Between tradition and global ethical dialogue: a new paradigm for Islamic bioethics
Abstract
This article offers a comprehensive analysis of some transformations in Islamic bioethics being observed by the author since the early 2000s, set against the background of global developments in medical ethics and the biomedical sciences. The study traces the shift from traditional philosophical–religious and legal theorizing, grounded primarily in classical Islamic sources and fiqh — based practice, toward an institutionalized, interdisciplinary, and clinically oriented bioethics. It demonstrates that even representatives of previously conservative theological schools have come to recognize the significance of Islamic bioethics as both an independent academic discipline and an applied field relevant to medical practice, research institutions, and educational programs. The paper highlights current research directions, key figures, and emerging models that help to integrate Islamic bioethics into the global bioethical discourse. Special attention is given to how the intellectual legacy of classical scholars (al-Ruhawi, al-Razi, and Ibn Sina) is being reinterpreted and adapted to contemporary clinical, regulatory, and educational contexts, including organ transplantation, reproductive medicine, genetic technologies, and end-of-life care. The article underscores that Islamic bioethics today functions not only as a guardian of tradition but also as an active participant in the global ethical dialogue, contributing unique conceptual and value-based perspectives to solving of universal bioethical challenges.
References
Балалыкин Д.А., Киселев А.С. История и современные вопросы развития биоэтики. М.: ГЭОТАР-Медиа; 2012.
Мухамедова З.М. Исламская биоэтика в историческом аспекте. В кн.: Материалы Первого национального конгресса по биоэтике с международным участием. Ташкент; 2005: 98–100.
Abulfadl Mohsin Ebrahim. Human rights and the rights of the unborn. В кн.: Материалы Первого национального конгресса по биоэтике с международным участием. Ташкент; 2005: 12–14.
Мухамедова З.М. Актуальные проблемы развития биоэтики в исламской религии ХХI века. Фалсафа ва хукук. 2006;(3):87–89.
Мухамедова З.М. Роль культурно-религиозных особенностей в развитии биоэтики. Вестник КазНУ. Серия философия, культурология, политология. 2006;1(25):223–227.
Mukhamedova Z.M. Issues and contradictions in bioethics of 21st century: Islamic prospects. In: First Sub-Regional Expert Meeting on Ethics Education in Science and Technology. Abstract book. Tehran; 2006:28–29.
Мухамедова З.М. Статус философии медицины и ее глобальные проблемы в контексте международного сотрудничества и образовательных практик. В кн.: Биоэтика: Взгляд из Центральной Азии. Материалы первого Центрально-Азиатского симпозиума по биоэтике. Астана; 2012: 67–77.
Мухамедова З.М. Человеческое достоинство как интерфейс различных биоэтических доктрин в исламе. Материалы II Центрально-Азиатского симпозиума по биоэтике. Алматы; 2014: 23–28.
Mukhamedova Z.M. Historical and mental foundation of global Bioethics. In: 2nd International Conference on Ethics Education to the Ankara Congress IAEE. 21–23 May 2014. Turkey. Ankara; 2014: 66–67.
Mukhamedova Z.M. Bioethics in Uzbekistan: history, issues, prospects. Asian Bioethics Review. Singapore: Springer. 2015;7(5):501–511.
Pormann P.E., Savage-Smith E. Medieval Islamic Medicine. Chapter 5. Adab al-Tabib: Medical Ethics in the Islamic World. Edinburgh University Press; 2007.
Kasule Omar Hasan. Medical ethics from maqasid al-shari’at. JIMASA. 2005;12(3):2–4.
Kasule Omar Hasan. Principles of Islamic Medical Ethics: A Methodological Framework. JIMA. 2010;(42):38–40.
Al-Bar M.A., Chamsi-Pasha H. Contemporary Bioethics: Islamic Perspective. Springer Cham; 2015.
AMJA. Fatwa Series on Bioethics. Assembly of Muslim Jurists of America. 2015. Available at: https://www.amjaonline.org/fatwa/en/87747/scarcity-of-medical-resources-and-rationing-during-the-covid-19-pandemic (accessed: 02.09.2025).
IOMS. Proceedings of the Islamic Organization for Medical Sciences Conferences. 1991–2004. Kuwait. Available at: https://archive.unescwa.org/islamic-organization-medical-sciences (accessed: 02.09.2025).
Al-Dawoody A. Islamic Law and the Protection of Civilians in Armed Conflict. ICRC; 2018.
Aldeeb Abu-Sahlieh S.A. Islamic Law and Bioethics: Theory and Application. Geneva Islamic Press; 2001.
Padela Aasim I. Maqāṣidī Models for an “Islamic” Medical Ethics: Problem-Solving or Confusing at the Bedside? American Journal of Islam and Society. 2022;39(1–2):72–114. https://doi.org/10.35632/AJIS.V39I1-2.3069.
Daar A.S. Xenotransplantation and the major monotheistic religions. Xeno. 1994;2(4):61–64.
Daar A.S., Shaheen F.M., Al Bar M., Al Khader A. Transplantation in developing countries: issues bearing upon ethics. Pakistan J Med Ethics. 1997;2(4):4–7.
Abdallah S. Daar, A. Binsumeit Al Khitamy Bioethics for clinicians: 21 Islamic bioethics. CMAJ. 2001;164(1):60–63.
Al-Alwani Taha J. Towards a Fiqh for Minorities: Some Basic Reflections. London: IIIT; 2003.
Sachedina Abdulaziz. Islamic Biomedical Ethics: Principles and Application. Oxford University Press; 2009.
Aksoy S. Making regulations and drawing up legislation in islamic countries under conditions of uncertainty with special reference to embryonic stem cell research. J Med Ethics. 2005;31(7):399–403.https://doi.org/10.1136/jme.2003.005827.
Aksoy S. Was Islamic Bioethics Ever a Subject? J Med Ethics. 2007;33(10):627–629.
Aksoy S. Cross-cultural Perspectives in Medical Ethics. EJAIB. 2008;18(6):193–195.
Islamic Code of Medical and Health Ethics. Islamic Organization for Medical Sciences (IOMS). 1981, 1982. Kuwait. Available at: www.islamset.net (accessed: 02.09.2025).
Исламское вероучение и искусственное оплодотворение. Информационный портал Управления мусульман Узбекистана. 2018. Доступен по: www.muslim.uz (дата обращения: 02.09.2025).
Закон Республики Узбекистан «Об охране репродуктивного здоровья» № ZRU-528. 11.03.2019 г. Доступен по: https://lex.uz/ru/docs/4233888 (дата обращения: 02.09.2025).
Chamsi-Pasha H., Mohammed Ali Al-bar. Contemporary Bioethics: Islamic Perspective. Springer; 2015.
Chamsi-Pasha H. Response to Raissouni’s Paper. In: Ghaly M., ed. Islamic Perspectives on the Principles of Biomedical Ethics. Singapore: World Scientific; 2016:183–186.
Ghaly M. Religious Ethics and the Debate on Brain Death. Zygon: Journal of Religion and Science. 2012;47(4):772–794.
Ghaly M. Collective Ijtihad and Medical Ethics in Contemporary Islam. Theoretical Medicine and Bioethics. 2014;35(2):125–140.
Ghaly M. Islam and Disability: Perspectives in Theology and Jurisprudence. London & New York: Routledge; 2010.
Ghaly M. Islam and Disability: Perspectives in Theology and Jurisprudence. Routledge Handbook of Disability in Islam. London: Routledge; 2015.
Ghaly M. Islamic Perspectives on Clinical Ethics. Asian Bioethics Review. 2017;9(1–2):3.
Ghaly M. Medical Futility and the Moral Code of Islam: Lessons from the ICU. Medicine, Health Care and Philosophy. 2020;23(2):193–203.
Ghaly M. Islamic Ethics and COVID-19: Health Research, Palliative Care and Justice. Asian Bioethics Review. 2021;13(3):255–262.
Ghaly M., ed. Islamic Perspectives on the Principles of Biomedical Ethics. Vol. 1. Hackensack, NJ: World Scientific Publishing Co; 2016.
Atighetchi D. Islamic Bioethics: Problems and Perspectives. Dordrecht: Springer; 2007.
Atighetchi D. Islamic Bioethics in the Twenty-First Century. Eubios Journal of Asian and International Bioethics. 2000;(10):118–121.
Atighetchi D. Bioetica Islamica. Milano: FrancoAngeli; 2009.
Rady Y., Verheijde J. The moral code in Islam and organ donation in Western countries: reinterpreting religious scriptures to meet utilitarian medical objectives. Philos Ethics Humanit Med. 2014;9:11.https://doi.org/10.1186/1747-5341-9-11.
Rady Mohamed M., Verheijde Joseph L. Controversies in end-of-life care: Islamic perspectives. Journal of IMA. 2010;42(3):99–105.
Rady M.M., Verheijde J.L. Brain dead patients are not cadavers: the need to revise the definition of death in Muslim communities. HEC Forum. 2013;25(1):25–45. https://doi.org/10.1007/s10730-012-9190-6.



