Figh Islami va padeideh shabieh sazi = Cloning and Islamic (Figh) perspective
Sadr, Seyed Shahabedin; Payvandi,Ali Asghar; Shabanzadeh, Ali Reza; Toushih, Mohammad
Shaheed Beheshti University of Medical Sciences. Iranian Research Center for Ethics and Law in Medicine
First International Congress of Medical Law, Shaheed Beheshti University of Medical Sciences, Iranian Research Center for Ethics and Law in Medicine 2007 November 15-16
Simulation or transcription which is called cloning derived from Greek word (clon) that means cutting, budding and proliferating. Cloning is the creation of an organism that is an exact process of creating a genetic copy of another. Cloning is the asexual process of creating an identical copy of an original organism. Cloning exist in nature in some animal species and is referred to as parthenogenesis. Reproductive cloning is a technology used to generate an animal that has the same nuclear DNA as another currently or previously existing animal. In a process called somatic cell nuclear transfer or (SCNT) scientists transfer genetic materials from the nucleus of a donor adult cell to an egg whose nucleus, and thus its genetic materials, has been removed. Human cloning is the creation of a genetically identical copy of an existing, or previously existing human by growing cloned tissue from that individual. Cloning has been going on in the natural world for thousand years. A clone is simply one living thing made from another, leading to two organisms with the same set of genes. The Islamic views presented about cloning in this article are formulated with a necessary caution. The classical formulations based on the Qur'an and the Tradition provide no universally accepted definition of the term 'embryo' with which we are concerned in our deliberation today. Nor do these two foundational sources of the sharia lend themselves to recognize the modern biological data about the beginning of life from the moment of impregnation. A tenable conclusion, derived by rationally inclined interpreters of the above-cited verse of the Quran, suggests that as participants in the act of creating with God, human beings can actively engage in furthering the overall well estate of humanity by intervening in the works of nature, including the early stage of embryonic development, to prove human health.
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