Department of Fiqh and Uṣūl al-Fiqh, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia, Gombak, Malaysia.
Singapore Fertility and IVF Consultancy Pvt Ltd., Singapore.
New Bioeth. 2024 Mar;30(1):34-46. doi: 10.1080/20502877.2023.2269638. Epub 2023 Oct 24.
Artificial womb technology for extracorporeal gestation of human offspring (ectogenesis or ectogestation) has profound ethical, sociological and religious implications for Muslim communities. In this article we examine the usage of the technology through the lens of Islamic ethico-legal frameworks specifically the legal maxims () and higher objectives of Islamic law (). Our analysis suggests that its application may be contingently permissible () in situations of dire need such as sustaining life and development of extremely premature newborns, for advancing fetal medicine and avoiding maternal co-morbidities during fetal treatment, and for enabling motherhood for women without functional wombs, or who face grave medical risks in pregnancy. However, its application may be proscribed () for enabling healthy women to avoid pregnancy and childbirth, or to achieve parenthood equity. Specification of these views to particular policy, legal contexts and will require multidisciplinary -based bioethical deliberations between jurists, policymakers, and scientists.
人工子宫技术用于人类胎儿的体外孕育(体外生殖或体外妊娠),对穆斯林社区具有深远的伦理、社会学和宗教影响。本文通过伊斯兰伦理法律框架(具体为法律格言(maxims)和伊斯兰法的更高目标(objectives))的视角来审视该技术的应用。我们的分析表明,在维持生命和发育极度早产新生儿、推进胎儿医学和避免胎儿治疗期间的母体合并症,以及使没有功能性子宫或在妊娠期间面临严重医疗风险的妇女能够实现母性等紧急需要的情况下,该技术的应用可能有条件地被允许()。然而,其应用可能被禁止(),以避免健康女性逃避怀孕和分娩,或实现父母身份平等。将这些观点具体应用于特定政策、法律背景和文化中,需要法学家、政策制定者和科学家之间进行多学科的基于生物伦理的审议。