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Ethical considerations on in vitro fertilization technologies in Bangladesh
Abstract
This paper aims to address ethical issues related to the assisted reproductive technology method 'in vitro fertilization (IVF)' from the Islamic Shar? 'ah. This review reflects that the Islamic ethical viewpoint IVF is rational, comprehensive, and aims at the greatest good of mankind.
... The opinion of Islam et al., (2013) reflects that the Islamic view on IVF is ethical, rational, and comprehensive. It aims at the greatest good of mankind. ...
The technique of in vitro fertilization is the cornerstone of all assisted reproductive techniques. Other sophisticated procedures springing from it can differ in the method of assisted fertilization; for example, the site of deposition of gametes or embryos in the uterus or Fallopian tube, the use of fresh or frozen gametes and embryos, assistance from donor sperms or oocytes, and whether gestation is carried out in the same woman or another woman. IVF itself depends on the retrieval of ova from a woman’s ovaries. This pivotal stage of IVF has not been deliberated upon by Muslim jurists, who largely focus on the overall legal status of IVF, whereas the legal position of this particular step in IVF impacts the whole procedure. This research paper focuses specifically on the retrieval of ova for IVF in the light of Islamic Sharī‘ah.
... However, bioethical concerns remain strong, including in matters such as sperm donation (Chien, 2020). According to Islam et al. (2013), Islamic ethics recognize in-vitro fertilization as being used for the greater good of humanity. ...
This article discusses the response of Muslim youth to the conception of a child through in-vitro fertilization. The pros and cons among young Muslims were carefully evaluated. Data that were collected through questionnaires, interviews, and document reviews constitutes the basis of this article. Questionnaires consisted of two types of questions: close-ended multiple-choice questions and open-ended narrative questions. Documents analyzed, meanwhile, included the legislative and fatwa products of the Indonesian Council of Ulamas as well as the decisions of the Tarjih Council of Muhammadiyah Central Leadership. This research found that the majority of respondents (85.7%) approved of the usage of in-vitro fertilization by legally married couples. Similarly, most respondents (73.7%) indicated that the use of in-vitro fertilization for conception, so long as it is conducted following applicable standards, did not violate any legal or ethical guidelines. This article emphasizes that young Muslims have diverse knowledge of in-vitro fertilization, which may be attributed to their particular fields of study. This research solely involved young Muslims. As such, future studies should use a broader sample, involving youths of diverse religious backgrounds, to obtain a more comprehensive understanding of the issue.
Islam gives legal precedence to purity of lineage and known parenthood of all children. In Islam treatment to infertility using IVF is permitted within validity of marriage contract with no genes mixing. The paper shows that the Qur’ān, the word of Allah, and science, the deeds of Allah are not in major conflicts in defining the start of human life. The Holy Qur’ān provides an elegant description of origin, developmental stages of intra-uterine life. The Hadith explains two positions one that believes human embryo get ensouled at conception and the other after 40 days of conception. The paper aims to find that Islam confers moral respect to human embryo, but it also clarifies the absence of full human rights to a developing foetus. In Islam, human embryonic use is probably permissible for therapeutic and reproductive purpose keeping intact the principles of Shari’ah.
Reproductive health is defined as a condition in which the reproductive process is accomplished in a state of complete physical, mental, and social well-being. Reproductive health is not merely the absence of disease or disorders of the reproductive process. This implies that people have the ability to reproduce, to regulate their fertility, and to practise and enjoy sexual relationships. It also implies that women can go safely through pregnancy and childbirth, that fertility regulation can be achieved with out health hazards, and that people are safe in having sex.
Not available DOI: http://dx.doi.org/10.3329/bjms.v11i4.12594 Bangladesh Journal of Medical Science Vol. 11 No. 04 Oct12
DOI: 10.3329/bjms.v10i1.7311Bangladesh Journal of Medical Science Vol.10 No.1 Jan 2010 pp.1-10
Introduction Heralded by the revelation of the double helical structure of the DNA molecule in 1953, the 21 st century is aptly designated the biotechnology century. The 20 th century of physics, which saw the transformation of silicon into computing magic, was embraced with enthusiasm by virtually every household. However, unlike her predecessor, the same cannot be said about the advancements in biomedicine. These revolutionary procedures in biotechnology have probed the outermost boundaries of what is scientifically possible and acceptable. Micro manipulation at the very earliest stages of human development, at the level of the embryo, single cell and genetic structure is undoubtedly a very delicate and sensitive issue with potentially explosive ethical, social, medico-legal and religious ramifications. Hence, the turbulent and not uncommonly hostile controversies that has since evolved. Some of the issues in biotechnology which are debated contentiously and extensively across all segments of human society include assisted reproductive technologies, human reproductive cloning, therapeutic cloning, embryo research, genetic engineering, euthanasia, organ transplantation, abortion and contraception.
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