there are.’
The Prophet asked, ‘How could it be like that?’
He replied, ‘Perhaps it is inherited from its ancestors.’
The Prophet said, ‘And perhaps this (boy) inherited from his ancestors’ .”
The understanding of genealogy is not alien to the Prophet as evident from the above hadith .
Today it would be easy to determine a child’s biological parents by conducting DNA tests.
Therefore, we cannot deny the importance of knowledge in biotechnology including that of genetics in discussing maqasid al-syariah .
In this regard, Muslim scholars and jurists need to look at the potential that DNA profiling and fingerprinting have in tracing a person’s genealogy.
Doubtless, with regard to genealogy and preservation of progeny, Islam has provided much information and many guidelines that could help Muslims as well as others in facing the ever-challenging age of biotechnology.
It would not be surprising therefore if thorough studies are done on the Quranic verses as well as the traditions of the Prophet, utilising modern knowledge such as biotechnology, we could dig up vast treasures of guidance that could be used to face the challenges of the 21st century.
Muslim scholars and jurists must be proactive in identifying issues, following scientific and technological progress and more importantly, holding discussions with the scientific community so that a thorough understanding could be established.
Science and technology should never be viewed as unIslamic or as having nothing to do with Islam. On the contrary, science and technology are part and parcel of Islam, as evident from the very first revelation from God.